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
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
be partaker of it In the Promise itself we may consider 1 Who it is made unto 2 What it is that is promised The first is expressed in the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their three times repeated All those absolutely and only those with whom God makes this Covenant are intended Those whose sins are not pardoned do in no sense partake of this Covenant it is not made with them For this is the Covenant that God makes with them that he will be merciful unto their sins that is unto them in the pardon of them Some speak of an universal conditional Covenant made with all Mankind If there be any such thing it is not that here intended For they are all actually pardoned with whom this Covenant is made And the indefinite declaration of the nature and terms of the Covenant is not the making of a Covenant with any And what should be the condition of this grace here promised of the pardon of sin It is say they that men repent and believe and turn to God and yield obedience unto the Gospel If so then men must do all these things before they receive the remission of sins yes Then must they do them whilest they are under the Law and the curse of it for so are all men whose sins are not pardoned This is to make obedience unto the Law and that to be performed by men whilest under the curse of it to be the condition of Gospel-mercy which is to overthrow both the Law and Gospel But then on the other hand it will follow they say that men are pardoned before they do believe which is expresly contrary unto the Scripture And 1 The communication and donation of faith unto us is an effect of the same grace whereby our sins are pardoned and they are both bestowed on us by virtue of the same Covenant 2 The application of pardoning mercy unto our souls is in order of nature consequent unto believing but in time they go together 3 Faith is not required unto the procuring of the pardon of our sins but unto the receiving of it That they may receive the remission of sins But that which we shall observe from hence is That The New Covenant is made with them alone who effectually and eventually are made partakers of the grace of it This is my Covenant that I will make with them I will be merciful unto their unrighteousness c. Those with whom the Old Covenant was made were all of them actual Partakers of the benefits of it and if they are not so with whom the New is made it comes short of the Old in efficacy and may be utterly frustrate Neither doth the indefinite Proposal of the terms of the Covenant prove that the Covenant is made with them or any who enjoy not the benefits of it Indeed this is the excellency of this Covenant and so it is here declared that it doth effectually communicate all the grace and mercy contained in it unto all and every one with whom it is made whoever it is made withall his sins are pardoned Secondly The subject matter of this Promise is the pardon of sin And that which we have to consider for the exposition of the words is 1 What is meant by sins 2 What by the pardon of them 3 What is the reason of the peculiar expression in this place Sin is spoken of with respect unto its guilt especially so is it the object of mercy and grace Guilt is the desert of punishment or the obligation of the sinner unto punishment by and according unto the sentence of the Law Pardon is the dissolution of that obligation Sin is here expressed by three terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness sin and transgression as we render the words In the Prophet there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting But they are elsewhere all three used where mention is made of the pardon of sin or the causes of it As 1 in the declaration of the Name of God with respect thereunto Exod. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning iniquity transgression and sin 2 In the confession of sin for the removal of it by the expiatory Sacrifice Lev. 16. 21. Aaron shall confess over him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their iniquities all their transgressions in all their sins 3 In the expression of the forgiveness of sin in justification Psal. 32. 1 2. Wherefore the Apostle might justly make up the expression and general enumeration of sins here defective in the Prophet seeing it is elsewhere so constantly used to the same purpose and on the like occasion Nor are those terms needlesly multiplied but sundry things we are taught thereby As 1 That those whom God graciously takes into Covenant are many of them antecedently obnoxious unto all sorts of sins 2 That in the grace of the Covenant there is mercy provided for the pardon of them all even of them from which they could not be justified by the Law of Moses Acts 13. 42. And that 3 Therefore none should be discouraged from resting on the faithfulness of God in this Covenant who are invited unto a compliance therewith But there is yet more intended in the use of these words For they do distinctly express all those respects of sin in general by which the Conscience of a sinner is affected burdened and terrified as also whereon the equity of the curse and punishment for sin doth depend The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness This is usually taken for sins against the second Table or the transgression of that rule of righteousness amongst men which is given by the Moral Law But here as in many other places it expresseth a general affection of sin with respect unto God A thing unequal and unrighteous it is that man should sin against God his Sovereign Ruler and Benefactor As God is the Supreme Lord and Governor of all as he is our onely Benefactor and Rewarder as all his laws and ways towards us are just and equal the first notion of Righteousness in us is the rendering unto God what is due unto him that is universal Obedience unto all his Commands Righteousness towards man is but a branch springing from this root and where this is not there is no Righteousness amongst men whatever is pretended If we give not unto God the things that are Gods it will not avail us to give unto Caesar the things that are Caesars nor unto other men what is their own And this is the first consideration of sin that renders the sinner obnoxious unto punishment and manifests the equity of the sanction of the Law It is an unrighteous thing Herewith the Conscience of the sinner is affected if he be convinced of sin in a due manner The original perfection of his nature consisted in this Righteousness towards God by rendering his due unto him in a way of obedience This is overthrown by sin which is therefore both shameful and ruinous which distresseth
the Conscience when awaken'd by Conviction The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is properly a missing of an erring from that end and scope which it is our duty to aim at There is a certain end for which we were made and a certain rule proper unto us whereby we may attain it And this end being our onely blessedness it is our interest as it was in the principles of our natures to be always in a tendency towards it This is the glory of God and our eternal salvation in the enjoyment of him Thereunto the Law of God is a perfect Guide To sin therefore is to forsake that Rule and to forgo therein our aim at that end It is to place self and the world as our end in the place of God and his glory and to take the imaginations of our hearts for our Rule Wherefore the perverse folly that is in sin in wandering away from the chiefest good as our end and the best guide as our rule embracing the greatest evils in their stead is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering punishment righteous and filling the sinner with shame and fear 3. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have no one word in our language properly to express the sense hereof nor is there so in the Latine We render it Transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lawless person whom the Hebrews call a Son of Belial one who owns no yoke nor rule And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a voluntary unconformity unto the Law Herein the formal nature of sin consists as the Apostle tells us 1 Joh. 3. 4. And this is that which in the first place passeth on the Conscience of a sinner Wherefore as all sorts of particular sins are included in these multiplied names of sin so the general nature of sin in all its causes and respects terrifying the sinner and manifesting the righteousness of the Curse of the Law are declared and represented by them And we may learn 1. That the aggravations of Sin are great and many which the Consciences of convinced Sinners ought to have regard unto 2. There is grace and mercy in the New Covenant provided for all sorts of sins and all aggravations of them if they be received in a due manner 3. Aggravations of Sin do glorifie grace in pardon Therefore doth God here so express them that he may declare the glory of his grace in their remission 4. We cannot understand aright the glory and excellency of pardoning mercy unless we are convinced of the greatness and vileness of our sins in all their aggravations Secondly That which is promised with respect unto these sins is two ways expressed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be merciful 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will remember no more It is pardon of sin that is intended in both these expressions the one respecting the cause of it the other its perfection and assurance And two things are considerable in the pardon of sin 1 A respect unto the Mediator of the Covenant and the propitiation for sin made by him Without this there can be no remission nor is any promised 2 The dissolution of the obligation of the Law binding over the guilty sinner unto punishment These are the essential parts of Evangelical Pardon and respect is had in these words unto them both 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate merciful is propitious gracious through a propitiation But the Lord Christ is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propitiation under the New Testament Rom. 3. 25. 1 John 2. 2. And he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate God for sin to render him propitious unto sinners Heb. 2. 17. in him alone God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful unto our sins 2. The Law with the sanction of it was the means appointed of God to bring sin unto a judicial remembrance and tryal Wherefore the dissolution of the obligation of the Law unto punishment which is an Act of God the Supreme Rector and Judge of all belongeth unto the pardon of sin This is variously expressed in the Scripture here by remembring sin no more The Assertion whereof is fortified by a double Negative Sin shall never be called legally to remembrance But the whole Doctrine of the Pardon of Sin I have so largely handled in the Exposition of Psalm 130. that I must not here again reassume the same Argument VER XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAving in the foregoing Verses proved in general the insufficiency of the Old Covenant the necessity of the New the difference between the one and the other with the preference of the later above the former in all confirming the excellency of the Priesthood of Christ above that of Aaron In this last Verse of the Chapter he maketh an especial inference from one word in the Prophetical Testimony wherein the main truth which he endeavoured to confirm with respect unto these Hebrews was asserted It was their persuasion that of what sort soever this promised Covenant should be yet the former was still to continue in force obliging the Church unto all the Institutions of Worship thereunto appertaining Hereon depended the main Controversie that the Apostle had with them For he knew that this persuasion was destructive to the Faith of the Gospel and would if pertinaciously adhered unto prove ruinous unto their own Souls Wherefore the contrary hereunto or the total cessation of the first Covenant he presseth on them with all sorts of Arguments as from the nature use and end of it from its insufficiency to consecrate or make perfect the state of the Church from the various Prefigurations and certain Predictions of the introduction of another Covenant Priesthood and Ordinances of Worship which were better than those that belonged unto it and inconsistent with them with many other cogent evidences to the same purpose Here he fixeth on a new argument in particular to prove the necessity and certainty of its abolition and hereby according unto his wonted manner he makes a transition unto his following discourses wherein he proves the same truth from the distinct consideration of the use and end of the Institutions Ordinances and Sacrifices belonging unto that Covenant This he pursues unto the 24 ver of the Tenth Chapter and so returns unto the paraenetical part of the Epistle making due applications of what he had now fully evinced In that he saith a new Covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away A double Argument the Apostle here maketh use of 1 From a special word or testimony 2 From a general Maxim of truth in all kinds In the former we may consider 1 The Testimony he makes use of 2 The Inference unto his own purpose which he makes from it 1. The first consisteth in the Adjunct of this other promised Covenant It is by God himself called New 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
a Type or Figure was unto them of no use but so far as it was instructive which was obscurely and mystically And that this is the sense of the word the Apostle declares ver 8. Where he shews the substance of what the Holy Ghost signified by the building disposal and services of the Tabernacle that is what he taught the Church thereby parabolically and figuratively This kind of Instruction whatever now it seem to us was meet and fit for them unto whom it was given And by the administration of Grace in it it was a blessed means to ingenerate Faith Love and Obedience in the hearts and lives of many unto an eminent degree And we may consider from hence what is required of us unto whom the clear Revelation of the Wisdom Grace and Love of God are made known from the Bosome of the Father by the Son himself 4. The especial nature and use of this Tabernacle and its service is declared In which were offered both gifts and sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Latine reads juxta quam making the Relative to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Gender will not allow it in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which time during which season For immediately upon the setting up of the Tabernacle God gave unto Moses Laws and Institutions for all the Gifts and Sacrisices of the People which were to be offered therein This was the first direction which God gave after the setting up of the Tabernacle namely the way and manner of offering all sorts of Gifts and Sacrifices unto him And the Apostle here distributes all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the sacred offerings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unbloody and bloody Sacrifices as he did before chap. 5. 10. where the distinction hath been explained Of them all he affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are offered not that they were so For the Apostle erects a Scheme at the first Tabernacle and all its services at its first Institution and presents it unto the consideration of the Hebrews as if it were then first erected He doth indeed sometimes speak of the Priests and Sacrifices as then in being with respect unto that continuance of the Temple and its worship which it had in the Patience of God as we have shewed on chap. 8. ver 4. But here treating only of the Tabernacle and its worship as that which was granted in the confirmation and for the administration of the old Covenant then entred into as the Tabernacle Priesthood and Sacrifice of Christ were given in the confirmation of the new he represents that as present which was past long before The Tabernacle served aptly for the use whereunto it was designed It was meet for the offering of gifts and sacrifices And so alone is the Tabernacle of Christ for its proper end also 5. On these concessions the Apostle declares the imperfection of this whole order of things and its impotency as unto the great end that might be expected from it For these Gifts and Sacrifices could not make perfect him that did the service as pertaining unto the conscience This was the end aimed at this was represented in them and by them And if they could not really effect it they were weak and imperfect and so not always to be continued The end represented in and by them was to make Atonement for Sin that the Anger of God being pacified they might have Peace with him The Covenant was then newly established between God and the Church before any Laws were given about these Offerings and Sacrifices Exod. 24. God knew that there would be among the People and even the Priests themselves many sins and transgressions against the Rules and Laws of that Covenant This of it self it could not dispense withal For its Sanction was the Curse against every one that continued not in all things written in the Book of it wherefore if this Curse on all just and righteous occasions should rigidly havebeen put in execution the Covenant would only have proved the means and cause of the utter destruction and excision of the whole People For there is no man that liveth and sinneth not And on many occasions sin abounded in that state of the Church wherein Light and Grace were but sparingly dispensed in comparison of the times of the New Covenant Wherefore God in his Mercy and Patience provided that by sacred Gifts and Offerings atonement should be made for sin so as that the Curse of the Covenant should not be put in immediate execution against the sinner Lev. 17. 11. But there were two things to be considered in those sins which God had appointed that atonement should be made for The first was the external temporal Punishment which was due unto them according unto the Place which the Law or Covenant had in the Politie or Commonwealth of Israel The other that eternal Punishment was due unto every sin by the Law as the Rule of all Moral Obedience For the wages of sin is death In the first of these the Person of the Sinner in all his outward circumstances his Life his Goods his Liberty and the like were concerned In the latter here his Conscience or the inward man alone was so And as unto the first of them the Gifts and Sacrifices mentioned being rightly offered were able in themselves ex opere operato to free the Sinner from all temporal political inconvenience or detriment so as that his Life and Inheritance should be continued in the Land of Canaan or his state preserved entire in the Commonwealth of Israel This the Apostle here tacitely acknowledgeth namely that the Gifts and Sacrifices were able to free the Sinner from temporal Punishment and give him outward Peace in his Possessions But as unto the latter wherein Conscience was concerned he denies that they had any such efficacy They were not able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It agrees in Gender with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being of the Neuter Gender usually regulates the construction in such conjunctions But as most think it equally respects both the antecedent Substantives And instances may be given where a Participle respecting more antecedent Substantives than one may agree in Gender with either of them As Leges Plebiscita coactae But I rather think that the Apostle confines the Impotency he mentions unto Sacrifices only that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slain and bloody Sacrifices For these things which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts and no more were not designed to make Atonement for Sin that was to be done by Blood and no otherwise so the words should be read offered Gifts and Sacrifices that could not persect These Sacrifices were impotent and ineffectual unto this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the 〈◊〉 〈◊〉 〈◊〉
that Death was the Wages of Sin For although there was allowed in them a Commutation that the Sinner himself should not dye but the Beast that was Sacrificed in his stead which belonged unto their Second end of leading unto Christ yet they all testified unto that Sacred Truth that it is the Judgment of God that they who commit Sin are worthy of Death And this was as the whole Law an Ordinance of God to deterr Men from Sin and so put bounds unto Transgressions For when God passed by Sin with a kind of Connivance winking at the Ignorance of Men in their iniquities not giving them continual warnings of their Guilt and the consequents thereof in Death the World was filled and covered with a Deluge of Impieties Men saw not Judgment speedily executed nor any Tokens or Indications that so it would be therefore was their Heart wholly set in them to do Evil. But God dealt not thus with the Church He let no Sin pass without a Representation of his displeasure against it though mixed with Mercy in a direction unto the Relief against it in the Blood of the Sacrifice And therefore he did not only appoint these Sacrifices on all the especial occasions of such Sins and Uncleanness as the Consciences of particular Sinners were pressed with a sense of but also once a year there was gathered up a Remembrance of all the Sins Iniquities and Transgressions of the whole Congregation Levit. 16. 2. They were added as the Teaching of a School-master to lead unto Christ. By them was the Church taught and directed to look continually unto and after that Sacrifice which alone could really purge and take away all Iniquity For God appointed no Sacrifices until after the Promise of sending the Seed of the Woman to break the Head of the Serpent In his so doing was his own Heel to be bruised in the suffering of his Humane Nature which he offered in Sacrifice unto God which these Sacrifices did represent Wherefore the Church knowing that these Sacrifices did call Sin to remembrance representing the displeasure of God against Sin which was their First end and that although there was an Intimation of Grace and Mercy in them by the commutation and substitution which they allowed yet that they could not of themselves take away Sin it made them the more earnestly and with longing desires look after him and his Sacrifice who should perfectly take away Sin and make peace with God wherein the principal exercise of Grace under the Old Testament did consist 3. As unto their especial nature they were added as the great instruction in the way and manner whereby Sin was to be taken away For although this arose originally from Gods meer Grace and Mercy yet was it not to be executed and accomplished by Soveraign Grace and Power alone Such a taking away of Sin would have been inconsistent with his Truth Holiness and Righteous Government of Mankind as I have elsewhere at large demonstrated It must be done by the Interposition of a Ransome and Attonement by the substitution of one who was no Sinner in the room of Sinners to make satisfaction unto the Law and Justice of God for Sin Hereby they became the principal direction of the Faith of the Saints under the Old Testament and the means whereby they acted it on the original promise of their Recovery from Apostasie These things do evidently express the Wisdom of God in their Institution although of themselves they could not take away Sin And those by whom these ends of them are denyed as they are by the Jews and Socinians can give no account of any end of them which should answer the Wisdom Grace and Holiness of God This Objection being removed I shall proceed unto the Exposition of the words in particular And there are Four things in them as a Negative Proposition 1. The Illative Conjunction declaring its respects unto what went before 2. The subject matter spoken of The Blood of Bulls and Goats 3. What is denyed concerning it it could not take away Sin 4. The Modification of this Negative Proposition it was impossible they should do so 1. The Illative Conjunction For declares what is spoken to be introduced in the Proof and Confirmation of what was before affirmed And it is the closing Argument against the Imperfection and Impotency of the Old Covenant the Law Priesthood and Sacrifices of it which the Apostle maketh use of And indeed it is comprehensive of all that he had before insisted on yea it is the Foundation of all his other Reasonings unto this purpose For if in the Nature of the thing it self it was impossible that the Sacrifices consisting of the Blood of Rulls and Goats should take away Sin then however whensoever and by whomsoever they were offered this effect could not be produced by them Wherefore in these words the Apostle puts a Close unto his Argument and reassumes it no more in this Epistle but only Once or Twice makes mention of it in the way of an Illustration to set forth the excellency of the Sacrifice of Christ as v. 11. of this Chapter and Chap. 13. 10 11 12. 2. The subject spoken of is the Blood of Bulls and Goats The reason why the Apostle expresseth them by Bulls and Goats which were Calves and Kids of the Goats hath been declared on Chap. 9. ver 11 12. And some things must be observed conceruing this Description of the Old Sacrifices 1. That he makes mention of the Blood of the Sacrifices only whereas in many of them the whole Bodies were offered and the Fat of them all was burned on the Altar And thus he doth for the ensuing Reasons 1. Because it was the Blood alone whereby Attonement was made for Sin and Sinners The Fat was burned with Incense only to shew that it was accepted as a sweet savour with God 2. Because he had respect principally unto the Anniversary Sacrifice unto the Consummation whereof and Attonement thereby the carrying the Blood into the Holy Place did belong 3. Because Life Natural is in an especial manner in the Blood which signified that Attonement was to be made by Death and that by the effusion of Blood as it was in the Sacrifice of Christ. See Levit. 17. 11 12. And in the shedding of it there was an Indication of the Desert of Sin in the Offerer 2. He recalls them by this Expression of their Sacrifices the Blood of Bulls and Goats unto a due consideration of what effect might be produced by them They were Accompanied with great Solemnity and Pomp of Ceremony in their Celebration Hence arose a great Esteem and Veneration of them in the Minds of the People But when all was done that which was Offered was but the Blood of Bulls and Goats And there is a Tacit Opposition unto the matter of that Sacrifice whereby Sin was really to be Expiated which was the precious Blood of Christ as Chap. 9. 13 14. 3. That which
which he had all along compared and expressed Wherefore to convince the Hebrews not only of the certainty and severity of the Judgment declared but also of the Equity and Righteousness of it he proposeth unto them the consideration of Gods constitution of punishment under the Old Testament with respect unto the Law of Moses which they could not deny to be Just and Equal Ver. 28. he lays down the matter of fact as it was Stated under the Law Wherein there are three things 1. The sin whereunto that of Apostasie from the Gospel is compared He that despised Moses Law 2. The Punishment of that sin according to the Law he that was guilty of it dyed without Mercy 3. The way whereby according unto the Law his sin was to be charged on him it was under two or three Witnesses Unto the first two things did concur 1. It was such a sin as by the Law was capital as Murder Adultery Incest Idolatry Blasphemy and some others Concerning them it was provided in the Law that those who were guilty of them should be put to Death God alone by vertue of his Soveraignty could dispense with the Execution of this sentence of the Law as he did in the case of Lavid 2 Sam. 12. 13. but as unto the people they were prohibited on any account to dispense with it or forbear the Execution of it Numb 35. 31. 2. It was required that he did it presumptuously or with an high hand Ex. 21. 14. Numb 15. 30 31. Deut. 17. 12. He that was thus guilty of sin in sinning is said to despise Moses Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abolish it to render it useless that is in himself by contempt of the Authority of it or the Authority of God in it And it is called a contempt and abolishing of the Law as the word signifies 1. Because of Gods indulgence unto them therein For although the general sentence of the Law was a Curse wherein death was contained against every Transgression thereof Deut. 29. yet God had ordained and appointed that for all their sins of Ignorance Infirmity or surprisals by Temptations an Attonement should be made by Sacrifice whereon the guilty were freed as unto the terms of the Covenant and restored to a right unto all the Promises of it Wherein they would not abide in those Terms and Conditions of the Covenant but transgress the bounds annext to them it was a contempt of the whole Law with the wisdom goodness and authority of God therein 2. They rejected all the Promises of it which were given exclusively unto such sins nor was there any way appointed of God for their recovery unto an interest in them Hereby they made themselves Lawless Persons contemning the Threatnings and despising the Promises of the Law which God would not bear in any of them Deut. 29. 18 19 20 21. It is the contempt of God and his Authority in his Law that is the Gall and Poyson of sin This may be said in some measure of all voluntary sins and the more there is of it in any sin the greater is their guilt and the higher is their aggravation who have contracted it But there is a degree hereof which God will not bear with namely when this presumptuous contempt hath such an influence into any sin as that no ignorance no infirmity no special temptation can be pleaded unto the extenuation of it I obtained mercy because I did it ignorantly in unbelief And sundry things are required hereunto 1. That it be known unto the sinner both in point of right and fact to be such a sin as whereunto the penalty of death without dispensation was annexed 2. That therefore the sence of God in the Law be suggested unto the soul in and by the ordinary means of it 3. That the Resolution of continuing in it and the perpetration of it doth prevail against all convictions and fear of punishment 4. That Motives unto the contrary with reluctancies of Conscience be stifled or overcome These things rendered a sinner presumptuous or caused him to sin with an high hand under the Law Whereunto the Apostle adds in the next verse the peculiar aggravations of sin against the Gospel This it is to despise the Law of Moses as it is explained Numb 15. 30 31. 2. The Punishment of this sin or of him that was guilty of it was that he died without mercy He died that is he was put to death not alvaies it may be de facto but such was the constitution of the Law he was to be put to death without mercy There were several waies of inflicting Capital punishments appointed by the Law as hanging on a Tree burning and stoning Of all which and the application of them unto particular Cases I have given a description in the Exercitations unto the first Volume of these Commentaries And it is said that he dyed without mercy not only because there was no allowance for any such mercy as should save and deliver him but God had expresly forbidden that either mercy or compassion should be shewed in such cases Deut. 13. 6 7 8 9. Deut. 19. This is expresly added unto the highest instance of despising the Law namely the decalogue in the foundation of it whereon all other precepts of the Law were built and that which comprised a total Apostacy from the whole Law Wherefore I doubt not but the Apostle had an especial respect unto that sin in its punishment which had a compleat parallel with that whose hainousness he would represent However When the God of mercies will have men shew no mercy as in the Temporal punishment he can and will upon repentance shew mercy as to Eternal punishment For we dare not condemn all unto Hell which the Law condemned as unto temporal punishment 3. The way of Execution of this Judgment it was not to be done under two or three witnesses that is that were so of the fact and crime The Law is express in this case Deut. 17. 6. Chap. 19. 13. Numb 35. 30. Although God was very severe in the prescription of these Judgments yet he would give no advantage thereby unto wicked and malicious persons to take away the lives of innocent men He rather chose that those who were guilty should through our weakness go free for want of evidence against them than that innocence should be exposed unto the malice of one single testimony or witness And such abhorrency God had of false witnesses in criminal Causes as that which is most contrary unto his Righteousness in the Government of the world as that he established a Lex talionis in this case alone that a false witness should suffer the utmost of what he thought and contrived to bring on another The Equity of which Law is still continued in force as suitable to the Law of Nature and ought to be more observed than it is Deut. 19. 16 17 18 19 20 21. On this Proposition of
Priests in that he was a King And we may Observe that Acts of Munificence Bounty are memorable Praise-worthy though they no way belong unto things Sacred by Virtue of Divine Institution So was this Bringing forth of Bread Wine by Melchisedec to Refresh Abraham and his People though there was nothing of Sacrifice therein In former Ages either Men were more inclined to such Acts than now they are or there were more efficacious means of engaging them thereunto than are judged meet now to be made Use of because perhaps discovered to have something of deceit in them But this went along with all their Bounty that they would make the Acts of it Sacred and Religious all should be peculiarly devoted and dedicated unto God wherein although their Pious Intentions are to be commended yet it may justly be feared that they missed of their aim in making Things and Services Sacred which God had not made so But such Acts as those we speak of towards Men need no more of Religion in them but that they be done in Obedience to the Will of God who requires of us to do good to all and to exercise loving kindness in the Earth They are so good and Praise-worthy provided 1. They are of real Use and not in things that serve only for Ostentation and show 2. That they enterfere with no other especial Duty nor cause an Omission of what is Necessary c. Again It is acceptable with God that those who have Laboured in any Work or Service of his should receive Refreshments and Encouragements from men For as such an acceptable Service is the Relief given to Abraham and his People by Melchisedec Celebrated God is himself a sufficient Reward unto his People in and for all their Services He needs not call in the help of Men to give them a Recompence However it is well-pleasing unto him that he or his Work which they do in any thing be owned by Men. IV. The Apostle proceeds with his Description of the Subject of his Proposition with Respect unto that Office which he principally regards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priest of the most High God Two things are here asserted 1. That in general he was a Priest 2. The Limitation of that Office with Respect unto the Author and Object of it is expressed He was a Priest of the most High God First he was a Priest and he was the first that was so by especial Institution How the Rite of Sacrificing was common to all Worshippers of Old and what was the peculiar Interest of the First-born therein I have at large before declared I have also proved that Melchisedec was the first who was Authoritatively separated unto this Office by Gods Approbation And as it was a new so it was a great and Remarkable thing in the World For although we know not how far it was received or understood by the Men of that Age who I believe were not stupidly Ignorant and Carnal as some would have them to be yet certain it is that the Institution of this Office and the Representation of it in the Person of Melchisedec gave great Light and Instruction into the Nature of the first Promise and the work of the Blessing Seed which was to be exhibited For the Faith of the Church in all Ages was so directed as to believe that God had respect unto Christ and his Work in all his Institutions of Worship Wherefore the Erection of the Office of a Priesthood to offer Sacrifice and that in the Person of so great a Man as Melchisedec must needs lead them into an Acquaintance with the Nature of his work in some measure both he and it being so conspicuously represented unto them In this general Assertion that he was a Priest two things are included 1. That he was truly and really a man and not an Angel or an Appearance of the Son of God praelusory unto his Incarnation For every Priest is taken from among men Chap. 5. 1. of the same common Nature with other Men and in the same state untill he be separated unto his Office And so was Melchisedec a Man called out from amongst Men or he was not a Priest 2. That he had an Extraordinary Call into his Office For he falleth likewise under that other Rule of our Apostle No man taketh this Honour unto himself unless he be Called of God Heb. 5. 4. But of what Nature this Call was and how he received it cannot positively be determined in particular Two things are certain concerning him negatively 1. That he came not to this Office in the Church by Succession unto any that went before him as did all the Levitical Priests after Aaron There was none went before him in this Office as none Succeeded unto him as we shall see immediately And when the Lord Christ is said to be a Priest after the Order of Melchisedec it doth not suppose that he was of any certain Order wherein were a Series of Priests succeeding one another but only that it was with Christ as it was with him in point of Call and Office Wherefore his Call was Personal in some Act of God towards him wherein himself and no other was concerned 2. He was not called or set apart unto his Office by any outward Unction Solemn Consecration or Ceremonious Investiture For the Lord Christ Jesus had none of these who was made a Priest after the manner that he was only there was an outward sign of his Call unto all his Offices in the descending of the Holy Ghost on him in the form of a Dove Mat. 3. John 1. These things belonged purely unto the Law and Aaronical Priesthood wherein Spiritual things were to have a Carnal Representation And those by whom they are received in the separation of any unto an Evangelical Office do prefer the Ministration of the Law before that of the Gospel as more Glorious because they discern not the Glory of Spiritual things Besides there was none in the World greater than he nor nearer unto God to confer this Office upon him as Aaron was Consecrated by Moses For in the Authoritative Collation of an Office there is a Blessing and without Controversie he who Blesseth is greater than he who is Blessed by him as we shall see immediately And therefore would not God make Use of any outward means in the Call or the Separation of the Lord Christ unto his Offices or any of them because there was none in Heaven or Earth Greater than he or nearer unto God to be employed therein Angels and Men might bear Witness as they did unto what was done by the Lord God and his Spirit Isa. 61. 1. but they could confer nothing upon him And therefore in the Collation of the Ministerial Office under the Gospel the Authority of it resides only in Jesus Christ. Men can do no more but design the Person according to his Rules and Laws which may be done among Equals Wherefore the Call of
and Condition It is therefore highly vain to confound the Consideration of our Concernment in what Adam did as he was the Head of the Covenant with what he afterwards did and other intervenient Progenitors might do All this our Apostle confirms at large Rom. 5. 7. Abraham was taken into a new Administration of the Covenant with new Promises and Seals But he neither was nor could be made the Head and Representative of that Covenant whereinto he was taken otherwise than Typically Hence his Moral Good or Evil could not be reckoned unto his Posterity in Covenant But yet he was made the Head and Spring of the Administration of its outward Priviledges and this so far as his Trust extended was imputed unto his Posterity as in the case of Circumcision Wherefore seeing what he did unto Melchisedec belonged unto the Administration of the Covenant committed unto him Levi is rightly said to have done it in him also And so these things do mutually Illustrate one another But to deny that we were all in Adam as the Head of the first Covenant that we sinned in him that the Sin which we in any sence have sinned is imputed unto us is not to dispute with us but expressely to contradict the Holy Ghost But we may take some Observations from these words As 1. They who receive Tithes of others for their work in Holy Administrations are thereby proved to be Superiour unto them of whom they do receive them They are given unto them among other Ends as an acknowledgment of their Dignity So it was when they were paid of Old by Gods Institution and so it would be still if they might be paid or received in a due manner with respect unto the Labour of any in Gospel Administrations But whereas not one among thousands doth give or pay them on any other Ground but because they must do so whether they will or no nor would do so any more were it not for the coercive enforcing Power of Humane Laws If they on the other side that do receive them do look on them not as a free Pledge of the Peoples Respect and the Honour that they bear unto them but as their own Right and due by Law they are a Testimony neither of the Peoples Obedience nor of the Ministers Dignity but only of the extream Disorder of all things in Religion 2. It is of great Concernment unto us what Covenant we do belong unto as being esteemed to do therein what is done by our Representatives in our Name There were never absolutely any more than two Covenants Wherein all Persons indefinitely are concerned The first was the Covenant of Works made with Adam and with all in him And what he did as the Head of that Covenant as our Representative therein is imputed unto us as if we had done it Rom. 5. 12. The other is that of Grace made Originally with Christ and through him with all the Elect. And here lieth the life and hope of our Souls That what Christ did as the Head of that Covenant as our Representative it is all imputed unto us for Righteousness and Salvation And certainly there is nothing of more Importance unto us than to know whether of these Covenants we belong unto we are also some way concerned in them by whom that one or the other of these Covenant-states is conveyed unto us For before we make our own Personal voluntary Choice we are by the Law of our Natures and of the Covenant it self inclosed in the same Condition with our Progenitors as to their Covenant-state And thence it is that in the severest Temporal Judgments Children not Guilty of the actual Transgression of their Parents not having sinned after the similitude of them by imitation do yet oft-times partake of the Punishment they have deserved being esteemed in some manner to have done what they did so far as they were included in the same Covenant with them And many Blessing on the other hand are they partakers of who are included in the Covenant of those Parents who are Interested in the Covenant of Grace For such Parents succeed in the room of Abraham every one of them And what Abraham did as to the Administration of the Covenant intrusted with him his Posterity whose Representative he was therein are said to have done in him as Levi is in this place and therefore had the Seal of the Covenant given unto them in their Infancy And an Alteration in this Dispensation of Grace hath not yet been proved by any or scarce attempted so to be VER 11. IN this Verse after so long a Preparation and Introduction whereby he cleared his way from Objections and secured his future Building the Apostle enters on his Principal Argument concerning the Priesthood of Christ and all the Consequences of it with respect unto Righteousness Salvation and the Worship of God which depend thereon This being his main Design he would not engage into it before he had in every respect declared and vindicated the Dignity and Glory of the Person of Christ as vested with his Blessed Offices And from hence unto the didactical part of the Epistle he proceeds in a Retrograde Order unto what he had before insisted on For whereas he had first declared the Glory of the Person of Christ in his Kingly Office Chap. 1. then in his Prophetical Chap. 2 3. And having now entred on his Sacerdotal he goes on to enlarge upon this last Function then he returns unto his Prophetical and shuts up the whole with a renewed mention of his Kingly Power as we shall see in their Order and proper places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consummatio perfectio A Sacred Perfection or compleatness of State and Condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the Hand of the Priesthood of Levi himself Because Levi himself received not the Priesthood in his own Person but his Posterity Tremellius renders it Levitarum the Priesthood of Levites The Original leaves no scruple By the Levitical Priesthood The Priesthood that was confined to the House Family Tribe and Posterity of Levi. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corruptly Nam sub hoc populo sancita est Lex Beza For under it the Law was established to the People Sub ipso populus legem accepit acceperat Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom or whereby the Law was imposed upon the People if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom relate unto Levi the sence is mistaken and much more by the Arab. who takes the Law only for the Law of the Sacerdotal Office from which it is plainly distinguished The Aethiopick reads the whole Verse to this purpose And the People did according to the Law of the Priesthood which was appointed what need was there therefore that he should give another Priest whose appointment one should say was according to Melchisedec which Argues the great unskilfulness of
unto there an absolute end is put unto all Difference or Enmity between Jews and Gentiles as such seeing all are made One in Christ. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs only unto them who do Obey the Gospel 3. Peace among our selves that is among Believers doth also belong hereunto There was Peace and Brotherly Love required under the Law But no Duty receiveth a greater Improvement under the Gospel The Purchase of it by the Blood of Christ his Prayer for it the new Motives added unto it the communication of it as the Legacy of Christ among his Disciples with the especial Ends and Duties of it do constitute it a part of the perfect state of the Church under the Gospel 3. The third thing wherein this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection doth consist is Spiritual Light and Knowledge with respect unto the Mysteries of the Wisdome and Grace of God God had designed for the Church a Measure of Spiritual light and knowledge which was not attainable under the Law which is the Subject of that great Promise Jer. 31. 34. whose Accomplishment is declared 1 John 2. 27. And there are three things which concur unto the Constitution of this Priviledge 1. The Principal Revealer of the mind and will of God Under the Law God made use of the Ministry of Men unto this purpose as of Moses and the Prophets And he employed also both in the Erection of the Church-state and in sundry particulars afterwards the Ministry of Angels as our Apostle declares Chap. 2. 2. And in some sence that state was thereby put in Subjection unto Angels ver 5. But this Ministry the Dispensation of light and knowledge thereby could not render it compleat yea it was an Argument of the Darkness and Bondage under which it was For there was yet one greater than they all and above them all one more intimately acquainted with God and all the Counsels of his will by whom he would speak forth his mind Deut. 18. 18 19. This was the Son of God himself without whose immediate Ministry the consummation of the Church-state could not be attained This consideration our Apostle insists upon at large in the first Chapter and the beginning of the second concluding from thence the Preeminence of the Evangelical state above the Legal The especial Nature whereof We have declared in the Exposition of those places A most eminent Priviledge this was yea the highest outward Priviledge that the Church is capable of and eminently concurs unto its Perfection For whether we consider the Dignity of his Person or the perfect Knowledge and Comprehension that he had of the whole Counsel of God and the Mysteries of his Grace it incomparably exalts the Church-state above that of Old whence our Apostle draws many Arguments unto the necessity of our Obedience above what they were urged withal See Chap. 2. 2 3. Chap. 12. 25. And this full Revelation of his Counsels by the Ministry of his Son God did reserve partly that he might have a Preeminence in all things and partly because none other either did or could comprehend the Mysteries of it as it was now to be Revealed See John 1. 18. 2. The matter or things themselves revealed There was under the Levitical Priesthood a shadow of good things to come but no perfect Image or compleat delineation of them Chap. 10. 1. They had the first Promise and the enlargements of it unto Abraham and David Sundry Expositions were also added unto them relating unto the manner of their Accomplishment And many Intimations were given of the Grace of God thereby But all this was done so darkly so obscurely so wrapped up in Types Shadows Figures and Allegories as that no Perfection of light or knowledge was to be obtained The Mystery of them continued still hid in God Ephes. 3. 9. Hence are the Doctrines concerning them called Parables and dark Sayings Psal. 78. 2. Neither did the Prophets themselves see into the depth of their own Predictions 1 Pet. 1. 11 12. Hence the Believing Church waited with earnest expectation until the day should break and the shadows should flee away Cant. 2. 17. Chap. 4. 6. They longed for the breaking forth of that glorious Light which the Son of God was to bring attending in the mean time unto the Word of Prophecy which was as the light of a Candle unto them shining in a dark place They lived on that great Promise Mal. 4. 2. They expected Righteousness Light and Grace but knew not the way of them Thence their Prophets Righteous Men and Kings desired to see the things of the Gospel and saw them not Mat. 13. 17. Luke 10. 24. And therefore John the Baptist who was greater than any of the Prophets because he saw and owned the Son of God as come in the Flesh which they desired to see and saw not yet living and dying under the Levitical Priesthood not seeing Life and Immortality brought to light by the the Gospel the least in the Kingdom of God is greater than he in Spiritual knowledge Wherefore it belonged unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfect state of the Church that there should be a full and plain Revelation and Declaration made of the whole Counsel of God of the Mystery of his Will and Grace as the end of those things which were to be done away And this is done in the Gospel under that New Priesthood which was to be introduced Nor without this Priesthood could it be so made For the principal part of the Mystery of God depends on consists in the Discharge of the Office of that Priesthood They do so on his Oblation and Intercession the Attonement made for Sin and the bringing in of everlasting Righteousness thereby The plain Revelation of these things which could not be made before their actual Accomplishment is a great part of this Gospel-perfection This the Apostle disputes at large 2 Cor. 3. from ver 7. to the end of the Chapter 3. The inward Spiritual Light of the minds of Believers enabling them to discern the mind of God and the Mysteries of his Will as revealed doth also belong unto this part of the Perfection of the Gospel Church-state This was promised under the Old Testament Isa. 11. 9. Chap. 54. 13. Jer. 31. 34. And although it was enjoyed by the Saints of Old yet was it so in a very small measure and low degree in comparison of what it is now after the plentiful Effusion of the Spirit See 1 Cor. 2. 11 12. This is that which is prayed for Ephes. 1. 17 18 19. Chap 3. 18 19. VVherefore this Head of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection intended consists in three things 1. The Personal Ministry of Christ in the Preaching of the Gospel or Declaration of the Mystery of the VVisdom and Grace of God in himself 2. The Dispensation or Mission of the Holy Ghost to reveal and fully make known the same Mystery by the Apostles and Prophets of
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
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
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
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
were Good in themselves and Good unto the People so as if they did them they should live therein But after the People had broken the Covenant in making of a Golden Calf God gave them that whole System of Ordinances Institutions and Laws which ensued These they say in that place of Ezekiel God calls Ordinances that were not Good and Judgements whereby they should not live as being imposed on the People in the way of Punishment And with respect unto these they say it is that the Apostle affirms the Commandment was weak and unprofitable But as the Application of this Exposition unto this passage in the Apostle's Discourse is not consistent with the Design of it as will afterwards appear So indeed the Exposition it self is not defensible For it is plain that by the Laws and Statutes mentioned ver 11. not any part of them but the whole System of Ordinances and Commandments which God gave by Moses is intended And the two words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do express the whole Law Ceremonial and Judicial And it was not from this or that part but from the whole Law that the People as far as they were Carnal looked for Righteousness and Salvation Rom. 10. 5. Gal. 3. 12. And as these Laws and Statutes mentioned ver 11. contained the whole Law given by Moses so those intended ver 25. whereof it is said that they were not Good nor could they live in the keeping of them cannot be the Laws and Statutes of God considered in themselves For it is inconsistent with the Holiness Goodness and Wisdom of God to give Laws which in themselves and their own Nature should not be Good but Evil. Nor on Supposition that he had given them Statutes that were not Good and Judgments wherein they should not live could he plead as he doth that his ways were equal and that their ways were unequal For in these Laws he evidently promised that those who did them should live therein Where is the Equality Equity and Righteousness if it were otherwise Wherefore if the Statutes of God be intended in the place it must be with respect unto the People their Unbelief and Obstinacy that it is said of them that they were not Good being made useless unto them by Reason of Sin In that sense the Apostle says that the Commandment which was Ordained unto life he found to be unto Death Rom. 7. 10. But I rather Judge that having charged the People with neglect and contempt of the Laws and Judgments of God which were Good Gods giving them up Judicially unto ways of Idolatry and false Worship which they made as Laws and Judgments unto themselves and willingly walked after the Commandment as Hos. 5. 11. is here so expressed But there is no Ground for such a Distinction between the Laws and Judgments of God in themselves that some of them should be Good and some of them should be not Good that in some of them Men might live but not in others Secondly I Answer That the whole Law may be considered two ways 1. Absolutely in it self 2. With Respect 1. Unto the End for which it was given 2. Unto the Persons unto whom it was given In it self no Reflection can be made upon it because it was an effect of the Wisdom Holiness and Truth of God But in the Respects mentioned it manifests its own weakness and unprofitableness For they were Sinners unto whom it was given and both defiled and guilty antecedently unto the giving of this Law being so by Nature and thereon Children of Wrath Two things they stood in need of in this Condition 1. Sanctification by an Inherent Purity and Holiness with a Compleat Righteousness from thence This the Moral Law was at first the Rule and Measure of and would have always effected it by its Observance It could never indeed take away any defilement of Sin from the Soul but it could have prevented any such defilement But now with respect unto the Persons unto whom it was given it became weak and unprofitable unto any such end It became so saith the Apostle by Reason of the Flesh Rom. 8. 3. For although in it self it was a perfect Rule of Righteousness Rom. 10. 5. Gal. 3. 12. 21. yet it could not be a cause or means of Righteousness unto them who were disenabled by the entrance of Sin to comply with it and fulfill it Wherefore the Moral Law which was in it self Efficacious and Useful was now become unto Sinners as unto the Ends of Holiness and Righteousness weak and unprofitable For by the deeds of the Law shall no Flesh be Justified 2. Sinners do stand in need of the Expiation of Sin For being actually guilty already it is to no purpose to think of a Righteousness for the future unless their present Guilt be first expiated Hereof there is not the least Intimation in the Moral Law It hath nothing in it nor accompanying of it that respects the Guilt of Sin but the Curse only This therefore was to be expected from the Ceremonial Law and the various ways of Attonement therein provided or no way at all But this of themselves they could not effect They did indeed represent and prefigure what would so do but of themselves they were insufficient unto any such end For it is not possible as our Apostle speakes that the Blood of Bulls and Goats should take away Sin chap. 10. 5. And this Law may be considered three ways 1 In Opposition unto Christ without respect unto its Typical Signification under which Notion it was now adhered unto by the unbelieving Hebrews This being no state of it by divine Appointment it became thereby not only of no use unto them but the occasion of their Ruin 2 In Competition and Conjunction with Christ and so it was adhered unto by many of these Hebrews who believed the Gospel And this also was a state not designed for it seeing it was appointed only unto the Time of Reformation and therefore was not only useless but noxious and hurtful 3 In Subordination unto Christ to Typifie and Represent what was to be obtained in him alone so during its own Season it was of use unto that End but yet could never effect the things which it did represent And in this state doth the Apostle pronounce it weak and unprofitable namely on a Supposition that Attonement and Expiation of Sin was actually to be made which it could not reach unto But it may be yet farther enquired Why God did give this Law unto the People which although it were Good in it self yet because of the condition of the People it could not attain the End which was intended The Apostle gives so full an answer unto this enquiry as that we need not farther to insist upon it For he giveth two Reasons why God gave this Law First he saith it was added because of Transgression till the seed should come to whom the Promise was
cause God saw it necessary and it pleased him to put a grievous and heavy yoke upon them to subdue the pride of their spirits and to cause them to breathe after deliverance This the Apostle Peter calls a yoke that neither they nor their Fathers were able to bear Acts 15. 20. that is with peace ease and rest which therefore the Lord Christ invited them to seek for in himself alone Matth. 11. 29 30. And this yoke that God put on them consisted in these three things 1. In a multitude of Precepts hard to be understood and difficult to be observed The present Jews reckon up 613 of them about the sense of most of which they dispute endlesly among themselves But the truth is since the days of the Pharisees they have increased their own yoke and made obedience unto their Law in any tolerable manner altogether unpracticable It were easie to manifest for instance that no man under Heaven ever did or ever can keep the Sabbath according to the Rules they give about it in their Talmuds And they generally scarce observe one of them themselves But in the Law as given by God himself it is certain that there were a multitude of arbitrary Precepts and those in themselves not accompanied with any spiritual Advantages as our Apostle shews Chap. 9. 5. only they were obliged to perform them by a meer soveraign Act of Power and Authority 2. In the severity wherewith the observance of all those Precepts were enjoined them And this was the threatning of death For he that despised Moses 's Law died without mercy and every transgression and disobedience received a just recompence of reward Hence was their complaint of old Behold we die we perish we all perish whosoever cometh near unto the Tabernacle of the Lord shall dye shall we be consumed with dying Numb 17. 12 13. And the Curse solemnly denounced against every one that confirmed not all things written in the Law was continually before them 3. In a Spirit of Bondage unto Fear This was administred in the giving and dispensation of the Law even as a Spirit of Liberty and Power is administred in and by the Gospel And as this respected their present Obedience and manner of its performance so in particular it regarded Death not yet conquered by Christ. Hence our Apostle affirms that through fear of Death they were all their life-time subject unto Bondage This state God brought them into partly to subdue the pride of their hearts trusting in their own righteousness and partly to cause them to look out earnestly after the promised Deliverer 4. Into this estate and condition God brought them by a Solemn Covenant confirmed by mutual consent between him and them The Tenure Force and Solemn Ratification of this Covenant is expressed Exod. 24. 3 4 5 6 7 8. Unto the terms and conditions of this Covenant was the whole Church obliged indispensibly on pain of Extermination until all was accomplished Mal. 4. 4 5 6. Unto this Covenant belonged the Decalogue with all Precepts of Moral Obedience thence educed So also did the Laws of Political Rule established among them and the whole Systeme of Religious Worship given unto them All these Laws were brought within the verge of this Covenant and were the matter of it And it had especial Promises and Threatnings annexed unto it as such whereof none did exceed the Bounds of the Land of Canaan For even many of the Laws of it were such as obliged no where else Such was the Law of the Sabbatical year and all their Sacrifices There was Sin and Obedience in them or about them in the Land of Canaan none elsewhere Hence 5. This Covenant thus made with these Ends and Promises did never save nor condemn any man eternally All that lived under the Administration of it did attain eternal life or perished for ever but not by vertue of this Covenant as formally such It did indeed revive the commanding Power and Sanction of the first Covenant of Works and therein as the Apostle speaks was the Ministry of condemnation 2 Cor. 3. 9. For by the deeds of the Law can no flesh be justified And on the other hand it directed also unto the Promise which was the instrument of life and salvation unto all that did believe But as unto what it had of its own it was confined unto things temporal Believers were saved under it but not by vertue of it Sinners perished eternally under it but by the Curse of the original Law of Works And 6. Hereon occasionally fell out the ruine of that People their Table became a snare unto them and that which should have been for their welfare became a trap according to the Prediction of our Saviour Psal. 69. 22. It was this Covenant that raised and ruined them it raised them to Glory and Honour when given of God it ruined them when abused by themselves contrary to express declarations of his mind and will For although the generality of them were wicked and rebellious always breaking the Terms of the Covenant which God made with them so far as it was possible they should whil'st God determined to reign over them unto the appointed season and repined under the burden of it yet they would have this Covenant to be the only Rule and Means of righteousness life and salvation as the Apostle declares Rom. 9. 31 32 33. Chap. 10. 3. For as we have often said there were two things in it both which they abused unto other ends than what God designed them 1 There was the Renovation of the Rule of the Covenant of Works for righteousness and life And this they would have to be given unto them for those ends and so sought for righteousness by the works of the Law 2 There was ordained in it a Typical Representation of the way and means whereby the Promise was to be made effectual namely in the Mediation and Sacrifice of Jesus Christ which was the end of all their Ordinances of Worship And the outward Law thereof with the observance of its Institution they looked on as their only relief when they came short of exact and perfect righteousness Against both these pernicious Errors the Apostle disputes expresly in his Epistle unto the Romans and the Galatians to save them if it were possible from that ruine they were casting themselves into Hereon the Elect obtained but the rest were hard ned For hereby they made an absolute renunciation of the Promise wherein alone God had enwrapped the way of life and salvation This is the nature and substance of that Covenant which God made with that People a particular temporary Covenant it was and not a meer dispensation of the Covenant of Grace That which remains for the declaration of the mind of the Holy Ghost in this whole matter is to declare the differences that are between those two Covenants whence the one is said to be better than the other and to be built upon better Promises Those of
The Renovation of the terms and sanction of the Covenant of Works contributed much thereunto For the People saw not how the Commands of that Covenant could be observed nor how its Curse could be avoided They saw it not I say by any thing in the Covenant of Sinai which therefore gendred unto bondage All the prospect they had of deliverance was from the Promise 2. It arose from the manner of the delivery of the Law and Gods entring thereon into Covenant with them This was ordered on purpose to fill them with dread and fear And it could not but do so when ever they called it to remembrance 3. From the severity of the Penalties annexed unto the Transgression of the Law And God had taken upon himself that where punishment was not exacted according to the Law he himself would cut them off This kept them always anxious and sollicitous not knowing when they were safe or secure 4. From the Nature of the whole Ministry of the Law which was the ministration of death and condemnation 2 Cor. 3. 16. which declared the desert of every sin to be death and denounced death unto every Sinner administring by its self no relief unto the minds and consciences of men So was it the letter that killed them that were under its power 5. From the Darkness of their own minds in the means ways and causes of deliverance from all these things It is true they had a promise before of Life and Salvation which was not abolished by this Covenant even the Promise made unto Abraham But this belonged not unto this Covenant And the way of its accomplishment by the Incarnation and Mediation of the Son of God was much hidden from them yea from the Prophets themselves who yet foretold them This left them under much bondage For the principal cause and means of the liberty of Believers under the Gospel ariseth from the clear light they have into the mystery of the love and grace of God in Christ. This faith and knowledge of his Incarnation Humiliation Sufferings and Sacrifice whereby he made Attonement for Sin and brought in everlasting Righteousness is that which gives them liberty and boldness in their Obedience 2 Cor. 3. 17 18. whilest they of old were in the dark as unto these things they must needs be kept under much bondage 6. It was increased by the yoke of a multitude of Laws Rites and Ceremonies imposed on them which made the whole of their Worship a burden unto them and unsupportable Acts 15. 9. In and by all these ways and means there was a Spirit of Bondage and Fear administred unto them And this God did thus he dealt with them to the end that they might not rest in that state but continually look out after deliverance On the other hand the New Covenant gives liberty and boldness the liberty and boldness of Children unto all Believers It is the Son in it that makes us free or gives us universally all that liberty which is any way needful for us or useful unto us For where the Spirit of God is there is liberty namely to serve God not in the oldness of the Letter but in the newness of the Spirit And it is declared that this was the great end of bringing in the New Covenant in the accomplishment of the Promise made unto Abraham namely that we being delivered from the hands of all our enemies might serve God without fear all the days of our lives Luke 1. 72 73 74 75. And we may briefly consider wherein this Deliverance and Liberty by the New Covenant doth consist which it doth in the things ensuing 1. In our freedom from the commanding power of the Law as to sinless perfect Obedience in order unto Righteousness and Justification before God Its commands we are still subject unto but not in order unto life and salvation For unto those ends it is fulfilled in and by the Mediator of the New Covenant who is the end of the Law for Righteousness to every one that believeth Rom. 10. 4. 2. In our freedom from the condemning power of the Law and the Sanction of it in the Curse This being undergone and answered by him who was made a curse for us we are freed from it Rom. 7. 6. Gal. 3 13 14. And therein also are we delivered from the fear of death Heb. 2. 15. as it was paenal and an entrance into judgment or condemnation John 5. 24. 3. In our freedom from conscience for sin Heb. 10. 2. That is Conscience disquieting perplexing and condemning our persons the hearts of all that believe being sprinkled from an evil conscience by the blood of Christ. 4. In our freedom from the whole System of Mosaical Worship in all the Rites and Ceremonies and Ordinances of it which what a burden it was the Apostles do declare Acts 15. and our Apostle at large in his Epistle to the Galatians 5. From all the Laws of men in things appertaining unto the Worship of God 1 Cor. 7. 23. And by all these and the like instances of spiritual liberty doth the Gospel free Believers from that Spirit of bondage unto fear which was administred under the Old Covenant It remains only that we point at the Heads of those Ways whereby this Liberty is communicated unto us under the New Covenant And it is done 1. Principally by the grant and communication of the Spirit of the Son as a Spirit of Adoption giving the freedom boldness and liberty of children John 1. 12. Rom. 8. 15 16 17. Gal. 4. 6 7. From hence the Apostle lays it down as a certain Rule that where the Spirit of God is there is liberty 2 Cor. 3. 17. Let men pretend what they will let them boast of the freedom of their outward condition in this world and of the inward liberty or freedom of their wills there is indeed no true liberty where the Spirit of God is not The ways whereby he giveth freedom power a sound mind spiritual boldness courage and contempt of the Cross holy confidence before God a readiness for obedience and enlargedness of heart in duties with all other things wherein true liberty doth consist or which any way belongs unto it I must not here divert to declare The world judges that there is no bondage but where the Spirit of God is For that gives that conscientious fear of Sin that awe of God in all our Thoughts Actions and Ways that careful and circumspect walking that temperance in things lawful that abstinence from all appearance of evil wherein they judge the greatest bondage on the earth to consist But those who have received him do know that the whole world doth lie in evil and that all those unto whom spiritual liberty is a bondage are the Servants and Slaves of Satan 2. It is obtained by the evidence of our justification before God and the causes of it This men were greatly in the dark unto under the first Covenant although all stable peace with
Sin as should manifest that they stood in need of a farther Expiation than could be attained by them But a difficulty doth here arise of no small Importance For what the Apostle denys unto these Offerings of the Law that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy it is certain that Believers ought not only once a year but every day to call sins to remembrance and to make Confession thereof Yea our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins wherein there is a calling of them unto Remembrance It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices and that of Christ seeing after both of them there is equally a Remembrance of Sin again to be made An. The difference is evident between these things Their Confession of Sin was in order unto and preparatory for a new Attonement and Expiation of it This sufficiently proves the insufficiency of those that were offered before For they were to come unto the new Offerings as if there had never been any before them Our remembrance of Sin and confession of it respects only the Application of the Virtue and Efficacy of the Attonement once made without the least desire or expectation of a new propitiation In their remembrance of Sin respect was had unto the curse of the Law which was to be answered and the wrath of God which was to be appeased it belonged unto the Sacrifice it self whose Object was God Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences whereby we may have assured peace with God The Sentence or Curse of the Law was on them until a new Attonement was made for the Soul that did not joyn in this Sacrifice was to be cut off But the Sentence and Curse of the Law was at once taken away Eph. 2. 14 15 16. And we may observe 1. An Obligation unto such Ordinances of Worship as could not expiate sin nor testifie that it was perfectly expiated was part of the Bondage of the Church under the Old Testament 2. It belongs unto the Light and Wisdom of Faith so to remember Sin and make Confession of it as not therein or thereby to seek after a new Attonement for it which is made once for all Confession of Sin is no less necessary under the New Testament than it was under the Old but not for the same end And it is an eminent difference between the spirit of Bondage and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it the other is encouraged unto Confession because of the Attonement already made as a means of coming unto a participation of the benefits of it Wherefore the causes and reasons of the Confession of Sin under the New Testament are 1. To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self so as to keep us humble and filled with self-abasement He who hath no sense of Sin but only what consists in dread of future judgment knows little of the mystery of our Walk before God and Obedience unto him according unto the Gospel 2. To engage our Souls unto watchfulness for the future against the sins we do confess for in confession we make an abrenuntiation of them 3. To give unto God the glory of his Righteousness Holiness and Aversation from Sin This is included in every Confession we make of Sin for the reason why we acknowledge the Evil of it why we detest and abhor it is its contrariety unto the Nature holy Properties and Will of God 4. To give unto him the glory of his infinite Grace and Mercy in the pardon of it 5. We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences through a fresh Application of the Sacrifice of Christ and the benefits thereof whereunto Confession of Sin is required 6. To exalt Jesus Christ in our Hearts by the application of our selves unto him as the only procurer and purchaser of Mercy and Pardon without which Confession of Sins is neither acceptable unto God nor useful unto our own Souls But we do not make Confession of Sin as a part of a Compensation for the Guilt of it nor as a means to give some present pacification unto Conscience that we may go on in Sin as the manner of some is VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is no difficulty in the Words and very little difference in the Translations of them The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive Impossibile est enim sanguine taurorum hircorum auferri peccata It is impossible that Sins should be taken away by the blood of Bulls and Goats The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose For it is impossible that the Blood of Bulls and Goats should take away Sin This is the last determinate resolution of the Apostle concerning the insufficiency of the Law and its Sacrifices for the Expiation of Sin and the perfecting them who come unto God as unto their Consciences And there is in the Argument used unto this end an inference from what was spoken before and a new enforcement from the Nature or subject matter of these Sacrifices Something must be observed concerning this Assertion in general and an Objection that it is liable unto For by the Blood of Bulls and Goats he intends all the Sacrifices of the Law Now if it be impossible that they should take away Sin for what end then were they appointed Especially considering that in the Institution of them God told the Church that he had given the Blood to make Attonement on the Altar Levit. 17. 11. It may therefore be said as the Apostle doth in another place with respect unto the Law it self if it could not by the works of it justifie us before God to what end then served the Law To what end serve these Sacrifices if they could not take away Sin The Answer which the Apostle gives with respect unto the Law in general may be applyed unto the Sacrifices of it with a small Addition from a respect unto their special Nature For as unto the Law he answers two things 1. That it was added because of Transgressions Gal. 3. 19. 2. That it was a Schoolmaster to guide and direct us unto Christ because of the severities wherewith it was accompanied like those of a School-master not in the Spirit of a tender Father And thus it was as unto the end of these Sacrifices 1. They were added unto the promise because of Transgressions For God in them and by them did continually represent unto Sinners the Curse and Sentence of the Law namely that the Soul that sinneth must dye or
the Mercy-seat Wherefore they are ready unto the Ministry of the Church of mankind all things being now reconciled Heb. 1. 14. purely with respect unto the Mercy-seat which their faces were turned towards and which they shadowed with their wings 9. Yet was this Mystery so great namely that which was represented by these Types that the Angels themselves were to bow down to look into it 1 Pet. 1. 11. So are they here represented in a posture of admiration and adoration And in their overshadowing of the Mercy-seat with their wings they declared how this Mystery in the fullness of it was hid from the eyes of all men See Eph. 3. 8 9 10 11 12. 10. The Ground was originally blessed of God to bring forth food for man for the preservation of his life in that state and condition wherein he was to live unto God according unto the Covenant of works Gen. 1. 29. But upon the entrance of sin it was cursed neither are the fruits of it any more a Token or Pledge of the favour of God nor are they sufficient to maintain a life unto God Gen. 3. 17 18. Wherefore God declared that there must be bread given the Church from Heaven which might maintain a spiritual life in them This God did by giving them Manna in the wilderness And that all instructions in Grace and mercy might be reduced into an head in this Holy Place because of that whereof it was a Type a Pot filled with it was placed for a memorial in this Holy Place before the Ark and Mercy-Seat See Psal. 78. 24 25. Iohn 6. 31. Hereby were they taught to look for the bread of life from Heaven which should maintain them in their spiritual and nourish them unto eternal life 11. When the whole Church was ready to perish for want of water a Rock was smitten with the Rod of Moses which brought water out of it unto their refreshment God taught them thereby that the Rock of Ages was to be smitten with the Rod of the Law that the waters of life might be brought forth thereby 1 Cor. 10. 4. Wherefore this Rod also was laid up for an instructive memorial before the Ark. In all these things did God instruct the Church by the Tabernacle especially this most Holy Place the Utensils Furniture and Services of it And the end of them all was to give them such a representation of the mystery of his grace in Christ Jesus as was meet for the state of the Church before his actual exhibition in the flesh Hence he is declared in the Gospel to be the Body and Substance of them all And I shall endeavour with all humble reverence to make that application of them unto him which Scripture Light guides us unto 1. In his Obedience unto God according unto the Law he is the true Ark wherein the Law was kept inviolate that is was fullfilled answered and accomplished Matt. 5. 17. Rom. 8. 3. chap. 10. 3. Hence by Gods gracious dealing with sinners pardoning and justifying them freely the Law is not disanulled but established Rom. 3. 31. That this was to be done that without it no Covenant between God and man could be firm and stable was the principal design of God to declare in all this Service without the consideration whereof it was wholly insignificant This was the original mystery of all these institutions that in and by the Obedience of the promised seed the everlasting unalterable Law should be fulfilled In him as the Jews speak was the Law restored unto its pristine Crown signifyed by that Crown of Gold which was round about the Ark wherein the Law was kept Then had the Law its crown and glory when it was fulfilled in Christ. This the Church of Israel ought to have learned and believed and did so whilest they continued to pray for mercy for the Lord's sake as Dan. 9. 17. But afterwards when they rejected the knowledge hereof and adhered unto the Law absolutely as written in Tables of stone they utterly perished Rom. 9. 31 32 33. chap. 10. 2 4. And they do all yet what lieth in them return unto the material Ark and Tables of stone who reject the accomplishment of the Law in and by Jesus Christ. 2. He was the Mercy-Seat that is he was represented by it So the Apostle speaks expresly God set him forth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 25. A Propitiation that is to answer the Mercy-Seat and what was signifyed thereby And this was to cover the Law under the eye of God He interposeth between God and his Throne and the Law that he may not enter into judgment with us in pursuit of the curse of it The Law required Obedience and threatned the curse in case of disobedience With respect unto the obedience which it required Christ was the Ark in whom it was fulfilled And with respect unto the Curse of the Law he was the Mercy-Seat or Propitiation whereby Atonement was made that the curse should not be inflicted Gal. 3. 13. 3. It was his blood in figure that was carried into the Holy Place to make Atonement as the Apostle declares at large in this Chapter The Efficacy of his blood when he offered himself an expiatory Sacrifice for sin unto God that prevailed for an atonement in the Holy Place not made with hands See chap. 10. 11 12 13. 4. It is his Intercession that is the cloud of Incense which covers the Ark and Mercy Seat This gives a continual sweet Savour unto God from his oblation and renders acceptable all the worship of the Church in their approaches unto him Rev. 8. 3. These things did God instruct the Church in by Types and figures to prepare their faith for the receiving of him at his actual oblation And on the representation so made of him all that truly believed lived in the expectation of him and longing after him with the departure of these shadows of good things to come Cant. 2. 7. chap. 4. 6. chap. 8. 14. Luk. 10. 24. 1 Pet. 1. 11. And the refusal of this instruction was that which ruined this Church of the Hebrews 5. It was He who took off the original curse of the Law whose first execution was committed unto the Cherubims when man was driven out of the Garden and kept from all approaches unto the Tree of Life Hereby he made reconciliation between them and the elect Church of God Ephes. 1. 10. Hence have they now a ministery with respect unto the Mercy-Seat for the good of the heirs of salvation Heb. 1. 14. 6. He was the Bread of Life typed by the Manna kept in the Golden Pot before the Mercy-Seat For he alone is the nourishment of the spiritual life of men The mystery hereof himself at large declares John 6. 31 32 33 34. This were they taught to expect in the memorial of that heavenly food which was preserved in the Sanctuary 7. He was that Spiritual Rock which was smitten with the Rod of
Moses the curse and stroke of the Law Hereon the waters of Life flowed from him for the quickning and refreshment of the Church 1 Cor. 10. 3 4. Thus was the Lord Christ All and in All from the beginning And as the general design of the whole structure of the Tabernacle with all that belonged thereunto was to declare that God was reconciled to sinners with a blessed provision for the glory of his Holiness and the honour of the Law which is in and by Jesus Christ alone so every thing in it directed unto his Person or his Grace or some Act of his Mediation And two things do now attend all these institutions 1 As they are interpreted by Gospel Light they are a glorious representation of the wisdom of God and a signal confirmation of saith in him who was prefigured by them 2 Take them in themselves separated from this end and they give no representation of any one holy property of the nature of God nothing of his wisdom Goodness Greatness Love or Grace but are low and carnal base and beggarly And that we may have a due apprehension of them some things in general concerning them may be considered 1. The whole Scheme Frame Fashion Use and Service of the Tabernacle with all that belonged thereunto was a meer arbitrary effect of the soveraign will and pleasure of God Why he would by this way and by these means declare himself appeased unto the Church and he would graciously dwell amongst them why he would by them type out and prefigure the incarnation and mediation of Christ no other reason can be given but his own will which in all things is to be adored by us Other wayes and means unto the same ends were not wanting unto divine wisdom but this in the good pleasure of his will he determined on In the supreme authority of God was the Church absolutely to acquiesce whilest it was obliged unto the observation of these ordinances and other reason of them they could not give And whereas their use is now utterly ceased yet do they abide on the Holy Record as some think the fabrick of Heaven and Earth shall do after the final judgment to be monuments of his wisdom and soveraignty But the principal ends of the preservation of this memorial in the sacred Record are two 1 That it may be a perpetual Testimony unto the praescience faithfulness and power of God His infinite praescience is testified unto in the prospect which therein he declares himself to have had of the whole future frame of things under the Gospel which he represented therein His faithfulness and power in the accomplishment of all these things which were prefigured by them 2 That it might testifie the abundant Grace and Goodness of God unto the Church of the new Testament which enjoyeth the substance of all those spiritual things whereof of old he granted only the Types and shadows Wherefore 2. It must be acknowledged that the Instruction given by these things into the mysteries of the will of God and consequently all those teachings which were influenced and guided by them were dark obscure and difficult to be rightly apprehended and duly improved Hence the way of Teaching under the old Testament was one reason for the abolishing of that Covenant that a more effectual way of instruction and Illumination might be introduced This is declared at large in the exposition of the preceding chapter There was need for them all to go up and down every one unto his Brother andevery one unto his Neighbour saying know the Lord. For the true knowledge of him and of the mysteries of his will was by these means very difficultly to be obtained And now the Jews have lost all that prospect unto the promised seed which their forefathers had in these things it is sad to consider what work they make with them They have turned the whole of all legal institutions into such an endless scrupulous superstitious observance of carnal Rites in all imaginable circumstances as never became the divine wisdom to appoint as is marvellous that any of the race of mankind should enbondage themselves unto Yea now all things are plainly fullfilled in Christ some among our selves would have the most of them to have represented Heaven and the Planets the fruits of the Earth and I know not what besides But this was the way which the infinite wisdom of God fixed on for the instruction of the Church in the state then allotted unto it 3. This instruction was sufficient unto the end of God in the edification and salvation of them that did believe For these things being diligently and humbly enquired into they gave that Image and Resemblance of the work of Gods Grace in Christ which the Church was capable of in that state before its actual accomplishment Those who were wise and holy among them knew full well that all these things in general were but Types of better things and that there was something more designed of God in the Pattern shewed unto Moses than what they did contain For Moses made and did all things for a Testimony unto what should be spoken afterwards chap. 3. 5. In brief they all of them believed that through the Messiah the promised seed they should really receive all that Grace Goodness Pardon Mercy Love Favour and Priviledges which were testified unto in the Tabernacle and all the Services of it And because they were not able to make distinct particular applications of all these things unto his mediatory actings their faith was principally fixed on the person of Christ as I have elswhere demonstrated And with respect unto him his sufferings and his glory they diligently enquired into these things 1 Pet. 1. 11. And this was sufficient unto that faith and obedience which God then required of the Church For 4. Their diligent enquiry into these things and the meaning of them was the principal exercise of their faith and subjection of soul unto God For even in these things also did the Spirit testify beforehand the sufferings of Christ and the Glory that did ensue And as the exercise of faith herein was acceptable unto God so the discoveries of Grace which they received therein were refreshing unto their souls For hereby they often saw the King in his Beauty and beheld the pleasant land which was far off Isa. 33. 17. 5. That worship which was outwardly performed in and by these things was full of Beauty and Glory 2 Cor. 3. It was also suited to beget a due reverence of the Majesty and Holiness of God It was God's way of worship It was God's order and so had characters of divine wisdom upon it Wherefore although the People were originally obliged unto the observance of it by the meer soveraign will and pleasure of God yet the things themselves were so beautiful and glorious as nothing but the substance of the things themselves in Christ could excel This made the Devil as it were steal away so many