Aaron saying O Lord heare the prayer of thy servants according to the blessing of Aaron over thy people Ecclus. 36.17 8. And here men that die receive tithes Now followeth the third reason whereby he proves that Melchisedec is greater then the Leviticall Priests namely Because the Leviticall Priests receive tithes yet one of them dies after another and they succeed one another in the Priest-hood but Melchisedec hath a testimony of Scripture for him that he liveth Here i. here under the law and among us But there he of whom it is witnessed that he liveth There where wee read that Abraham gave him tithes he then received them whom the Scripture witnesseth that he lives But wee must note that the Author opposeth not Melchisedec to mortall men but to dying men onely neither doth he say that he is immortall but only that he liveth For life is not opposed to mortality but properly to death And there the Scripture saith That Melchisedec doth live where shee affirmes him to bee a Priest for ever And shee affirmes it in her comparison of him with Christ when she saith Thou art a Priest for ever after the order of Melchisedec Psal 110.4 as we explicated it before in this Chapter vers 3. Where we shewed that Melchisedec was called a Priest for ever because he exercised his Priest-hood a long time even for the full terme of his naturall life and that he lived so long a Priest as there was any knowledge of the true God among the men of his time and any place for the Priest-hood so that Melchisedec in his Priest-hood resembled for his continuance all the Leviticall Priests who succeeded one after another which eternity of his was but umbratilous and figurative as we said of Christs eternitie And therefore the life of Melchisedec was nothing but a shadow of that life which is in Christ And if we respect the scope of the Authour it makes not to the matter that Melchisedec did at last yeeld to the law of nature and die for he speaks not of Melchisedec for himselfe but for Christ who truely lives for ever It sufficeth in Melchisedec that the eternall life of Christ was in some manner shadowed and signified in the Scripture And this is the reason why the Authour opposed Melchisedec to dying men and said he liveth for ever For when wee speake of the type as of the antitype we many times so speak of it as of the anti-type it selfe although the words must be applyed figuratively to the type and properly to the antitype 9. And as I may so say Levi also who receiveth tithes payed tithes or was decimated in Abraham Here at last comes in the other of the first reason which we said was bipartite and wherewith the Author now confirmes the dignity of Melchisedec namely that when Melchisedec tooke tithes of Abraham he tithed also Levi and all the Priests sprung from his loynes who were themselves to receive tithes To shew the great dignity of Melchisedec it was not enough for the Author to say that he tithed Abraham himselfe but Levi also who tooke tithes was by him tithed in Abraham For it is as much as if hee had taken tithes of Levi when he tooke them of him in whose loynes Levi was yet latent Therefore in a figurative way of speech the Author saith that Levi was tithed through Abraham For because he could not say properly that Levi gave tithes to Melchisedec through Abraham therefore lest his words should seem harsh he mollifies them thus as I may so say whereby hee plainely declares that what hee spake here of Levi must not bee taken literally and properly but in a certaine sence and forme of speech Levi also who receiveth tithes not in his owne person but in his posteritie so that it is not strange that hee is said to have given tithes in his father who is also said to have taken them in his children But now let us see how the Author proves this 10. For hee was yet in the loynes of his father when Melchisedec met him Here he proves that Levi gave tithes to Melchisedec through Abraham thus If at that time Levi had been a person severed from Abraham and had enjoyed his estate apart to himselfe this fact of Abraham in giving tithes to Melchisedec had nothing concerned him But because Levi was then so united and joyned with Abraham that he yet lay couched in Abrahams loyns therefore he also is justly accounted to have given tithes to Melchisedec in or through Abraham Which sentence notwithstanding must not be transferred to all the actions of a father but only to those which properly consist either in the increase or decrease of his estate which useth to descend to his children by right of inheritance and the payment of tithes is such an action for it so much decreaseth the fathers estate For they are paid out of the fathers goods which thus farre are already the childrens in that the right of inheritance thereto belongs to them especially if it be certaine that the father hath or may have children to succeed him in his estate as Abraham had to whom God had for certaine promised a posterity For as the heire after his fathers death doth in a manner represent the person of his father by his succeeding to him and possessing his estate so likewise the father before his children be severed from him and have a right to dispose of his goods as their own doth in a manner also represent the person of his heire and of all the rest of his children and what he then ordereth or doth in his goods the same in a manner his heires are accounted to doe I say in a manner because properly this cannot be said neither doth the Author himselfe say properly that it was done but acknowledgeth an impropriety in his words as we noted before Hence may easily be understood that which together with the Author we affirme that such acts of the parents must be extended only to those of their successors or posterity to whom the inheritance or some notable portion of their goods shall descend either for certainty as here to Abrahams posterity or at least in all probability For otherwise that force of inheritance whereof we speake will expire and what any man orders concerning his estate cannot be attributed to his children and posterity 11. If therefore perfection After that by comparing Melchisedec with the Leviticall Priests hee had shewed that Melchisedec was a Priest and a Priest much differing from the Leviticall as a person farre greater and worthier then they Now he proceeds to the third part of the Chapter And in regard that after those Leviticall Priests there must be another Priest ordained according to the order of Melchisedec and not according to the order of Aaron therefore he thence argues and proves the imperfection of the Leviticall Priesthood and also of the Law it selfe upon which that Priesthood was ordained and upon the
was it any way convenient that therefore the old Covenant should be abrogated and a new one made For a declaration of an old Covenant is not a new Covenant diverse from the old neither doth such a declaration abrogate the old but rather illustrate and establish it And a new Covenant doth require not a declaration of the old but new conditions and new promises made of Gods Name Neither had Christ beene the Mediatour of the new Covenant but onely an Interpreter and explainer of it But if they say the latter that they were not so cleer we willingly grant that of eternall life but not of a full remission of all sinnes given to such as amended their wayes for this was no way contained in the old Covenant either openly or covertly but was altogether repugnant to that Covenant And as we have already said such a covert promise must not be truly accounted for the promise of a Covenant but onely such a promise as every man may understand and be assured of it from the Covenant if he performe the conditions Was established In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. was enacted or ordained as a Law because every Covenant is a Law upon the parties betweene whom it is made and the new Covenant is most justly so because it containes diverse precepts which every man is bound to observe if he meane to obtaine the promises therein made to him 7. For if that first Covenant had beene faultlesse then could no place have beene sought for the second Here he proves what he formerly affirmed that the new Covenant was established upon better promises because the old Covenant was faulty not that it was absolutely evill but onely respectively because it had some imperfections and defects which might be bettered Whence it plainly appeares that so good promises cannot be therein contained for if it did containe them it could not be justly blamed nor truly said to be faulty For how can that Covenant be justly blamed which both containes the best promises and also prescribes the best conditions whereby those promises may be attained But that it was indeed blameable and was not faultlesse he proves from hence because there was place sought for a second God promised to make a second and a new Covenant with his people But why should God abrogate the old Covenant and make a new if the old were without all fault and contained both promises and conditions equall in goodnesse to the new For old Covenants use not to be abolished but for their defects and faults as above he said of the Law that it was disanulled for the weakenesse and unprofitablenesse thereof chap. 7.18 8. For finding fault with them he saith Hee proves by the words of the Prophet why the old Covenant was faulty and therefore place sought for the second because God found fault with it With them must not be referred to the persons of the Jews in this place though otherwise God did finde fault enough with them but to the promises of the old Covenant for God findes fault with them for the Author seems to reflect upon the last words of the sixt verse before where hee saith that the new Covenant was established upon better promises now because the promises of the old were not so good therefore God finds fault with them Behold the dayes come saith the Lord He relates the words of the Prophet Jer. 31.31 wherein God promiseth to make a new Covenant with his people different from the former Covenant which God mentions in such a manner that he apparently reprehends and blames it as afterward shall be declared When I will make a new Covenant with the house of Israel and the house of Iudah The house of Israel is the posterity of Jacob and the house of Judah the posterity of Judah one of Jacobs sons He distinguisheth these two people not that the posterity of Judah was not also the posterity of Israel or Jacob but because at that time the posterity of Jacob was divided into two Kingdomes in one whereof were ten Tribes who therefore were called by the common name of the Israelites in the other Kingdome were onely two Tribes Judah and Benjamin which two were denominate from Judah onely because he was the more illustrious Tribe wherein the race of the Kings descended as the other Tribes were sometime called Ephraim because among them that was the Tribe Royall 9. Not according to the Covenant that I made with their Fathers He proves here that the second Covenant should be a new Covenant because it should not be like the former or not according to it but different from it In the day when I tooke them by the hand to lead them out of the land of Egypt Day is put for time an especiall word for a generall in the time that I brought them out of Egypt This plainely designes the Covenant made by Moses at Mount Sinai Because they continued not in my Covenant Here he opens the cause why God would make a new Covenant with his people different and unlike the former Because that old Covenant was not of force to containe the people in their duty For hence it came to passe that the people continued not in it but transgressed it For he layes downe this consequent to make us understand the antecedent of it which is the faultinesse and weaknesse of that Covenant For if there had been no fault nor flaw in the Covenant but only in the people the Covenant it self must not have been abolished for the fault of the people only And therefore it appeares that not only the people but also the Covenant it selfe was in fault why it was not observed And I regarded them not saith the Lord. This is necessarily consequent from the former For hee that continues not in Gods Covenant he is neglected of God i. deserted and forsaken and not only deserted but punished for God layes those judgements upon him that are specified in the Covenant in case it bee not observed Hence it is manifest that that former Covenant was infirme and unprofitable seeing it could not effect that the people who were parties to it might worship God duly and constantly and obey his Lawes that reciprocally they might be loved of God and graced with his blessings 10. For this is the Covenant that I will make with the house of Israel saith the Lord He brings a reason why he said that this new Covenant is not according to the former but unlike and different from it Because it was to be such a one as must have sufficient power to continue the people in their duty And this he signifies unto us by the words following The house of Israel is taken here a little more largely then before not now opposed to Judah but including it and signifying the whole people of God For it is usuall in the holy Scripture for the same words to be taken sometime more largely and amply sometime more strictly and
or censer whereon he was first to burne incense must needs bee without the oracle or else he could not first come at it And the arke of the Covenant overlaid round about with gold The Arke was a strong chest or coffer the matter forme and measures whereof see Exod. 25.10 This was called the Arke of the Covenant for the use of it which was to inclose the tables wherein the first Covenant was written Wherein was the golden pot that had Manna Wherein must be referred to the Arke as appears by the beginning of the next verse for in this verse the Author would shew what was in the Arke and in the next what was over it This pot of Manna was gathered before the building of the Tabernacle and commanded to be laid up before the Testimony there to be kept when the Tabernacle should be built See Ex. 16.33.34 And Aarons rod that budded Concerning Aarons rod how it budded and upon what occasion and for what purpose it did so See Num. 17. And the tables of the Covenant There were severall parcels of the old Covenant for there were the tables of the Covenant which the Lord wrote with his owne finger in stone containing the Decalog and there was the booke of the Covenant which Moses wrote and read in the audience of the people and sprinkled it with bloud when the Covenant was confirmed with a solemne sacrifice See Exod. 24.4 and afterward in this Chapter vers 19. Now wee finde none but the tables of the Covenant to bee laid up in the Arke yet not those tables that were first written for they were broken upon the indignation which Moses had at the worshipping of the golden Calfe but the tables written afterward were there reserved But how could the pot of Manna and Aarons rod bee in the Arke when wee read expresly that nothing was in the Arke save the two tables of stone 1 King 8.9 and 2 Chron. 5.10 The Answer is Either wee must say that in successe of time the pot of Manna and Aarons rod came to bee put into the Arke which before were not so Or wee must say that the particle In here must be a little extended in sense to include those things that were adjacent to the Arke being neare or about it So John is said to baptise in Bethabara because he baptised neare or about it John 1.28 So Joshua is said to be in Jericho when he was by or neare it Josh 5.13 And in this sense the Author first expresseth those things which were by or neare the Arke as the pot of Manna and Aarons tod then the things in the Arke as the tables of the Covenant And lastly in the following verse the things over the Arke as the Cherubims And this might happily bee the cause why under the particle in hee would first comprise the things by the. Arke before those in it that he might make use of this gradation 5. And over it the Cherubims of glory shadowing the Mercy-seate The Cherubims were two Images of solid gold fashioned like winged men whose wings did over shadow the Mercy-seate being one at the one end of it and the other at the other having their faces looking one towards another Of them see Exod. 25.17 And they were called the Cherubims of glory by an Hebraisme for glorious Cherubims because of their lustre and brightnesse which in Scripture is often called glory The Mercy-seate had two uses one to bee a Cover for the Arke to shut up the Tables of the Covenant the other to represent the seat or throne of God where God would speake with Moses to give answers for the people and to shew himselfe mercifull And the originall word in the Hebrew carries a twofold sence to answer and fit this two-fold use for Capporeth derived from the verbe Caphor which signifies to cover a vessell and to cover sinne which last is the proper act of mercy Therefore though the Hebrew word might have beene simply and fully enough rendred the Cover yet the Septuagint following the other signification of the word have translated Hilasterion i. a Propitiatory or Mercy-seate which distinguisheth this cover from all others as a peculiar use and property of it And it is very consonant to reason that by the ambiguity of the word the Spirit of God would signifie so much Of which we cannot now speake particularly Though each of these particulars concerning the first Covenant might require particular explication and serve highly for advancing the dignity of Christs Priesthood and of the new Covenant yet the time will not now permit it because our purpose calls us on to other matters 6. Now when these things were thus ordained Having briefly described the Tabernacle and the severall furniture of it now he comes to describe the way of divine service therein which according to the two partitions or roomes of the Tabernacle was twofold whereof he toucheth the first in this verse and handleth the other in those following The Priests went alwayes into the first Tabernacle accomplishing the service of God The ordinary Priests went onely into the first Tabernacle for none but the high Priest went into the second And into the first they went alwayes that is every day daily for herein they are opposed to the high Priest who went into the second Tabernacle once every yeare The daily services of God accomplished by the Priests in the first Tabernacle were to burne Incense on the golden Censer and to light up or mend the Lamps of the Candlestick c. 7. But into the second went the high Priest alone once every yeare The high Priest went in alone and therefore he onely yet he went not in daily but yearely once every yeare at the solemne fast of Expiation whereof see Levit. 16. Not without bloud which he offered Not without bloud is with bloud and with bloud onely for the high Priest offered in the second Tabernacle nothing else but bloud For he must enter thither with the bloud of a Bullock and of a Goate and offer it by sprinkling it with his finger upon and before the Mercy-seate seven times Whence it appeares that this offering of the high Priest did not consist in the slaughter of those beasts whose bloud he offered and therefore neither did the offering of Christ answerable thereto whereof the Author treates consist in the death of Christ but by his entrance into heaven after his death Indeed the death of Christ is called an offering and sacrifice yet it is so called for the resemblance of it with the free-will and peace-offerings and therefore especially because it was most gratefull and acceptable to God in which respect also other notable works of piety may be and are called in Scripture offerings and sactifices unto God For himselfe and for the errours of the people Here is a little trajection of the words for the right sence is thus for the errours of himselfe and of the people For in this sacrifice the Priest
which could not be made up only of the Apostles and Prophets of the New Testament Wherefore this generall assembly must be further extended which if it be then nothing is more probable but that by first-borne is understood in this place as we have said the first-fruits of the faithfull in every place For they were worthily of greatest esteem among the Christians they had the double portions as it were of the Holy Ghost or to speake in the words of the Apostle they had the first fruits of the Spirit and were endued with divine gifts above other men But some may demand whether the Author alludes in the word first-borne if he allude at all which if he doe it seems it is either unto the first-borne under the Law into whose place the Levites were chosen to minister in the Sanctuary or to the universall assembly of the Israelites when they stood at the foote of Mount Sinai to heare the Law For the former opinion it makes first from the word first-borne for first-borne are most fitly opposed to the first-borne Secondly in that these Hebrews to whom the Author writes being seasoned by the Apostles with the doctrine of Christ seeme answerable to that first assembly of the Israelites at Mount Sinai to heare the Law Which if it be so then the first borne can scarce signifie the universall multitude of the first Christians or the first common Church seeing there must be some who had accesse and other some to whom the accesse was had unlesse we say that these Hebrewes are considered as some part of the primitive assembly of Christians answering to that part of the Israelites assembly which first received the Law delivered from God himselfe For if by the heavenly Jerusalem the Church be signified these Hebrewes can be said to come unto it no otherwise then as the part to the whole Thirdly because by these first-borne some excellent and eminent men in the Church seeme to be understood as put in a meane betweene God and Angels for these very fitly answer the first-borne and to the Levites and Priests chosen into their roome as are the Apostles Prophets Evangelists and other excellent and eminent men who went before all that followed them not onely in time but in gifts And it is probable that the Author would make particular mention of them and then they were not expressed in other words then these The other opinion is favoured by the word generall assembly which signifies an universall meeting and likewise the word Church For that generall assembly of the Israelites who met at Mount Sinai to heare the Law was called the Church Acts 7.38 Hence it appeares of what great dignity they are who have received the Religion of Christ because they are incorporated as it were into one body and into one Church with that Church of the first-borne and who as S. Peter saith have obtained like precious faith with them 2 Pet. 1.1 and enjoy the same right with them of happinesse and salvation He calls them the generall assembly and Church of the first-borne because though all these first borne did never yet assemble in any one place upon earth for this shall be done hereafter onely in heaven yet because of the spirituall conjunction and likenesse of dignity and condition that is betweene them they are considered as one assembly and in a manner as one company Which are written in heaven He seemes to allude to the number-rolle or list of the names of the first-borne or of all the Israelites for God commanded Moses to taken the number of both these but both these were written on earth but the lift of Christians is written in heaven and written by God So that by these words their dignity and happinesse is notified But the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not simply written but recorded for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a list upon record for their names use to be lifted upon record who are the citizens or members of a common-wealth By these words therefore is signified that Christians are citizens of heaven and have the right of a heavenly common-wealth that their God is alwayes mindfull of them seeing he keeps their names as it were written in a booke and therefore it cannot be but in due time he will put them in possession of his heavenly kingdome Whence also they that come unto them or are aggregated to their number are reckoned with them for citizens of heaven and members of that heavenly common-wealth And to God the judge of all But some may here say that the Israelites came long since unto God and therefore here is nothing said that concernes Christians in particular I answer 1. That they when they came to Mount Sinai did not really and truly come to God himself but onely to an angel who sustained the person and Name of God 2. That they came not in that manner that Christians doe unto God who as S. John saith come into a communion and fellowship with God 1 John 1.3 and into such a communion that they are reckoned the sons of God and in time to come shall be his heires in witnesse whereof they have received the earnest of his holy Spirit Ephes 1.14 3. The Israelites came not unto God as unto him whom they knew to be the Judge of all or rather who then caried himselfe as the universall Judge of all men of all countries and nations both quick and dead Now the name of Judge may be here taken either largely for any Lord and governour or strictly for him who according to mens merits decrees and payes rewards and punishments Anciently God tooke the peculiar charge and governement over the people of Israel onely but now he hath a fatherly care equally over all men of what Nation soever so they be Christians yea he provides that they become Christians Also he ordaines rewards and punishments for all men not onely in this life but also after it which to those first Israelites was not knowne especially in regard of those transcendent rewards to be collated after this life upon the godly without any difference of Nation And to the spirits of just men made perfect He seemes now to mention these that he tacitly may shew what a great happinesse it is to come to the Judge of all men both the living and the dead By the Iust he understands those men deceased notable for their righteousnesse whereof he reckoned up no small number in the former Chapter treating of faith in God And he saith that Christians are come to the spirits of the just because there is now nothing left of them but their spirits which God hath received into his faith and custody as the Judge of all And the just or righteous deceased are said to be made perfect not that they now enjoy finall happinesse and really possesse the finall promise of God for otherwise Christians had not come to their spirits onely but rather to them
of Christs dying and his dying for mens salvation was the grace of God the free love and favour of God did bestow this transcendent benefit upon men that Christ should taste death for them For the Author had no sooner made open mention of Christs death but presently he addes the great and weighty causes of it both finall and efficient lest any man should sleight it and think it not a matter of such moment that therefore the Lord of the faithfull should be lesse then the Angels for that end 10. For it became him for whom are all things and by whom are all things These words are a circumlocution or a designation of God from his two great attributes of being the last end and the first cause of all things and are introduced as a ground whereby to answer this tacit objection Had it not beene farre more convenient and decent That Christ the Lord and King over Gods people though he were not an Angell but a man by nature mortall should not taste of death and other sufferings but alwaies remaine in his happinesse and glory as it became the worth of so great a King To this the Author answers That it wonderfully became God to proceed this way and not to doe otherwise then he did because this way did especially suite to his end and was a most convenient meanes to attaine the end by God intended For God himselfe is the last end of all things for whom all things are and he is also the first efficient of all things from and by whom all things are and therefore it became God who begins all things by himselfe and finisheth them for himselfe to apply such meanes as are most conducent to his end for it becomes the wisest agent to worke most wisely The particle by whom notes not God as an instrumentall or meane cause as if some higher agent did worke by him but supposeth him the principall and prime agent which is alwayes so when it is used of God as an efficient or agent of some thing For that particle referred to God carries with it this force in sence that the thing mentioned was not onely primely invented and decreed by God but by him also brought to issue by effectuall meanes proceeding from himselfe and not borrowed elsewhere This working of God as being sole Author and sole meanes is distinguished by Paul by these two phrases Of him and through him are all things Rom. 11.36 But by this Author both are comprised in this one by whom are all things And the universall particle all things must be restrained to his proper respective subject formerly mentioned namely all things concerning the salvation of the faithfull In bringing many sons unto glory Here is expressed the intention or end whereat God aymed which was to bring many sons unto glory The faithfull are the sons of God in a double spirituall respect 1. Of their spirituall birth because they are regenerate begotten and borne of God by the action of his holy Spirit upon them 2. Of their spirituall right because they are adopted or instituted to be the universall heires of all his estate by having the same right with Christ whereby they become and are called his brethren For in a rurall sence he that hath a right to anothers estate becomes his son And the estate whereto God brings them is glory whereby is meant all that future happinesse and heavenly inheritance which eminently for the honour of it is called glory and which was mystically understood Psal 8.5 and wherewith a little before Christ is said to be crowned And the sons brought to glory are many not as many is a parcell opposed to all but as it is a multitude opposed to few for God hath ordained to bring to glory not a few sons but a great many even many multitudes God is not as man who can have but a few sons and cannot bring each of them to all his estate but God hath many multitudes of sons and yet will bring each of them to glory even to all his whole estate And therefore no marvaile if for so many sons sake God would not spare their Captaine whom he might have spared partly though not wholly had their number beene but few To make the Captaine of their salvation perfect through sufferings Here is expressed the meane whereby God wrought his end in bringing a multitude of sons to glory namely by giving them a Captaine and perfecting him through sufferings For seeing God hath so many sons or rather so many multitudes therefore they being so great an army required a Captaine Now Christ is the Captaine or in moderne language the Generall over the army of the faithfull in two respects 1. By leading them in their journey going before them in all their troubles and afflictions 2. By governing them as their head and Lord to command over them for in an Army the Generall doth both lead and governe it And he is the Captaine of salvation to the faithfull because he leads and governes them in their journey to salvation that is to the eternall glory wherewith himselfe is crowned as before which to them is salvation because thereby they are safe not only from destruction but from all affliction and all other evils And because Christ is their captain by whom God brings them to salvation by whom God saves them from death therefore Christ is called and is their Saviour And Christ their captaine passed thorow sufferings whereby is meant death especially a violent death comprising also all the miseries and evils that do precede and accompany it through all which sufferings Christ passed which therefore are called and are his passion And by these sufferings Christ was made perfect His mortality was finished and ended and he being translated to immortality was crowned with eternall glory and honour as before which was his ultimate consummation and finall perfection wherein nothing was wanting to him that might accrue to his supreme happinesse Now seeing therefore that this journey to salvation leads for the most part through divers calamities and afflictions through death and a violent death did it not become the wisedome of God that the leader or captaine in this journey should passe through divers sufferings and death yea a violent death before he could penetrate and arrive at the mark of eternall salvation that by his example hee might teach us that this so rough and craggie way which seemes to precipate men into eternall destruction should lead to the highest tower of eternall salvation by finishing our mortality and perfecting us into immortalitie And did it not become the wisdome of God that he into whose hand God had put the salvation of all his sons and whom he would ordaine for their high Priest should in all things be made like unto his brethren and taste of the same cup of sufferings with them that being himselfe acquainted with sufferings he might learne to succour them in theirs 11 For both he
whence it runnes and the marke of it whereto it runnes Consider Iesus Christ Ye six your mindes and hearts upon Moses to consider him in all particulars consider also Jesus Christ The Apostle and high Priest of our profession Our profession is our Religion whereby we professe to serve God and to be saved Of this our Religion Christ is the great Prophet the grand Apostle Emissary or Legate or the first Messenger of it because he was the first that was sent from God to bring it into the world and to publish or preach it unto men For every Prophet sent with a message immediatly from God is therefore an Apostle And of this our Religion Christ is the high Priest or chiefe President to order it because he perpetually administers and officiates all things pertaining to it and because by him all the professors of it have their accesse to God because hee expiates and purgeth away their sins and because hee takes care that all things pertaining to divine worship be rightly performed in the Temple of God dedicate to this Religion For in this place the Author remarkably calls Christ by the name of high Priest because anciently the high Priests were Presidents over the Temple and holy things of God From both these offices thus united in Christ appears his transcendent dignity For anciently there was an Apostle or Prophet of the Jewish Religion who was Moses for he first taught and published it but then among them there was another high Priest who was Aaron and his Successors But Christ alone in one person was both the Apostle and high Priest of our profession But in this place we must ampliate extend the word high Priest so largely that it may also comprehend the Regall dignity or office of Christ For it is not likely that the Author in this breviate of Christs offices would wholly omit the chiefest especially in this place where hee would move them to consider Christ especially when he had before tearmed him such a high Priest as was able to succour them that are tempted which thing belongs also to his Regall power and had in the first chapter so lively expressed his Regall dignity by severall testimonies of Scripture 2. Who was faithfull to him that appointed him It had been enough to move the Hebrewes to consider Christ by what the Author had delivered before in preferring him above the Angels by severall arguments of reason and testimonies of Scripture but the Author not content with this doth here single out Moses and equall Christ with him because the Hebrewes had Moses in high esteeme opposing him to Christ and preferring him before Christ The particular wherein he equals Christ with Moses is the faithfulnesse of Christ and he instanceth the rather in this particular because that when God gave a singular commendation of Moses the Lord instanced in the particular of his faithfulnesse to God He therefore declares that Christ was as faithfull to God as ever Moses was Now the faithfulnesse of Christ relates to both his offices of high Legate or Apostle and high Priest The faithfulnesse of a Legate consists in these two things 1. That he deliver his Message wholly and truly according to his Commission 2. That he use all meanes to perswade and gaine faith to his Message especially if he be thereto enjoyned by him that sent him And the faithfulnesse of a high Priest is To provide all things pertinent to the worship of God and then to propitiate God toward those that worship him The person to whom Christ was thus faithfull was the supreme God who made him his Legate and high Priest by appointing him to the execution of these offices wherein he might exercise his singular faithfulnesse for Christ assumed not these offices of himselfe but was thereto appointed of God the Father as afterward more fully As also Moses was faithfull in all his house Moses was a great Prophet and Legate sent from God in so much that when Aaron and Miriam had spoken against him the Lord to publish his great esteeme of him would vindicate him by his owne mouth and thereupon preferres him before all other Prophets in that he would deale more familiarly with him then with any other for he would speake to others by visions and dreames and dark speeches but he would speake to Moses mouth to mouth even apparently and he should behold the similitude of the Lord of which dealing with Moses the Lord gives this reason because Moses was faithfull in all the Lords house Numb 12.6,7,8 In which words who sees not how highly God esteemed Moses above all other Prophets Now whether we take house for Gods Tabernacle or for his family yet Moses was most faithfull in both respects in that he neglected nothing that pertained to the care and good of either The summe is Lest by this singular testimony given by God to Moses for his faithfulnesse any man should hereby thinke that herein Moses was greater then Christ therefore the Author adornes Christ with the very same commendation of faithfulnesse that God had given to Moses that thereby hee might take from Moses all prerogative of his being above Christ in any thing and consequently inferres Christ equall to Moses 3. For this man was counted worthy of more glory then Moses Having shewed that Christ was no way inferiour to Moses here he advanceth a degree higher and affirmes that Christ was much superiour to Moses and counted worthy of more honour that he might further move them to the consideration of Christ And yet more determinately that the honour of Christ is a great distance above that of Moses And the following words shew how much As much as he who hath builded the house hath more honour then the house He properly builds the house that either frameth it himselfe or causeth it to be framed for himselfe for whosoever is the owner is properly the builder and not the mercenary who is hired to build it for another Now the builder is more honourable then the building for the Builder by his building becomes the Lord or Owner of it which is the first originall or naturall ground of honour And looke how much the builder is more honourable then the building though the degree be never so indefinite so much is Christ more honourable then Moses For Moses was but a part of the building in Gods family but Christ under God is the builder of his whole Church 4. For every house is builded by some man No house doth raise or build it selfe but is built or raised by some person or other who builds it himselfe for himselfe or causeth it to be builded for himselfe But he that hath built all things is God Here he expresseth what person he understands for the architect or builder of the house whereof he speakes namely that he meanes God himselfe Hence it appeares that the Authors minde was to say That Christ is so much more honourable then Moses as God is
a great dignity and prerogative in the Levites in that all the rest of the tribes though descendants with them from the same Abraham yet were bound to pay them tithes And so the dignity of Melchisedec far exceeded theirs Who receive the office of the Priesthood He saith not that the sons of Levi receive the office of Priesthood but they of them who receive it For all the Levites had not right to the Priesthood but only some of them namely the posterity of Aaron as ye may see at large Num. 3. Num. 18. The rest of the Levites were joyned to the Priests to minister unto them in the holy things to keep the Temple and the holy vessels to beâ—r the Aâ—k when need required which notwithstanding they might neither touch nor look upon till it were wrapped up to slay the ordinary sacrifices brought by single persons and to performe such other services Have a commandement to take tithes of the people This right and priviledge was granted them from God to claim tithes of the people For to speak properly the commandement to take tithes was not laid upon the Priests but the people were bound by Gods commandement to give tithes and thereupon the Priests had a right to require and exact them According to the Law The manner how tithes should be paid the matter from what things the persons to whom and the times when are all determined by Gods Law For first the people must give tithes to the Levites Numb 18 21. Then the Levites must give tithes of their tithes to the Priests Numb 18.28 And herein the dignity of the Priests appeares farre the greatest because not onely the rest of the Tribes but also the Levites themselves who were of the same Tribe gave tithes unto the Priests That is their brethren though they came out of the loynes of Abraham Certainly a great dignity Which would not have beene so great if some other men had beene bound to pay them tithes but that their owne brethren who came as well as they from the loynes of the same Abraham should be bound to it by the Law of God this was a great argument of the dignity and eminency that rested in the Priests 6. But hee whose descent is not counted from them received tithes of Abraham He shews how much in this respect Melchisedec is greater then the Leviticall Priests whom first he described in such words as most elegantly agree to Christ his antitype that he might tacitely shew that it nothing hindered Christ from the dignity of his high Priesthood that he came not from the Tribe of Levi. For it is as much as if he had said The Leviticall Priests have this right and dignity that they take tithes of their brethren though they descend from the same Abraham But how much greater is it that he who as he comes not from the same stock so neither doth he count his kindred from them tooke tithes of Abraham himselfe For it is much more and more worthy to have Abraham himselfe tributary to him then those who come from the loynes of Abraham Wherefore the Leviticall Priests have no cause to boast as if to their line alone this right and priviledge were granted of taking tithes from the people seeing he who neither belongs to their line nor accounts himselfe of it did as the Author speakes decimate Abraham himselfe And blessed him that had the promises We have said before that the Author preferres Melchisedec before the Leviticall Priests for three reasons whereof the first is bipartite whose former part the Author hath hitherto produced and referring the latter part to the end of the proofe he comes here to the second full reason taken from the act of Melchisedec in blessing Abraham Yet that the great dignity of Melchisedec might the more evidently appeare in this act of blessing he doth not name Abraham but describes him under this notion him that had the promises q.d. Melchisedec blessed him whom God was to blesse and had bound himselfe by promise to blesse him and make him a blessing For God had already said unto him I will make of thee a great Nation and I will blesse thee and make thy name great and thou shalt be a blessing And I will blesse them that blesse thee and curse him that curseth thee and in thee shall all families of the earth be blessed Gen. 12.2,3 To blesse this man that had such promises of blessing and those so great that there were none greater knowne upon earth and to blesse him also not by way of charity or good will by praying for all happinesse upon him but in a singular way according to his office as he was the Minister and Priest of God to whose prayer and wish God would in a manner obliege himselfe which certainly is an evidence of high preeminence and dignity And from thence he meanes to conclude that Melchisedec was greater then Abraham 7. And without all contradiction the lesse is blessed of the greater He had before expressed the Assumption that Melchisedec blessed Abraham and now hee addes the Proposition leaving every man to frame the conclusion that Melchisedec is greater then Abraham And if hee be so much greater then Abraham much more is he greater then the Leviticall priests Without all controversie These words shew that his assertion is so evident and manifest that no man can well deny it and that with good cause For every kinde of apprecation or blessing is not here to be understood for even the least and meanest person may blesse and pray for the best and greatest and many times doth so but as we have often noted a singular and sacerdotall blessing For he that gives another a blessing as the Priest and especiall Minister of God to whom God hath committed the right and office of it in such manner that God will second the blessing of the Priest with his and in a manner be obliged to performe it certainly that person that thus gives the blessing is greater and worthier then he that receives it He is greater and worthier if not in estate and civill power as if hee blesse a King when hee himselfe is none which notwithstanding had not place in Melchisedec yet certainely in regard of sacred function For hee is nearer in degree to God then the other as a mean person between God that blesseth and the partie blessed to whom he gives a kinde of right to obtaine from God the things hee prayeth for Therefore wee read Numb 6.27 That God after he had commanded that Aaron and his sonnes should blesse the people of Israel and had prescribed also the forme of the blessing doth professe that he will second the blessing and confirme it upon the people They shall faith God put my Name upon the children of Israel and I will blesse them Hence the sonne of Syrach when hee supplicated God for the people and endeavoured to move him by his prayers he forgets not this blessing of
in use among men and to be of force before it was ratified by the bloudshed of beasts For this bloud gave beginning to that testament in respect of the force of it The Author useth the very same word afterward Chap. 10.20 where our English Translation renders it consecrated By a new and living way which he hath consecrated unto us whereof in it due place 19. For when Moses had spoken every precept to all the people That the first Testament was not dedicated without bloud hee now proves by a narration of the carriage of the action shewing the dedication or confirmation of that Testament both for the manner and matter wherby it was confirmed and his narration hereof is for the most part taken out of Scripture Exod. 24. Moses did both speake and read all the precepts to the people For first he spake them by word of mouth as the Lord had delivered them to him and upon his rehearsing or speaking of them the people gave their unanimous approbation and consented to doe them Exod. 24.3 Then he wrote them in a book and read them in the audience of the people and the people againe the second time gave their approbation ibid. ver 7. The word spoken includes both these actions of reciting and reading for all reading is speaking also because he that reads speaks out of a booke The precepts by Moses confirmed were all those Lawes of the Old Testament that did binde universally both persons and times which all persons were bound to observe perpetually for such were properly the precepts of Gods league with the people although happily they were not all assigned to the preceding Chapters in Exod. but are related in other places and in the following books of Moses For those preceps which after the confirmation of the league or testament are described in the following Chapters of Exodus are not properly Lawes but certaine Ordinances of God for the present concerning the framing and ordering of the Tabernacle the furniture of it and other things whereby the worship of God was then to bee performed And yet there besome who think that the passages recited Exod. 24. concerning the confirmation of the Covenant are spoken only by way of historicall anticipation And this opinion is not without some shew of probability According to the Law This is a limitation of the universall word every precept to shew that he spake not of all precepts in generall but of every precept in the Law delivered to Moses and written by Moses in the booke and read by Moses to the people Hee tooke the bloud of calves and of goats It is not expressed in the story of Moses that he tooke or shed the bloud of goats for that action Yet it is very credible that there were goats among the burnt-offerings and peace-offerings then slaine unto God For that Moses nameth only calves it might therefore be because they are the more worthy creatures Unlesse wee should rather say that first the whole people was sprinkled and expiated by Moses which the Author chiefly respected and might know it some other way for the bloud of goats was usually shed to expiate the sinnes of the whole people With water and scarlet wooll and hysop Neither doe wee read this in the fore-cited place of Moses but the Author who undoubtedly was very skilfull in the Jewish customes doth perhaps therefore mention water because hee knew that water was mingled with the bloud which was sprinkled as was usuall in other purifyings for bloud unlesse it bee mingled with water doth quickly congeale and being congealed is unfit for sprinkling But of hysop and scarlet wooll tyed to a cedar sticke was made a sprinkler whereof as of water mixt with bloud see Exod. 12.22 and Levit. 4.4,5,6 And sprinkled both the booke and all the people Of the booke being sprinkled we likewise read not in Moses Yet this divine Author knew the certainty of this no lesse then of the rest But all the people is said to be sprinkled because they among the people who stood nearest were sprinkled and in that respect represented the person of the whole people so that thereby all the people were accounted sprinkled 20. Saying this is the bloud of the Testament In the Hebrew for this is Behold but the sense is the same Now the bloud of calves and goats is called the bloud of the Testament because by means of it the Old Testament was confirmed and established Which God hath enjoyned unto you In the Hebrew it is which God hath made with you God had not yet made it preteritively but did then make it presentively and therefore the preter tense is there figuratively put for the present But because God himselfe in his owne person did not confirme that Covenant with the people but Moses did it at the command and in the name of God therefore the Author expressing the verity of the thing for the word made puts the word enjoyned as if Moses had said This is the bloud of the Testament which God hath enjoyned me to make with you Yet this injunction or command did not rest upon the person of Moses only but was extended unto the people also for as the confirmation of the testament was enjoyned to Moses that he should speed it is Gods name So the observation of it was enjoyned unto the people that they should keep it because the Testament for the matter contained Laws and Precepts which God enjoyned to the people as if Moses had further said This is the bloud of the Testament which God enjoyned unto me to confirme and hath enjoyned unto you to observe 21. Moreover he sprinkled with the bloud both the Tabernacle and all the vessels of the Ministery Hee shews that not only the Old Testament it selfe was confirmed with bloud but also that under the Old Testament divers consecrations and expiation were made by bloud especially of sinnes as hee mentions it ver 22. This hee doth that from hence he might gather that under the New Testament also the shedding of bloud must fitly intervene to consecrate and expiate the conscience and a bloud so much more pretious as he is more pretious by whom the conscience is expiated And the Author doth so joyne the consecration of the Tabernacle and the vessels of it made with bloud with the confirmation of the Testament it selfe that he specifies no difference of time between them And if the Tabernacle and ministeriall vessels were consecrated at the time wherin the Testament was confirmed then without all doubt the history of confirming the Testament Exod. 24. is delivered by way of anticipation seeing that after that Confirmation mentioned there precepts are delivered in the following chapters for the making of the Tabernacle and ministeriall vessels and for ordering of the publike worship and service of God as also the making and consecration of them is particularly described But from the words of the Author it cannot bee gathered that both these were done
Commandements of Christ Strictly as it eminently signifies the most grievous sin of Apostacie which is a falling away from the Christian Religion or rather infidelity in generall whereto if by way of difference yee adde what the Author presently addeth after knowledge of the truth received ye have the definition of Apostacie For Apostacie is an Infidelity that followes after faith or a desertion of the faith and a rejection of the truth once knowne and received So John 16.9 Christ by the word sinne seems eminently to understand Infidelity The latter sense is favoured 1. In that the Author ver 28. following being to prove that men sinning after the manner here specified shall by no meanes escape the judgement of God seemes to draw his argument from them who wholy rejected Gods Law and turned to false Gods of whom wee read Deut. 17. and whom no men resemble neerer then they who fall away from Christ and his most holy Religion 2. In that it seems proper to Apostates to tread under foot the Son of God and to account the bloud of the Covenant an unholy thing for this is incompatible to them who constantly adhering to the Christian Religion are notwithstanding fallen into some single sin or vice 3. In that this place seems most alike to that Chap. 6.4 where we have said the Author speaks properly of Apostates But the former sense is also favoured 1. In that the word Sinne hath a generall signification and perhaps every where for words must not be restrained within the use of speech when no reason constraines it And the word Sinne in the place of John 16.9 hath of it selfe a generall signification though afterward it be specified and explicated in particular what kinde of sin he there understands 2. From the occasion and scope of the Author For before he had admonished them to exhort one another and now he shews what great danger will or at least may come of it if this action be neglected namely that they may wilfully sinne after they have received the knowledge of the truth and so involve themselves into a heavy judgement And seeing the Exhortation is at large as must bee used as a remedy against all kinde of sinnes why therefore should not that sin which the Author faith might easily arise from the neglect of exhortation be extended largely also Now in answer of the reasons brought for the other sense To the first we say that the Authors argument seems drawne from all them who sinned against the Law with a high hand of whom there is a place Numb 15.30,31 But the soul that doth ought presumptuously whether he be borne in the land or a stranger the same reproacheth the Lord and that soule shall be cut off from among his people Because he hath despised the word of the Lord and hath broken his Commandement that soule shall surely be cut off his miquity shall be upon him For to despise the Law here in this Author is the same with despising the word of the Lord and breaking his Commandement with Moses in Numbers Here to sinne wilfully and there to doe presumptuously are all one And here shall dye without mercy and there he shall surely be cut off are all one for what is this else but not to spare not to shew any mercy To the second we say That he doth tread under foot the Son of God and account the bloud of the Covenant an unholy thing who dares violate the Covenant which is published by Christ and established by his bloud or dares as much as in him lyes to irritate or dissolve it that it may be void and of no effect by committing those sinnes which by the Covenant are punished by death and damnation To the third we say That this place is not so altogether like that Chap. 6.4 but that there appears a plaine unlikenesse For there both the scope and occasion of the words and the word it selfe of falling away compared with the matter preceding doe all declare that the Author properly speaks of Apostacie but here as we have seene the scope and occasion of the words tend another way Wherefore we must conclude that the former acception of the word Sin which includes in it also the latter is rather to bee received Although amongst those sinnes Apostacie holds the first place and thereto the Author hath reference chiefly but not only The word wilfully as we have said seems to signifie the same sinne that the Scriptures of the Old Testament call presumptuously and so committed in contempt of Gods Majesty or by hautinesse and pride of minde and this kinde of sinne is opposed to sinnes committed either out of ignorance or infirmity Wherefore it notes unto us those kinde of sinnes which are wittingly advisedly and purposely and so argue a meer malice of mind Such under the New Testament are accounted all vitious habits and customes of sinning and persevering in evill-doing as also all heynous and foule wickednesses done wittingly and advisedly For infirmity or humane frailty cannot be pretexed for such sinnes especially among Christians After that we have received the knowledge of the truth Sinnes wilfully and wittingly committed before the knowledge of the truth are of another nature then those that follow that knowledge for the Sacrifice of Christ was ordained to expiate the former but for the expiation of the latter there is no other sacrifice to be expected as wee shall heare afterward For crimes or foule sinnes committed after the knowledge of the truth are far more heynous then those done in ignorance of it and the malice of man appeares far greater in those then in these though otherwise the facts may be equall Therefore it more agrees with the equity and wisdome of God to grant a meanes for the expiation of those then of these and consequently to pardon those and not these There remaineth no more sacrifice for sinnes In these words is expressed the miserable estate of those who after knowledge of the truth received sinne in the manner we have said namely that seeing the sacrifice and offering of Christ did not profit them there remaines no other wherby their sinnes may be expiated But the sacrifice and offering of Christ profited them not because they are relapsed into their former sinnes and bring not forth fruit worthy of faith and repentance For upon this condition only it is that the sacrifice and offering of Christ bringeth salvation to them who live after their knowledge of the truth and their reception of the Christian faith For sins committed before the knowledge of the truth may be washed away by faith only in Christ and the profession of it and a purpose and as it were a covenant of living holily afterward but sins done after such knowledge are no otherwise washed away but by an actuall and totall desertion or forsaking of them and by inducing in their roome all Christian virtues as fruits of the Spirit and of faith For this is it
heaven and earth And againe the Lord shall judge his people Againe is in the same place which was cited before And in the word Lord lies the Emphasis and force of the argument For if the Lord himself who is the most high God shall judge his people who sees not but that the judgement must needs be most heavy and fearfull To judge here signifies to condemne and punish In Deuteronomie as we said is signified by these words that the Lord would avenge his people upon their enemies from the oppressions and wrongs done to his people But the Author following the more frequent use and sense of those words in other passages of the Scriptures hath applyed them to the punishment of Gods people falling from their faith and obedience For it is no lesse true that the Lord will punish his owne people if they bee refractory and rebellious against him then that he would judge and avenge their cause and vindicate them from injuries if they were wrongfully oppressed And the words his people doe also argue the fearfulnesse of the judgement For it is great reason that the people of God if they shall presume to be rebellious and obstinate against God should suffer a heavier punishment then other men And they are here called the people of God who are disobedient and obstinate because they have received the knowledge of God and of his truth and in that respect stand obliged to God in a peculiar manner Besides the appellations or names of things do often remaine when the true ground or cause of the name is altered and gone 31. It is a fearfull thing to fall into the hands of the living God This is as it were the major Proposition of the Authors Argument whereby he would make it appeare that the punishment of the persons forementioned will be very grievous and fearfull For he reasoneth thus To fall into the hands of the living God is a fearfull thing but these men fall into the hands of the living God seeing as we have heard already God himselfe will doe judgement and execution upon them And therefore their punishment must needs be fearfull But hee puts the conclusion in the first place then the assumption and now he addes the major proposition which is of a knowne verity For what man is he that will not acknowledge how fearfull a thing it is to fall into the hands of the living God because the living God can punish far more fearfully then mortall men can doe Why God is called living wee have shewed before Chap. 9.14 But we must note that the Author speaks here of that punishment whereby God puts men to everlasting destruction and doth it in his wrath and not of that chastisement which God sometime inflicts for the good of his people For it is farre better to be chastised and corrected from God himselfe and from his owne hand then to be left to the pleasure of wicked men as David testifies 2 Sam. 24.14 32. But call to remembrance the former dayes Hee brings here a new argument whereby he perswades the Hebrewes to constancie and perseverance in the Christian Religion and he drawes it from their former constancie and vertue which they shewed at the beginning when first they received the Christian Faith In which after ye were illuminated Christ is severall times called the light and the true light because he brought into the world by the publishing of the Gospel that knowledge of God which doth truly illuminate and enlighten us not only in respect of that naturall ignorance that growes up with men concerning God but in respect of that revealed knowledge which under the first Covenant was but darke and shady for the Gospell doth reveale unto us those mysteries which did before lye hid for since the vaile of the old Sanctuary was rent we now have liberty to looke into the heavenly Sanctuary where by faith wee see and know many mysteries especially touching the expiation of our sinnes and salvation of our soules Of which truth when we receive the knowledge we are said to be illuminated And this illumination is the first act of our entrance into Covenant with God for thereby it is that we are made acquainted with the sacred contents of the Covenant So that Illuminated here is all one with receiving the knowledge of the truth before ver 26. Yee endured a great fight of afflictions To endure afflictions for Christ and not decline them but patiently and stoutly to goe through the triall of them is a great conflict or fight 33. Partly while ye were made a gazing stocke both by reproaches and afflections Reproaches and afflictions are put for all sorts of persecutions whereof these two are the chiefe kindes for reproaches are those persecutions whereby a mans reputation credit or good name is vexed and afflictions are those whereby men suffer in their bodies and goods as by sines imprisonments and punishments And reproaches and afflictions are the means whereby Gods people are made a gazing stocke or a spectacle for men to looke at Yet it is not necessary wee should take this word properly as if the Hebrews had been condemned by publicke decree of the Magistrate and in the sight of all men brought upon a Scaffold there to suffer punishment or to be branded with reproaches which notwithstanding did many times befall the Christians But it may be taken metaphorically for those reproaches and afflictions in generall which were publickly known to all or were in a manner in all mens mouths as for example when a Christian was openly reviled or beaten or dragged through the streets or had his house by publicke authority and open force plundered and rifled And partly when ye became companions of them that were so used This is done when we take care and make provision for them who are reproached and afflicted when wee harbour them helpe and cherish them make their case our owne and professe our selves their brethren and companions Men are used to reproaches and afflictions when they many times and often suffer them and by reason of them are agitated vexed and tossed too and fro from place to place for so much is here signified by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 34. For ye had compassion of me in my bonds and tooke joyfully the spoyling of your goods Here he declares both those particulars which in the verse going before he had expressed and attributed to them saving that he puts the latter in the first place and the former in the latter For the compassion they had belong to their accompanying of those who were reproached and afflicted because true compassion as in this place is meant signifies not a bare griefe of minde proceeding from anothers misery but therewithall includes the effects and deeds of a minde truly compassionate And the spoiling of their goods is referred to the reproches and afflictions which they suffered Knowing in your selves that ye have in heaven a better and an enduring
doctrines as we see it fall out with persons that are strangers With these diverse and strange doctrines they must not be carried about which as it seemes is a Metaphor taken from ships and vessels at sea which are many times agitated and tossed diverse wayes by diverse and contrary winds Which similitude St. Paul also useth where he saith That wee henceforth bee no more children tossed too and fro and carried about with every wind of doctrine by the sleight of men and cunning craftinesse whereby they lye in wait to deceive Ephes 4.14 And wee are carryed about with a doctrine as with a winde when wee give as it were the sailes of our soules unto it by embracing and following it For it is a good thing that the heart be established with grace and not with meats To his generall exhortation he subjoynes a speciall reason or motive Whence it appeares that the Author in this generall exhortation had chiefly a speciall reference to some particular doctrines whereto the Hebrews bore a great propension of minde which could hardly be any other then such as were drawne from the Law of Moses For there could be no danger that they would decline from the purity of Christian discipline to any other but the ordinances of the Law And in the first place the sacrifices and offerings which were usually made under the Law if not to believe that by them they obtained the expiation of their sinnes for they had been sufficiently taught already under the Gospell that the sinnes of all beleevers were fully purged by the bloud of Christ yet at least that they might enjoy the feasts of those sacrifices and society with the rest of the Jewes communicating with them in their Religion and consequently in their whole state which thing they supposed might be permitted them especially in their sacrifices and peace-offerings as being not offered for sinne but either upon vow or upon some other voluntary devotion and which seemed not to be excluded by the sacrifice of Christ which was only expiatory for sinne For even in those sacrifices except the holocaust or whole burnt-offerings part went to the honour of God as the bloud and the fat part to the Priest and part to the use of those that offered whereto they invited one another in the court of the Temple and did eat together feasting and cheering themselves before the Lord. Therefore this holy feasting together being an argument of their communion with the rest of the people might flatter their soules and make them desire the legall sacrifices and offerings if not all yet at least the peace-offerings and take it heavily that they were restrained from them and withall from the society of the Jews Common-wealth as unworthy persons because of the Christian Religion especially as it stood pure and refined from the legall ceremonies As also to be inhibited from the Religion and state of the Jew was troublesome to the flesh for to enjoy both was very pleasing carnally and to eat the holy meats before the Lord had a shew of piety and might seem somewhat to prevaile with God With this error therefore whereinto they were prone to fall the Author meets two wayes and withall declares what sacrifices and what offerings whether for sinne or peace wee should offer unto God namely spirituall sacrifices wherein there is no use of eating For though many are of opinion that the Author here treats of not observing that difference of meats which was so precisely and carefully ordained under the Law yet we think otherwise for these reasons 1. Because the Author seems to recall them from the use of meats and not to grant the use of them for he speaks not of a liberty to eat but of a necessity to abstaine and he opposeth grace to meats because it is good the heart should be established or refreshed or recreated not with meats but with grace but the heart is not recreated with meats not eaten but eaten therefore grace is here opposed not to the use of meats but to abstinence from them 2. Because the following reason proposed ver 10 11. doth openly treat of that eating of the sacrifices which to Christians was not convenient neither can this reason by any meanes be applied to the abolishing of the difference of meats 3. Because from the words spoken here the Author infers at the 15. verse as the particle therefore shewes that wee must offer spirituall sacrifices by Christ Whence it may be gathered that by these words that service and eating of sacrifices anciently ordained under the Law is here reprehended and condemned for that from this is rightly and immediatly inferred but is not inferred from the abolishing of the difference of meats But now let us consider and weigh the Authors argument The first way is contained in these words by way of prevention For they who desired those sacrifices and holy banquets might say It is good to establish the heart with meats that is to recreate it after the Hebrew phrase who call recreating of the heart establishing of it See Gen. 18.5 where Abraham invited the three men of whom we treated before to establish their heart with a morsell of bread that is to take some little repast The Author seems to have reference to the words of Moses Deut. 12.18 who speaking of eating holy things saith And thou shalt rejoyce before the Lord thy God in all that thou puttest thine hand unto To this objection the Author answers by opposing unto it a greater and more excellent good by saying It is a good thing that the heart be established with grace not with meats As if he had said To establish the heart with meats is not so good but to doe it with grace is truly good as he presently demonstrates By grace he meane that grace of God which is revealed and offered unto men in the Gospell consisting in a plenary remission of the guilt and paine of all our sinnes even the most heinous in a perfect expiation of all our sinnes by the sacrifice and offering of Christ in loosing from the neckes of men that yoke of the ceremoniall law wherein are contained the ordinances for carnall sacrifices in justifying us not by merit of works but by faith and after justification in giving us possession of eternall life in due time This is the thing the good thing wherewith not our bodies but our hearts and soules are in a wonderfull manner recreated and refreshed and he that hath tasted and relished such grace in his soule will no more desire the meats and banquets of sacrifices And the Author speaking of grace doth very fitly and properly use the phrase of establishing the heart For our hearts that is our souls which are commonly signified by the name of the heart are established and recreated not properly with meats which reach not to them but with the grace of God and is made active and lively to performe all Christian duties Which have not profited them
death for here is not considered what was done but what by the Law of Moses ought to be done 29. Of how much sorer punishment suppose ye shall he be thought worthy Here is the reddition of the former comparison which as the words themselves shew was drawne from the lesse to the more For it is a farre fowler offence to despise and reject the Son of God then Moses the Gospel then the Law Wherefore if to those who wilfully offended against Moses and the Law there was granted no pardon nor no place left for mercy much lesse must they hope it who despise the Son of God and much more are they to feare a more heavy judgement And therefore he can have no hope in the mercy of God that is found to be in so high an offence and in so wicked a state of life Who hath trodden under foote the Sonne of God They tread the Sonne of God under foote first who are obstinate enemies of the Gospel then Apostates who forsake the most holy Religion thereof either in their judgement and their profession or in their profession onely and after those who in profession adhere to the Son of God but in their lives and manners doe trample upon his holy ordinances and tread them under their feete And there is a great emphasis in the word treading underfeet for thereby is signified the most high contempt of the Son of God who is most worthy of all honour that the great wickednesse whereof such wretches are guilty may appeare more evidently And hath counted the bloud of the Covenant wherewith he was sanctified and unholy thing He aggravates the wickednes of these men especially of Apostats who count the bloud of Christ a vulgar and common thing therefore unholy and profane For profane is opposed to holines especially to such holines which is in the bloud of the Sonne of God who being in his person most holy his bloud also must needs be holy Now they profane the bloud of Christ who either forsake Gods Covenant consecrated and hallowed by the bloud of Christ or else esteeme it not of that value as for his sake whose bloud it was to abolish their sins and afterward lead an holy life Wherewith he was sanctified Sactified here is not referred to Christ as he had beene sanctified with his owne blood but to the wicked sinner who by his Apostacy profanes that blood wherewith he was once sanctified For the bloud of Christ is so farre from being an unholy thing that it is most holy and so holy that thereby every man is sanctified or hallowed yea they themselves were thereby once sanctified who afterward through their foule ungodlinesse counted it unholy And we are said to be sanctified by the bloud of Christ because by it our sinnes are expiated through faith in Christ For they who receive the faith of Christ and so incorporated into the new Covenant they obtaine pardon of all their former sinnes by vertue of the Covenant and therefore also by vertue of that bloud wherewith the Covenant was establisted For an Impunitie wherein the remission of sins doth properly consist is here by attained in such a manner that they have not onely a right to it by vertue of the Covenant but doe actually enjoy it as long as they persist in the faith on condition their faith be lively and working by love because so long God doth neither really punish them unlesse it be by way of correction to further their salvation neither hath he any intention to punish or destroy them but rather ordains and orders them to eternall salvation by removing all obstacles that may hinder it if they be not wanting to themselves And all this depends upon the new Covenant and the bloud of Christ wherewith it is confirmed and established And therefore no Christian given to vices can have any hope from the bloud of Christ as long as hee changeth not his life and manners For that is most true which the Apostle hath written If wee walke in the light as hee is in the light wee have fellowship one with another and the bloud of Iesus Christ his Sonne cleanseth us from all sinne 1. John 1.7 Hence it appeares that wee are sanctified and cleansed by the bloud of Christ for the time to come yet upon this condition if for the time to come wee walke in the light as God is in the light i. If wee endeavour to bee like God in holinesse and righteousnesse persisting therein constantly to our lives end Yet the word Sanctifying in this place may signifie that separation of Christians from other men whereby through the knowledge of Gods truth they are sequestred from the profane and common sort of men and consecrated for the service of God For by the bloud of Christ wherewith the new Covenant is established men are moved to embrace Christian religion and receive it for the true And hath done despite unto the spirit of grace By the Spirit is understood that holy Spirit powred into the faithfull which is called the Spirit of grace because it is given by the singular grace and goodnes of God To this Spirit he doth despite whosoever rejecteth the Religion of Christ or esteemes it not so much as therefore to live holily according to the direction and suggestion of that Spirit For he gives not that credit to it that he ought and besides he doth in a manner as much as if he accounted it false 30. For we know him that hath said Vengeace belongeth unto me He confimes here what he said before of their fearfull punishments who wilfully runne into these sinnes Aud for this purpose hee citeth here the words of God Deut. 32.35 wherein God challengeth to himselfe recompence vengeance and judgement or professeth of himselfe that he will execute it Although God speake it there of vindicating his owne people and punishing those that oppressed them but the Author here applies them to that punishment which God himself will inflict upon his owne people if they rebell against God and Christ The meaning is that God will lay a heavy vengeance and judgement upon those that are rebellious and obstinate against the Sonne of God For we all know how great how powerfull and how terrible he is that hath reserved recompence and vengeance to himselfe Yet in these words Vengeance belongeth to me and I will recompence The intent is not so much to shew who the person is that hath this right to take vengeance as to leave it to our consideration how great and potent the person is who challengeth the execution of it to himselfe that hence it may appeare how grievous and how certaine the punishment of the wicked shall be Saith the Lord Here the person is expressed who challengeth to himselfe the execution of vengeance yet not so much for the designing of his person as for the notifying of his power that he is the Lord Jehovah the most high onely and Almighty God maker of