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
appearance by the performance of Duties in their Times Course and Order but they walk at all Adventures as unto any especial design of their minds about it Barnabas exhorted the Disciples at Antioch that with purpose of Heart they would cleave unto the Lord Acts 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with a firm Resolution to abide in and pursue the Obedience they were called unto So Paul tells Timothy that he knew his Doctrine manner of life and purpose 2 Tim. 3. 10. namely how his principal aim design and resolution was to abide in and carry on his course of Faith and Obedience And then is any thing the object of our purpose and principal design 1 When we subordinate all other things and occasions unto it that they may not justle nor enterfere nor stand in competition with it when to us to live is Christ or he is the chief end of our life When men do usually and ordinarily suffer other things to divert them from Duties of Obedience in their season Obedience is not their principal design 2 When it possesseth the chiefest place in our valuation and esteem And this it doth absolutely where we attain that frame that whilst the work of Faith and Obedience thrives in our Hearts and Lives we are not much moved with whatever else befalls us in this world This was the frame of our Apostle Acts 21. 13. Phil. 3. 7 8. But because of the weakness and ingagement of our natural affections unto the lawful comforts of this Life some are not able to rise unto that height of the undervaluation and contempt of these things whilst the work of our Obedience goes on which we ought all to aim at yet we must say that if there be any sincerity in making our Obedience the principal design of our lives there will be a constant preference of it unto all other things As when a man hath many particular losses he may be allowed to be sensible of them yet if he have that still remaining wherein his main stock and wealth doth consist he will not only be relieved or refreshed but satisfied therewith But if a man who pretends much unto a great Stock and Trade in another Country gives up all for lost upon some damages he receiveth at home in his House or Shop it is plain he hath no great confidence in the other Treasure that he pretended unto No more have men any especial Interest in the work of Obedience which whilst they suppose it to be safe do yet lose all their comforts in the loss of other things 3 When any thing is the object of our chief design the principal contrivances of our minds will be concerning it And this makes the great difference in Profession and Duties Men may multiply Duties in a course of them and yet their Spirits not be ingaged in and about them as their business Consider how most men are conversant about their secular affairs They do not only do the things that are to be done but they beat as we say their Heads and Minds about them And it is observed that however industrious in their way many men may be yet if they have not a good contrivance and projection about their Affairs they seldom prosper in them It is so also in things Spiritual The Fear of the Lord is our Wisdom it is our Wisdom to keep his Commandments and walk in his ways Now the principal work of Wisdom is in contriving and disposing the ways and methods whereby any end we aim at may be obtained And where this is not exercised there Obedience is not our work How Temptations may be avoided how Corruptions may be subdued how Graces may be increased and strengthened how Opportunities may be improved how Duties may be performed to the Glory of God how Spiritual Life may be strengthened Peace with God maintained and Acquaintance with Jesus Christ increased are the daily thoughts and contrivances of him who makes Obedience his work 2 Actual Diligence and Watchfulness is required in our Obedience if we do make it our work And 3 A due consideration of what doth and will rise up in opposition unto it or unto us in it which things being commonly spoken unto I shall not here enlarge upon them The second thing whereon the Apostle grounds his confidence concerning these Hebrews is their labour of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the words express a distinct Grace and its excrcise and are not exegetical of the preceding expressions It is not your work that is your Labour of Love But this Labour of Love is distinguished from their work in general as an eminent part or instance of it This the copulative Conjunction after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evinceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your work that is of Obedience in general the work of Faith and of your Labour of Love namely in particular and eminently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we observed is passed by in some Translations but without cause The original Copies are uniform in it and the parallel place doth expresly require it 1 Thes. 1. 3. There is in the remaining part of this Verse which depends on these words 1. What the Apostle ascribes unto these Hebrews which is the Labour of Love 2. The way whereby they evidenced this Labour of Love they shewed it 3. The object of it and that is the Saints 4. The formal reason and principal motive unto it which is the name of God for his names sake 5. The way of its exercise it was by ministration both past and present in that you have ministred and do minister In the first of these the Apostle observes the Grace it self and its exercise their Love and its Labour This Grace or Duty being excellent and rare and its exercise in Labour being highly necessary and greatly neglected and both in conjunction being a principal Evidence of a good Spiritual condition of an Interest in those Better things which accompany Salvation I shall a little divert unto the especial consideration of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is the second great Duty of the Life of God which is brought to light by the Gospel It is Faith that gives Glory to God on high and Love that brings Peace on the Earth wherein the Angels comprised the substance of our Deliverance by Jesus Christ Luke 2. 14. Neither is there any thing of it in the whole world but what is derived from the Gospel All things were at first made in a state of Love That Rectitude Order Peace and Harmony which was in the whole Creation was an Impression from and an Expression of the Love of God And our Love towards him was the Bond of that Perfection and the Stability of that State and Condition The whole Beauty of the Creation below consisted in this namely in mans loving God above all and all other things in him and for him according as they did participate of and express his Glory and
and the Assertion may have a double signification 1 That this Oath was constituent of his Office Therein his Call and Consecration did consist 2. That his Call Constitution or Consecration was confirmed and ratified with an Oath And the latter sense is intended For so doth the Antithesis require Those legal Priests had a Divine Constitution and Call but they had no Confirmation by the Addition of an Oath God used not an Oath in or about any thing that belonged unto them Wherefore this Man was also to have another Call unto and Constitution of his Office but he was to be confirmed therein by an Oath Wherein this call of Christ unto his Office did consist what were the Acts of the Divine Will thereabout and what was the manifestation of them I have declared at large in the Exercitations about the Priesthood of Christ. Two things are to be considered in this Oath 1. The form And 2. the matter of it 1. The Form of it is in those words the Lord sware and will not repent And the Matter of it is that he in his own Person should be a Priest for ever The Person swearing is God the Father who speaks unto the Son in the Psalm 110. 1. The Lord said unto my Lord and the Oath of God is nothing but the solemn Eternal Unchangeable Decree and Purpose of his Will under an especial way of Declaration So the same Act and Counsel of Gods Will is called his Decree Ps. 2. 7. Wherefore when God will so far unveil a Decree and Purpose as to testifie it to be absolute and unchangeable he doth it in the way of an Oath as hath been declared Chap. 6. ver 13 14. Or to the same purpose God affirms that he hath sworn in the case If then it be demanded When God thus sware unto Christ I answer we must consider the Decree it self unto this purpose and the peculiar Revelation or Declaration of it in which two this Oath doth consist And as to the first it belongs entirely unto those eternal foederal Transactions between the Father and the Son which were the original of the Priesthood of Christ which I have at large explained in our Exercitations And as for the latter it was when he gave out that Revelation of his mind in the Force and Efficacy of an Oath in the Psalm by David It is therefore not only a mistake but an Error of danger in some Expositors who suppose that this Oath was made unto Christ upon his Ascension into Heaven For this Apprehension being pursued will fall in with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Socinians in this whole Cause namely that the Kingly and Priestly Offices of Christ are not really distinct Moreover it supposeth the principal discharge of the Priesthood of Christ in his sacrifice to have been antecedent unto this Oath which utterly enervates the Apostles Argument in these words For if he were made a Priest and discharged his Office without an Oath as he must be and do on this supposition that the Oath of God was made unto him after his Ascension or that his death and Oblation therein belonged not unto his Priestly Office he had no preheminence herein unto the Aaronical Priests He might so have a subsequent Priviledge of the Confirmation of his Office but he had none in his Call thereunto Wherefore this Oath of God though not in it self solely the constituent cause of the Priesthood of Christ yet it was and it was necessarily to be antecedent unto his Actual entrance upon or discharge of any solemn Duty of his Office That additional expression and he will not repent declares the nature of the Oath of God and of the Purpose confirmed thereby When God makes an Alteration in any Law Rule Order or Constitution he is or may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repent This God by this word declares shall never be no Alteration or Change no Removal or Substitution shall ever be made in this matter 2. The matter of this Oath is that Christ is and should be a Priest for ever He was not only made a Priest with an Oath which they were not but a Priest for ever This adds unto the unchangeableness of his Office that he himself in his own Person was to bear exercise and discharge it without substitute or successor And this for ever answers unto the for ever under the Law each of them being commensurate unto the Dispensation of that Covenant which they do respect For absolute Eternity belongs not unto these things The Ever of the Old Testament was the Duration of the Dispensation of the Old Covenant And this for ever respects the New Covenant which is to continue unto the consummation of all things no change therein being any way intimated or promised or consistent with the Wisdome and Faithfulness of God all which were otherwise under the Law But at the end of the world together with the Dispensation of the New Covenant an end will be put unto all the Mediatory Offices of Christ and all their Exercise And there are four things which the Apostle declareth and evinceth in this observation 1. That our High Priest was peculiarly designed unto and initiated into his Office by the Oath of God which none other ever was before him 2. That the Person of the High Priest is hereby so absolutely determined as that the Church may continually draw nigh unto God in the full Assurance of Faith 3. That this Priesthood is liable to no Alteration Succession or Substitution 4. That from hence ariseth the principal Advantage of the New Testament above the Old as is declared in the next verse and we may observe 1. That although God granted great Priviledges unto the Church under the Old Testament yet still in every instance he withheld that which was the principal and should have given perfection unto what he did grant He made them Priests but without an Oath In all things there was a reserve for Christ that he in all might have the Preeminence 2. God by his Oath declares the Determination if his Soveraign pleasure unto the Object of it What he proposeth and prescribeth unto us he declares no more of his mind and his will about but that he requireth and approveth of our Obedience unto it but still reserves the liberty unto himself of making those Alterations in it and about it that seem good unto him Nothing therefore in the whole legal Administration being confirmed by the Oath of God it was always ready for a removal at the appointed season 3. Christ his being made a Priest by the Oath of God for ever is a solid Foundation of Peace and Consolation to the Church For 4. All the Transactions between the Father and the Son concerning his Offices undertakings and the work of our Redemption have respect unto the Faith of the Church and are declared for our Consolation Such were his solemn Call to his sacerdotal Office
〈◊〉 〈◊〉 a Minister Having declar'd the Glory and Dignity which he is exalted unto as sitting down at the right hand of the Throne of the Majesty in Heaven what can be farther expected from him There he lives eternally happy in the enjoyment of his own Blessedness and Glory Is it not reasonable it should be so after all the hardships and miseries which he being the Son of God underwent in this world Who can expect that he should any longer condescend unto Office and Duty Neither generally have men any other thoughts concerning him But where then would lie the advantage of the Church in his Exaltation which the Apostle designs in an especial manner to demonstrate Wherefore unto the mention of it he immediately subjoins the continuation of his Office He is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Publick Minister for the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to minister either with God or before God as a Priest for others or for God in the Name of God towards others as do Magistrates and Ministers of the Gospel And therefore all these sorts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord Christ is expresly spoken of here as a Priest it is a name of his Priestly Office wherein he acts towards God Nor is he any where called or said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any of his Actings from God towards us although he be said therein to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 8. that is he was so in the days of his flesh but that name now no way belongeth unto him He is not therefore styled a Minister because he executeth the Purposes of God towards us as Schlictingius fancieth but he acts towards God and before God on our behalf according to the duty of a Priest He went into Heaven to appear in the presence of God for us and to discharge his Office before God on our behalf And it is granted also that by vertue thereof he doth also communicate all good things from God unto us For the whole administration of things Sacred between God and the Church is committed unto him And we must observe that The Lord Christ in the Height of his Glory condescends to discharge the Office of a publick minister in the behalf of the Church We are not to bound our Faith on Christ as unto what he did for us on the Earth The Life and Efficacy of the whole of his Mediation depends on what he did antecedently thereunto and what he doth consequently unto it For in these things doth the Glory of his Love and Grace most eminently appear Antecedently unto what he did on Earth and to make way for it there was his infinite condescension in assuming our Nature He was in the forme of God and in the eternal enjoyment of all the Blessedness which the Divine Nature is essentially accompanied withal Yet being thus Rich this was his Grace that for our sakes he became poor This ineffable Grace and Love of Christ is the principal object of our Faith and Admiration as it is declared by the Apostle Phil. 2. 6 7 8 9. And as he emptied himself and laid aside his Glory for a season to undertake the Work of Meditation So now he hath reassumed his Glory as to the manifestation of his Divine Power and hath the highest Addition of Glory in his Humane Nature by his exaltation at the right hand of God yet he continueth his care of and Love towards the Church so as yet to discharge the office of a Publick Minister in their behalf As all the shame reproach misery with death that he was to undergo on the Earth deterred him not from undertaking this work So all the Glory which he is environed withal in Heaven diverts him not from continuing the Discharge of it 2dly There is a Limitation of this ministration of our High Priest with respect unto its proper Object and that in a double expression For he is a Minister 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. He is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word may be either of the Masculine or of the Neuter Gender and so respect either Persons or Things If it be taken in the former way it is of the Saints And this is the ordinary sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Books of the New Testament Saints or Holy Persons But they cannot be here precisely intended And the Apostle useth this word frequently in another sense in this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Neuter Gender may have a double signification 1. Of Holy things in general 2. Of Holy Places 1. Of things So the Uul Lat. renders the word Sanctorum which the Rhemists translate Holies that is of Holy Persons or Holy things And ours place Holy things in the Margen And the sense is true if the signification of the word be extended unto all Holy Things For the ministration of them all is committed unto Jesus Christ. But the word hath yet a more peculiar signification The inmost part of the Tabernacle our Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 9. 3. That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the most Holy Place And absolutely he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holyes Chap 9. 8 12 24 25. Chap. 13. 11. And in answer thereunto he calleth our Spiritual Presence before God whereunto we have an Access by the Blood of Christ by the same name Chap. 10. 19. And hence the word is rendred by most Interpreters the Sanctuary as by the Syr. The House of the Sanctuary Particularly that Part of the Tabernacle whereinto the High Priest entred alone and that but once a year Take this Sanctuary properly and literally and Christ was not the minister of it He never entred into it nor could nor had any Right so to do because it belonged and was appropriated unto others as our Apostle declares ver 4. Wherefore we must take our Direction herein from the words following For mentioning the whole Tabernacle as he doth here one part of it namely the Sanctuary he gives it a note of Distinction from the Old Tabernacle of Moses the true Tabernacle So must the Sanctuary be distinguished from that of Old It is that which answers thereunto And this is nothing but Heaven it self Heaven not as considered absolutely but as the Place of Gods glorious Presence the Temple of the living God where the worship of the Church is represented and all its Affairs transacted This is called Gods Sanctuary Psal. 102. 19. He looked down from the height of his Sanctuary from Heaven did the Lord behold the Earth And so the Apostle himself plainly interprets this place Chap. 9. 24. Christ is not entred into the Holy Places made with hands which are the figures of the true but into Heaven it self And this is called the Sanctuary because there doth really dwell and abide all
Righteousness at For Ob. God in his infinite wisdom gives proper times and seasons unto all his Dispensations unto and towards the Church So the accomplishment of these things was in the fulness of times Ephes. 1. 10. that is when all things rendred it seasonable and suitable unto the condition of the Church and for the manifestation of his own glory He hasteneth all his works of grace in their own appointed time Isa. 60. 22. And our duty it is to leave the ordering of all the Concerns of the Church in the accomplishment of promises unto God in his own time Acts 1. 7. 2. That which is ascribed unto the Lord Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ministry The Priests of old had a Ministry they ministred at the Altar as in the foregoing verse And the Lord Christ was a Minister also so the Apostle had said before he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. A Minister of the holy things Wherefore he had a Liturgy a Ministry a Service committed unto him And two things are included herein 1. That it was an office of Ministry that the Lord Christ undertook He is not called a Minister with respect unto one particular Act of Ministration so are we said to minister unto the necessity of the Saints which yet denotes no office in them that do so But he had a standing Office committed unto him as the word imports In that sense also he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister in office Rom. 15. 8. 2. Subordination unto God is included herein With respect unto the Church his Office is supreme accompanied with Sovereign Power and Authority He is Lord over his own house But he holds his Office in subordination unto God being faithful unto him that appointed him So the Angels are said to minister unto God Dan. 7. 10. that is to do all things according unto his will and at his command So had the Lord Christ a Ministry And we may observe 1. That the whole Office of Christ was designed unto the Accomplishment of the Will and Dispensation of the Grace of God For these ends was his Ministry committed unto him We can never sufficiently admire the Love and Grace of our Lord Jesus Christ in undertaking this Office for us The greatness and glory of the duties which he performed in the discharge thereof with the benefits we receive thereby are unspeakable being the immediate cause of all grace and glory Yet we are not absolutely to rest in them but to ascend by Faith unto the eternal Spring of them This is the Grace the Love the Mercy of God all acted in a way of Sovereign Power These are everywhere in the Scripture represented as the original Spring of all Grace and the ultimate Object of our Faith with respect unto the benefits which we receive by the Mediation of Christ. His Office was committed unto him of God even the Father and his Will did he do in the discharge of it Yet also 2. The Condescension of the Son of God to undertake the Office of the Ministry on our behalf is unspeakable and for ever to be admired Especially will it appear so to be when we consider who it was who undertook it what it cost him what he did and underwent in the pursuance and discharge of it as it is all expressed Phil. 2. 6 7 8. Not only what he continueth to do in Heaven at the right hand of God belongeth unto this Ministry but all that he suffered also upon the Earth His Ministry in the undertaking of it was not a Dignity a Promotion a Revenue Matth. 20. 28. It is true it is issued in glory but not until he had undergone all the evils that humane nature is capable of undergoing And we ought to undergo any thing chearfully for him who underwent this Ministry for us 3. The Lord Christ by undertaking this Office of the Ministry hath consecrated and made honourable that Office unto all that are rightly called unto it and do rightly discharge it It is true his Ministry and ours are not of the same kind and nature But they agree in this that they are both of them a Ministry unto God in the holy things of his worship And considering that Christ himself was Gods Minister we have far greater reason to tremble in our selves on an apprehension of our own insufficiency for such an Office than to be discouraged with all the hardships and contests we meet withall in the world upon the account of it 3. The general way whereby our Lord Christ came unto this Ministry is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He obtained it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either sorte contingo to have a lot or portion or to have any thing befall a Man as it were by accident or assequor obtineo to attain or obtain any thing which before we had not But the Apostle designeth not to express in this word the especial call of Christ or the particular way whereby he came unto his Ministry but only in general that he had it and was possessed of it in the appointed season which before he had not The way whereby he entred on the whole office and work of his Mediation he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1. 4. he had it by Inheritance that is by free Grant and perpetual Donation made unto him as the Son See the Exposition on that place There were two things that concurred unto his obtaining this Ministry 1 The eternal purpose and counsel of God designing him thereunto an Act of the Divine Will accompanied with infinite Wisdom Love and Power 2 The actual call of God whereunto many things did concur especially his Unction with the Spirit above measure for the holy discharge of his whole Office Thus did he obtain this Ministry and not by any legal Constitution Succession or carnal Rite as did the Priests of old And we may see that Ob. The Exaltation of the Humane Nature of Christ into the Office of this glorious Ministry depended solely on the Sovereign Wisdom Grace and Love of God When the Humane Nature of Christ was united unto the Divine it became in the Person of the Son of God meet and capable to make satisfaction for the sins of the Church and to procure Righteousness and Life Eternal for all that do believe But it did not merit that Union nor could do so For as it was utterly impossible that any created Nature by any Act of its own should merit the Hypostatical Union so it was granted unto the Humane Nature of Christ antecedently unto any Act of its own in way of obedience unto God For it was united unto the Person of the Son by virtue of that Union Wherefore antecedently unto it it could merit nothing Hence its whole Exaltation and the Ministry that was discharged therein depended solely on the Sovereign Wisdom and Pleasure of God And in this Election and Designation of the Humane Nature of Christ
they believed and in the hopes of it walked with God as our Apostle proves at large chap. 11. Howbeit the way that is the means and cause of communicating the Heavenly Inheritance unto them namely by the Mediation and Sacrifice of Christ was but obscurely represented not illustriously manifested as it is now Life and Immortality being brought to Light by the Gospel And as these things are true so this Interpretation of the words being consonant unto the Analogy of faith is safe only we may enquire whether it be that which is peculiarly intended by the Apostle in this Place or no The Comment of Grotius on these words is that the Apostle signifies super aetherias sedes via eò ducens est evangelium praecepta habens verè coelestia Eam viam Christus primus patefecit aditumque fecit omnibus ad summum coelum Pervenit quidem eò Abrahamus Jacobus ut videre est Mat. 8. 11. alii viri eximii ut videbimus infra cap. 11. 40. Sed hi eò pervenerunt quasi per machinam non viam extraordinariâ quâdum et rarâ Dei dispensatione But these things are most remote from the mind of the Holy Ghost not only in this Place but in the whole Scripture also For 1. How far the Gospel is this way into the Holiest shall be declared immediately That it is so because of the Heavenly precepts which it gives that is which were not given under the old Testament is most untrue For the Gospel gives no precepts of Holiness and obedience that were not for the substance of them contained in the Law There is no precept in the Gospel exceeding that of the Law thou shalt love the Lord thy God with all thy heart and thy Neighbour as thy self Only the Gospel adds new motives unto Obedience new encouragements and enforcements of it with directions for its due performance 2. That Christ should be no otherwise the way but only as he revealed and declared the Gospel and the precepts of it is not only untrue and injurous unto the honour of Christ but directly contrary unto the design of the Apostle in this Place For he is treating of the Sacerdotal office of Christ only and the Benefit which the Church doth receive thereby But the revelation of the Doctrine or precepts of the Gospel was no duty of that office nor did it belong thereunto That he did as the Prophet of the Church But all his Sacerdotal Actings are towards God in the behalf of the Church as hath been proved 3. That the antient Patriarchs went to Heaven by a secret Engine and that some of them only in an extraordinary way is plainly to deny that they were saved by faith in the promised seed that is that they were not saved by the mediation of Christ which is contrary unto the whole Oeconomy of God in the salvation of the Church and many express Testimonies of the Scripture These Socinian fictions do not cure but corrupt the Word of God and turn away the minds of men from the truth unto fables We shall therefore yet farther enquire into the true meaning of the Holy Ghost in these words The Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends the same with ver 3. he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the second part of the Sanctuary whereinto the High Priest alone could enter once a year as he declares in the foregoing Verse Only whereas he there spake of the material Fabrick of the Tabernacle and the things contained in it here he designs what was signified thereby For he declares not what these things were but what the Holy Ghost did signifie in and by them Now in that most Holy Place were all the Signs and Pledges of the gracious Presence of God the Testimonies of our Reconciliation by the Blood of the Atonement and our Peace with him thereby Wherefore to enter into these Holies is nothing but an Access with liberty freedom and boldness into the gracious Presence of God on the account of Reconciliation and Peace made with him This the Apostle doth so plainly and positively declare Chap. 10. 19 20 21 22. that I somewhat admire so many worthy and learned Expositors should utterly miss of his meaning in this place The Holies then is the Gracious Presence of God whereunto Believers draw nigh in the confidence of the Atonement made for them and acceptance thereon see Rom. 5. 1 2 3. Ephes. 2. 14 15 16 17 18. Heb. 4. 14 15. Chap. 10. 19. The Atonement being made and received by Faith Conscience being purged Bondage and Fear being removed Believers do now under the Gospel enter with Boldness into this Gracious Presence of God 2. We must consider what is the way into these Holies which was not yet made manifest And here also Expositors indulge unto many Conjectures very needlesly as I suppose For the Apostle doth elsewhere expresly declare himself and interpret his own meaning namely Chap. 10. 19 20. This way is no other but the Sacrifice of Christ the true High Priest of the Church For by the entrance of the High Priest into the most Holy Place with Blood the Holy Ghost did signifie that the way into it namely for Believers to enter by was only the one true Sacrifice which he was to offer and to be And accordingly to give an Indication of the accomplishment of their Type when he expired on the Cross having offered himself unto God for the Expiation of our Sins the Vail of the Temple which enclosed and secured this Holy Place from any entrance into it was rent from the top to the bottom whereby it was laid open unto all Matth. 27. 51. And an evidence this is that the Lord Christ offered his great expiatory Sacrifice in his Death here on Earth a true and real Sacrifice and that it was not an Act of Power after his Ascension metaphorically called a Sacrifice as the Socinians dream For until that Sacrifice was offered the way could not be opened into the Holies which it was immediately after his Death and signified by the renting of the Vail This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely way whereby we enter into the most Holy Place the Gracious Presence of God and that with boldness 3. Of this way it is affirmed that it was not yet made manifest whil'st the first Tabernacle was standing And a word is peculiarly chosen by the Apostle to signifie his intention He doth not say that there was no way then into the most Holy Place none made none provided none made use of But there was not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open manifestation of it There was an entrance under the Old Testament into the Presence of God as unto Grace and Glory namely the vertue of the Oblation of Christ But this was not as yet made manifest Three things were wanting thereunto 1. It was not yet actually existent but only was vertually so The
Divine Nature But I shall leave the Reader to chuse whether sense he judgeth suitable unto the scope of the place either of them being so unto the Analogy of Faith The Socinians understanding that both these Interpretations are equally destructive to their Opinions the one concerning the Person of Christ the other about the Nature of the Holy Ghost have invented a sense of these words never before heard of among Christians For they say that by the Eternal Spirit a certain Divine Power is intended whereby the Lord Christ was freed from Mortality and made Eternal that is no more obnoxious unto death By virtue of this Power they say he offered himself unto God when he entred into Heaven than which nothing can be spoken more fond or impious or contrary unto the design of the Apostle For 1 Such a Power as they pretend is no where called the Spirit much less the Eternal Spirit and to feign significations of words without any countenance from their use elsewhere is to wrest them at our pleasure 2 The Apostle is so far from requiring a Divine Power rendering him immortal antecedently unto the offering of himself as that he declares that he offered himself by the Eternal Spirit in his death when he shed his blood whereby our consciences are purged from dead works 3 This Divine Power rendering Christ immortal is not peculiar unto him but shall be communicated unto all that are raised unto glory at the last day And there is no colour of an opposition herein unto what was done by the High Priests of old 4 It proceeds on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this matter which is that the Lord Christ offered not himself unto God before he was made immortal which is utterly to exclude his death and blood from any concernment therein which is as contrary unto the truth and scope of the place as darkness is to light 5 Wherever there is mention made elsewhere in the Scripture of the Holy Spirit or the Eternal Spirit or the Spirit absolutely with reference unto any actings of the Person of Christ or on it either the Holy Spirit or his own Divine Nature is intended See Isa. 61. 1 2. Rom. 1. 3. 1 Pet. 3. 18. Wherefore Grotius forsakes this Notion and otherwise explains the words Spiritus Christi qui non tantum fuit vivus ut in vita terrena sed in aeternum corpus sibi adjunctum vivificans If there be any sense in these words it is the rational Soul of Christ that is intended And it is most true that the Lord Christ offered himself in and by the actings of it For there are no other in the Humane Nature as to any duties of obedience unto God But that this here should be called the Eternal Spirit is a vain conjecture For the spirits of all men are equally eternal and do not only live here below but quicken their Bodies after the Resurrection for ever This therefore cannot be the ground of the especial efficacy of the blood of Christ. This is the second thing wherein the Apostle opposeth the Offering of Christ unto the offerings of the Priests under the Law 1 They offered Bulls and Goats He offered Himself 2 They offered by a material Altar and Fire He by the Eternal Spirit That Christ should thus offer Himself unto God and that by the Eternal Spirit is the center of the mystery of the Gospel An attempt to corrupt to pervert this glorious Truth are designs against the Glory of God and Faith of the Church The depth of this mystery we cannot dive into the height we cannot comprehend We cannot search out the greatness of it of the wisdom the love the grace that is in it And those who chuse rather to reject it than to live by Faith in an humble admiration of it do it at the peril of their souls Unto the Reason of some men it may be Folly unto Faith it is full of Glory In the consideration of the Divine Actings of the Eternal Spirit of Christ in the offering of himself of the holy exercise of all grace in the humane nature that was offered of the nature dignity and efficacy of this Sacrifice Faith finds life food and refreshment Herein doth it contemplate the wisdom the righteousness the holiness and grace of God herein doth it view the wonderful condescension and love of Christ and from the whole is strengthned and encouraged Thirdly It is added that he thus offered himself without spot This Adjunct is descriptive not of the Priest but of the Sacrifice it is not a qualification of his Person but of the Offering Schlictingius would have it that this word denotes not what Christ was in himself but what he was freed from For now in Heaven where he offered himself he is freed from all infirmities and from any spot of mortality which the High Priest was not when he entered into the Holy Place such irrational fancies do false Opinions force men to take up withal But 1 There was no spot in the mortality of Christ that he should be said to be freed from it when he was made immortal A spot signifies not so much a desect as a fault And there was no fault in Christ from which he was freed 2 The Allusion and respect herein unto the legal institutions is evident and manifest The Lamb that was to be slain and offered was antecedently thereunto to be without blemish it was to be neither lame nor blind nor have any other defect With express respect hereunto the Apostle Peter affirms that we were redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 18. And Christ is not only called the Lamb of God which taketh away the sins of the world John 1. 29. that is by his being slain and offered but is represented in the worship of the Church as a Lamb slain Rev. 5. 6. It is therefore to offer violence unto the Scripture and common understanding to seek for this qualification any where but in the humane nature of Christ antecedently unto his death and blood-shedding Wherefore this expression without spot respects in the first place the purity of his Nature and the holiness of his Life For although this principally belonged unto the necessary qualifications of his Person yet were they required unto him as he was to be the Sacrifice He was the Holy One of God holy barmless undefiled separate from sinners he did no sin neither was guile found in his mouth he was without spot This is the moral sense and signification of the word But there is a legal sense of it also It is that which is meet and fit to be a Sacrifice For it respects all that was signified by the legal institution concerning the integrity and perfection of the Creatures Lambs or Kids that were to be sacrificed Hence were all those Laws fulfilled and accomplished There was nothing in him nothing wanting unto him that
and the Renovation of his Faith our Saviour calls his Conversion Luke 22. 23. A new Conversion of him who was before really converted There is nothing more dangerous unto our Spiritual state than to pass by particular Instances of Sin with the general Duties of Repentance 2 The Sin or Sins of the Family or Church whereunto we are related calls unto us to give a Solemnity unto this Duty 2 Cor. 7. 11. The Church having failed in the business of the incestuous offender when they were convinced by the Apostle of their sinful miscarriage therein most solemnly renew their Repentance towards God 3 Afflictions and sore Trials call for this Duty as we may see in the issue of all things between God and Job Chap. 42. 6. And lastly We may observe that this Repentance is a Grace of the Spirit of Christ a Gospel Grace and therefore whatever unpleasantness there may be in its Exercise unto the Flesh it is sweet refreshing satisfactory and secretly pleasant unto the inner man Let us not be deterred from abiding and abounding in this Duty It is not a morose tetrical severe self-maceration but an humble gracious mournful walking with God wherein the Soul finds rest sweetness joy and peace being rendred thereby compliant with the Will of God benigne useful kind compassionate towards men as might be declared The necessity of a profession of this Repentance from dead works in order unto an Admission into the Society of the Church that an evidence be given of the Power and Efficacy of the Doctrine of Christ in the Souls of men that his Disciples may be visibly separated by their own profession from the world that lies in Evil and be fitted for Communion among themselves in love hath been elsewhere spoken unto The second instance of the Doctrinal Foundation supposed to be laid among the Hebrews is of Faith towards God And this principle with that foregoing are coupled together by the conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Repentance and of Faith Neither ought they to be nor can they be severed Where the one is there is the other and where either is not there is neither whatever be pretended He repenteth not who hath not Faith towards God and he hath no Faith towards God who repenteth not And in this expression where Repentance is first placed and Faith in God afterwards only the distinction that is between them but neither an order of Nature in the things themselves nor a necessary order in the teaching of them is intended For in order of Nature Faith towards God must precede Repentance from dead works No man can use any Argument to prevail with others unto Repentance but it must be taken from the Word of the Law or the Gospel the Precepts Promises and Threatnings of them If there be no Faith towards God with respect unto these things whence should Repentance from dead works arise or how can the necessity of it be demonstrated Besides that the order of nature among the things themselves is not here intended is evident from hence in that the very last principles mentioned concerning the Resurrection from the dead and Eternal Judgement are the principal Motives and Arguments unto the very first of them or the necessity of Repentance as our Apostle declares fully Acts 1. 30 31. But there is some kind of order between these things with respect unto profession intended For no man can or ought to be esteemed to make a due profession of Faith towards God who doth not first declare his Repentance from dead works Nor can any other have the comfort of Faith in God but such as have in themselves some evidence of the sincerity of their Repentance Wherefore omitting any farther consideration of the order of these things we must enquire what is here intended by Faith in God Now this cannot be Faith in the most general notion of it because it is reckoned as a principle of the Doctrine of Christ. But Faith in God absolutely taken is a Duty of the Law of Nature Upon an acknowledgment of the Being of God it is thereby required that we believe in him as the first Eternal Truth that we submit unto him and trust in him as the Soveraign Lord the Judge and Rewarder of all And a defect herein was the beginning of Adam's transgression Wherefore Faith in this sense cannot be called a principle of the Doctrine of Christ which wholly consists in supernatural Revelations Nor can it be so termed with respect unto the Jews in particular For in their Judaisme they were sufficiently taught Faith in God and needed not to have been instructed therein as a part of the Doctrine of Christ. And there is a distinction put by our Saviour himself between that Faith in God which they had and the peculiar Faith in himself which he required Joh. 14. 1. Ye believe in God believe also in me Besides where these two Repentance and Faith are elsewhere joyned together as they are frequently it is an especial sort of Faith in God that is intended See Luke 24. 46 47. Acts 19. 4. Chap. 20. 21. It is therefore Faith in God as accomplishing the promise unto Abraham in sending Jesus Christ and granting pardon or remission of Sins by him that is intended The whole is expressed by Repent and believe the Gospel Mark 1. 15. That is the tidings of the Accomplishment of the Promise made to the Fathers for the deliverance of us from all our Sins by Jesus Christ. This is that which was pressed on the Hebrews by Peter in his first Sermon unto them Acts 2. 30 39. Chap. 3. 25 26. Hence these two principles are expressed by Repentance towards God and Faith towards our Lord Jesus Christ Acts 20. 21. As Repentance is here described by the terminus a quo it is Repentance from dead works so there it is described by its terminus ad quem it is Repentance towards God in our turning unto him For those who live in their Lusts and Sins do it not only against the command of God but also they place them as to their affections and expectation of satisfaction in the stead of God And this Faith in God is there called by way of Explication Faith towards our Lord Jesus Christ that is as he in whose giving and sending the Truth of God was fulfilled and by whom we believe in God 1 Pet. 1. 21. This therefore is the Faith in God here intended namely that whereby we believe the Accomplishment of his promise in sending his Son Jesus Christ to dye for us and to save us from our Sins And this the Lord Christ testified unto in his own personal Ministry Hence our Apostle says that he was the Minister of the Circumcision for the truth of God to confirm the promises made unto the Fathers Rom. 15. 8. And this he testified unto them Joh. 8. 24. I said therefore unto you that you shall dye in your sins for if you believe not that
confounded but after the manner of obstinate Infidels not converted Math. 22. 23 24. c. This was the principal Heresie of the Sadducees which drew along with it those other foolish Opinions of denying Angels and Spirits or the subsistence of the Souls of men in a separate condition Acts 23. 8. For they concluded well enough that the continuance of the Souls of men would answer no design of Providence or Justice if their bodies were not raised again And whereas God had now given the most illustrious testimony unto this truth in the Resurrection of Christ himself the Sadducees became the most inveterate Enemies unto him and Opposers of him For they not only acted against him and those who professed to believe in him from that Infidelity which was common unto them with most of their Country-men but also because their peculiar Heresie was everted and condemned thereby And it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of Religion whatever and to have their Lusts inflamed by them into the utmost intemperance They therefore were the first stirrers up and fiercest pursuers of the Primitive persecutions Acts 4. 1 2. The Sadducees came upon the Apostles being grieved that they taught the people and preached through Jesus the Resurrection from the dead The overthrow of their private Heresie was that which enraged them Chap. 5. 17 18. Then the High Priest rose up and all that were with him which is the Sect of the Sadducees and were filled with indignation and laid their hands on the Apostles and put them in the common Prison And an alike rage were the Pharisees put into about their Ceremonies wherein they placed their especial interest and glory And our Apostle did wisely make an advantage of this difference about the Resurrection between those two great Sects to divide them in their Counsels and Actings who were before agreed on his destruction on the common account of his preaching Jesus Christ Acts 23. 6 7 8 9. This Principle therefore both upon the account of its importance in its self as also of the opposition made unto it among the Jews by the Sadducees the Apostle took care to settle and establish in the first place As those truths are in an especial manner to be confirmed which are at any time peculiarly opposed And they had reason thus to do for all they had to preach unto the world turned on this hinge that Christ was raised from the dead whereon our Resurrection doth unavoidably follow so as that they confessed that without an eviction and acknowledgment hereof all their preaching was in vain and all their Faith who believed therein was so also 1 Cor. 15. 12 13 14. This therefore was always one of the first Principles which our Apostle insisted on in the preaching of the Gospel a signal instance whereof we have in his discourse at his first coming unto Athens First he reproves their Sins and Idolatries declaring that God by him called them to Repentance from those dead works Then taught them Faith in that God who so called them by Jesus Christ confirming the necessity of both by the Doctrine of the Resurrection from the dead and future judgement Acts 17. 18 23 24 30 31. He seems therefore here directly and summarily to lay down those principles in the order which he constantly preached them in his first declaration of the Gospel And this was necessary to be spoken concerning the nature and necessity of this Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Resurrection of the dead It is usually expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection only Mark 12. 18. Luke 20. 27 33. Joh. 11. 24. Math. 22. 23 28. For by this single expression the whole was sufficiently known and apprehended And so we commonly call it the Resurrection without any addition Sometimes it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4. 2. The Resurrection from the dead that is the state of the dead Our Apostle hath a peculiar expression Chap. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received their dead from the Resurrection that is by virtue thereof they being raised to Life again And sometimes it is distinguished with respect unto its consequents in different persons the good and the bad The Resurrection of the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5. 29. the Resurrection of Life that is which is unto Life Eternal the means of entrance into it This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the Just Luke 14. 14. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Life of the dead or the Resurrection of the dead was used to express the whole blessed estate which ensued thereon to Believers If by any means I might attain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the dead This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living again as it is said of the Lord Christ distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. 9. He rose and lived again or he arose to life With respect unto wicked men it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of Judgement or unto Judgement Joh. 5. 29. Some shall be raised again to have Judgement pronounced against them to be sentenced unto punishment Reserve the unjust against the day of Judgement to be punished 2 Pet. 2. 9. And both these are put together Dan. 12. 2. And many of them that sleep in the dust of the Earth shall awake some to Everlasting Life and some to shame and Everlasting contempt This truth being of so great importance as that nothing in Religion can subsist without it the Apostles very diligently confirmed it in the first Churches And for the same cause it was early assaulted by Sathan denied and opposed by many And this was done two ways 1 By an open denial of any such thing 1 Cor. 15. 12. How say some among you that there is no Resurrection of the dead They wholly denied it as a thing improbable and impossible as is evident from the whole ensuing disputation of the Apostle on that subject 2 Others there were who not daring to oppose themselves directly unto a principle so generally received in the Church they would still allow the expression but put an Allegorical Exposition upon it whereby they plainly overthrew the thing intended They said the Resurrection was past already 2 Tim. 2. 18. It is generally thought that these men Hymeneus and Philetus placed the Resurrection in Conversion or Reformation of Life as the Marcionits did afterwards What some imagine about the Gnosticks is vain And that the reviving of a new Light in us is the Resurrection intended in the Scripture some begin to mutter among our selves But that as Death is a separation or sejunction of the Soul and the Body so that the Resurrection is a re-union of them in and unto Life the Scripture is too express for any one to deny and not virtually to reject it wholly And it may be observed that our Apostle in
outward means of it As 1 The principal End which he designeth in his disposal of the Dispensation of the Gospel in that great variety wherein we do behold it is the Conversion Edification and Salvation of his Elect. This is that which he aimeth to accomplish thereby and therefore his Will and Purpose herein is that which gives Rule and Measure unto the actings of his Providence concerning it Wherever there are any of his Elect to be called or in what time soever there and then will he cause the Gospel to be preached For the purpose of God which is according to Election must stand whatever Difficulties lie in the way Rom. 9. 11. And the Election must obtain Chap. 11. 5 6. So the Lord Christ prayed that he would take care of all those that he had given unto him which were his own by Election thine they were and thou gavest them unto me and sanctifie them by his Word Joh. 17. 17. In pursuit of his own purpose and in answer unto that prayer of our Lord Jesus he will send his Word to find them out wherever they are that so not one grain of his chosen Israel shall be lost or fall to the Ground So he appointed our Apostle to stay and Preach at Corinth notwithstanding the difficulties and oppositions he met withall because he had much people in that City Acts 19. 9 10. They were his People by Eternal Designation antecedently unto their effectual Vocation and therefore he will have the Word preached unto them And in the hard work of his Ministry the same Apostle who knew the End of it affirms that he endured all things for the Elects sake 2 Tim. 2. 10. That they might be called and saved was the work he was sent upon For whom he doth predestinate them he also calleth Rom. 8. 30. Predestination is the Rule of effectual Vocation all and only they are so called by the Word who are predestinate So speaks our Saviour also I have other Sheep which are not of this Fold them also I must bring and they shall hear my Voice Joh. 10. 16. He had some Sheep in that Fold of the Church of the Jews to them therefore he preached the Word that they might be gathered unto him But he had other Sheep also even all his Elect among the Gentiles and saith he them must I gather also There is a necessity of it upon the account of the purpose of God concerning them and they are to be gathered by hearing of his Voice or the preaching of the Word In that Soveraignty therefore which God useth in the disposal thereof causing the Rain of the Doctrine of his Word to fall upon one place and not upon another at one time and not at another he hath still this certain End before him and the actings of his Providence are regulated by the purposes of his Grace In what place or Nation soever in what Time or Age soever he hath any of his Elect to be brought forth in the world he will provide that the Gospel of Peace be preached unto them I will not say that in every individual place where the Gospel is preached there are always some of the Elect to be saved For the Enjoyments of one place may be occasioned by the Work that is to be done in another wherewith it is in some kind of conjunction Or the Word may be preached in a place for the sake of some that are there only accidentally As when Paul first preached at Philippi Lydia only was converted who was a stranger in those parts belonging to the City of Thyatira in Asia Acts 16. 14 15. And an whole Country may fare the better for one City and an whole City for some part of it as Micah 5. 7. God concealeth this secret Design under promiscuous outward Dispensations For he obligeth those by whom the Word is preached to declare his mind therein unto all men indefinitely leaving the effectual work of his Grace in the pursuit of his purpose unto himself whence they believe who are ordained to Eternal Life and those are added to the Church that are to be saved Acts 2. 47. Acts 13. 48. Besides God hath other Ends also in the sending of his Word though this be the principal For by it he puts a Restraint unto Sin in the World gives a visible control to the Kingdom of Sathan and relieves mankind by sending Light into those dark places of the Earth which are filled with Habitations of Cruelty And by the Convictions that he brings thereby on the Minds and Consciences of men he makes way for the manifestation of the Glory of his Justice in their Condemnation Coming and speaking unto them he leaves them without pretence or excuse Joh. 15. 22. Yet will I not say that God sends the Word for any continuance for these Ends and Designs only For a short time he may do so as our Saviour sending forth his Disciples to Preach supposeth that in some place their message may be totally rejected and thereon appointeth them to shake off the dust of their feet as a Testimony against them or their being left without excuse But these are but secondary and accidental Ends of the Word where it is constantly preached Wherefore God doth not so send it for their sakes alone But on the other side I dare say that where God doth not by any means nor in any degree send his Word there are none of his Flect to be saved for without the Word they can neither be called nor sanctified And if any of them are in any such place as whereunto he will not grant his Word he will by one providence or other snatch them like Brands out of the Fire and convey them under the showers of it And this we find verified by experience every day The Gospel therefore doth not pass up and down the world by chance as we know in how great variety it hath visited and left Nations and People Ages and Times nor is the disposal of it regulated by the Wisdom and Contrivance of men whatever their Work and Duty may be in the Dispensation of it but all this like the falling of the Rain is regulated by the Soveraign Wisdom and Pleasure of God wherein he hath respect only unto the Purpose of his own Eternal Grace 2. He doth according to his Soveraign pleasure call and send persons to the Preaching of it unto those to whom he will grant the Priviledge thereof Every man may not upon his own Head nor can any man upon his own abilities undertake and discharge that work This is the Eternal Rule and Law of the Gospel Whosoever shall call on the name of the Lord shall be saved But how shall men call on him in whom they have not believed And how shall they believe in him of whom they have not heard And how shall they hear without a Preacher And how shall they Preach except they be sent Rom. 10. 13 14 15. that is by
so we must not neglect what is fairly instructive in them especially if the Application of things one to another have countenance and guidance given it in other places of the Scripture as it is in this case Wherefore to clear the Application of this part of the similitude we may observe 1. That God himself is the great Husbandman Joh. 15. 1. And all Believers are Gods Husbandry 1 Cor. 3. 9. He is so the Husbandman as to be the Soveraign Lord and Owner of this Field or Vineyard and he puts workmen into it to dress it This our Saviout sets out at large in his Parable Matth. 21. 33 c. Hence he calls his people his Portion and the Lot of his Inheritance Deut. 32. 9. He speaks as though he had given up all the world besides into the possession of others and kept his people only unto himself And so he hath as to the especial blessed Relation which he intendeth 2. It is God himself who taketh care for the watering and dressing of this Field He dealeth with it as a man doth with a Field that is his own This he expresseth Isa. 5. 2. Matth. 21. 33 34. The Dispensation of the Word and the Communication of the Spirit unto the Church with all other means of Light Grace and Growth depend all on his care and are all supreamly from him as was shewed before To this End he employeth his Servants to work and dress it under him who are Labourers together with God 1 Cor. 3. 9. because they are employed by him do his work and have the same End with him 3. This Tilling or Dressing of the Earth which is superadded to the Rain or the meer Preaching of the Gospel denoted thereby may be referred unto three Heads 1 The Ministerial Application of the Word unto the Souls and Consciences of men in the Dispensation of all the Ordinances of the Gospel This is the second great End of the Ministry as the Dispensation of the Word in general as the Rain is the first 2 The Administration of the Censures and Discipline of the Church This belongs unto the dressing and purging of Gods Vineyard and of singular use it is unto that End where it is rightly and duely attended unto And those who under pretence hereof instead of purging the Vineyard endeavour to digg up the Vines will have little thanks from him for their Diligence and Pains 3 Afflictions and Trials By these he purgeth his Vine that it may bring forth yet more Fruit that is he trieth exerciseth and thereby improveth the Faith and Graces of Believers 1 Pet. 1. 7. Rom. 5. 3 4 5. Jam. 1. 2 3 4. 4. God expecteth Fruit from this Field which is so his own and which he so careth for I looked for Grapes Isa. 5. 2. He sends his Servants to receive the Fruits of it Matth. 21. 34. Though he stand in no need of us or our Goodness it extends not to him we cannot profit him as a man may profit his Neighbour nor will he grow rich with our substance yet he is graciously pleased to esteem of the Fruits of Gospel Obedience the Fruits of Faith and Love of Righteousness and Holiness and by them will he be glorified Herein is my Father glorified that ye bear much Fruit Joh. 15. 8. Matth. 5. 16. 5. These Fruits when they are brought forth God approveth of accepteth and farther blesseth them that bear them which is the last thing in the words Some think there is no use of these Fruits unless they are meritorious of Grace and Glory But Gods Acceptation of them here is called his Benediction his Blessing of them that bring them forth Now a Blessing cannot be merited it is an act of Bounty and Authority and hath the nature of a free Gift that cannot be deserved What doth a Field merit of him by whom it is watered and tilled when it bringeth forth Herbs meet for his use they are all but the Fruits of his own Labour Cost and Pains The Field is only the subject that he hath wrought upon and it is his own All the Fruits of our Obedience are but the Effects of his Grace in us We are a subject that he hath graciously pleased to work upon Only he is pleased in a way of infinite condescension to own in us what is his own and to pardon what is ours Wherefore the Blessing of God on Fruit-bearing Believers consists in three things 1 His Approbation and gracious Acceptance of them So it is said that he had respect unto Abel and his Offering Gen. 4. 4. He graciously accepted both of his Person and of his Sacrifice owning and approving of him when Cain and his were rejected So he smelt a savour of Rest from the Sacrifice of Noah Gen. 8. 21. And to testifie his being well pleased therewith he thence took occasion to renew and establish his Covenant with him and his Seed 2 It is by increasing their fruitfulness Every Branch in the Vine that beareth Fruit he purgeth that it may bring forth more Fruit Joh. 15. 2. He multiplies the Seed that is sown and increaseth the Fruits of their Righteousness 2 Cor. 9. 10. This is the constant way of God in his Covenant dealings with thriving fruitful Christians he so blesseth them as that their Graces and Fruits shall more and more abound so as that they shall be flourishing even in Age and bring forth more Fruit unto the End 3 He blesseth them in the preparation he hath made for to give them an everlasting Reward A Reward it is indeed of Grace and Bounty but it is still a Reward a recompence of Reward For although it be no way merited or deserved and although there be no proportion between our Works Duties or Fruits and it yet because they shall be owned in it shall not be lost nor forgotten and God therein testifies his Acceptance of them it is their Reward Where God grants Means there he expects Fruit. Few men consider what is the state of things with them whilst the Gospel is preached unto them Some utterly disregard it any farther than as it is suited unto their carnal Interests and Advantages For the Gospel is at present so stated in the World at least many parts of it that great multitudes make more benefit by a pretence of it or what belongs unto it and have greater secular Advancements and Advantages thereby than they could possibly by the utmost of their Diligence and Ability in any other way honest or dishonest attain unto These esteem it according to their worldly interests and for the most part no otherwise they are Merchants of Souls Rev. 18. 11 12 13. 2 Pet. 2. 3. Some look upon it as that wherein they are really concerned and they will both take upon themselves the profession of it and make use of it in their Consciences as occasion doth require But few there are who do seriously consider what is the Errand that it comes upon and
other grounds obliged unto a Love towards all mankind whether Friends or Enemies yet that peculiar Love which the Gospel so chargeth on the Disciples of Christ is an effect of and built upon their common and mutual Interest in Christ. They are to love one another as Members of the same mystical Body and united unto the same Spiritual Head Whatever Love there may be on other accounts among any of them which doth not arise from this Spring and Fountain it is not that Gospel Love which ought to be among Believers And how can this be in us unless we have a good perswasion concerning our mutual Interest and In-being in Christ God forbid that any should press that peculiar intense Love that ought to be among the Members of the Body of Christ to take off or derogate from that general Love and usefulness which not only the Law of our Creation but the Gospel also requireth of us in an especial manner towards all men Yea he who professeth Love unto the Saints that peculiar Love which is required towards them and doth not exercise Love in general towards all men much more if he make the pretence of Brotherly Love the ground of alienating his Affection from the residue of mankind can have no assurance that the Love he so professeth is sincere incorrupt genuine and without dissimulation But this special Love is the special Duty of us all if we believe the Gospel and without which foundation well laid we can rightly discharge no other mutual Duty whatever Now this as is evident we cannot have unless we have a perswasion of the only ground of this Love which is our mutual Relation unto Jesus Christ. And to act this Love aright as to its object as grounded on this perswasion take heed of evil surmises these are the bane of Evangelical Love though some seem to make them their Duties Those concerning whom we hear that they make profession of Faith and Obedience towards our Lord Jesus Christ and know not that they any way contradict their Profession by wicked works we are obliged to bear the same Love towards as if we knew them sincere For Charity hopeth all things namely that are good if we have no certain evidence to the contrary And thus in general we may have this perswasion concerning all that in every place call upon the name of our Lord Jesus Christ their Lord and ours We have no obligation indeed hereunto towards such as visibly and evidently walk unworthy of that high Calling whereby we are called For concerning such our Apostle assures us that whatever they profess they are Enemies of the Cross of Christ whose end is destruction whose God is their belly and whose glory is their shame who mind earthly things Phil. 3. 18 19. It is a dishonour a reproach to Christ and the Gospel that we should perswade our selves that they are his Disciples and Members of his mystical Body whom we see to walk after the manner of the world and to have their Conversation in the Lusts of the Flesh. These we are still to Love as those who once had and are yet capable of the renovation of the Image of God upon them But they proclaim themselves destitute of all those qualifications which are the formal object and reason of this peculiar Love 2 The Lord Christ hath by his Institution secured us as to a certain rule of this perswasion and love by the disposal of his Disciples into Church Societies upon such grounds as are a sufficient warranty for it Thus our Apostle in all his Epistles unto the Churches Salutes Esteems Judgeth them all to be Saints and called in Christ Jesus For although some of them might not be so really and in the sight of God yet his perswasion and his Love being directed according to the Rule were acceptable unto Christ. And whereas our Lord Jesus hath commanded that all his Disciples should joyn themselves unto and walk in such Societies were there not great confusion brought into the world in and about Gospel institutions we should not be at a loss about this perswasion and love for we should be obliged unto them towards all that are called Christians until they had openly declared themselves to be Enemies of the Cross of Christ. But we are yet suffering under the confusion of a fatal Apostasie which God in his good time will deliver his Churches from 3 As we cannot direct our Love aright without this perswasion no more can we exercise any of the Duties or Fruits of it in a due manner The Fruits of mutual love among Christians are either in things Spiritual which concern Edification or in things Temporal which concern outward Relief Of the first sort are Admonition Exhortation Instructions and Consolations mutually administred Now how can any man order or make use of these in a right manner unless he have some directive perswasion of the Spiritual condition of them unto whom he doth administer It is true he may sometimes be therein mistaken yet it is far better so to be than never to consider what is meet and requisite with respect thereunto And as for the Fruits of the same Love in outward things although they ought to be brought forth in the temporal supplies of all according to our Opportunities and Abilities yet without this perswasion they will want the quickening form and soul of them which is a design to place our love in them ultimately on Jesus Christ. We may as occasions require publickly testifie that good perswasion which we have concerning the Spiritual condition of others and that unto themselves Our Apostle here acquaints these Hebrews with his good perswasion concerning them and likewise in all his Epistles he still declares his hopes and confidence of their blessed Interest in Christ unto whom he wrote and spares not to give them all the Titles which really belong only to Elect Believers Now as this is not to be done lightly not in a way of flattering Compliance not but upon just and firm grounds from Scripture least of all to give Countenance unto any to continue in an evil way or practice yet in three cases it is warrantable and requisite 1 When it is done for their due encouragement Gracious persons through their Temptations Fears and sense of sin yea whole Churches upon occasion of Trials Distresses and Back-slidings among them may so be cast down and despond as to be discouraged in their Duties and Progress In this case it is not only lawful but expedient yea necessary that we should testifie unto them that good perswasion which we have concerning their state and condition with the grounds thereof as the Apostle doth in this place So in like case testified our Saviour himself concerning and unto the Church of Smyrna I know thy Poverty what thou complainest of and art ready to sink under but thou art rich Rev. 2. 2 It may and ought to be done for their Just Vindication The Disciples and
things as to free us from Assaults to the contrary and impressions of Fear sometimes from those Assaults But there is such a degree attainable as is always victorious which will give the Soul peace at all times and sometimes fill it with joy This therefore is the assurance of Hope here intended Such a fixed constant prevailing Perswasion proceeding from Faith in the Promises concerning the good things promised our Interest in them and certain enjoyment of them as will support us and carry us comfortably through all the difficulties and troubles we have to conflict withall And without this it is not possible that we should carry on our Profession to the Glory of God and the Gospel in the times of Affliction and Persecution For although the least degree of sincere hope will preserve from utter Apostasie yet unless it be confirmed and fortified and so wrought up unto this full assurance it cannot be but that great and sore Trials Temptations and Persecutions will at one time or other take such impressions on our minds as to cause a manifold failing in the Duties of Profession either as to matter or manner as it hath fallen out with not a few sincere Believers in all Ages 3. It is to be enquired how the diligence before described tends unto this assurance of Hope And it doth so three ways 1 It hath its efficacy unto this purpose from Gods Institution God hath appointed this as the way and means whereby we shall come to this assurance So is his Will declared 2 Pet. 1. 10 11. Give diligence to make your Calling and Election sure for if you do these things you shall never fall For so an entrance shall be administred unto you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ. It is the same diligence with that here in the Text which is intended as is evident by the Verses foregoing And this hath God appointed as the means to secure unto our selves our Calling and Election which the good things we hope for do infallibly accompany And hereby we shall be carried through all difficulties into the Kingdom of God and of Glory 2 It hath a proper and natural tendency unto this end For by the use of this diligence Grace is increased in us whereby our evidences of an Interest in the Promises of the Gospel are cleared and strengthened And herein doth our assurance of Hope consist 3 By our diligent attendance unto the Duties of Faith and Love every sin will be prevented whereby our Hope would be weakened or impaired 5. The last thing expressed in the words is the continuance in this Duty which is required of us and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the end For these words belong not unto them that go immediately before namely the assurance of Hope which some supposing have rendered them harshly and improperly unto its perfection The assurance of Hope unto perfection or until it be perfected But the words plainly belong unto the precept it self shewing the same diligence unto the end There is no time nor season wherein we may be discharged from this Duty no condition to be attained in this life wherein this diligence will not be necessary for us We must therefore attend unto it until we are absolutely discharged of this whole warfare And he who is discouraged because he cannot have a Dispensation from this Duty in this world he hath an Heart that draweth back and his Soul is not upright in him And we may observe Whereas there are degrees in spiritual saving Graces and their Operations we ought continually to press towards the most perfect of them Not only are we to have Hope but we are to labour for the assurance of Hope It is one of the best evidences that any Grace is true and saving in its nature and kind when we labour to thrive and grow in it or to have it do so in us This the nature of the new Creature whereof it is a part inclineth unto This is the end of all the Ordinances and Institutions of the Gospel Ephes. 4. 13. Hereby alone do we bring Glory to God adorn the Gospel grow up into conformity with Christ and secure our own Eternal welfare Hope being improved by the due exercise of Faith and Love will grow up into such an assurance of Rest Life Immortality and Glory as shall outweigh all the Troubles and Persecutions that in this world may befall us on the account of our Profession or other ways There is nothing in the world so vain as that common Hope whereby men living in their sins do make a Reserve of Heaven when they can continue here no longer The more it thrives in the minds of any the more desperate is their condition it being only an endless Spring of Encouragements unto sin Its beginnings are usually indeed but small and weak but when it hath been so far cherished as to be able to defeat the power of Convictions it quickly grows up into Presumption and Security But this Hope which is the Daughter Sister and Companion of Faith the more it grows up and is strengthened the more useful is it unto the Soul as being a living Spring of Encouragements unto stability in Obedience For it being once fully confirmed it will on every occasion of Trial or Temptation give such a present existence in the mind unto future certain Glories as shall deliver it from snares and fears and confirm it in its Duty But this also must be spoken unto afterwards VERSE 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 segnes slothful dull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitis efficiamini be or become or be made Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut non praecidatur ut non abscindatur that it be not cut off which Interpreters refer unto the diligence before mentioned The Translation in the Polyglott renders it neque torpescatis as following the Translation in the Jayan Bibles without choice or alteration Inded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometimes in the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be weary to loath to be affected with trouble Hab. 2. 3. whence sloth and neglect of diligence ensues But it s proper and usual signification is to cut off the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That you be not slothful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitatores and so the Rhemists render it imitatores which being a word not much in use among us and when it is used commonly taken in an ill sense Followers doth better as yet with us express what is intended Who by Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in length of Spirit Longanimitatem patientiam patientem animum lenitatem Longanimity Patience a patient mind forbearance It is plain that the same Grace is intended in all these various expressions whose nature we shall enquire into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuerunt Haeredes
Before its proper time its appointed season it will not be but then the Lord will hasten it that no opposition shall be able to stand before it From this state of the Promises three things have fallen out 1 That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised which hath been to the singular advantage of the Church For the exercise of Faith is that whereon the flourishing of all other Graces doth depend And from hence hath there been a Treasure of fervent Prayers laid up from the beginning which shall in their proper season have a fruitful return In that Faith and Patience in those Supplications and Expectations wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise hath God been exceedingly glorified as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require 2 Hence it was that in most Ages of the Church there have been mockers and scoffers saying Where is the Promise of his coming for since the Fathers fill asleep all things continue as from the beginning of the Creation 2 Pet. 3. 4. The Fathers were they who received the Promises especially that of the coming of Christ. These they preached and declared testifying that they would be accomplished and that great alterations should be wrought in the world thereby The sum of what they so declared was That the Elect of God should be delivered and that Judgement should be executed on ungodly men by the coming of the Lord Jude 14 15. But what now is become of these Fathers with all their great Promises and Preachments upon them Things go on in the same course as they did in the beginning and are like to do so to the end of the world what we pray is this Promise of his coming you have so talked of Such Scoffers have most Ages abounded withall and I think none more than that wherein our Lot is fallen Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word they scoff at all who dare to own an expectation thereof 3 Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account Some have feigned to themselves other things than God ever promised as the generality of the Jews looked for a carnal Rule Glory and Dominion at the coming of the Messiah which proved their temporal and eternal Ruine And it is to be feared that some are still sick of the same or like Imaginations And some have put themselves on irregular courses for the Accomplishment of Promises walking in the Spirit of Jacob and not of Israel But whatever of this or any other kind may fall out by the unbelief of men all the Promises of God are Yea and Amen and will make their way through all difficulties unto an assured Accomplishment in their proper season Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them We find so many difficulties so many oppositions as that we are continually ready to call in question the Accomplishment of them and indeed few there are that live in a comfortable and confident assurance thereof In the times of Temptation or when perplexities arise from a deep sense of the guilt and power of sin and on many other occasions we are ready to say with Sion The Lord hath forsaken us our way is passed over from him as for our part we are cut off In all these cases it were easie to demonstrate whence it is that the Promise hath its insuperable efficacy and shall have its infallible Accomplishment but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared Again Although there may be priviledges attending some Promises that may be peculiarly appropriated unto some certain persons yet the Grace of all Promises is equal unto all Believers So Abraham had sundry personal Priviledges and Advantages communicated unto him in and by this Promise which we have before re-counted Yet there is not the meanest Believer in the world but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance The next thing considerable in the words is the especial confirmation of the Promise made to Abraham by the Oath of God For God when he could swear by no greater he sware by himself And sundry things we must enquire into in this peculiar dispensation of God unto men namely in swearing to them 1. The Person swearing is said to be God God sware by himself And ver 17. in the Application of the Grace of this Promise unto Believers it is said that God interposed himself by an Oath But the words here repeated are expresly ascribed unto the Angel of the Lord Gen. 22. 15 16. And the Angel of the Lord called unto Abraham out of Heaven the second time and said By my self have I sworn saith the Lord. So it is said before ver 11. The Angel of the Lord called unto him out of Heaven and said Abraham and adds in the close of ver 12. thou hast not with-held thy Son thine only Son from me He is called an Angel that speaks but he still speaks in the name of God Three things are insisted on to assoil this difficulty 1 Some say that he spake as a Messenger and Ambassador of God in his name and so assumed his Titles although he was a meer created Angel For so a Legate may do and use the name of him that sends him But I do not see a sufficient foundation of this supposition An Ambassador having first declared that he is sent and from whom may act in the Name and Authority of his Master but not speak as if he were the same person But here is no such Declaration made and so no provision laid in against Idolatry For when one speaks in the Name of God not as from God but as God who would judge but Divine Honour and Religious Worship were due unto them which yet are not unto Angels however gloriously sent or employed Rev. 19. 10. chap. 22. 9. Wherefore 2 It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do And those of this mind countenance their Opinion with those words used by him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord the words whereby the Prophets solemnly ushered in their messages But yet neither will this solve the difficulty For these words saith the Lord are often used in the third person to express him unto us whom in all our Duties we regard
difference between God and us 2 The Promises of God are gracious proposals of the only way and means for the ending of that strife 3 The Oath of God interposed for the confirmation of these Promises is every way sufficient to secure Believers against all Objections and Temptations in all Streights and Trials about Peace with God through Jesus Christ. But there is that in the words absolutely considered which requires our further enquiry into and confirmation of the Truth therein There is an Assertion in them that men use to swear by the greater and thereby put an end unto strife and contentions between them But it may yet be enquired whether this respects matter of Fact only and declare what is the common usage among men or whether it respect Right also and so expresseth an approbation of what they do And moreover whether upon a supposition of such an Approbation this be to be extended to Christians so that their swearing in the cases supposed be also approved This being that which I affirm with its due limitation I shall premise some things unto the understanding of it and then confirm its truth An Oath in the Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there are two things observable about it 1 That the Verb to Swear is never used but in Niphal a passive Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as some think this doth intimate that we should be passive in swearing that is not to do it unless called at least from circumstances compelled thereunto so moreover it doth that he who swears hath taken a burden on himself or binds himself to the matter of his Oath And it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies seven because as some think an Oath ought to be before many Witnesses But seven being the sacred compleat or perfect number the name of an Oath may be derived from it because it is appointed to put a present end unto differences The Greek calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most probably from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to bind or strengthen For by an Oath a man takes a Bond on his Soul and Conscience that cannot be loosed ordinarily And the Latine words juro and jusjurandum are plainly derived from jus that is Right and Law It is an Assertion for the confirmation of that which is right and therefore loseth its nature and becometh a meer prophanation when it is used in any other case but the confirmation of what is just and right And the nature of an Oath consists in a solemn confirmation of what we affirm or deny by a Religious Invocation of the Name of God as one that knoweth and owneth the Truth which we affirm As far as God is thus invocated in an Oath it is part of his Worship both as required by him and as ascribing Glory to him For when a man is admitted unto an Oath he is as it were so far discharged from an earthly Tribunal and by common consent betakes himself to God as the sole Judge in the case By what particular expression this Appeal unto God and Invocation of him is made is not absolutely necessary unto the nature of an Oath to determine It sufficeth that such expressions be used as are approved and received signs of such an Invocation and Appeal among them that are concerned in the Oath only it must be observed that these signs themselves are natural and not Religious unless they are approved of God himself Where any thing pretends to be of that nature the Authority of it is diligently to be examined And therefore that custom which is in use amongst our selves of laying the hand on the Book in swearing and afterwards kissing of it if it be any more but an outward sign which custom and common consent hath authorised to signifie the real taking of an Oath it is not to be allowed But in that sense though it seem very inconvenient it may be used until somewhat more proper and suited unto the Nature of the Duty may be agreed upon which the Scripture would easily suggest unto any who had a mind to learn The necessary qualifications of a lawful and a solemn Oath are so expressed by the Prophet as nothing need to be added to them nothing can be taken from them Jer. 4. 2. Thou shalt swear the Lord liveth that is interpose the name of the living God when thou swearest in Truth in Judgement and in Righteousness 1 Truth is required in it in opposition unto falshood and guile Where this is otherwise God is called to be a Witness unto a lye which is to deny his Being For he whom we serve is the God of Truth yea Truth it self Essentially 2 It must be in Judgement also that we swear not lightly not rashly not without a just cause that which is so in it self and which appears unto us so to be or by Judgement the contest it self unto whose determination an Oath is interposed may be intended Thou shalt swear in such a case only as wherein something of weight comes to be determined in Judgement Without this qualification swearing is accompanied with irreverence and contempt of God as though his Name was to be invocated on every slight and common occasion 3 In Righteousness we must also swear which respects the matter and end of the Oath namely that it be Right and Equity which we intend to confirm or else we avouch God as giving countenance unto our wickedness and injustice These things being premised I do affirm That where matters are in strife or controversie among men the peace and tranquillity of humane Society in general or particular depending on the right determination of them it is lawful for a Christian or a Believer being lawfully called to confirm the truth which he knows by the interposition or invocation of the Name of God in an Oath with this design to put an end unto strife For our Apostle in this place doth not only urge the common usage of mankind but he layeth down a certain maxime and principle of the Law of Nature whose exercise was to be approved amongst all And if the practice hereof had not been lawful unto them unto whom he wrote that is Christians who obeyed the Gospel he had exceedingly weakened all that he had designed from his Discourse concerning the Oath of God by shutting it up with this Instance which could be of no force unto them because in that which was unlawful for them to practise or to have an experience of its efficacy Wherefore I shall manifest these two things 1 That a solemn Oath is a part of the natural Worship of God which the Light of Nature leads unto and is not only lawful but in some cases a necessary Duty unto Christians and positively approved by God in his Word 2 That there is nothing in the Gospel that doth contradict or controul this Light of Nature and Divine Institution but there is that whereby they are confirmed
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say we that fly for Refuge Qui cursum corripiunt It is the Judgement of many that here is an Allusion unto him who had slain a man unawares under the Law whose safety and life depended on his speedy flight unto one of the Cities of Refuge Numb 35. 11 12. And hereunto our Translators had undoubtedly respect whereon they rendered the word flying for Refuge And indeed the word it self signifies such an Action as is there ascribed unto the man-slayer For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly cursum corripere hath respect unto two things 1 An apprehension of Danger or a real surprisal with it whereon a man takes his flight for Deliverance And so it was with the man-slayer his apprehension of the approach of the Avenger of Blood to take away his Life stirred him up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fly from the place and condition wherein he was lest Evil should overtake him 2 Speed and Diligence in an endeavour to attain that place or company or End which a man proposeth unto himself as the means of his Deliverance and whereby he hopes to find safety He that doth so fly casts off all Tergiversation stirs up himself gives no place to sloth or vain hopes and useth his utmost diligence in the pursuit of his safety And hereby doth the Holy Ghost lively express the state and condition of all the Heirs of Promise in this matter In themselves by Nature as they are Children of the first Adam they are all exposed upon the Guilt of Sin Original and Actual unto the Sentence of the Law God by various means is pleased to awaken them unto the consideration of the Danger wherein they are the Execution of that Curse which they are obnoxious unto being impendent over them In this Condition they see a necessity of seeking out for Relief as knowing that if it be not obtained they must perish and that Eternally Love of Sin compliance with the World hopes of Righteousness of their own do all endeavour variously to retard and hinder them in their Design But when God proceeds to shut them up to sharpen their Convictions and continually to represent their Condition unto them giving them to conclude that there is no hope in their present Condition at length they stir up themselves unto a speedy flight to the Hope set before them in the Promise And That is the second thing to be enquired into namely what is this Hope that is set before us and how it is so 1 Most Expositors take Hope here by a Metonymy of the Subject for the thing hoped for that is Grace and Glory Justification and Salvation by Jesus Christ. These things are the subject matter of the Promises which we desire and hope after And unto these we may be said to fly for Relief or Refuge when in our expectation of them we are supported and comforted 2 Some take Hope subjectively for the Grace of Hope it self And this we are said to fly unto that is speedily to betake our selves unto the exercise of it as founded in the Promises of God foregoing all other expectations wherein we shall find assured Consolation 3 Hope by a metonymy of the effect for the Cause may express the Promise it self which is the cause and means of ingenerating Hope in us And this I take to be the proper meaning of the place and which is not exclusive of the other senses mentioned The Promise being proposed unto us is the Cause and Object of our Faith on the account of the Faithfulness of God therein Faith brings forth Hope whose Object is the same Promise or the good things thereof as proposed from the same Faithfulness Thence is it self called the Hope as that without which we could have none there being neither Cause of it nor Object for it And this Hope is said to be set before us or to be proposed unto us which it is in the Declaration of the Promise or the Dispensation of the Gospel Therein it is proposed as the Object of our Faith and Hope as the means of the strong Consolation which God is so abundantly willing that we should receive And this renders the whole Metaphor plain and easie For it is evident how the Promise and all that we hope for thereby is set before us and proposed unto us in the Gospel as also how we fly or betake our selves thereunto in all distresses for Relief And it is more natural to allow of this metonymical expression in the word Hope than to admit of so rough a Catachresis in the other part of the words wherein the Grace of Hope within us should be said to be set before us Thirdly With respect hereunto we are said to fly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay hold on fortiter apprehendere constanter retinere The signification of this word frequently used by our Apostle I have on sundry occasions before declared It is injecta manu totis viribus retinere to hold fast what we lay hold on with all our might and power There will be many endeavours to strike off the hand of Faith from laying hold on the Promise and many more to loosen its hold when it hath taken it But it is in its Nature and it is a part of our Duty strongly to lay hold upon and firmly to retain the Promise when we have reached unto it And there seems in the whole Metaphor to be an Allusion unto those who run in a Race For whereas they have a Prize or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set before them they first stir up themselves with all their strength to speed towards the mark which when they have attained they both lay fast hold on and bear it away with them as their own So is it with Believers as to the Promise proposed unto them or set before them They reach out after it lay hold upon it reserve it as to their Interest in it as the only means of their Deliverance and Salvation and of that Consolation which in every condition they stand in need of And from the words so opened we may observe that Sense of Danger and Ruine from sin is the first thing which occasions a Soul to look out after Christ in the Promise It is implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which includes a respect unto Danger to be avoided whence we render it fly for Refuge As the Lord Christ came to seek and save that which was lost to call not the Righteous but sinners to Repentance to be a Physician to the sick and not to the whole so if men are not sensible of their lost condition of the sin and sickness of their Souls they will never in good earnest look out after him And therefore as those by whom Conviction of Sin and Humiliation for it are despised as they are by many Christ himself also who is the End of the Law and all its Convictions for
Melchisedec unto his Office was extraordinary and consisted in an extraordinary Unction of the Spirit And this had two things attending of it 1. That it gave unto himself sufficient Security and Warranty to undertake and execute the Office whereunto he was Called So did every extraordinary Call accompanied with a Divine Afflatus and Inspiration Amos 7. 14 15. 2. That it evidenced it self unto all that feared God who thereon willingly submitted unto his Administrations in the discharge of his Office And this is all that we can know as to the way and manner of his becoming a Priest That he was not so by Succession unto any other by the Right of Primogeniture nor made so by men are certain from the Apostle's Discourse The Time Place Season and Occasion of his Call are all hidden from us but he was made a Priest by God himself For 1. Every one is that in the Church and nothing else which God is pleased to make him so to be Wherefore for us to rest in Gods Vocation is our Honour and our Safety as well as our Duty For 2. Where God Calleth any one unto a singular Honour and Office in his Church it is in him a meer Act of his Sovereign Grace So he took this Melchisedec who had nothing of Stock Race Descent or Succession to recommend him but as one as it were newly sprang out of the Earth and raised him to the highest Dignity that any Man in those Days was capable of Let us not therefore repine or murmure at any of Gods Dealings with others nor envy because of his Gifts bestowed on them may he not do what he will with his own seeing he is greater than Man and giveth no account of his matters 3. A Divine Call is a sufficient Warranty for the acting of them according unto it who are so Called and the Obedience of others unto them in their Work or Office By Virtue hereof this Melchisedec arose in the midst of the Nations of the World took on him a new Office and Power being owned and submitted unto therein by Abraham and all that Believed 4. The first Personal Instituted Type of Christ was a Priest This was Melchisedec There were before real Instituted Types of his Work as Sacrifices And there were Moral Types of his Person as Adam Abel and Noah which Represented him in sundry things But the first Person who was Solemnly designed to teach and represent him by what he was and did was a Priest And that which God taught herein was That the Foundation of all that the Lord Christ had to do in and for the Church was laid in his Priestly Office whereby he made Attonement and Reconciliation for Sin Every thing else that he doth is Built on the supposition hereof And we must begin in the Application where God begins in the Exhibition An Interest in the Effects of the Priestly Office of Christ is that which in the first place we ought to look after This being attained we shall be willing to be Taught and Ruled by him and not else Secondly The Apostle adds the Limitation of this his Office of Priesthood as to its Author and especial Object and that is the most High God For so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth he render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moses 1. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest to God This determines the sence of the word Cohen to the Office of the Priesthood contrary to the Pretensions of some Modern Jews and the Targum on Psal. 110. For whereas they cannot understand how the Messiah should be a Priest and perceive well enough the inconsistency of the Legal Priesthood with such a supposition they would have the word Cohen in the Psalms to signifie a Prince or a Ruler But although the word used absolutely may be applyed sometimes to such a Purpose yet where God is proposed as its object a Priest of God or unto God none can be signified but one in the Priestly Office 2. He was a Priest unto the most High God This is the first time that this Title is ascribed unto God in the Scripture which afterwards is frequently repeated and so also are others of the same Importance as God above God over all the God of Heaven and absolutely the most High And it is either Descriptive or Distinctive as all such Attributes and Epithets are 1. As it is Descriptive the Majesty Power and Authority of God over all are intended therein The most High God is the Glorious God with whom is terrible Majesty To Represent them it is said That his Throne is High and lifted up Isa. 6. 1. And he is called the High and Lofty one that Inhabiteth Eternity Isa. 57. 17. Thus is he styled to fill our Hearts with a Reverence of him as one infinitely above us and whose Glorious Majesty is absolutely unconceivable So when the Holy Ghost would express the Glory of Christ as exalted he says he is made Higher than the Heavens and he is sate down at the Right hand of the Majesty on High The most High God therefore is first God as inconceiveably exalted in Glory and Majesty Again his Power and Authority are also intended herein The most High Ruleth over all Dan. 4. 17. God over all in Power and Authority disposing of all things is the most High God So Abraham explains this Name Gen. 14. 18. 2. As it is Distinctive it respects other gods not in Truth and Reality but in Reputation For so there were then Lords many and Gods many in the World So they were esteemed by them that made them and Worshipped them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle speaks such as were called gods 1 Cor. 8. 5. but by Nature were not gods Gal. 4. 8. They were all Earthly and though some of them had their Being above as the Sun Moon and Host of Heaven yet they had all their Deity from beneath nor ever had it any Existence but in the deluded Imaginations of the Sons of Men. In Opposition unto them with Distinction from them God is called the most High God The World was at that time fallen into all manner of Idolatry Every Countrey every City every Family almost had made new gods unto themselves The most general Veneration as I have elsewhere shewed was then given unto the Sun and that because he appeared to them on High or the Highest Being they could apprehend Hence had he the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High one In Opposition unto all these gods and Renunciation of them Melchisedec professed himself the Priest of the most High God as Paul Preached at Athens the unknown God in Opposition unto all their known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Idols whom they supposed themselves acquainted withall And whereas God had not yet Revealed himself by any especial Name as he did afterwards on sundry occasions the first he made of that kind being El
Sacred Administrations the same proportionably is their Interest Power and Duty to act towards them in the Name of God in the Blessing of them And therefore Ministers may Authoritatively bless their Congregations It is true they can do it onely Declaratively but withall they do it Authoritatively because they do it by Virtue of the Authority committed unto them for that purpose Wherefore the Ministerial Blessing is somewhat more than Euctical or a meer Prayer Neither is it meerly Doctrinal and Declaratory but that which is built on a particular especial warranty proceeding from the Nature of the Ministerial Office But whereas it hath respect in all things unto other Ministerial Administrations it is not to be used but with reference unto them and that by them by whom at that season they are Administred Secondly There was an especial Institution of a Sacerdotal Benediction under the Old Testament Recorded Numb 6. 22 23 24 25 26 27. And the Lord spake unto Moses saying speak unto Aaron and his Sons saying On this wise shall ye Bless the Children of Israel saying The Lord Bless thee and keep thee the Lord make his Face to shine upon thee and be Gracious unto thee the Lord lift up the light of his Countenance upon thee and give thee Peace and they shall put my Name on the Children of Israel and I will Bless them Their putting the Name of God upon the People was their praying for and pronouncing Blessings on them in his Name by virtue of this Institution For it is an Institution whereby the Name of God is put on any thing or Person Hereon God would effectually bless them This especial Institution I acknowledge was after the Days of Melchisedec and the cessation of his Office as to actual Administration But it is apparent and may be proved that many if not the most of those Sacred Institutions which were given in one Systeme unto Moses were singly and gradually given out by Inspiration and Prophecy unto the Church before the giving of the Law onely at Sinai their Number was increased and the Severity of their Sanction heightned Thus this Sacerdotal Benediction was but a Transcript from and expressive of that Power and Form of Blessing which Melchisedec as a Priest enjoyed and used before And from what hath been spoken we may gather the Nature of this Blessing of Melchisedec wherewith he Blessed Abraham For 1. It had the Nature of a Blessing in general whereby any one Man may bless another in that it was Euctical and Eucharistical It included both Prayer for him and Thanksgiving on his Account unto God And 2. It was Authoritative and Sacerdotal He was the Priest of the High God and he blessed Abraham that is by virtue of his Office For so the Nature of the Office requireth and so God had in particular appointed that the Priests should bless in his Name 3. It was Prophetical proceeding from an immediate Inspiration whereby he declares the confirmation of the great Blessing Promised unto Abraham Blessed be Abraham And we may see 1. That he who hath received the greatest Mercies and Priviledges in this World may yet need their Ministerial confirmation Abraham had before received the Blessing from the Mouth of God himself And yet it was no doubt a great confirmation of his Faith to be now blessed again in the Name of God by Melchisedec And indeed such is the estate of all the Faithful the Children of Abraham in this World that what through the weakness of their Faith what through the greatness of their Temptations and Trials they stand in need of all Ministerial Renovations of the Pledges of Gods good will towards them We are apt to think that if God should speak once unto us as he did to Abraham and assure us of the Blessing we should never need farther confirmation whilst we live But the Truth is he doth so speak unto all that believe in the Word and yet we find how much we want the Ministerial Renovation of it unto us Bless God for the Ministry for the Word and Sacraments Ordinarily our Faith would not be kept up without them 2. In the Blessing of Abraham by Melchisedec all Believers are Virtually Blessed by Jesus Christ. Melchisedec was a Type of Christ and represented him in what he was and did as our Apostle declares And Abraham in all these things bare the Person of or Represented all his Posterity according to the Faith Therefore doth our Apostle in the foregoing Chapter Entitle all Believers unto the Promises made unto him and the Inheritance of them There is therefore more than a bare story in this matter A blessing is in it conveyed unto all Believers in the way of an Ordinance for ever 3. It is Gods Institution that makes all our Administrations Effectual So did Sacerdotal Benedictions become Authoritative and Efficacious Innumerable ways and means of blessing things and persons have been found out in the Papacy They will bless Bells Steeples and Churches Church-yards Utensils Fonts Candles Salt and Children by Confirmation There is in Truth in them all a want of that wisdom Gravity and Reverence which ought to accompany Men in all Religious Services but that which renders them all Useless and casts them out of the Verge of Religion is that they want a Divine Institution The Second Sacerdotal Act or Exercise of Priestly Power ascribed unto Melchisedec is that he received Tithes of all To whom Abraham also gave the Tenth of all As Abraham gave them in a way of Duty so he received them in a way of Office So the Apostle expresseth it ver 6. He received Tithes of Abraham or Tithed him And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all is limited unto the Spoyls which he took of the Enemies ver 4. To whom Abraham gave the Tenth of the Spoyls This in the Original History is so expressed as to leave it doubtful both to whom the Tenths were given and of what they were Gen. 14. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he gave him the Tenth of all The words immediately preceding are the words of Melchisedec and the Story concerneth him so that if the Relative included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave do answer unto the next Antecedent Melchisedec gave the Tenth of all unto Abraham Nor doth it appear what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or all was that is intended whether his own whole Estate or all the Tithable things which he had then with him But all this Ambiguity is removed by our Apostle according to the mind of the Holy Ghost and withal declared how great a Mystery depended on the right understanding of those words It was Abraham that gave the Tenth of all to Melchisedec whereby he acknowledged him to be the Priest of the High God and the Type of the Son of God as Incarnate every way Superiour unto him who but newly received the Promises And that the Tenth which he gave was only of the Spoyls that
of Righteousness is he who is the Author Cause and Dispenser of Righteousness unto others As God is said to be the Lord our Righteousness And so is the King of Peace also in which sence God is called the God of Peace Thus was it with Melchisedec as he was the Representative of Jesus Christ. 4. The last thing that the Apostle Observes from these Names and Titles in their Order wherein it is Natural that the Name of a Man should precede the Title of his Rule First King of Righteousness and afterwards King of Peace Righteousness must go first and then Peace will follow after So it is Promised of Christ and his Kingdom that in his days the Righteous shall flourish and abundance of Peace so long as the Moon endureth Psal. 72. 7. First they are made Righteous and then they have Peace And Isa. 32. 17. The work of Righteousness shall be Peace and the effect of Righteousness Quietness and Peace for ever This is the Order of these things There is no Peace but what proceedeth from and is the Effect of Righteousness So these things with respect unto Christ are declared by the Psalmist Psal. 85. 9 10 11 12 13. What we are taught hence is 1. That the Lord Jesus Christ is the only King of Righteousness and Peace unto the Church See Isa. 32. 1 21. Chap. 9. 6. He is not only a Righteous and Peaceable King as were his Types Melchisedec and Solomon but he is the Author Cause Procurer and Dispenser of Righteousness and Peace to the Church So is it declared Jer. 23. 5 6. Behold the Days come saith the Lord that I will raise unto David a Righteous Branch and a King shall Reign and Prosper and shall Execute Judgment and Justice in the Earth In his Days Judah shall be saved and Israel shall dwell safely and this is his Name whereby he shall be called The Lord our Righteousness He is Righteous and Reigneth Righteously but this is not all he is the Lord our Righteousness VII The Apostle proceeds yet unto other Instances in the Description of Melchisedec wherein he was made like unto the Son of God ver 3. Without Father without Mother without Descent having neither beginning of Days nor end of Life The things here asserted being at the first view strange and uncouth would administer occasion unto large Discourses and accordingly have been the Subject of many Enquiries and Conjectures But it is no way unto the Edification of those who are Sober and Godly to engage into any long Disputes about those things wherein all Learned sober Expositors are come to an Issue and Agreement as they are in general in this matter For it is granted that Melchisedec was a Man really and truly so and therefore of Necessity must have all these things for the Nature of Man after him who was first Created who yet also had beginning of Life and end of Days doth not exist without them Wherefore these things are not denied of him absolutely but in some sence and with respect unto some especial end Now this is with respect unto his Office therein or as he bare that Office he was without Father without Mother c. And how doth this appear that so it was with him It doth so because none of them is Recorded or mentioned in the Scripture which yet diligently Recordeth them concerning other Persons and in particular those who could not find and prove their Genealogies were by no means to be admitted unto the Priesthood Ezra 2. 61 62 63. And we may therefore by this Rule enquire into the particulars 1. It is said of him in the first place that he was without Father without Mother whereon part of the latter clause namely without beginning of Days doth depend But how could a Mortal Man come into the World without Father or Mother Man that is Born of a Woman is the Description of every Man what therefore can be intended The next word declares he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Descent say we But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Generation a Descent a Pedigree not absolutely but Rehearsed Described Recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he whose Stock and Descent is entered upon Record And so on the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not he who hath no Descent no Genealogy but he whose Descent and Pedigree is no where Entered Recorded Reckoned up Thus the Apostle himself plainly expresseth this word ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Descent is not counted that is reckoned up in Record Thus was Melchisedec without Father and Mother in that the Spirit of God who so strictly and exactly Recorded the Genealogies of other Patriarchs and Types of Christ and that for no less an end than to manifest the Truth and Faithfulness of God in his Promises speaks nothing unto this purpose concerning him He is introduced as it were one falling from Heaven appearing on a sudden Reigning in Salem and Officiating the Office of the Priesthood unto the High God 2. On the same Account is he said to be without beginning of Days or end of Life For as he was a Mortal Man he had both He was assuredly Born and did no less certainly dye than other Men. But neither of these are Recorded concerning him We have no more to do with him to learn from him nor are concerned in him but only as he is Described in the Scripture and there is no mention therein of the Beginning of his Days or the end of his Life Whatever therefore he might have in himself he had none to us Consider all the other Patriarchs mentioned in the Writings of Moses and you shall find their Descent Recorded who was their Father and so upwards unto the first man and not only so but the time of their Birth and Death the Beginning of their Days and the End of their Lives is exactly Recorded For it is constantly said of them such an one Lived so long and begat such a Son which fixed the time of Birth Then of him so begotten it is said he lived so many Years which determines the end of his Days These things are expressely Recorded But concerning Melchisedec none of these things are spoken No mention is made of Father or Mother no Genealogy is Recorded of what Stock or Progeny he was nor is there any Account of his Birth or Death So that all these things are wanting unto him in this Historical Narration wherein our Faith and Knowledge is alone concerned Some few things may yet farther be enquired into for the clearing of the sence of these words 1. Whereas the Observation of the Apostle is built upon the silence of Moses in the History which was sufficient for him whatever was the Cause and Reason of that silence we may enquire whence it was Whence it was I say that Moses should introduce so great and excellent a Person as Melchisedec without any mention of his Race or Stock of his
Interest in the Priesthood as it was Established by Law 2. He had no Genealogy upon the Priestly Line And that which is Recorded of him on other accounts is so far from having respect unto his Right unto the Priesthood of the Law that it directly proves and demonstrates that he had none For his Genealogy is evidently of the Tribe of Judah which was excluded Legally from that Office as we have besides the Institution an Instance in King Uzziah 2 Chron. 26. 16 17 18. from Exod. 30. 7. Numb 18. 7. Hence our Apostle concludes That had he been on the Earth that is under the Order of the Law he could not have been a Priest there being others who by virtue of their Descent had alone the Right thereunto Heb. 8. 3 4. Wherefore God in these things Instructed the Church that he would erect a Priesthood which should no way depend on Natural Generation Descent or Genealogy whence it inevitably follows that the state of the Priesthood under the Law was to cease and to give place unto another which our Apostle principally designs to prove 3. In this respect also the Lord Christ was without Beginning of Days and End of Life For although in his Humane Nature he was both Born and Died yet he had a Priesthood which had no such Beginning of Days as that it should be traduced from any other to him nor shall ever cease or be delivered over from him unto any other but abides unto the consummation of all things In these things was Melchisedec made like unto Christ whom the Apostle here calls the Son of God made like unto the Son of God I have formerly observed in this Epistle that the Apostle makes mention of the Lord Christ under various Appellations on various Occasions so that in one place or another he makes Use of all the Names whereby he is signified in the Scripture Here he calls him the Son of God and that 1. To intimate that although Melchisedec were an Excellent Person yet was he infinitely beneath him whom he Represented even the Son of God He was not the Son of God but he had the Honour in so many things to be made like unto him 2. To declare how all these things which were any way Represented in Melchisedec or couched in the Story or left unto Enquiry by the vail of silence drawn over them could be fulfilled in our High Priest And it was from hence namely that he was the Son of God By virtue hereof was he capable of an always-living abiding uninterrupted Priesthood although as to his Humane Nature he once died in the Discharge of that Office This Description being given of the Person treated of which makes up the Subject of the Proposition it is affirmed concerning him that he abideth a Priest for ever For any thing we find in the Story of his Death or the Resignation of his Office or the Succession of any one unto him therein he abideth a Priest for ever Some I find have been venturing at some obscure Conjectures of the perpetuity of the Priesthood of Melchisedec in Heaven But I cannot perceive that they well understood themselves what they intended Nor did they consider that the real continuance of the Priesthood for ever in the Person of Melchisedec is as inconsistent with the Priesthood of Christ as the continuance of the same Office in the Line of Aaron But things are so related concerning him in the Scripture as that there is no mention of the ending of the Priesthood of his Order nor of his own Personal Administration of his Office by Death or otherwise Hence is he said to abide a Priest for ever This was that which our Apostle principally designed to confirm from hence namely that there was in the Scripture before the Institution of the Aaronical Priesthood a Representation of an Eternal unchangeable Priesthood to be introduced in the Church which he demonstrates to be that of Jesus Christ. It may not be amiss in the close of this Exposition of these Verses summarily to represent the several particulars wherein the Apostle would have us to observe the likeness between Melchisedec and Christ or rather the especial Excellencies and Properties of Christ that were Represented in the Account given of the Name Reign Person and Office of Melchisedec As 1. He was said to be and he really was and he only first the King of Righteousness and then the King of Peace seeing he alone brought in Everlasting Righteousness and made Peace with God for Sinners And in his Kingdom alone are these things to be found 2. He was really and truly the Priest of the High God and properly he was so alone He offered that Sacrifice and made that Attonement which was signified by all the Sacrifices Offered by Holy Men from the Foundation of the World 3. He Blesseth all the Faithful as Abraham the Father of the Faithful was Blessed by Melchisedec In him were they to be Blessed by him are they Blessed through him delivered from the Curse and all the Fruits of it nor are they Partakers of any Blessing but from him 4. He receiveth all the Homage of his People all their grateful Acknowledgments of the Love and Favour of God in the Conquest of their Spiritual Adversaries and Deliverance from them as Melchisedec received the Tenth of the Spoils from Abraham 5. He was really without Progenitors or Predecessors unto his Office nor would I exclude that Mystical sence from the intention of the place that he was without Father as to his Humane Nature and without Mother as to his Divine 6. He was a Priest without Genealogy or Derivation of his Pedigree from the Loyns of Aaron or any other that ever was a Priest in the World and moreover Mysteriously was of a Generation which none can declare 7. He had in his Divine Person as the High Priest of the Church neither Beginning of Days nor End of Life as no such thing is reported of Melchisedec For the Death which he underwent in the Discharge of his Office being not the death of his whole Person but of his Humane Nature only no Interruption of his endless Office did ensue thereon For although the Person of the Son of God died whence God is said to Redeem his Church with his own Blood Acts 20. 28. yet he died not in his whole Person But as the Son of man was in Heaven whilst he was speaking on the Earth John 3. 13. namely he was so in his Divine Nature so whilst he was dead in the Earth in his Humane Nature the same Person was alive in his Divine Absolutely therefore nor in respect of his Office he had neither Beginning of Days nor end of Life 8. He was really the Son of God as Melchisedec in many Circumstances was made like to the Son of God 9. He alone abideth a Priest for ever whereof we must particularly treat afterwards The Doctrinal Observations that may be taken from these Verses
Truths there are which have such an Evidence in themselves and such a Suitableness unto the Principles of Reason and Light Natural that no colour of Opposition can be made unto them And if any out of brutish Affections or Prejudices do force an Opposition unto them they are to be neglected and not Contended withal Wherefore that which is here intimated is That there are some Principles of Truth that are so Secured in their own Evidence and Light as that being unquestionable in themselves they may be used and improved as concessions whereon other less evident Truths may be Confirmed and Established The due consideration hereof is of great Use in the Method of Teaching or in the Vindication of any unquestioned Truths from Opposition In all Teaching especially in Matters that are Controverted it is of great Advantage to fix some unquestionable Principles whence those which are less evident or are more opposed may be deduced or be otherwise influenced and confirmed Neglect hereof makes popular Discourses weak in their Application and those wherein Men contend for the Truth infirm in their Conclusions This Course therefore the Apostle here useth and resolveth his present Argument into such an unquestionable Principle as Reason and common Sence must admit of 2. The Proposition thus Modified is That the Less is Blessed of the Greater that is wherein one is orderly Blessed by another he that is Blessed is therein less than or beneath in Dignity unto him by whom he is Blessed as it is expressed in the Syriack Translation Expositors generally on this place distinguish the several sorts of Benedictions that are in Use and warrantable among Men that so they may fix on that concerning which the Rule here mentioned by the Apostle will hold unquestionably But as unto the especial design of the Apostle this Labour may be spared For he treats only of Sacerdotal Benedictions and with Respect to them the Rule is not only certainly true but openly evident But to Illustrate the whole and to shew how far the Rule mentioned may be extended we may reduce all sorts of Blessings unto four Heads 1. There is Benedictio Potestativa that is such a Blessing as consists in an actual Efficacious Collation on or Communication of the matter of the Blessing unto the Person Blessed Thus God alone can Bless absolutely He is the only Fountain of all Goodness Spiritual Temporal Eternal and so of the whole entire matter of Blessing containing it all eminently and virtually in himself And he alone can efficiently communicate it unto or collate it on any others which he doth as seemeth Good unto him according to the Counsel of his own will All will grant that with Respect hereunto the Apostle's Maxime is unquestionable God is greater than Man Yea this kind of Blessing ariseth from or dependeth solely on that Infinite Distance that is between the Being or Nature of God and the Being of all Creatures This is Gods Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Addition of Good as the Jews call it a real communication of Grace Mercy Priviledges or whatever the matter of the Blessing be 2. There is Benedictio Authoritativa This is when Men in the Name that is by the Appointment and Warranty of God do declare any to be Blessed pronouncing the Blessings unto them whereof they shall be made Partakers And this kind of Blessings was of Old of two sorts First Extraordinary by virtue of especial immediate Inspiration or a Spirit of Prophecy Secondly Ordinary by virtue of Office and Institution In the first way Jacob Blessed his Sons which he calls a Declaration of what should befall them in the last days Gen. 49. 1. And such were all the Solemn Patriarchal Benedictions as that of Isaac when he had Infallible direction as to the Blessing but not in his own mind as to the Person to be Blessed Gen. 27. 27 28 29. So Moses Blessed the Children of Israel in their respective Tribes Deut. 33. 1. In the latter the Priests by virtue of Gods Ordinance were to Bless the People with this Authoritative Blessing And the Lord spake unto Moses saying speak unto Aaron and his Sons saying On this wise shall ye Bless the Children of Israel saying unto them The Lord Bless thee and keep thee the Lord make his Face shine upon thee and be Gracious unto thee the Lord lift up the light of his Countenance upon thee and give thee Peace and they shall put my Name on the Children of Israel and I will Bless them Numb 6. The whole Nature of this kind of Blessing is here exemplified It is founded in Gods Express Institution and Command And the Nature of it consists in putting the Name of God upon the People that is declaring Blessings unto them in the Name of God praying Blessings for them on his Command Wherefore the word Bless is used in a two-fold sence in this Institution ver 23. Ye shall Bless the Children of Israel is spoken of the Priests ver 27. I will Bless them is spoken of God The Blessing is the same declared by the Priests effected by God They blessed declaratively He efficiently And the blessing of Melchisedec in this place seems to have a mixture in it of both these For as it is plain that he blessed Abraham by virtue of his Sacerdotal Office which our Apostle principally considereth so I make no Question but he was peculiarly acted by immediate inspiration from God in what he did And in this sort of Blessing the Apostolical Maxime maintains its Evidence in the Light of Nature 3. There is Benedictio Charitativa This is when one is said to bless another by praying for a Blessing on him or using the means whereby he may obtain a Blessing This may be done by Superiours Equals Inferiours any or all Persons mutually towards one another See 1 Kings 8. 14 55 56. 2 Chron 6. 3. Prov. 30. 11. This kind of Blessing it being only improperly so wherein the Act or Duty is demonstrated by its Object doth not belong unto this Rule of the Apostle 4. There is Benedictio Reverentialis Hereof God is the Object So Men are said often to Bless God and to Bless his Holy Name which is mentioned in the Scripture as a signal Duty of all that Fear and Love the Lord. Now this Blessing of God is a Declaration of his praises with an Holy Reverential Thankful admiration of his Excellencies But this belongs not at all unto the design of the Apostle nor is regulated by this general Maxime but is a particular Instance of the direct contrary wherein without Controversie the Greater is Blessed of the Less It is the second sort of Blessings that is alone here intended and that is mentioned as an Evident Demonstration of the Dignity of Melchisedec and his Preeminence above Abraham It is a great Mercy and Priviledge when God will make Use of any in the Blessing of others with Spiritual Mercies It is God alone who Originally and
Tenderness Love and Zeal towards those unto whom he doth Administer especially considering how greatly their Eternal welfare depends on his Ability Diligence and Faithfulness in the Discharge of his Duty And this proves on sundry accounts greatly to the Advantage of the poor Tempted Disciples of Christ. For it makes a Representation unto them of his own Compassion and Love as the great Shepherd of the Sheep Isa. 40. 11. and causeth a needful Supply of Spiritual Provisions to be always in readiness for them and that to be Administred unto them with Experience of its Efficacy and Success 3. That the Power of Gospel-Grace and Truth may be exemplified unto the Eyes of them unto whom they are dispensed in the Persons of them by whom it is Administred according unto Gods Appointment It is known unto all who know ought in this matter what Temptations and Objections will arise in the minds of poor Sinners against their obtaining any Interest in the Grace and Mercy that is dispensed in the Gospel Some they judge may be made Partakers of them but for them and such as they are there seems to be no Relief provided But is it no Encouragement unto them to see that by Gods appointment the Tenders of his Grace and Mercy are made unto their Souls by Men Subject unto alike Passions with themselves and who if they had not freely obtained Grace would have been as vile and unworthy as themselves For as the Lord called the Apostle Paul to the Ministry who had been a Blasphemer a Persecutor and Injurious that he might in him shew forth all Long-suffering for a Pattern unto them who should hereafter believe on him to Everlasting Life that is for the Encouragement even of such high Criminal Offenders to Believe 1 Tim. 1. 13 14 15 16. So in more Ordinary Cases the Mercy and Grace which the Ministers of the Gospel did equally stand in need of with those unto whom they dispense it and have received it is for a Pattern Example and Encouragement of them to Believe after their Example 4. In particular God maketh Use of Persons that dye in this matter that their Testimony unto the Truth of Gospel-Grace and Mercy may be Compleat and unquestionable Death is the great Touch-stone and Trial of all things of this Nature as to their Efficacy and Sincerity Many things will yield Relief in Life and various Refreshments which upon the approach of Death vanish into nothing So it is with all the Comforts of this VVorld and with all things that have not an Eternal Truth and Substance in them Had not those therefore who dispense Sacred things been designed themselves to come unto this Touch-stone of their own Faith Profession and Preaching those who must dye and know always that they must do so would have been unsatisfied what might have been the Condition with them had they been brought unto it and so have ground to fear in themselves what will become of that Faith wherein they have been Instructed in the warfare of Death when it shall approach To obviate this Fear and Objection God hath Ordained that all those who Administer the Gospel shall all of them bring their own Faith unto that Last Trial that so giving a Testimony unto the Sincerity and Efficacy of the things which they have Preached in that they Commit the Eternal Salvation of their Souls unto them and higher Testimony none can give they may be Encouragements unto others to follow their Examples to imitate their Faith and pursue their Course unto the End And for this cause also doth God oft-times call them forth unto peculiar Trials Exercises Afflictions and Death it self in Martyrdom that they may be an Example and Encouragement unto the whole Church I cannot but Observe for a Close of this Discourse that as the unavoidable Infirmities of the Ministers of the Gospel managed and passed through in a course of Faith Holiness and Sincere Obedience are on many Accounts of singular Use and Advantage unto the Edification and Consolation of the Church so the Evil Examples of any of them in Life and Death with the want of those Graces which should be excited unto Exercise by their Infirmities is pernicious thereunto 〈…〉 2 The Life of the Church depends on the Everlasting Life of Jesus Christ. It is said of Melchisedec as he was a Type of him It is witnessed that he Liveth Christ doth so and that for ever and hereon under the Failings Infirmities and Death of all other Administrators depends the Preservation Life Continuance and Salvation of the Church But this must be spoken peculiarly on ver 27. whither it is remitted VER 9 10. It may be Objected unto the whole precedent Argument of the Apostle That although Abraham himself paid Tithes unto Melchisedec yet it followeth not that Melchisedec was Superiour unto the Levitical Priests concerning whom alone the Question was between him and the Jews For although Abraham might be a Priest in some sence also by virtue of common Right as were all the Patriarchs yet was he not so by virtue of any especial Office Instituted of God to abide in the Church But when God afterwards by peculiar Law and Ordinance Erected an Order and Office of Priesthood in the Family of Levi it might be Superiour unto or Exalted above that of Melchisedec although Abraham paid Tithes unto him This Objection therefore the Apostle obviates in these verses and therewithal giving his former Argument a farther Improvement he makes a Transition according unto his usual Custom as it hath been often Observed that it is his Method to do unto his especial Design in proving the Excellency of the Priesthood of Christ above that of the Law which is the main scope of this whole Discourse VER 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut verbum dicere as to speak a word Vul. Lat. Ut ita dictum sit be it so said Syr. As any one may say Arab. And it is said that this Discourse or Reason may be some way ended Ut ita loquar as I may so speak In the rest of the words there is neither Difficulty nor Difference among Translators There are three things Observable in these words 1. The manner of the Introduction of the Apostle's new Assertion 2. The Assertion it self which hath the force of a new Argument unto his Purpose ver 9. And 3. The Proof of his Assertion in ver 10. The manner of the Introduction of his Assertion is in these words as I may so say This Qualification of the Assertion makes an abatement of it one way or other Now this is not as to the Truth of the Proposition but as to the Propriety of the Expression The words are as if that which is expressed was actually so namely that Levi himself paid Tithes whereas it was so only virtually The thing it self intended was with respect unto the Apostles purpose as if it had been so indeed though Levi not being
attended the Services of it though they could Offer neither burnt Incense nor Sacrifice that is all the Levites in their courses For He so excludes the Tribe whereof he speaks from the least Relation unto the Sacerdotal VVork or Office None of them ever did or might draw near nor Minister unto the Altar in any Sacred Services whatsoever See 1 Cor. 9. 13. This Entrance doth the Apostle make into the confirmation of his Assertion that the Priesthood was changed and therewithal the Law For it appears that there was to be a Priest who had no Right by the Law so to be seeing he was of that Tribe which the Law utterly excluded from any Interest in the Sacred Services of the Altar and much more those which were peculiar unto the Aaronical Priests Thus 1. All mens Rights Duties and Priviledges in Sacred things are fixed and limited by Divine Institution And 2. Seeing Christ himself had no Right to Minister at the Material Altar the Re-introduction of such Altars is inconsistent with the perpetual continuance of his Priesthood VER 14. THIS Apostle confirms his Assertion by a particular Application of it unto the Person of our Lord Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. de Sacerdotibus without countenance from any Copies of the Original or Ancient Translation The words contain a double Assertion 1. That our Lord sprang of the Tribe of Judah 2. That of that Tribe Moses spake nothing concerning the Priesthood There wants nothing to compleat the Proof of his Argument but that our Lord was a Priest which he therefore proves in the ensuing Verses VER 14. For it is Evident or Manifest that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning the Priesthood In the first part of the words there are two things considerable The manner of the Proposition or the Modification of the Assertion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for doth only shew that a Reason or Proof of what was before laid down is here introduced And of this he saith palam est manifestum it is manifest open a thing confessed Evident as we say in it self A thing easie to be proved but that it is by no Man denyed Only whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifest or evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to intimate what was manifest before-hand as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Evidence a matter before-hand And this may not only respect but be confined unto the preceding Promises and Declaration that the Messiah should be of the Tribe of Judah But we may consider in general how this is said to be a thing Evident or Manifest in its application unto our Lord Jesus Christ. And 1. This was included in the Faith of Believers who granted him to be the Messiah For nothing was more plainly promised under the Old Testament nor more firmly believed by the Church than that the Messiah was to be of the Tribe of Judah and of the Family of David And thus it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest to them before-hand For unto Judah the Promise was Solemnly confined Gen. 49. 8 9 10. and frequently reiterated unto David as I have shewed elsewhere VVhoever therefore acknowledged our Lord Jesus Christ to be the true Messiah as all the Hebrews did unto whom our Apostle wrote though the most of them adhered unto the Law and Ceremonies of it they must and did grant that he sprang of the Tribe of Judah And none of the Unbelieving Jews made use of this Objection that he was not of the Tribe of Judah which if they could have managed had absolutely Justified them in their Unbelief This was sufficient unto the purpose of the Apostle seeing he proceeded not only on what was granted among them but firmly believed by them and not denied by their Adversaries 2. It was in those days manifest by his known Genealogy For by the Providence of God his Parents were Publickly enrolled of that Tribe and of the Family of David in the Tax and Recognition of the people appointed by Augustus Caesar Luke 2. 4. And this was made yet more Famous by the Cruelty of Herod seeking his Destruction among the Children of Bethlehem Mat. 2. And the Genealogies of all Families whilst the Jewish Common-wealth continued in any condition were carefully preserved because many legal Rights and Constitutions did depend thereon And this Preservation of Genealogies was both appointed of God and fenced with Legal Rights for this very End to Evidence the accomplishment of his Promise in the Messiah And unto this End was his Genealogy written and recorded by two of the Evangelists as that whereon the Truth of his being the Messiah did much depend Sundry of the Ancients had an apprehension that the Lord Christ derived his Genealogy from both the Tribes of Judah and Levi in the Regal and Sacerdotal Offices as he who was to be both King and Priest And there is a Story inserted in Suidas how in the days of Justinian the Emperour one Theodosius a principal Patriarch of the Jews acquainted his Friend one Philip a Christian how he was enrolled by the Priests in their Order as of the Linage of the Priests by the Name of Jesus the Son of Mary and of God and that the Records thereof were kept by the Jews at Tiberias to that very time But the whole Story is filled with gross effects of Ignorance and incredible Fables being only a Dream of some Superstitious Monastick But the Ancients grounded their imagination on the Kindred that was between his Mother and Elizabeth the Wife of Zechariah the Priest who was the Daughter of Aaron Luke 1. 5. But this whole conceit is not only false but directly contradictory to the Scope and Argument of the Apostle in this place For the Authors of it would have the Lord Christ so to derive his Genealogy from the Tribe of Levi as thence to be entitled unto the Priesthood which yet it could not be unless he was also proved to be of the Family of Aaron And to assign a Priesthood unto him as derived from Aaron is openly contradictory unto the Apostle in this place and destructive of his whole Design as also of the true real Priesthood of Christ himself as is evident unto any one who reads this Chapter The Alliance and Kindred that was between the Blessed Virgin and Elizabeth was doubtless by an Antecedent intermarriage of those Tribes as Elizabeth's Mother might be Sister unto the Father or Grand-father of the Holy Virgin And this was not only Lawful between the Tribes of Judah and Levi or the Regal and Sacerdotal Families whence Jehoshabeath the Wife of Jehoiadah was the Daughter of Jehoram the King 2 Chron. 22. 11. as some have imagined but such Marriages were usual unto and Lawful among all the other Tribes where Women had no Inheritances of Land which was expresly provided against by a particular Law And
this very Law of Exception doth sufficiently prove the Liberty of all others For the words of it are Every Daughter that possesseth an Inheritance in any Tribe of the Children of Israel shall be Wife unto one of the Family of the Tribe of her Father that the Children of Israel may enjoy every one the Inheritance of their Father Numb 36. 8. Both the express limitation of the Law unto those who possessed Inheritances and the Reason of it for the preservation of the Lots of each Tribe entire as ver 3 4. manifest that all other were at liberty to Marry any Israelite be he of what Tribe soever And thus both the Genealogies of Matthew and Luke one by a Legal the other by a Natural line were both of them from the Tribe of Judah and Family of David So It pleaseth God to give sufficient Evidence unto the accomplishment of his Promise 2. For the manner of the proceeding of the Lord Christ from that Tribe the Apostle expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually taken in an active sence to cause to rise Mat. 5. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he causeth his Sun to rise And sometimes it is used Neutrally for to rise and so as some think it peculiarly denotes the rising of the Sun in distinction from the other Planets Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East from the rising of the Sun So the coming of our Lord Jesus Christ is called the rising of the Sun of Righteousness with healing in his wings Mal. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. 78. The day-spring from on high Thus did the Lord Christ arise in the light and glory of the Sun a light to lighten the Gentiles and the Glory of his People Israel But the word is used also to express other springings as of Water from a Fountain or a Branch from the Stock And so it is said of our Lord Jesus that he should grow up as a tender Plant and as a Root out of a dry Ground Isa. 53. 2. A Rod out of the Stem and a Branch out of the Roots of Jesse Chap. 11. 1. Hence he is frequently called the Branch and the Branch of the Lord Isa. 4. 2. Jer. 23. 5. Chap. 33. 15. Zech. 3. 8. Chap 6. 12. But the first which is the most proper sense of the words is to be regarded he arose eminently and illustriously from the Tribe of Judah Having laid down this Matter of Fact as that which was evident and on all hands confessed he observes upon it that of that Tribe Moses spake nothing concerning the Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference unto which Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qua Tribu Being to prove that the Priesthood did no way belong to the Tribe of Judah So that the Introduction of a Priest of that Tribe must necessarily exclude those of the House of Aaron from that Office he appeals unto the Law-giver or rather the Law it self For by Moses not the Person of Moses absolutely is intended as though these things depended on his Authority but it is his Ministry in giving of the Law or his Person only as Ministerially employed in the Declaration of it that our Apostle respects And it is the Law of Worship that is under consideration Moses did record the Blessing of Judah as given him by Jacob wherein the Promise was made unto him that the Shilo should come from him Gen. 49. 10. And this same Shilo was also to be a Priest But this was a Promise before the Law and not to be accomplished until the expiration of the Law and belonged not unto any Institution of the Law given by Moses Wherefore Moses as the Law-giver when the Office of the Priesthood was Instituted in the Church and confirmed by especial Law or Ordinance spake nothing of it with respect unto the Tribe of Judah For as in the Law the first Institution of it was directly confined unto the Tribe of Levi and House of Aaron so there is not in all the Law of Moses the least intimation that on any Occasion in any future Generations it should be translated unto that Tribe Nor was it possible without the alteration and abolition of the whole Law that any one of that Tribe should once be put into the Office of the Priesthood The whole worship of God was to cease rather than that any one of the Tribe of Judah should Officiate in the Office of the Priesthood And this silence of Moses in this matter the Apostle takes to be a sufficient Argument to prove that the legal Priesthood did not belong nor could be transferred unto the Tribe of Judah And the Grounds hereof are resolved into this general Maxime that whatever is not revealed and appointed in the Worship of God by God himself is to be considered as nothing yea as that which is to be rejected And such he conceived to be the Evidence of this Maxime that he chose rather to Argue from the silence of Moses in general than from the particular Prohibition that none who was not of the Posterity of Aaron should approach unto the Priestly Office So God himself condemneth some Instances of false VVorship on this Ground that he never appointed them that they never came into his Heart and thence aggravates the sin of the People rather than from the particular Prohibition of them Jer. 7. 31. VVherefore Divine Revelation gives Bounds positively and negatively unto the Worship of God VER 15 16 17. THat the Aaronical Priesthood was to be Changed and consequently the whole Law of Ordinances that depended thereon and that the Time wherein this Change was to be made was now come is that which is designed unto Confirmation in all this Discourse And it is that Truth whereinto our Faith of the Acceptance of Evangelical Worship is resolved For without the removal of the Old there is no place for the New This therefore the Apostle now fully confirmes by a Recapitulation of the force and sum of his preceding Arguments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is yet far more evident for that after the Similitude of Melchisedec there ariseth another Priest who is made not after the Law of a carnal Commandement but after the power of an Endless Life For he Testifieth thou art a Priest for ever after the Order of Melchisedec There are four things to be considered in these words 1. The manner of the Introduction of this new Argument declaring its especial force with the weight that the Apostle lays upon it And it is yet far more Evident 2. The Medium or Argument it self which he insists upon which is that from what he had already proved there was another Priest to arise after the Similitude of Melchisedec 3. The Illustration of this Argument in an Explication of the wayes and means whereby this Priest arose declared both negatively and positively Who is made not after the Law
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
is confirmed with an Oath is better than that which is not so which alone gives the proportion of comparison in this place Many other advantages there were of the Priesthood of Christ and of the New Testament in comparison unto those of old all which encrease the proportion of Difference but at present the Apostle considers only what depends on the Oath of God Wherefore the Design of the Comparison contained in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that whereas this Priest after the Order of Melchisedec was designed to be the Surety of another Testament he was confirmed in his office by the Oath of God which gives a Prcheminence both unto his Office and the Testament whereof he was to be a Surety In the Assertion it self that Jesus was made a Surety of a better Testament we may consider 1. what is included or supposed in it and 2. what is literally expressed Three things are included and supposed in this Assertion 1. That there was another Testament that God had made with his People 2. That this was a good Testament 3 That this Testament had in some sense a Surety As unto what is expressed in these words there are four things in them 1. The Name of him who was the subject discoursed of it is Jesus 2. What is affirmed of him he was a Surety 3. How he became so He was made so 4. Whereof he was a Surety and that is of a Testament of God Which 5. is described by its respect unto the other before mentioned and its preference above it it is a better Testament 1. It is supposed that there was another Testament which God had made with his People This the Apostle supposeth in this whole context and at length brings his discourse unto its Head and issue in the eighth Chapter where he expresly compareth the Two Testaments the one with the other Now this was the Covenant or Testament that God made with the Hebrews on Mount Sinai when he brought them out of Egypt as is expresly declared in the ensuing Chapters whereof we must treat in its proper place 2. It is supposed that this was a Good Testament It was so in it self as an effect of the Wisdom and Righteousness of God For all that he doth is good in it self both naturally and morally nor can it otherwise be And it was of Good Use unto the Church namely unto them who looked unto the end of it and used it in its proper design Unto the Body of the People indeed as far as they were carnal and looked only on the one hand for temporal Benefits by it or on the other for Life and Salvation it was an heavy yoke yea the Ministration of Death With respect unto such Persons and Ends it contained Statutes that were not Good Commandments that could not give Life and was every way unprofitable But yet in it self it was on many Accounts Good Just and Holy 1. As it had an Impression upon it of the Wisdom and Goodnesse of God 2 As it was instructive in the nature and demerit of Sin 3. As it directed unto and represented the only means of deliverance by Righteousnesse and Salvation in Christ. 4. As it established a Worship which was very Glorious and Acceptable unto God during its Season But as we shall shew afterwards it came short in all excellencies and worth of this whereof Christ is the Surety 3. It is supposed that this Testament had a Mediator For this New Testament having a Surety the other must have so also But who this was must be inquired 1. Some would have our Lord Jesus Christ to be the Surety of that Testament also For so our Apostle affirms in general There is one God and one Mediator between God and Man the Man Christ Jesus who gave himself a ransome for all to be Testified in due time 1 Tim. 2. 5 6. Be the Covenant or Testament what or which it will there is but one Mediator between God and Man Hence our Apostle says of him that Jesus Christ is the same yesterday to day and for ever Chap. 13. 8. If therefore he be the only Mediator to day under the New Testament he was so also yesterday under the Old Answ. 1. There is some difference between a Mediator at large and such a Mediator as is withal a Surety And however on any Account Christ may be said to be the Mediator of that Covenant he cannot be said to be the Surety of it 2. The place in Timothy cannot intend the Old Covenant but is exclusive of it For the Lord Christ is there called a Mediator with respect unto the Ransome that he paid in his death and bloodshedding This respected not the confirmation of the Old Covenant but was the Abolition of it and the Old was confirmed with the Blood of Beasts as the Apostle expresly declares Chap. 9. 18. 19. 3. The Lord Christ was indeed in his Divine Person the immediate Administrator of that Covenant the Angel and Messenger of it on the behalf of God the Father but this doth not constitute him a Mediator properly For a Mediator is not of one but God is one 4. The Lord Christ was a Mediator under that Covenant as to the original Promise of Grace and the efficacy of it which were administred therein but he was not the Mediator and Surety of it as it was a Covenant For had he been so he being the same yesterday to day and for ever that Covenant could have never been disanulled 2. Some assert Moses to have been the Surety of the Old Testament For so it is said that the Law was given by the Disposition of Angels in the hand of a Mediator Gal. 3. 19. That is of Moses whom the People desired to be the internuncius between God and them Exod. 20. 19. Deut. 5. 24. Chap. 18. 16. Answ. 1. Moses may be said to be the Mediator of the Old Covenant in a general sense inasmuch as he went between God and the People to declare the Will of God unto them and to return the profession of Obedience from them unto God But he was in no sense the Surety thereof For on the one side God did not appoint him in his stead to give Assurance of his fidelity unto the People This he took absolutly unto himself in those words wherewith all his Laws were prefaced I am the Lord thy God Nor did he nor could he on the other side undertake unto God for the People and so could not be esteemed in any sense the Surety of the Covenant 2. The Apostle hath no such argument in hand as to compare Christ with Moses nor is he treating of that Office wherein he compares him with him and prefers him above him which was his Prophetical Office whereof he had before discoursed Chap. 3 4 5 6 7. VVherefore 3. It was the High Priest alone who was the Surety of that Covenant It was made and confirmed by sacrifices Psal. 50. 5. as we
Oblation of himself on the Cross or he was never any nor needed so to be nor could he so be for after he was freed from death he had nothing to offer And it is a strange order of things that the Lord Christ should first offer his onely Sacrifice and after that be made a Priest But the Order Time and manner of the Call and Consecration of the Lord Christ unto his Priesthood I have elsewhere declared Wherefore 4. We may observe that all these Qualifications of our High Priest were peculiarly necessary on the account of the Sacrifice which he had to offer They were not only necessary for him as he was to be the Sacrificer but also as he was to be the Sacrifice not only as he was to be the Priest but as he was to be the Lamb. For the Sacrifices were to be without blemish as well as the Sacrificers So were we redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 19. But however the Sacrifices were chosen under the Law without blemish yet were they still in their own nature but Calves and Goats and Lambs And therefore Priests who had weaknesses and infirmities and sins of their own might be meet enough to offer them But here both Priest and Sacrifice were to be equally pure and holy 5. We must not pass by the wresting of this Text by the Socinians nor omit its due Vindication For they contend that this whole Description of our High Priest doth not respect his internal Qualifications in this world before and in the offering of himself by his Blood but his glorious state and condition in Heaven For they fear as well they may that if the Qualifications of a Priest were necessary to him and required in him whilst he was in this world that then he was so indeed He who says such an High Priest became us as is holy harmless undefiled separate from sinners doth affirm that when he was so he was our High Priest In that state wherein these things were necessary unto him he was a Priest To avoid this ruine unto their Pretensions they offer violence unto the Text and the signification of every word in it and dangerously insinuate a negation of the things intended to be in Christ in this world So speaks Schlictingius on the place Unde apparet sequentibus verbis seu Epithetis Christo tributis non mores ipsius seu vitam ab omni peccati labe puram sed felicem ac beatum statum describi ac designari ob quem fiat ut in aeternum vivens nostri quoque perpetuam gerat curam Licet enim omnia ista ratione vitae morum de Christo intellecta verissima sint tamen nihil ad praesens Authoris institutum faciunt So also argues Smalcius de Reg. Christi Cap. 23. whom we have elsewhere refuted The Paraphrase of one of our own seems to comply herewith which is as followeth And this was a sort of High Priests which we sinful weak creatures had need of which by the way I do not understand for we stood not in need of a new sort of High Priests but of one single individual High Priest One that being mercifully disposed is also incapable of suffering any hurt of being defiled or corrupted and consequently of dying and to that end is exalted unto a pitch above our sinful corruptible condition here So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred in the Margin free from evil and undefileable The sense is plainly the same with that of Schlictingius though there be some variety in the expressions of the one and the other And therefore is Christ said to be exalted that he might be such as he is here described as though he was not so before in the sense here intended by the Apostle however the words here in another sense might be applyed unto him Three things seem to be aymed at in this Exposition 1. To make way for another corrupt notion on the next verse wherein these men with Grotius would have Christ in some sense offer for his own sins also which there can be no pretence for if these things be asscribed unto him as he was a Priest in this world 2. To take care that the Innocency Holinesse and absolute Purity of our High Priest be not supposed to be necessary unto our Justification neither as the material nor formal cause of it For if the Lord Christ in the Sacrifice of himself died for our Justification and that he might do so it was necessary that he should antecedently be holy harmless undefiled and separate from sinners then was his being so necessary unto our Justification as a cause thereof 3. To obviate an Apprehension of his being an High Priest before his death and to have offered his one Sacrifice therein For if he had not the Qualifications necessary unto an High Priest before his Ascension into Heaven he could not be so before But these things are none of them compliant with the Truth And 1. This Exposition is contrary to the concurrent sense of all sober antient and modern Expositors And which is more it is contrary to the common sense of all Christians Not one of them who knoweth ought of these things unless their minds are perverted with these mens glosses and that meerly to comply with other opinions wherein the text is no way concerned but that in their first and last consideration of these words they respect Jesus Christ as to his personal Holiness in this World And that Exposition had need be well confirmed which is not only contrary to the Judgement of all learned men but also destructive of the common Faith of Christians But as yet we have nothing beyond crude Assertions offered in the proof of it 2. It is contrary unto or inconsistent with the sense and use of the Words in all good Authors sacred and prophane and contrary unto the Application of them unto the Lord Christ in other places of the Scripture as we shall see immediately 3. It is contrary to the order of the Apostles words For he placeth all these Properties as qualifications of this Person antecedently unto his Exaltation He was first Holy Harmless Undefiled and then made Higher than the Heavens But according unto this Exposition his being made higher than the Heavens is the antecedent cause of his being made Holy c. 4. It is highly false that the blessed state pretended to be here set forth was antecedently unto his being a Priest and the sacrifice which he offered yea such an estate was inconsistent with the Oblation of himself For he offered himself unto God in his Blood Heb. 9. 14. and that with strong cryes and tears Chap. 5. 7. which were inconsistent with such a state for it is so described on purpose to be exclusive of every thing required thereunto 5. Schlictingius pleads that although all these things were true with
the plural number and that was but one yet because of the Repetition of it it being offered year by year continually as he speaks Chap. 10. 1. it may be signifyed hereby And those sacrifices were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in answer unto them our Lord Jesus Christ offered himself a sacrifice for sin And this is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin only without the mention of sacrifice Rom. 8. 3 For because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both the sin and the sacrifice for it as the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in one conjugation to sin and in another to expiate sin the sacrifices it self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For sin 6. The order of these sacrifices is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and then First for his own sins and then for those of the People Either the whole Discharge of the office of the High Priests may be intended in this order or that which was peculiar unto the Feast of Expiation For he was in general to take care in the first place about offering for his own sins according to the Law Levit. 4 For if that were not done in due order if their own legal Guilt were not expiated in its proper season according to the Law they were no way meet to offer for the sins of the Congregation yea they exposed themselves unto the penalty of Excision And this order was necessary seeing the Law appointed men to be Priests who had infirmities of their own as is expressed in the next verse Or the order intended may respect in an especial manner the form and process prescribed in the solemn Anniversary sacrifice at the least of Expiation Levit. 16. First he was to offer a Sin-offering for himself and his house and then for the People both on the same day 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his own sins And this upon a double Account First because he was really a sinner as the rest of the People were If he do sin according to the sin of the People Levit. 4. 3. Secondly That upon the expiation of his own sins in the first place he might be the more meet to represent him who had no sin And therefore he was not to offer for himself in the offering that he made for the People but stood therein as a sinless Person as our High Priest was really to be 2. For the sins of the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for the whole congregation of Israel according to the Law Levit. 16. 21. This was the Duty the order and method of the High Priests of old in their offerings and sacred services This their weaknesses Infirmities and Sins as also the Sacrifices which they offered did require All that could be learned from it was that some more excellent Priest and Sacrifice was to be introduced For no Perfection no Consummation in divine Favour no settled Peace of Conscience could in this way be obtained all things openly declared that so they could not be And hence have we an Evidence of what is affirmed Joh. 1. 17. The Law was given by Moses but Grace and Truth came by Jesus Christ. And the Priviledge or Advancement of the Church in its Deliverance from those various multiplyed obscure means of Instruction into the glorious light of the way and causes of our Adoption Justification and Salvation is inexpressibly great and full of Grace No longer are we now obliged unto a rigid observance of those things which did not effect what they did represent An encrease in thankfulness fruitfulness and holiness cannot but be expected from us These are the things that are here denied of our High Priest He had no need to offer Sacrifice in this way order and method The offering of Sacrifice is not denied that is Sacrifice for the sins of the People yea it is positively asserted in the next words but that he offered dayly many sacrifices or any for himself or had need so to do this is denied by the Apostle That alone which he did is asserted in the remaining words of the verse For this he did once when he offered himself And two things are in the words 1 What he did in general 2 In particular how he did it For the first it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers only unto one clause of the Antecedent namely offering for the sins of the People This he did once when he offered himself for himself he did not offer But contrary unto the sense of the whole Church of God contrary to the Analogie of Faith and with no small Danger in the expression Socinus first affirmed that the Lord Christ offered also for himself or his own sins And he is followed herein by those of his own Sect as Schlinctingius on this Place and so he is also by Grotius and Hammond which is the Chanel whereby many of his Notions and Conceptions are derived unto us It is true that both he and they do acknowledge that the Lord Christ had no sins of his own properly so called that is Transgressions of the Law but his Infirmities say some of them whereby he was exposed unto Death his sufferings say others are called his sins But nothing can be more abhorrent from Truth and Piety than this Assertion For 1. If this be so then the Apostle expresly in terms affirms that Christ offered for his own sins and that distinctly from the sins of the People And from this Blasphemy we are left to relieve our selves by an Interpretation that the Scripture no where gives countenance unto namely that by sins infirmities or miseries are intended It is true that Infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signify sin or obnoxiousness unto sin but sin doth no where signify natural infirmities but moral evils always It is true Christ was made sin but where it is said so it is also added that it was for us and to take off all Apprehensions of any thing in him that might be so called that he knew no sin He was made sin for us when he offered for the sins of the People And other distinct offering for himself he offered none And therefore in sundry places where mention is made of his offering himself it is still observed that he did no sin but was as a Lamb without spot and without blemish Let therefore men put what Interpretation they please on their own words for they are not the words of the Apostle that Christ offered himself for his own sins the language is and must be offensive unto every Holy Heart and hath an open appearance of express contradiction unto many other Testimonies of the Scripture 2 The sole Reason pretended to give countenance unto this absurd Assertion is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This must answer to the whole preceding proposition which is its Antecedent Now therein is mention of the
Matth. 11. 27. For it is of the knowledge of heavenly mysteries that he is there discoursing with Nicodemus In his Incarnation he came down from Heaven assuming a Nature upon the earth the highest condescension of God And whereas the actings of his power on the earth is often called his coming down from Heaven Gen. 18. 21. Isa. 64. 1. How much more may this infinite condescension of the second Person in assuming our Nature be so called But yet he was still in Heaven the Son of man which is in Heaven In his Divine Nature he was still on the Throne of Majesty For this being an inseparable property of Divine Authority he could never really forego it Then 3. It is the Humane Nature of Christ or Christ in his Humane Nature or with respect unto it that is capable of this real Exaltation by a real addition of Glory It is not the manifestation of his Glary with respect unto his Humane Nature but the real Collation of Glory on him after his Ascension that is intended This the whole Scripture testifieth unto namely a real communication of Glory unto Christ by the Father after his Ascension which he had not before See Luke 24. 16. John 17. 24. Acts 2. 33. Acts 5. 31. Rom. 14. 9. Ephes. 1. 20 21 22 23. Phil. 2. 9 10 11. Hebr. 1. 3. Chap. 12. 2. 1 Pet. 1. 21. Rev. 5. 9. And concerning this Glory given him of God we may observe 1. That it is not absolutely infinite and essentially divine Glory This cannot be communicated unto any A Creature as was the Humane Nature of Christ cannot be made God by an essential communication of Divine Properties unto it Neither are they so communicable nor is that a capable Subject of their inhesion Wherefore they speak dangerously who assert a real communication of the Properties of the one Nature of Christ unto the other so as that the Humane Nature of Christ shall be Omnipresent Omnipotent and Omniscient neither doth the Union of the two Natures in the Person of Christ require any more the Transfusion of the Divine Properties into the Humane than those of the Humane into the Divine If therefore by that Union the Humane Nature should be thought to be rendred subjectively omnipotent and omnipresent the Divine on the other hand must become limited and finite But whatever belongs unto Christ with respect unto either Nature belongs unto the Person of Christ and therein he is all that he is in either Nature and in both hath done and doth what in either of them he hath done and doth they yet continuing distinct in their essential Properties 2. Yet this Exaltation and Glory of Christ in his Humane Nature is not only absolutely above but also of another kind than the utmost of what any other created Being either hath or is capable of It is more than any other Creature is capable of because it is founded in the Union of his Person a Priviledge which no other Creature can ever pretend unto or be made Partaker of unto Eternity Hebr. 2. 16. This renders his Glory in his Exaltation of another kind than that of the most glorious Creatures in their best condition Again it consists greatly in that Power and Authority over the whole Creation and every individual in it and all their Concerns which is committed unto him See our Explanation hereof at large on Chap. 1. ver 3. 4. This Exaltation of the Person of Christ gives Glory unto his Office as the Apostle here declares It is the Person of Christ which is vested with the office of the Priesthood or God could not have redeemed his Church with his own blood although he exercise all the Duties of it both here below and above in the Humane Nature only And it is the Person of Christ which is thus exalted and made glorious although the especial Subject of this Exaltation and Glory be the Humane Nature only And this gives Glory unto his Office For 1. This is a manifest Pledge and Evidence of the absolute Perfection of his Oblation and that by one offering he hath for ever perfected them that are sanctified When the High Priest of old appeared for awhile in the Holy Place he returned again unto his former station that he might be in a condition to offer another Sacrifice at the return of the year And hence doth our Apostle prove That none of the Worshippers were perfected by those Sacrifices But our High Priest having offered himself once for all now sitting down for ever at the right hand of God in Glory and Majesty unconceivable it is evident that he hath fully expiated the sins of all that come unto God by him And this declares the Glory of his Office 2. By his Glorious Power he makes all things subservient unto the ends of his mediation For he is given to be Head over all things to the Church All things are in his Power and at his Disposal as he is exalted at the right hand of God and he will assuredly make them all work together for the good of them that do believe And 3. He is able to render the Persons and Duties of Believers accepted in the sight of God To present them unto God is the great remaining Duty of his Office That they be so is their only real concern in this world and that alone which their minds are principally exercised about And what greater security can they have hereof than the Interest and Glory which this their High Priest hath in Heaven 1 John 2. 1 2. VER 11. THE second Preeminence of our Lord Christ as our High Priest which the Apostle calls over in this Summary of his Discourse is contained in this second Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. Sanctorum Rhem. of the Holies Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Holy House or Domus Sanctuarii of the House of the Sanctuary Sanctuarii of the Sanctuary as we shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. quod fixit Deus which God hath fixed or pitched Rhem. which our Lord pight following the Original as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not a Son of man Some Copies of the Vulgar Latine Dominus A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man There are two Parts of these words expressing 1. What is affirmed of our High Priest namely That he was a Minister of the Sanctuary and the true Tabernacle 2. An Amplification of what is so affirmed by the Description and Distinction of this Tabernacle which the Lord fixed and not man In the first also there are two things 1. The Assertion of his Office He is a Minister 2. The Assignation and Limitation of his Discharge of that Office it is the Sanctuary and true Tabernacle 1. It is affirmed that he is 〈◊〉 〈◊〉 〈◊〉
that was typically represented in the Sanctuary below And therein doth the Lord Christ discharge his Priestly Office for the good of the Church It was a joyful time with the Church of Old when the High Priest entred into the Holy Place For he carried with him the Blood wherewith Attonement was made for all their sins Yet he was quickly again to leave that Place and his Ministration therein But our High Priest abides in the Sanctuary in the Holy Place for ever alwaies representing the efficacy of the Blood whereby atonement was made for all our sins As no Interposition between Heaven and us should discourage us while Christ is there ministring for us so his being there will draw our hearts and minds thither continually if so be we are really interested in his Holy ministrations These things are to some in darkness and obscurity if not wholly out of their sight yet out of their Practice In their Faith Worship and Obedience they find no concernment in the Heavenly ministrations of this High Priest Things within the Vail are hid from them Yet would such Persons be esteemed Christians But the Relief the Direction the Consolation which true Believers do or may in the due exercise of Faith receive by the consideration hereof are gracious and pleasant yea full of Glory The second Part of the Limitation of the ministration of our High Priest is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of that true Tabernacle which is farther described by its efficient cause expressed both positively and negatively which God pitched and not man Expositors generally agree that by True in this Place that which is Substantial Solid and abiding is intended For it is opposed unto that which is Umbratile Transitory and Pigurative The Old Tabernacle could in no sense be said to be false or deceiving for it was an Ordinance of God set up and used by his Appointment and gave true directions unto its proper end But it was Figurative and Typical denoting somewhat that was to be the true and substantial Tabernacle of God So is the expression interpreted John 6. 23. Moses gave you not the Bread from Heaven but my Father giveth you the true Bread from Heaven that is Spiritually substantial and abiding nourishing the soul unto eternal Life But what is the Tabernacle here intended deserves our diligent enquiry And I find a fourfold sense to be given of these words The true Tabernacle 1. Some as Grotius take it for this whole Universe the Fabrick of Heaven and Earth This some even among the Heathen have called the Tabernacle and Temple of God This he hath made as it were to dwell in as a certain fixed Place for the manifestation of his Glory And whereas the ministry of Christ at least as unto the effects of it is not confined unto any certain Place above or below to no material Tabernacle or Temple The whole universe is called his Tabernacle as being that which is true substantial and abiding And thus it may answer what is affirmed of all Power being given unto him in Heaven and Earth and his being given to be the Head over all things unto the Church I see nothing absurd in this Opinion nor contradictory unto the Analogy of Faith But the Design of the Apostle in using these words and expressions will not allow this to be his especial meaning For somewhat he doth intend that the Old Tabernacle did typify and represent which it did not the Fabrick of the Universe but that especial pattern which was shewed unto Moses in the Mount 2. Some with more probability do judge that by the true Tabernacle the Universal Spiritual Catholick Church is intended For this is compared expressly unto a Tabernacle Isa. 33. 20. Chap. 54. 2. And herein doth God dwell and walk amongst men Hereof Christ may be said to be the minister For as he is the Head of it so he dwelleth in it And it is undoubtedly in the behalf of this Tabernacle that he continueth to administer in the Holy Place and all the Benefits of his Ministration do redound hereunto But yet all this doth not suffice to have the Lord Christ called the Minister of this Tabernacle This indeed is that which he ministreth for but it is not that which he ministreth by The Tabernacle and the things contained in it were the means of worship and that which was materially employed in divine service which the Catholick Church answereth not unto Neither was the Tabernacle of Old which is here alluded unto a Type of the Church but of Christ himself 3. Most Expositors take the Tabernacle as they do the Sanctuary for Heaven it self And they would have the word true by a Zeugma to belong unto the Sanctuary as well as unto the Tabernacle which we have also before allowed But yet this proveth not that the Sanctuary and the Tabernacle must be the same though both be equally true in the same sense This way go the Greek Expositors as Chrysostome Theophylact and Oecumenius on the Place And because this Tabernacle is said to be fixed of God Chrysostome reproacheth them who say that the Heavens do move and are Spherical though he never had a prophetical dream of the Copernican Hypothesis But yet as Beza well observes they forsook their own interpretation on Chap. 9. 11 12. where the Tabernacle is spoken of in the same sense that here it is But besides the Reasons that shall be given immediately for another interpretation two things will not comply with this For 1. There is no reason why the Apostle should express the same thing first under the name of the Sanctuary and then of a Tabernacle 2. There is no especial Reason why it should be added peculiarly concerning the Heavens which God hath fixed and not man for this was never questioned 4. I say therefore that by this true Tabernacle the Humane Nature of the Lord Christ himself is intended Hereof he is the Minister herein doth he minister before God above For 1. Hereof the Old Tabernacle was a Type Thence is the expression taken and thereunto is opposition made in the Epithete True This therefore is our best direction and rule in the interpretation of this expression For look what that Type did signifie what was to be the substantial Antitype of it that is the true Tabernacle whereof the Lord Christ is the Minister For all agree that it is called true in opposition and answer unto that which was umbratile and figurative Now that Tabernacle was not erected to be a Type of Heaven nor is any such thing intimated in the Scripture A token pledge and means it was of Gods presence with his People here on earth of his nearness unto them whence also he is said to dwell among them But this he doth really and substantially only through Christ. He therefore alone is this true Tabernacle For 2. In answer hereunto when he was incarnate and came into the world it is said that
〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices vul Hostias and the Rhemists Hosts it may be to countenance their name of the Host in the Mass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justum erat aequum erat it was just and equal vul necesse est in the present tense it is necessary Beza necesse fuit it was necessary properly and so the Syriack renders the Verb Substantive understood in the Original or included in the Infinitive Mood following in the Preterimperfect Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habere hunc habere Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huic ut esset ei To this Man that there should be to him or with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul aliquid quod offerat something that he may offer Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Something that he should offer The Arabick adds for himself corruptly For every High Priest is ordained appointed to offer Gifts and Sacrifices wherefore it is of necessity it was necessary that this man should have somewhat also to offer The Connexion of these words unto what was before asserted which giveth us the design of the Apostle in them is expressed in the causal Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For. He both giveth a confirmation of what he had before affirmed namely that Christ was the Minister of the true Tabernacle that is of his Body and rendereth a reason why it should so be and this he farther confirms in the Verses ensuing The Reason he insists on is taken from the general nature of the Office of every High Priest That the Lord Christ is our High Priest he had sufficiently demonstrated and confirmed before this therefore he now assumes as granted And hereon what belongs unto him as such he farther manifests by shewing what the nature of that Office required and what did necessarily belong unto every one that was Partaker thereof There are therefore two things in the words I. A general Assertion of the Nature Duty and Office of every High Priest II. A particular Inference from thence of what did necessarily belong unto the Lord Christ in the susception and discharge of this Office In the first the Universality of the expression is to be observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every High Priest By the context this Universal is cast under a Limitation with respect unto the Law every High Priest that is made or appointed by the Law for of those alone the Apostle treateth There was indeed never any High Priest accepted of God but those ordained by the Law yet was it necessary unto the Apostle to make mention of the Law also And although they were many of them yet were they all of the same order and Office and so were all alike authorized and obliged unto the same Duties Wherefore the Apostle thus expresseth it by every High Priest to evidence that there lay no exception against his argument seeing that in the whole multitude of High Priests in their succession from first to last there was no one but he was appointed unto this end and had this Duty incumbent on him Yea it is not one especial Duty of their Office that might be omitted which he insisteth on but the general end for which they were ordained as he expresseth it in the next word 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordained that is appointed of God by the Law Of the sense of this word I have spoken before as also of the thing intended see Chap. 5. 12. Gods Ordination or Appointment gives Rules Measures and ends unto all sacred Offices and Employments Whoever undertakes any thing in Religion or Divine Worship without it besides it beyond it is a transgressour and therein worshippeth God in vain He whom God doth not ordain in his service is an Intruder and that which he doth not appoint is an usurpation Nor will he accept of any Dutys but what he himself hath made so 3. The principal end why the High Priests were ordained of God is expressed it was to offer Gifts and Sacrifices This appears in their Original Institution Exod. Chap. 28. 29. 1. They were to offer God appointed Aaron and his successors on purpose to offer Gifts and Sacrifices for the whole People 2. None but they were to offer that is none but the Priests were so none but they might approach unto God to offer any thing sacredly unto him The People might bring their Offerings unto God but they could not offer them on the Altar And some Offerings as those at the Feast of Expiation were appropriated unto the High Priests only So is the case stated by Azariah the High Priest 2 Chrom 26. 18. Not unto thee Uzziah to burn Incense unto the Lord but to the Priests the Sons of Aaron who are consecrated from Exod. 30. 7. Numb 18. 7. And God hereby taught the People that nothing should ever be accepted from them but in and by the hand of the great High Priest who was to come And this is that which we are yet taught thereby And whoever he be if as great and prosperous as King Uzziah who shall think to approach unto God immediately without the Interposition of this High Priest he is smitten with the plague of Spiritual Leprosy 4. What they were to offer is also declared Gifts and Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munera donaria dona Sometimes all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corbanes in general are intended by this word For all sacred Offerings of what sort soever are so called at their first Institution Lev. 1. 2. If any one among you bring his Corban unto the Lord. And thereon the especial Kinds of Offerings and Sacrifices are enumerated which in general were all Corbans So every thing that is brought unto the Altar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 23 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou bringest thy Gift that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Offer Gifts sacred Gifts of all sorts especially Sacrifices properly so called Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minchoth may be intended as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zebachim are For these two contain the whole complex of sacred offerings For Zebachim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are bloody Sacrifices Sacrifices by Immolation or killing of what sort soever the matter of it was or unto what especial end soever it was designed And the Minchoth were offerings of dead things as of Corn Oyl Meats and Drinks To offer all these was the Office of the Priesthood ordained And we are taught thereby That There is no Approach unto God without continual respect unto Sacrifice and Attonement The principal end of Sacrifices was to make Attonement for sin And so necessary was this to be done that the Office of the Priesthood was appointed for it Men do but dream of the Pardon of sin or acceptance with God without Attonement This the Apostle layeth down as that
re praeteritâ loquatur Respons ad cap. x. But as Beza very well observes the Apostle had before mentioned the one offering of Christ as already perfected and compleated Chap. 7. 27. He cannot therefore speak of it now but as that which was past and here he only shews how necessary it was that he should have himself to offer and so to offer himself as he had done And from these words we may observe 1. That there was no salvation to be had for us no not by Jesus Christ himself without his Sacrifice and Oblation It was of necessity that he should have somewhat to offir as well as those Priests had of old according to the Law Some would have it that the Lord Christ is our Saviour because he declared unto us the way of salvation and gave us an example of the way whereby we may attain it in his own personal obedience But whence then was it of necessity that he must have somewhat to offer unto God as our Priest that is for us For this belongeth neither unto his Doctrine nor Example And it was necessary that he should have somewhat to offer in answer unto those Sacrifices of old which were offered for the expiation of sin Nor would our salvation be otherwise effected by any other Acts or Duties of our High Priest For the Church could not be saved without taking away the guilt of sin And the whole design of the Priests and Sacrifices of old was to teach and instruct the Church how alone this might be performed And this was only by making atonement for it by Sacrifice wherein the Beast sacrificed did suffer in the room of the Sinner and did by Gods institution bear his iniquity And this our Apostle hath respect unto and the realizing of all those Typical Representations in Christ without which his whole discourse is useless and vain Wherefore there was no other way for our salvation but by a real propitiation or atonement made for our sins And whosoever looketh for it otherwise but in the faith and virtue thereof will be deceived 2. As God designed unto the Lord Christ the work which he had to do so he provided for him and furnished him with whatever was necessary thereunto Somewhat he must have to offer And this could not be any thing which was the matter of the Sacrifices of the Priests of old For all those Sacrifices were appropriated unto the discharge of the Priesthood And besides they were none of them able to effect that which he was designed to do Wherefore a body did God prepare for him as is declared at large Chap. 10. 1 2 3 4 5 6 7 8 c. 3. The Lord Christ being to save the Church in the way of Office he was not to be spared in any thing necessary thereunto And in conformity unto him 4. Whatever state or condition we are called unto what is necessary unto that state is indispensibly required of us So is Holiness and Obedience required unto a state of Reconciliation and Peace with God VER IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VUl. Lat. si esset super terram all others in terra to the same purpose Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even also he should not be a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders the words cum essent qui offerrent Rhem. Whereas there were who did offer The Syriack agrees with the Original Manentibus illis Sacerdotibus quum sint alii Sacerdotes In the preceding Discourses the Apostle hath fully proved that the Introduction of this new Priesthood under the Gospel had put an end unto the old and that it was necessary so it should do because as he had abundantly discovered in many instances it was utterly insufficient to bring us unto God or to make the Church-State perfect And withall he had declared the nature of this new Priesthood In particular he hath shewed that although this High Priest offered his great expiatory Sacrifice once for all yet the consummation of this Sacrifice and the derivation of the Benefits of it unto the Church depended on the following discharge of his Office with his personal state and condition therein For so was it with the High Priest under the Law as unto his great Anniversary Sacrifice at the Feast of Expiation whose efficacy depended on his entrance afterwards into the holy place Wherefore he declares this state of our High Priest to be spiritual and heavenly as consisting in the Ministry of his own Body in the Sanctuary of Heaven Having fully manifested these things unfolding the mystery of them he proceeds in this Verse to shew how necessary it was that so it should be namely that he should neither offer the things appointed in the Law nor yet abide in the state and condition of a Priest here on earth as those other Priests did In brief he proves that he was not in any thing to take on him the Administration of holy things in the Church according as they were then established by Law For whereas it might be objected If the Lord Christ was an High Priest as he pleaded why then did he not administer the holy things of the Church according to the duty of a Priest To which he replies That so he was not to do yea a supposition that he might do so was inconsistent with his Office and destructive both of the Law and the Gospel For it would utterly overthrow the Law for one that was not of the Line of Aaron to officiate in the holy place and God had by the Law made provision of others that there was neither room nor place for his Ministry And the Gospel also would have been of no use thereby seeing the Sacrifice which it is built upon would have been of the same nature with those under the Law This the Apostle confirms in this Verse For indeed if he were on earth he should not be a Priest seeing that there are Priests that offer Gifts according to the Law The words are an Hypothetical Proposition with the Reason or Confirmation of it The Proposition is in the former part of the Verse For if indeed he were on the earth he should not be a Priest Hereof the remainder of the words is the Reason or Confirmation Seeing that there are Priests that offer Gifts according unto the Law And we may consider first the Causal Connexion For which relates unto what he had discoursed immediately before as introducing a Reason why things ought to be as he had declared He had in sundry instances manifested his present state and condition with the way and manner of the discharge of his Office A Priest he was and therefore he must have somewhat to offer which must be somewhat of his own seeing the Law would not accommodate him with a Sacrifice nor yet the whole Creation the Law having prepossessed unto its own use all that was clean and fit
unto Grace and Glory we may see the pattern and example of our own For if it was not upon the consideration or foresight of the obedience of the Humane Nature of Christ that he was predestinated and chosen unto the grace of the Hypostatical Union with the Ministry and Glory which depended thereon but of the meer Sovereign Grace of God how much less could a foresight of any thing in us be the cause why God should chuse us in him before the foundation of the world unto grace and glory 4. The Quality of this Ministry thus obtained as unto a comparative excellency is also expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more excellent The word is used only in this Epistle in this sense Chap. 1. 4. and in this place The original word denotes only a difference from other things but in the comparative degree as here used it signifies a Difference with a Preference or a comparative excellency The Ministry of the Levitical Priests was good and useful in its time and season This of our Lord Jesus Christ so differed from it as to be better than it and more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 5. There is added hereunto the Degree of this Preheminence so far as it is intended in this place and the present Argument in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by how much So much more excellent by how much The excellency of his Ministry above that of the Levitical Priests bears proportion with the excellency of the Covenant whereof he was the Mediator above the Old Covenant wherein they administred whereof afterwards So have we explained the Apostles Assertion concerning the excellency of the Ministry of Christ. And herewith he closeth his Discourse which he had so long engaged in about the Preheminence of Christ in his Office above the High Priests of old And indeed this being the very hinge whereon his whole Controversie with the Jews did depend he could not give it too much evidence nor too full a confirmation And as unto what concerns our selves at present we are taught thereby That Ob. It is our Duty and our Safety to acquiesce universally and obsolutely in the Ministry of Jesus Christ. That which he was so designed unto in the infinite wisdom and grace of God that which he was so furnished for the discharge of by the communication of the Spirit unto him in all fulness that which all other Priesthoods were removed to make way for must needs be sufficient and effectual for all the ends unto which it is designed It may be said this is that which all men do all that are called Christians do fully acquiesce in the Ministry of Jesus Christ. But if it be so why do we hear the bleating of another sort of Cattel What mean those other Priests and reiterated Sacrifices which make up the Worship of the Church of Rome If they rest in the Ministry of Christ why do they appoint one of their own to do the same things that he hath done namely to offer Sacrifice unto God The Proof of this Assertion lies in the latter part of these words By how much he was the Mediator of a better Covenant established on better Promises The words are so disposed that some think the Apostle intends not to prove the excellency of the Covenant from the excellency of his Ministry therein But the other sense is more suited unto the scope of the place and the nature of the Argument which the Apostle presseth the Hebrews withal For on supposition that there was indeed another and that a better Covenant to be introduced and established than that which the Levitical Priests served in which they could not deny it plainly follows that he on whose Ministry the dispensation of that Covenant did depend must of necessity be more excellent in that Ministry than they who appertained unto that Covenant which was to be abolished However it may be granted that these things do mutually testifie unto and illustrate one another Such as the Priest is such is the Covenant such as the Covenant is in dignity such is the Priest also In the words there are three things observable 1. What is in general ascribed unto Christ declaring the nature of his Ministry He was a Mediator 2. The Determination of his Mediatory Office unto the New Covenant Of a better Covenant 3. The Proof or Demonstration of the nature of his Covenant as unto its excellency It was established on better Promises 1. His Office is that of a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that interposed between God and man for the doing of all those things whereby a Covenant might be established between them and made effectual Schlictingius on the place gives this description of a Mediator Mediatorem faederis esse nihil aliud est quam Dei esse interpretem internuntium in faedere cum hominibus pangendo per quem scilicet Deus voluntatem suam hominibus declaret illi vicissim divinae voluntatis notitid instructi ad Deum accedant cumque eo reconciliati pacem in posterum colant And Grotius speaks much unto the same purpose But this Description of a Mediator is wholly applicable unto Moses and suited unto his Office in giving of the Law see Exod. 20. 19. Deut. 15. 27 28. What is said by them doth indeed immediately belong unto the Mediatory Office of Christ but it is not confined thereunto yea it is exclusive of the principal parts of his Mediation And whereas there is nothing in it but what belongs unto the Prophetical Office of Christ which the Apostle here doth not principally intend it is most improperly applied as a Description of such a Mediator as he doth intend And therefore when he comes afterwards to declare in particular what belonged unto such a Mediator of the Covenant as he designed he expresly placeth it in his Death for the redemption of transgressions Chap. 9. 15. affirming that for that cause he was a Mediator But hereof there is nothing at all in the Description they give us of this Office But this the Apostle doth in his elsewhere 1 Tim. 2. 5 6. There is one God and one Mediator between God and man the Man Christ Jesus who gave himself a ransom for all The principal part of his Mediation consisted in the giving himself a ransom or a price of redemption for the whole Church Wherefore this Description of a Mediator of the New Testament is feigned only to exclude his satisfaction or his offering himself unto God in his death and blood-shedding with the atonement made thereby The Lord Christ then in his Ministry is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mediator of the Covenant in the same sense as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Surety whereof see the Exposition on Chap. 7. 22. He is in the New Covenant the Mediator the Surety the Priest the Sacrifice all in his own Person The ignorance and want of a due consideration hereof
speaking of this former Covenant he says it was become old and so ready to disappear Wherefore it is not the Covenant of Works made with Adam that is intended when this other is said to be a better Covenant Secondly There were other faederal Transactions between God and the Church before the giving of the Law on Mount Sinai Two of them there were into which all the rest were resolved 1. The first Promise given unto our first Parents immediately after the Fall This had in it the nature of a Covenant grounded on a Promise of Grace and requiring Obedience in all that received the Promise 2. The Promise given and sworn unto Abraham which is expresly called the Covenant of God and had the whole nature of a Covenant in it with a solemn outward Seal appointed for its confirmation and establishment Hereof we have treated at large on the Sixth Chapter Neither of these nor any Transaction between God and man that may be reduced unto them as Explanations Renovations or Confirmations of them are the first Covenant here intended For they are not only consistent with the New Covenant so as that there was no necessity to remove them out of the way for its Introduction but did indeed contain in them the essence and nature of it and so were confirmed therein Hence the Lord Christ himself is said to be a Minister of the Circumcision for the Truth of God to confirm the Promises made to the Fathers Rom. 15. 8. As he was the Mediator of the New Covenant he was so far from taking off from or abolishing those Promises that it belonged unto his Office to confirm them Wherefore 3. The other Covenant or Testament here supposed whereunto that whereof the Lord Christ was the Mediator is preferred is none other but that which God made with the People of Israel on Mount Sinai So it is expresly affirmed ver 9. The Covenant which I made with your Fathers in the day I took them by the hand to lead them out of the Land of Egypt This was that Covenant which had all the Institutions of Worship annexed unto it Chap. 9. 1 2 3. whereof we must treat afterwards more at large With respect hereunto it is that the Lord Christ is said to be the Mediator of a better Covenant that is of another distinct from it and more excellent It remains unto the Exposition of the words that we enquire what was this Covenant whereof our Lord Christ was the Mediator and what is here affirmed of it This can be no other in general but that which we call the Covenant of Grace And it is so called in opposition unto that of Works which was made with us in Adam For these two Grace and Works do divide the ways of our Relation unto God being diametrically opposite and every way inconsistent Rom. 11. 6. Of this Covenant the Lord Christ was the Mediator from the foundation of the world namely from the giving of the first Promise Rev. 13. 8. For it was given on his Interposition and all the benefits of it depended on his future actual Mediation But here ariseth the first difficulty of the Context and that in two things For 1 If this Covenant of Grace was made from the Beginning and that the Lord Christ was the Mediator of it from the first then where is the priviledge of the Gospel state in opposition unto the Law by vertue of this Covenant seeing that under the Law also the Lord Christ was the Mediator of that Covenant which was from the Beginning 2 If it be the Covenant of Grace which is intended and that be opposed unto the Covenant of Works made with Adam then the other Covenant must be that Covenant of Works so made with Adam which we have before disproved The Answer hereunto is in the word here used by the Apostle concerning this New Coxenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose meaning we must inquire into I say therefore that the Apostle doth not here consider the New Covenant absolutely and as it was virtually administred from the foundation of the world in the way of a Promise For as such it was consistent with that Covenant made with the people in Sinai And the Apostle proves expresly that the renovation of it made unto Abraham was no way abrogated by the giving of the Law Gal. 3. 17. There was no interruption of its administration made by the introduction of the Law But he treats of such an establishment of the New Covenant as wherewith the old Covenant made at Sinai was absolutely inconsistent and which was therefore to be removed out of the way Wherefore he considers it here as it was actually compleated so as to bring along with it all the Ordinances of Worship which are proper unto it the dispensation of the Spirit in them and all the spiritual Priviledges wherewith they are accompanied It is now so brought in as to become the entire Rule of the Churches Faith Obedience and Worship in all things This is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 established say we But it is reduced into a fixed state of a Law or Ordinance All the Obedience required in it all the Worship appointed by it all the Priviledges exhibited in it and the Grace administred with them are all given for a Statute Law and Ordinance unto the Church That which before lay hid in Promises in many things obscure the principal Mysteries of it being a Secret hid in God himself was now brought to light and that Covenant which had invisibly in the way of a Promise put forth its efficacy under Types and Shadows was now solemnly sealed ratified and confirmed in the Death and Resurrection of Christ. It had before the confirmation of a Promise which is an Oath it had not the confirmation of a Covenant which is blood That which before had no visible outward Worship proper and peculiar unto it is now made the only Rule and Instrument of Worship unto the whole Church nothing being to be admitted therein but what belongs unto it and is appointed by it This the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legal establishment of the New Covenant with all the Ordinances of its Worship Hereon the other Covenant was disannulled and removed and not only the Covenant itself but all that System of Sacred Worship whereby it was administred This was not done by the making of the Covenant at first Yeal all this was superinduced into the Covenant as given out in a Promise and was consistent therewith When the New Covenant was given out only in the way of a Promise it did not introduce a Worship and Priviledges expressive of it Wherefore it was consistent with a form of Worship Rites and Ceremonies and those composed into a yoke of Bondage which belonged not unto it And as these being added after its giving did not overthrow its nature as a Promise so they were inconsistent with it when it was compleated
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 The property of it it is a New Covenant 1. He who gives this Testimony is included in tht word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith For finding fault with them he saith He who complains of the People for breaking the Old Covenant promiseth to make the New So in the next Verse it is expressed Saith the Lord. The Ministry of the Prophet was made use of in the declaration of these words and things but they are properly his words from whom they are by immediate inspiration 1. He saith that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord is the formal object of our faith and obedience Hereinto are they to be refered herein do they acquiesce and in nothing else will they so do All other foundations of Faith as thus saith the Pope or thus saith the Church or thus said our Ancestors are all but delusions Thus saith the Lord gives rest and peace 2. There is the Note of Introduction calling unto attendance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold It is always found eminent either in itself or in some of its circumstances that is thus performed For the word calls for a more than ordinary diligence in the consideration of an attention unto what is proposed And it was needful to signalize this Promise for the People unto whom it was given were very difficultly drawn from their adherence unto the Old Covenant which was inconsistent with that now promised And there seems to be somewhat more intimated in this word besides a call unto especial attention And that is that the thing spoken of is plainly proposed unto them concerned so as that they may look upon it and behold it clearly and speedily And so is this New Covenant here proposed so evidently and plainly both in the entire nature and properties of it that unless men wilfully turn away their eyes they cannot but see it 2. Where God placeth a Note of Observation and Attention we should carefully fix our Faith and Consideration God sets not any of his marks in vain And if upon the first view of any place or thing so signalized the evidence of it doth not appear unto us we have a sufficient call unto farther diligence in our enquiry And if we are not wanting unto our Duty we shall discover some especial impression of Divine Excellency or another upon every such thing or place 3. The things and concernments of the New Covenant are all of them Objects of the best of our consideration As such are they here proposed and what is spoken of the declaration of the nature of this Covenant in the next Verse is sufficient to confirm this Observation 3. The time is prefixed for the accomplishment of this Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days come Known unto God are all his works from the foundation of the world and he hath determined the times of their accomplishment As to the particular precise times or seasons of them whilest they are future he hath reserved them unto himself unless where he hath seen good to make some especial Revelation of them So he did of the times of the sojourning of the children of Israel in Egypt of the Babylonish Captivity and of the coming of the Messiah after the return of the People Dan. 9. But from the giving of the first Promise wherein the foundation of the Church was laid the accomplishment of it is frequently referred unto the latter days See our Exposition on Chap. 1. ver 1. Hence under the Old Testament the days of the Messiah were called the world to come as we have shewed Chap. 2. 5. And it was a Periphrasis of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 11. 3. He that was to come And the Faith of the Church was principally exercised in the expectation of his coming And this time is here intended And the expression in the Original is in the Present Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The days coming not the days that come but the days come And two things are denoted thereby 1. The near approach of the days intended The time was now hastening apace and the Church was to be awaken'd unto the expectation of it And this accompanied with their earnest desires and prayers for it which were the most acceptable part of the Worship of God under the Old Testament 2. A certainty of the thing itself was hereby fixed in their minds Long expectation they had of it and now stood in need of new security especially considering the tryal they were falling into in the Babylonish Captivity For this seemed to threaten a defeat of the Promise in the casting away of the whole Nation The manner of the expression is suited to confirm the Faith of them that were real Believers among them against such fears Yet we must observe that from the giving of this Promise unto the accomplishment of it was near 600 years And yet about 90 years after the Prophet Malachi speaking of the same season affirms That the Lord whom they sought should suddenly come unto his Temple Mal. 3. 1. Ob. There is a time limited and fixed for the accomplishment of all the Promises of God and all the Purposes of his Grace towards the Church See Hab. 2. 3 4. And the Consideration hereof is very necessary unto Believers in all Ages 1. To keep up their hearts from desponding when difficulties against their accomplishment do arise and seem to render it impossible Want hereof hath turn'd aside many from God and caused them to cast their lot and portion into the world 2 To preserve them from putting themselves on any irregular ways for their accomplishment 3 To teach them to search diligently into the wisdom of God who hath disposed times and seasons as unto his own glory so unto the tryal and real benefit of the Church 4. The Subject matter of the Promise given is a Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament And that is more proper in this place than a Covenant For if we take Covenant in a strict and proper sense it hath indeed no place between God and man For a Covenant strictly taken ought to proceed on equal terms and a proportionate consideration of things on both sides But the Covenant of God is founded on Grace and consists essentially in a free undeserved Promise And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant is never spoken of between God and man but on the part of God it consists in a free Promise or a Testament And a Testament which is the proper signification of the word here used by the Apostle is suited unto this place and nothing else For 1 Such a Covenant is intended as is ratified and confirmed by the death of him that makes it And this is properly a Testament For this Covenant was confirmed by the death of Christ and that both as it was the death
which is intended is properly a Testament or a Testamentary disposition of good things It is the Will of God in and by Jesus Christ his death and bloodshedding to give freely unto us the whole inheritance of grace and glory And under this notion the Covenant hath no condition nor are any such either expressed or intimated in this place Obs. 1. The Covenant of Grace as reduced into a form of a Testament confirmed by the blood of Christ doth not depend on any condition or qualification in our persons but in a free grant and donation of God and so are all the good things prepared in it 2. The Precepts of the Old Covenant are turned all of them into Promises under the New Their preceptive commanding power is not taken away but grace is promised for the performance of them So the Apostle having declared that the People brake the Old Covenant adds that in the New grace shall be supplied for all the Duties of Obedience that are required of us 3. All things in the New Covenant being proposed unto us by the way of promise it is Faith alone whereby we may attain a participation of them For Faith onely is the grace we ought to exercise the duty we ought to perform to render the promises of God effectual to us Heb. 3. 1. 4. Sense of the loss of an interest in and participation of the benefits of the Old Covenant is the best preparation for receiving the mercies of the New Thirdly The Author of this Covenant is God himself I will make it saith the Lord. This is the third time that this expression saith the Lord is repeated in this Testimony The work expressed in both the parts of it the disannulling of the Old Covenant and the establishment of the New is such as calls for this solemn interposition of the authority veracity and grace of God I will do it saith the Lord. And the mention hereof is thus frequently inculcated to beget a reverence in us of the work which he so emphatically assumes unto himself And it teacheth us that God himself in and by his own soveraign Wisdom Grace Goodness Allsufficiency and Power is to be considered as the onely Cause and Author of the New Covenant Or the abolishing of the Old Covenant with the introduction and establishment of the New is an act of the meer soveraign wisdom grace and authority of God It is his gracious disposal of us and of his own grace That whereof we had no contrivance nor indeed the least desire Fourthly It is declared who this New Covenant is made withall With the House of Israel ver 8. They are called distinctly the House of Israel and the House of Judah The distribution of the Posterity of Abraham into Israel and Judah ensued upon the division that fell among the people in the days of Rehoboam Before they were called Israel only And as before they were mentioned distinctly to testifie that none of the Seed of Abraham should be absolutely excluded from the grace of the Covenant however they were divided among themselves so here they are all jointly expressed by their ancient name of Israel to manifest that all distinctions on the account of precedent Priviledges should be now taken away that all Israel might be saved But we have shewed before that the whole Israel of God or the Church of the Elect are principally intended hereby Fifthly The Time of the accomplishment of this Promise or making of this Covenant is expressed After those days There are various conjectures about the sense of these words or the determination of the time limited in them Some suppose respect is had unto the time of giving the Law on Mount Sinai Then was the Old Covenant made with the Fathers But after those days another should be made But whereas that time those days were so long past before this Prophesie was given out by Jeremy namely about 800 years it was impossible but that the New Covenant which was not yet given must be after those days Wherefore it was to no purpose so to express it that it should be after those days seeing it was impossible that otherwise it should be Some think that respect is had unto the Captivity of Babylon and the return of the People from thence For God then shewed them great kindness to win them unto Obedience But neither can this time be intended for God then made no New Covenant with the People but strictly obliged them unto the terms of the Old Mal. 4. 3 4 5. But when this New Covenant was to be made the old was to be abolished and removed as the Apostle expresly affirmeth ver 13. The promise is not of new obligation or new assistance unto the observance of the Old Covenant but of making a New one quite of another nature which then was not done Some judge that these words After those days refer unto what went immediately before And I regarded them not which words include the total rejection of the Jews After those days wherein both the House of Judah and Israel shall be rejected I will make a New Covenant with the whole Israel of God But neither will this hold the Tryal For 1 Supposing that expression And I regarded them not to intend the rejection of the Jews yet it is manifest that their excision and cutting off absolutely was not in nor for their non-continuance in the Old Covenant or not being faithful therein but for the rejection of the New when proposed unto them Then they fell by unbelief as the Apostle fully manifests Chap. 3. of this Epistle and Rom. 11. Wherefore the making of the New Covenant cannot be said to be after their rejection seeing they were rejected for their-refusal and contempt of it 2 By this interpretation the whole House of Israel or all the natural Posterity of Abraham would be utterly excluded from any interest in this Promise But this cannot be allowed For it was not so de facto a Remnant being taken into Covenant which though but a remnant in comparison of the whole yet in themselves so great a multitude as that in them the Promises made unto the Fathers were confirmed Nor on this Supposition would this Prediction of a New Covenant have been any promise unto them or any of them but rather a severe denunciation of judgment But it is said expresly that God would make this Covenant with them as he did the former with their Fathers which is a promise of grace and mercy Wherefore after those days is as much as in those days an indeterminate season for a certain So in that day is frequently used in the Prophets Isa. 24. 21 22. Zech. 12. 11. A time therefore certainly future but not determined is all that is intended in this expression After those days And herewith most Expositors are satisfied Yet is there as I judge more in the words Those days seem to me to comprize the whole time alotted unto the oeconomy of
the Old Testament or dispensation of the Old Covenant Such a time there was appointed unto it in the counsel of God during this season things fell out as described ver 9. The certain period fixed unto these days is called by our Apostle the time of Reformation Chap. 9. 10. After those days that is in or at their expiration when they were coming unto their end whereby the first Covenant waxed old and decayed God would make this Covenant with them And although much was done towards it before those days came absolutely unto an end and did actually expire yet is the making of it said to be after those days because being made in the wane and declension of them it did by its making put a full and final end unto them This in general was the time here designed for the making and establishing of the New Covenant But we must yet farther enquire into the precise time of the accomplishment of this Promise And I say the whole of it cannot be limited unto any one season absolutely as though all that was intended in Gods making of this Covenant did consist in any one individual act The making of the Old Covenant with the Fathers is said to be in the day wherein God took them by the hand to bring them out of the Land of Egypt During the season intended there were many things that were preparatory to the making of that Covenant or to the solemn establishment of it So was it also in the making of the New Covenant It was gradually made and established and that by sundry Acts preparatory for it or confirmatory of it And there are six degrees observable in it 1. The first peculiar entrance into it was made by the Ministry of John the Baptist. Him had God raised to send under the name in the spirit and power of Elijah to prepare the way of the Lord Mal. 4. Hence is his Ministry called the beginning of the Gospel Mark 1. 1 2. Until his coming the People were bound absolutely and universally unto the Covenant in Horeb without alteration or addition in any Ordinance of Worship But his Ministry was designed to prepare them and to cause them to look out after the accomplishment of this promise of making the New Covenant Mal. 4. 4 5 6. And those by whom his Ministry was despised did reject the counsel of God against themselves that is unto their ruine and made themselves liable to that utter excision with the Threatnings whereof the Writings of the Old Testament are closed Mal. 4. 6. He therefore called the People off from resting in or trusting unto the Priviledges of the first Covenant Mat. 3. 8 9 10. preached unto them a Doctrine of Repentance and instituted a new Ordinance of Worship whereby they might be initiated into a new state or condition a new Relation unto God And in his whole Ministry he pointed at directed and gave Testimony unto him who was then to come to establish this New Covenant This was the beginning of the accomplishment of this Promise 2. The coming in the Flesh and personal Ministry of our Lord Jesus Christ himself was an eminent advance and degree therein The dispensation of the Old Covenant did yet continue For he himself as made of a Woman was made under the Law yielding Obedience unto it observing all its Precepts and Institutions But his coming in the Flesh laid an Axe unto the Root of that whole dispensation For therein the main end that God designed thereby towards that People was accomplished The interposition of the Law was now to be taken away and the Promise to become all unto the Church Hence upon his Nativity this Covenant was proclaimed from Heaven as that which was immediately to take place Luk. 2. 13 14. But it was more fully and evidently carried on in and by his personal Ministry The whole doctrine thereof was preparatory unto the immediate introduction of this Covenant But especially there was therein and thereby by the truth which he taught by the manner of his teaching by the miracles which he wrought in conjunction with an open accomplishment of the Prophesies concerning him evidence given that he was the Messiah the Mediator of the New Covenant Herein was a declaration made of the Person in and by whom it was to be established and therefore he told them That unless they believed it was he who was so promised they should dye in iheir sins 3. The way for the introduction of this Covenant being thus prepared it was solemnly enacted and confirmed in and by his death For herein he offered that Sacrifice to God whereby it was established And hereby the Promise properly became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament as our Apostle proves at large Chap. 9. 14 15 16. And he declares in the same place that it answered those Sacrifices whose blood was sprinkled on the People and the Book of the Law in the confirmation of the first Covenant which things must be treated of afterwards This was the Center wherein all the Promises of Grace did meet and from whence they derived their efficacy From henceforward the Old Covenant and all its administrations having received their full accomplishment did abide only in the patience of God to be taken down and removed out of the way in his own time and manner For really and in themselves their force and authority did then cease and was taken away See Eph. 2. 14 15 16. Col. 2. 14 15. But our obligation unto Obedience and the observance of Commands though formally and ultimately it be resolved into the Will of God yet immediately it respects the Revelation of it by which we are directly obliged Wherefore although the causes of the removal of the Old Covenant had already been applied thereunto yet the Law and its Institutions were still continued not only lawful but useful unto the Worshippers until the Will of God concerning their abrogation was fully declared 4. This New Covenant had the complement of its making and establishment in the Resurrection of Christ. For in order hereunto the Old was to have its perfect end God did not make the first Covenant and therein revive represent and confirm the Covenant of Works with the Promise annexed unto it meerly that it should continue for such a season and then die of its self and be arbitrarily removed But that whole dispensation had an end which was to be accomplished and without which it was not consistent with the wisdom or righteousness of God to remove it or take it away Yea nothing of it could be removed until all was fulfilled It was easier to remove Heaven and Earth than to remove the Law as unto its Right and Title to rule the Souls and Consciences of men before all was fulfilled And this end had two parts 1 The perfect fulfilling of the Righteousness which it required This was done in the Obedience of Christ the Surety of the New Covenant in the stead of them with whom
things whereof we have no Reason but his meer will and pleasure 2. It is an hard and rare thing to have the minds of men kept upright with God in the Observation of the Institutions of Divine worship Adam lost himself and us all by his failure therein The Old Church seldom attained unto it but continually wandred into one of the extreams mentioned before And at this day there are very few in the world who judge a diligent observation of Divine Institutions to be a thing of any great importance By some they are neglected by some corrupted with additions of their own and by some they are exalted above their proper place and use and turning into an occasion of neglecting more important Duties And the Reason of this difficulty is because Faith hath not that assistance and encouragement from innate Principles of Reason and sensible experience of this kind of Obedience as it hath in that which is moral internal and spiritual That these Ordinances of divine worship might be duly observed and rightly performed under the first Covenant there was a Place appointed of God for their solemnization It had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also a worldly Sanctuary He renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly an holy Place a Sanctuary And why he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or worldly we must enquire And some things must be premised unto the exposition of these words 1. The Apostle treating of the services sacrifices and place of worship under the Old Testament doth not instance in nor insist upon the Temple with its fabrick and the order of its services but in the Tabernacle set up by Moses in the wilderness And this he doth for the ensuing Reasons 1. Because his principle Design is to confirm the preeminence of the New Covenant above the Old To this end he compares them together in their first Introduction and establishment with what did belong unto them therein And as this in the new Covenant was the Priesthood Mediation and Sacrifice of Christ so in the old it was the Tabernacle with the services and sacrifices that belonged unto it These the first covenant was accompained with and established by and therefore were they peculiarly to be compared with the Tabernacle of Christ and the sacrifice that he offered therein This is the principle Reason why in this disputation he hath all along respect unto the Tabernacle and not unto the Temple 2. Although the Temple with its glorious fabrick and excellent order added much unto the outward Beauty and Splendor of the sacred worship yet was it no more but a large exemplification of what was vertually contained in the Tabernacle and the institutions of it from whence it derived all its Glory And therefore these Hebrews principally rested in and boasted of the Revelation made unto Moses and his institutions And the excellency of the worship of the new Covenant being manifested above that of the Tabernacle there is no plea left for the additional outward Glory of the Temple 2. Designing to treat of this Holy Tent or Tabernacle he confines himself unto the first general Distribution of it Exod. 26. 33. And thou shalt hang up the Vail under the Taches that thou mayst bring in thither the Ark of the Testimony and the Vail shall divide unto you between the Holy and the most Holy the Holy Utensils of which two parts he afterwards distinctly describes The whole was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Place or Sanctuary The Tabernacle of witness erected in the wilderness in two parts the Holy and the most Holy with the Utensils of them is that whose Description he undertakes It is observed by the Apostle that the first Covenant had this Sanctuary 1 Because so soon as God had made that Covenant with the people he prescribed unto them the Erection and making of this Sanctuary containing all the solemn means of the Administration of the Covenant itself 2 Because it was the principle mercy priviledg and advantage that the people were made partakers of by vertue of that Covenant And it belongs unto the exposition of the Text as to the design of the Apostle in it that we consider what that priviledge was or wherein it did consist And 1. This Tabernacle with what belonged thereunto was a Visible Pledge of the presence of God among the people owning Blessing and protecting of them And it was a pledge of Gods own Institution in imitation whereof the superstitious Heathens invented ways of obliging their Idol-Gods to be present among them for the same ends Hence was that prayer at the removal of the Tabernacle and the Ark therein Numb 10. 35 36. Rise up Lord and let thine enemies be scattered and let them that hate thee fly before thee And when it rested he said Return O Lord unto the many thousands of Israel And thence the Ark was called the Ark of Gods strength see Psal. 68. 1 2. 13. 2 8. 2 Chron. 6. 41. because it was a pledg of Gods putting forth his strength and power in the behalf of the people And according unto this Institution it was a most effectual means to strengthen their faith and confidence in God For what could they desire more in Reference thereunto than to enjoy such a gracious earnest of his powerful presence among them But when they ceased to trust in God and put their confidence in the things themselves which were no otherwise useful but as they were Pledges of his Presence they proved their Ruine Hereof we have a fatal instance in their bringing the Ark into the field in their battell against the Philistines 1 Sam. 4. 5 6. And it will fare no better with others who shall rest satisfied with outward Institutions of divine worship neglecting the end of them all which is faith and trust in God Ierem. 7. 4. But men of corrupt minds had rather place their trust in any thing but God For they find that they can do so and yet continue in their sins as those did in the Prophet ver 8 9 10. But none can trust in God unless he relinquish all sin whatever All other pretended trust in him is but the entitling of him unto our own wickedness 2. It was the Pledge and means of Gods Residence or dwelling among them which expresseth the peculiar manner of his presence mentioned in general before The Tabernacle was Gods house nor did he promise at any time to dwell among them but with respect thereunto Exod. 15. 17. Chap. 25. 8. Chap. 29. 44 45 46. Numb 5. 3. And the consideration hereof was a powerful motive unto Holiness Fear and Reverence unto which ends it is every where pressed in the scripture 3. It was a fixed Seat of all divine worship wherein the truth and purity of it was to be preserved Had the observation of the Ordinances of divine service been left unto the memories of private
30. The number of these leaves or cakes as we call them was twelve and they were set on the Table in two Rows six in a Row being laid one upon the other The Jews say that every loaf was ten hands breadth long and five hands breadths broad and seven fingers thick But this cannot well be reconciled unto the Proportion of the Table For the Table itself was but two cubits long and one cubit broad And whereas it had a Border of an hands breadth round about nothing could lie on the Table but what was placed within that Border And seeing a cubit was but five hands breadth it cannot be conceived how two Rows of loaves that were ten hands breadth long and five hands breadth broad could be placed within that Border Wherefore they suppose that there were Props of Gold coming up from the Ground that bore the ends of the Cakes But if so It could not be said that they were placed on the Table which is expresly affirmed Wherefore it is certain that they were of such shape proportion and measures as might fitly be placed on the Table within the Border and more we know not of them These Cakes were renewed every Sabbath in the morning the renovation of them being part of the peculiar worship of the Day The manner of it as also of the making of them is described Levit. 24. 5. 9. And because the new Bread was to be brought in and immediately placed in the Room of that which was taken away it is called absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continual Bread Numb 4. 7. For God says it was to be before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugiter Exod. 25. 30 alwaies or continually Why it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bread of faces there is great enquiry One of the Targums render it inward Bread for the word is used sometimes for that which looks inward The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present Bread or Bread presented Many think they were so called because they were set forth before the faces of the Priests and stood in their view when they first entred the Tabernacle But the Reason of it is plain in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Shew-bread before my face saith God They were presented before the Lord as a memorial 12 of them in answer to the 12 Tribes of Israel The Jews think they were called Bread of faces because being made in an oblong square they appeared with many faces that is as many as they had sides But they cannot evince this to have been the fashion of them and it is absurd to imagine that they had such a name given unto them for their outward form This is all that the Apostle observes to have been in the first Part of the Tabernacle There was in it moreover the Altar of Incense But this was not placed in the midst of it at any equal distances from the sides but just at the west end where the Vail opened to give an entrance into the most Holy Place wherefore by our Apostle it is reckoned unto that Part of the Sanctuary as we shall see on the next verse Concerning this Part of the Tabernacle the Apostle affirmes that it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy This name of it was given and stated Exod. 26. 33. The Vail shall divide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the Holy that is that Part of the Sanctuary and the most Holy which our Apostle describes in the next Place And we may observe that Every Part of Gods House and the Place wherein he will dwell is filled and adorned with Pledges of his Presence and meanes of communicating his Grace Such were all the Parts of the furniture of this Part of the Tabernacle And so doth God dwell in his Church which in some sense is his Tabernacle with men But the Principal enquiry about these things is concerning their mystical signification and use For by the Apostle they are only proposed in general under this notion that they were all Typical Representations of things spiritual and evangelical Without this He had no concernment in them This therefore we shall enquire into We may in this matter be supplyed by expositors with variety of Conjectures But none of them so far as I have observed have at all endeavoured to fix any certain Rule for the Trial and Measure of such conjectures nor to guide us in the interpretation of this mystery Some say the Candlestick with its Branches represented the seven Planets the Sun in the midst as the Scapus of the Candlestick was in the midst of the six Branches three on the one side and three on the other And the Loaves of Bread say they did represent the fruits of the earth as influenced by the Heavenly Bodys This is the Interpretation of Philo a Iew and Platonical Philosopher and it doth not unbecome his Principles But that any Christian writer should approve of it I somewhat wonder nor doth it deserve a confutation Some say that the Altar of Incense signified those that are of a contemplative Life the Table of Shew-bread those that follow the active Life and the Candlestick those that follow both of them The pretended Reasons of this Application of these things may be seen in the commentaries of Ribera and Tena on this Place Some with more Sobriety and Probability affirm the Candlestick to represent the Ministry of the Church appointed for the Illumination of it and the Table with the Shew-bread the Ordinances as administred by them which things are declared succinctly by Gomarus on this Place and unto them they may have safely a secondary Application But as was said a Rule is to be fixed to guide us in the Interpretation of the mystical signification of these things and the application of them without which we shall wander in uncertain and unapproveable conjectures And it is plainly given us in the context For therein are two things manifest 1 That the Tabernacle and all contained in it were Typical of Christ. This is directly affirmed chap. 8. 2. as hath been evinced in the exposition of that place And it is the Design of the Apostle further to declare and confirm it in what remaines of this chapter 2 That the Lord Christ in this Representation of him by the Tabernacle its Utensils and Services is not considered absolutely but as the Church is in mystical Union with him For he is proposed set forth and described in the discharge of his mediatory Office And these things give us an evident Rule in the investigation of the Original significancy of the Tabernacle with all the Parts Furniture and Services of it and the design of God therein They were all Representative of Christ in the Discharge of his Office and by them did God instruct the Church as unto their faith in him and expectation of him This is excellently observed by Cyrill in Iohan. lib. 4. chap. 28. Christus licét unus sit multifariam tamen
sacerdotal office They are excellent in their Relation unto the Wisdom Grace and Love of God whereof they are the principal effects and excellent in Relation unto the Church as the only means of its eternal Redemption and Salvation Hadthey been of a lower or meaner nature so glorious a means had not been designed for the effecting of them Woe unto them by whom they are despised How shall we escape if we neglect so great Salvation And 4. Such a Price and value did God put on these things so good are they in his eyes as that he made them the subject of his promises unto the Church from the foundation of the world And in all his promises concerning them he still opposed them unto all the good things of this world as those which were incomparably above them and better than them all And therefore he chose out all things that are precious in the whole Creation to represent their excellencie which makes an Appearance of Promises of earthly Glories in the old Testament whereby the Jews deceived themselves And because of their worth he judged it meet to keep the Church so long in the desire and expectation of them 5. That which the Apostle hath immediate respect unto in the declaration of the Priesthood and Sacrifice of Christ is what he had newly at large declared concerning the Tabernacle and the Service of the High Priest therein Wherefore he assigns a Tabernacle unto this High Priest in answer unto that under the Law whereby he came or wherein he administred the duties of his office And concerning this he first asserts that he came by a Tabernacle 2 Describes this Tabernacle in comparison with the former 1 Positively that it was greater and more excellent 2 Negatively in that being not made with hands it was not of the same Building with it 1. He came by a Tabernacle These words may have prospect unto what is afterwards declared in the next verse and belong thereunto As if he had said being come an High Priest he entred into the Holy Place by a perfect Tabernacle with his own blood for so the High Priest of the Law entred into the Holy Place by or through the Tabernacle with the blood of others But the words do rather declare the constitution of the Tabernacle intended than the Use of it as unto that one solemn service For so before he had described the frame and constitution of the old Tabernacle before he mentioned its use Being come an High Priest by such a Tabernacle that is wherein he administred that office What is the Tabernacle here intended there is great variety in the judgment of expositors Some say it is the Church of the new Testament as Chrysostome who is followed by many Some say it is Heaven itself This is embraced and pleaded for by Schlictingius who labours much in the explanation of it But whereas this is usually opposed because the Apostle in the next verse affirms that Christ entred into the Holies which he expounds of Heaven itself by this Tabernacle which therefore cannot be Heaven also he endeavours to remove it For he saies there is a double Tabernacle in Heaven For as the Apostle hath in one and the same place described a double Tabernacle here on earth a first and a second with their Utensils and services distinguished the one from the other by a vail so there are two places in Heaven answering thereunto The first of these he would have to be the dwelling Place of the Angels the other the Place of the Throne of God himself represented by the most Holy Place in the Tabernacle Through the first of these he saies the Lord Christ passed into the second which is here called his Tabernacle And it is indeed said that the Lord Christ in his exaltation did pass through the Heavens and that he was made higher than the Heavens which would seem to favour that conceit though not observed by him But there is no ground to conceit or fancy such distinct Places in Heaven above yea it is contrary to the Scripture so to do For the Residence of the Holy Angels is before and about the Throne of God So are they always placed in the Scripture Dan. 7. 10. Mat. 18. 10. Revel 5. 11. And these aspectable Heavens which Christ passed through were not so much as the vail of the Tabernacle in his holy service which was his own flesh chap. 10. 20. The only Reason of this ungrounded curious Imagination is a design to avoid the acknowledgment of the Sacrifice of Christ whilst he was on the earth For this cause he refers this Tabernacle unto his entrance into the most Holy Place as the only means of offering himself But the design of the Apostle is to shew that as he was an High Priest so he had a Tabernacle of his own wherein he was to minister unto God This Tabernacle whereby he came an High Priest was his own humane nature The Bodies of men are often called their Tabernacles 2 Cor. 5. 1. 2 Pet. 1. 14. And Christ called his own Body the Temple Ioh. 2. 19. His flesh was the vail Heb. 10. 20. and in his incarnation he is said to pitch his Tabernacle among us Ioh. 1. 14. Herein dwelt the fulness of the Godhead bodily Col. 2. 9. that is substantially represented by all the Pledges of Gods presence in the Tabernacle of old This was that Tabernacle wherein the Son of God administred his Sacerdotal Office in this world and wherein he continueth yet so to do in his Intercession For the full proof hereof I refer the Reader unto our exposition on chap. 8. ver 2. And this gives us an understanding of the description given of this Tabernacle in the Adjuncts of it with reference unto that of old This is given us 1 Positively in a double comparative property 1 That it was Greater than it Greater in dignity and worth not quantity and measures The Humane nature of Christ both in itself its Conception Framing gracious Qualifications and Endowments especially in its Relation unto and Subsistence in the Divine Person of the Son was far more excellent and glorious than any material fabrick could be In this sense for comparative Excellency and Dignity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost constantly used in the new Testament So is it in this Epistle chap. 6. 13 16. The humane nature of Christ doth thus more excel the old Tabernacle than the Sun doth the meanest Star 2. More perfect This respects its Sacred use It was more perfectly fitted and suited unto the end of a Tabernacle both for the inhabitation of the divine nature and the means of exercising the Sacerdotal Office in making A tonement for sin than the other was So it is expressed chap. 10. 5. Sacrifice and Burnt-offering thou wouldst not have but a body hast thou prepared me This was that which God accepted wherewith he was well pleased when he rejected the other as insufficient unto
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
The Redemption or Expiation of Sins is confined unto those under the Old Testament whence it should seem that there is none made for those under the New Ans. The Emphasis of the Expression Sins under the Old Testament respect either the Time when the sins intended were committed or the Testament against which they were committed And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of either sense Take it in the first way and the Argument follows à fortiori as unto the Sins committed under the New Testament though there be no Expiation of Sins against it which properly are only final Unbelief and Impenitency For the Expiation intended is made by the Mediator of the New Testament And if he expiated the Sins that were under the first Testament that is of those who lived and dyed whil'st that Covenant was in force much more doth he do so for them who live under the Administration of that Testament whereof he is the Mediator For Sins are taken away by vertue of that Testament whereunto they do belong And it is with peculiar respect unto them that the blood of Christ is called the blood of the New Testament for the Redemption of Sins But yet more probably the meaning may be the Sins that were and are committed against that first Covenant or the Law and Rule of it For whereas that Covenant did in its Administration comprise the Moral Law which was the substance and foundation of it all Sins whatever have their form and nature with respect thereunto So Sins under the first Covenant are all Sins whatever For there is no Sin committed under the Gospel but it is a Sin against that Law which requires us to love the Lord our God with all our hearts and all our strength Either way the Sins of them who are called under the New Testament are included 2. It is enquired whether it is the Nature of the Sins intended that is respected or the Persons guilty of them also under that Testament The Syriac Translation avoids this difficulty by rendring the words of the Abstract the Redemption of Transgressions in the Concrete a Redeemer unto them who had transgressed That it is a certain sort of Sins that is intended Socinus was the first that invented And his invention is the foundation of the Exposition not only of Schlictingius but of Grotius also on this place Such Sins they say they are as for which no Expiation was to be made by the Sacrifices of the Law Sins of a greater Nature than could be expiated by them For they only made Expiation of some smaller Sins as Sins of Ignorance or the like But there is no respect unto the Persons of them who lived under that Testament whom they will not grant to be redeemed by the blood of Christ. Wherefore according unto them the difference between the Expiation of Sin by the Sacrifices of the Law and that by the Sacrifice of Christ doth not consist in their nature that the one did it only typically and in an external representation by the purifying of the flesh the other really and effectually but in this that the one expiated lesser Sins only the other greater also But there is nothing sound or consonant unto the Truth in this Interpretation of the words For 1 It proceeds on a false Supposition that there were Sins of the people not only presumptuous Sins and which had impenitency in them for which no Atonement was made nor Expiation of them allowed which is expresly contrary unto Lev. 16. 16 21. And whereas some offences were capital amongst them for which no Atonement was allowed to free the Sinner from death yet that belonged unto the Political Rule of the people and hindred not but that typically all sorts of Sins were to be expiated 2 It is contrary unto the express design of the Apostle For he had proved before by all sorts of Arguments that the Sacrifices of the Law could not expiate any Sin could not purge the Conscience from dead works that they made nothing perfect And this he speaks not of this or that Sin but of every Sin wherein the Conscience of a Sinner is concerned Chap. 10. 2. Hence two things follow First That they did not in and of themselves really expiate any one Sin small or great It was impossible saith the Apostle that they should do so Heb. 10. 4. only they sanctified to the purifying of the flesh which overthrows the foundation of this Exposition Secondly That they did typifie and represent the Expiation of all sorts of Sins whatever and made application of it unto their Souls For if it was so that there was no Atonement for their Sins that their Consciences were not purged from dead works nor themselves consummate but only had some outward purification of the flesh it cannot be but they must all eternally perish But that this was not their condition the Apostle proves from hence because they were called of God unto an eternal Inheritance as he had proved at large concerning Abraham Chap. 6. Hence he infers the necessity of the mediation and death of Christ as without the vertue whereof all the called under the first Covenant must perish eternally there being no other way to come to the Inheritance 3. Whereas the Apostle mentions only the Sins under the first Covenant as unto the time passed before the Exhibition of Christ in the flesh or the death of the Mediator of the New Testament what is to be thought of them who lived during that season who belonged not unto the Covenant but were strangers from it such as are described Eph. 4. 12. I answer The Apostle takes no notice of them and that because taking them generally Christ dyed not for them Yea that he did not so is sufficiently proved from this place Those who live and dye strangers from God's Covenant have no interest in the Mediation of Christ. Wherein the Redemption of these Transgressions did consist shall be declared in its proper place And we may observe 1. Such is the malignant Nature of Sin of all Transgression of the Law that unless it be removed unless it be taken out of the way no Person can enjoy the Promise of the Eternal Inheritance 2. It was the Work of God alone to contrive and it was the Effect of infinite Wisdom and Grace to provide a way for the removal of Sin that it might not be an everlasting Obstacle against the Communication of an Eternal Inheritance unto them that are called Fifthly We have declared the design of God here represented unto us who are the Persons towards whom it was to be accomplished and what lay in the way as an hindrance of it That which remains in the words is the way that God took and the means that he used for the removal of that hindrance and the effectual accomplishment of his design This in general was first the making of a New Testament He had fully proved before that this could not
be done by that Covenant against which the Sins were committed neither by the Priests nor Sacrifices nor any other Duties of it Therefore had he promised the Abolition of it because of its weakness and insufficiency unto this end as also the introduction of a new to supply its defects as we have seen at large in the Exposition of the foregoing Chapter For it became the Wisdom Goodness and Grace of God upon the removal of the other for its insufficiency to establish another that should be every way effectual unto his purpose namely the Communication of an Eternal Inheritance unto them that are called But then the Enquiry will be How this Covenant or Testament shall effect this end what is in it what belongs unto it that should be so effectual and by what means it might attain this end All these are declared in the words And Sixthly In general all this arose from hence that it had a Mediator and that the Lord Christ the Son of God was this Mediator The dignity of his Person and thereon both the Excellency and Efficacy of his Priestly Office whereunto alone respect is had in his being called here a Mediator he had abundantly before demonstrated Although the word in general be of a larger signification as we have declared on Chap. 8. 6. yet here it is restrained unto his Priestly Office and his acting therein For whereas he had treated of that alone in the foregoing Chapter here declaring the Grounds and Reasons of the necessity of it he says for this cause is he the Mediator And proceeding to shew in what sense he considers him as a Mediator doth it by his being a Testator and dying which belongs to his Priestly Office alone And the sole end which in this place he assigns unto his Mediatory Office is his death That by means of death Whereas therefore there were Sins committed under the first Covenant and against it and would have been so for ever had it continued which it was no way able so to take away as that the called might receive the Inheritance the Lord Christ undertook to be the Mediator of that Covenant which was provided as a Remedy against these Evils For herein he undertook to answer for and expiate all those Sins Whereas therefore Expiation of Sin is to be made by an Act towards God with whom alone Atonement is to be made so as that they may be pardoned the Mediation of Christ here intended is that whereby suffering death in our stead in the behalf of all that are called he made Atonement for Sin But moreover God had a further design herein He would not only free them that are called from that death which they deserved by their Sins against the first Covenant but give them also a Right and Title unto an Eternal Inheritance that is of Grace and Glory Wherefore the Procurement hereof also depends on the Mediation of Christ. For by his Obedience unto God in the discharge thereof he purchased for them this Inheritance and bequeathed it unto them as the Mediator of the New Testament The Provision of this Mediator of the New Testament is the greatest Effect of the infinite Wisdom Love and Grace of God This is the Center of his Eternal Counsels In the womb of this one Mercy all others are contained Herein will he be glorified unto Eternity 1 The first Covenant of Works was broken and disannulled because it had no Mediator 2 The Covenant at Sinai had no such Mediator as could expiate Sin Hence 3 Both of them became means of Death and Condemnation 4 God saw that in the making the New Covenant it was necessary to put all things into the hand of a Mediator that it also might not be frustrated 5 This Mediator was not in the first place to preserve us in the state of the New Covenant but to deliver us from the guilt of the breach of the former and the Curse thereon To make provision for this End was the Effect of Infinite Wisdom Seventhly The especial way and means whereby this Effect was wrought by this Mediator was by death Morte obita facta interveniente intercedente by means of death say we Death was the means that whereby the Mediator procured the Effect mentioned That which in the foregoing Verse is ascribed unto the Blood of Christ which he offered as a Priest is here ascribed unto his death as a Mediator For both these really are the same only in the one the thing it self is expressed it was death in the other the manner of it it was by blood in the one what he did and suffered with respect unto the Curse of the first Covenant it was death in the other the ground of his making Expiation for Sin by his death or how it came so to do namely not meerly as it was death or penal but as it was a voluntary Sacrifice or Oblation It was therefore necessary unto the End mentioned that the Mediator of the New Testament should dye not as the High Priests of old dyed a natural death for themselves but as the Sacrifice dyed that was slain and offered for others He was to dye that death which was threatned unto Transgressions against the first Covenant that is death under the Curse of the Law There must therefore be some great Cause and End why this Mediator being the onely begotten of the Father should thus dye This was say the Socinians that he might confirm the Doctrine that he taught He dyed as a Martyr not as a Sacrifice But 1 There was no need that he should dye unto that End For his Doctrine was sufficiently confirmed by the Scriptures of the Old Testament the Evidence of the Presence of God in him and the Miracles which he wrought 2 Notwithstanding their pretence they do not assign the Confirmation of his Doctrine unto his Death but unto his Resurrection from the dead Neither indeed do they allow any gracious Effect unto his death either towards God or men but only make it something necessarily antecedent unto what he did of that kind Nor do they allow that he acted any thing at all towards God on our behalf Whereas the Scripture constantly assigns our Redemption Sanctification and Salvation to the death and blood of Christ. These Persons 1 deny that of it self it hath any influence into them wherefore 2 they say that Christ by his death confirmed the New Covenant but hereby they intend nothing but what they do also in the former or the Confirmation of his Doctrine with an addition of somewhat worse For they would have him to confirm the Promises of God as by him declared and no more as though he were God's Surety to us and not a Surety for us unto God Neither do they assign this unto his Death but unto his Resurrection from the dead But suppose all this and that the death of Christ were in some sense useful and profitable unto these Ends which is all they plead
confirmation of the Covenant because of the expiation purging and pardon of Sin thereby How these things are proved we shall see in the Exposition of the words There are in the words themselves 1. A Proposition of the Principal Truth asserted ver 18. 2. The Confirmation of that Proposition which is twofold 1 From what Moses did ver 19. 2 From what he said ver 20. 3. A farther Illustration of the same Truth by other Instances ver 21. 4. A general Inference or Conclusion from the whole comprizing the Substance of what he intended to demonstrate In the Proposition there are five things considerable 1 A note of Introduction Whereupon 2 The Quality of the Proposition it is negative neither was 3 The Subject spoken of The first 4 What is affirmed of it it was dedicated 5 The way and manner thereof it was not without Blood 1. The Note of Introduction is in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle frequently makes use of in this Epistle as a note of Inference in those Discourses which are Argumentative We render it by Therefore and Wherefore here Whereupon For it intimates a confirmation of a general Rule by especially Instances He had before laid it down as a general Maxime that a Testament was to be confirmed by Death For thereupon the first Testament was confirmed with the Blood of Sacrifices shed in their Death Wherefore let not any think strange that the New Testament was confirmed by the Death of the Testator for this is so necessary that even in the confirmation of the first there was that which was analogous unto it And moreover it was Death in such a way as was required unto the confirmation of a Solemn Covenant II. The Proposition hath a double Negative in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither was it without Blood that is it was with Blood and could not otherwise be III. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testament or Covenant And herein the Apostle declares what he precisely intended by the first or old Covenant whereof he discoursed at large chap. 8. It was the Covenant made with the People at Horeb. For that and no other was dedicated in the way here described And to take a brief Prospect into this Covenant the things ensuing may be observed 1. The matter of it or the Terms of it materially considered before it had the formal nature of a Covenant And these were all the things that were written in the Book before it was laid on the Altar Namely it was that Epitome of the whole Law which is contained in Chap. 20 21 22 23 of Exodus And other Commands and Institutions that were given afterwards belonged unto this Covenant reductively The substance of it was contained in the Book then written 2. The Manner of the Revelation of these Terms of the Covenant Being proposed on the Part of God and the Terms of it being entirely of his choosing and Proposal he was to reveal declare and make them known And this he did two wayes 1 As unto the Foundation and Substance of the whole in the Decalogue He spake it himself on the Mount in the way and manner declared Exod. 19. 20. 2 As unto the following Judgments Statutes and Rites directive of their walking before God according to the former fundamental Rule of the Covenant These he declared by Revelation unto Moses and they are contained in the 21 22 and 23 Chapters 3. The manner of its Proposal and this also was twofold 1 Preparatory For before the Solemn Covenanting between God and the People Moses declared all the Matter of it unto the People that they might consider well of it and whether they would consent to enter into Covenant with God on those Terms whereon they gave their Approbation of them 2 Solemn in their actual and absolute Acceptance of it whereby they became obliged throughout their Generations This was on the reading of it out of the Book after it was sprinkled with the Blood of the Covenant on the Altar ver 7. 4. The Author of this Covenant was God himself The Covenant which the Lord hath made with you ver 8. And immediately after he is thereon called the God of Israel ver 20. which is the first time he was called so and it was by vertue of this Covenant And the Pledge or Token of his Presence as Covenanting was the Altar the Altar of Jehovah as there was a Representative Pledge of the Presence of the People in the twelve Pillars or Statues 5. Those with whom this Covenant was made were the People that is all the People as the Apostle speaks none exempted or excluded It was made with the Men Women and Children Deut. 31. 22. even all on whom was the Blood of the Covenant as it was on the Women or the Token of the Covenant as it was on the Male Children in Circumcision or both as in all the men of Israel 6. The Manner on the Part of the People of entring into Covenant with God was in two Acts before mentioned 1 In a previous Approbation of the matter of it 2 In a Solemn engagement into it And this was the Foundation of the Church of Israel This is that Covenant whereof there is afterwards in the Scripture such frequent mention between God and that People the Sole foundation of all especial Relation between him and them For they took the Observation of its Terms on themselves for their Posterity in all Generations until the end should be On their Obedience hereunto or Neglect hereof depended their Life and Death in the Land of Canaan No farther did the Precepts and Promises of it in it self extend But whereas it did not disanull the Promise that was made unto Abraham and confirmed with the Oath of God four hundred years before and had annexed unto it many Institutions and Ordinances prefigurative and significant of Heavenly things the People under it had a Right unto and Directions for the attaining of an Eternal Inheritance And something we may hence observe 1. The Foundation of a Church-state among any People wherein God is to be honoured in Ordinances of instituted Worship is laid in a Solemn Covenant between him and them So it was with this Church of Israel Before this they served God in their Families by vertue of the Promise made unto Abraham but now the whole People were gathered into a Church-State to worship him according to the Terms Institutions and Ordinances of the Covenant Nor doth God oblige any unto instituted Worship but by vertue of a Covenant Unto natural Worship and Obedience we are all obliged by vertue of the Law of Creation and what belongs thereunto And God may by a meer Act of Soveraignty prescribe unto us the Observation of what Rites and Ordinances in Divine Service he pleaseth But he will have all our Obedience to be Voluntary
been unto the People like that given to Ezekiel that was written within and without and there was written therein Lamentations and Mourning and Woe Chap. 2. 10. Nothing but Curse and Death could they expect from it But the Sprinkling of it with blood as it lay upon the Altar was a Testimony and Assurance that Attonement should be made by blood for the sins against it which was the Life of the things 2 The Book in it self was Pure and Holy and so are all Gods Institutions but unto us every thing is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood because of the Uncleannesses of the People in their Transgressions Levit. 16. Wherefore on both these accounts it was necessary that the Book it self should be sprinkled The blood thus sprinkled was mingled with water The natural Reason of it was as we observed to keep it fluid and aspersible But there was a Mystery in it also That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant it is the Apostle's Design to declare And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced For the Mystery thereof was very great Hence that Apostle which saw it and bare Record of it in particular Joh. 19. 34 35. affirms likewise that he came by water and blood and not by blood only 1 Epist. chap. 5. ver 6. He came not only to make Attonement for us with his blood that we might be justifyed but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water For the Sprinkler it self composed of Scarlet wool and Hyssop I doubt not but that the Humane Nature of Christ whereby and through which all Grace is communicated unto us for of his fulness we receive and Grace for Grace was signified by it But the Analogie and Similitude between them are not so evident as they are with respect unto some other Types The Hyssop was an humble Plant the meanest of them yet of a sweet savour 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh in comparison of the tall Cedars of the Earth Hence was his complaint that he was as a worm and no man a reproach of men and despised of the People Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice But I will not press these things of whose Interpretation we have not a certain Rule Secondly The principal Truth asserted is confirmed by what Moses said as well as what he did VER XX. Saying This is the Blood of the Testament which God hath enjoyned unto you The Difference between the words of Moses and the Repetition of them by the Apostle is not material as unto the sense of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold in Moses is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both demonstrative Notes of the same thing For in pronouncing of the words Moses shewed the Blood unto the People And so Behold the Blood is all one as if he had said this is the Blood The making of the Covenant in the words of Moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut divided solemnly made This the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath enjoyned or commanded you And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant which was the Authority of God enjoyning them or requiring them so to do partly to intimate the nature of the Covenant it self which consisted in Precepts and Injunctions principally and not absolutely in Promises as the New Covenant doth The last words of Moses Concerning all these words the Apostle omits For he includes the sense of them in that word which the Lord commanded you For he hath respect therein both unto the words themselves written in the Book which were Precepts and Injunctions as also the command of God for the Acceptance of the Covenant That which Moses said is This is the blood of the Testament Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament For so Moses expresly affirms in the Dedication of it This is the blood of the Covenant without which it could not have been a firm Covenant between God and the People Not I confess from the nature of a Covenant in general for a Covenant may be solemnly established without Death or Blood but from the especial end of that Covenant which in the confirmation of it was to prefigure the confirmation of that new Covenant which could not be established but with the blood of a Sacrifice And this adds both force and evidence unto the Apostles Argument For he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant from hence that the Old Covenant which in the Dedication of it was prefigurative hereof was not confirmed without Blood Wherefore whereas God had solemnly promised to make a new Covenant with the Church and that different from or not according unto the Old which he had proved in the foregoing Chapter it follows unavoidably that it was to be confirmed with the Blood of the Mediator for by the blood of Beasts it could not be which is that Truth wherein he did instruct them And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ. For the Enuntiation it self This is the blood of the Covenant it is figurative and Sacramental The Covenant had no blood of its own but the blood of the Sacrifices is called the blood of the Covenant because the Covenant was dedicated and established by it Neither was the Covenant really established by it For it was the Truth of God on the one hand and the stability of the People in their professed Obedience on the other that the establishment of the Covenant depended on But this blood was a confirmatory sign of it a Token between God and the People of their mutual engagements in that Covenant So the Paschal Lamb was called Gods Pass-over because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians Exod. 12. 11 21. With reference it was unto those Sacramental Expressions which the Church under the Old Testament was accustomed unto that our Lord Jesus Christ in the Institution of the Sacrament of the Supper called the Bread and the Wine whose use he appointed therein by the names of his Body and Blood and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance Wherefore this Blood was a confirmatory Sign of the Covenant And it was
thereby and confirmed the New Covenant he concludes from thence and proves the necessity of it because the Legal Sacrifices could not effect those ends which they seemed to be appointed for Wherefore they must be taken away to give place unto that whereby they were perfectly accomplished This therefore he now proceeds to prove God having designed the compleat consummation or sanctification of the Church that which only made a representation of it and of the way whereby it was to be done but could not effect it was to be removed For there was an appointed time wherein he would perfectly fulfil the counsel of his infinite Wisdom and Grace towards the Church herein And at this time which was now come a full clear understanding of the insufficiency of all Legal Sacrifices for that end was to be given unto it For he requires not faith and obedience in any beyond the means of light and understanding which he affords unto them Therefore the full Revelation and demonstration hereof was reserved for this season wherein he required express faith in the way whereby these things were effected 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which he immediately intends is the Sacrifices of the Law especially those which were offered yearly by a perpetual Statute as the words immediately following do declare But he refers what he speaks unto the Law it self as that whereby these Sacrifices were instituted and whereon all their vertue and efficacy did depend They had no more of the one or other but what they had by and from the Law And the Law here is the Covenant which God made with the people at Sinai with all the institutions of worship thereunto belonging It is not the Moral Law which Originally and as absolutely considered had no Expiatory Sacrifices belonging unto it nor is it the Ceremonial Law alone whereby all the Sacrifices of old were either appointed or regulated but it is the first Testament the first Covenant as it had all the ordinances of Worship annexed unto it as it was the Spring and cause of all the priviledges and advantages of the Church of Israel And whereunto the Moral Law as given on Mount Sinai and both the Ceremonial Law and the Judicial also did belong This he calls the Law chap. 7. 19 and the Covenant or Testament compleatly chap. 9. Concerning this Law or Covenant the Apostle declares two things 1. Positively and by way of concession It had a shadow of good things to come 2. Negatively that it had not the very Image of the things themselves which we must consider together because they contribute light unto one another These expressions are Metaphorical and have therefore given occasion unto various conjectures about the nature of the Allusions in them and their application unto the present subject matter I shall not trouble the Reader with a Repetition of them they may be found in most Commentators I shall therefore onely fix on that sense of the words which I conceive to be the mind of the Holy Ghost giving the Reasons why I conceive it so to be Both the Expressions used and the things intended in them a shadow and the very Image have respect unto the good things to come The Relation of the Law unto them is that which is declared Wherefore the true notion of what these good things to come are will determine what it is to have a shadow of them and not the very Image of the things themselves The good things intended may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either with respect unto the Law or with respect unto the Gospel and were so either when the Law was given or when this Epistle was written If they were yet to come with respect unto the Gospel and were so when he wrote this Epistle they can be nothing but the good things of Heaven and Eternal Glory These things were then are still and will alwayes be unto the Church Militant on the earth good things to come and are the Subject of Divine Promises concerning future things In hope of Eternal Life which God that cannot lye promised before the world began Tit. 1. 2. But this cannot be the sense of the words For 1. The Gospel it self hath not the very Image of these things and so should not herein differ from the Law For that the very Image of these things are the things themselves shall be immediately declared 2. The Apostle in this whole discourse designes to prove that the Law with all the Rites of worship annexed unto it were a Type of the good things that were really and actually exhibited in and by the Gospel or by the Lord Christ himself in the discharge of his Office Wherefore they are called good things to come with respect unto the time of the administration of the Law They were so whilest the Law or first Covenant was in force and whilest the institutions of it were continued They had indeed their Original in the Church or were good things to come from the first promise They were more declared so to be and the certainty of their coming more confirmed by the Promise made unto Abraham After these promises and their various confirmations the Law was given unto the people Howbeit the Law did not bring in exhibit or make present the good things so promised that they should no more yet be to come They were still good things to come whilst the Law was in force Nor was this absolutely denyed by the Jews nor is yet so to this day For though they place more in the Law and Covenant of Sinai than God ever placed in them yet they acknowledge that there are good things to come promised and fore-signified in the Law which as they suppose are not yet enjoyed Such is the coming of the Messiah in which sense they must grant that the Law had a shadow of good things to come Hence it is evident what are those good things to come namely Christ himself with all the Grace and mercy and previledges which the Church receiveth by his actual exhibition and coming in the flesh upon the discharge of his Office For he himself firstly principally and evidently was the Subject of all promises and what ever else is contained in them is but that whereof in his Person Office and Grace he is the Author and cause Hence he was signally termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who was to come he that should come Art thou he who is to come And after his actual exhibition the denying of him to be so come is to overthrow the Gospel 1 Joh. 4. 3. And these things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these good things 1. Because they are absolutely so without any allay or mixture All other things in this world however in some respect and as unto some peculiar end they may be said to be good yet are they not so absolutely Wherefore 2. These
dread and terror III. The dread of the final Judgment where there shall be no mixture of ease is altogether inexpressible IV. That man is lost for ever who hath nothing in God that he can appeal unto nothing in the Law or Gospel which he can plead for himself which is the State of all wilful Apostates V. Those properties of God which are the Principal delight of Believers the chief object of their Faith Hope and Trust are an eternal spring of dread and terror unto all impenitent sinners the Living God VI. The Glory and Honour of the future state of Blessedness and Misery are inconceivable either to Believers or Sinners VII The fear and dread of God in the description of his Wrath ought continually to be on the Hearts of all who profess the Gospel Herein by this general assertion the Apostle summs up and closeth his blessed discourse concerning the greatest sin that men can make themselves guilty of and the greatest punishment that the Righteousness of God will inflict on any sinners Nor is there any reaching of either part of this Divine discourse unto the utmost When he treats of this sin and its aggravations no mind is able to search into no Heart is able truly to apprehend the evil and guilt which he chargeth it withal No one can express or declare the least part of the evil which is comprised in every aggravation which he gives us of this sin And in like manner concerning the punishment of it he plainly intimates it shall be accompanyed with an incomprehensible severity dread and terror This therefore is a passage of holy Writ which is much to be considered especially in these days wherein we live wherein men are apt to grow cold and careless in their Profession and to decline gradually from what they had attained unto To be useful in such a season it was first written and belongs unto us no less than unto them unto whom it was first Originally sent And we live in dayes wherein the security and contempt of God the despite of the Lord Christ and his Spirit are come to the full so as to justifie the truth that we have insisted on VERSE XXXII XXXIII XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 32 33 34. But call to remembrance the former days in which after ye were illuminated ye endured a great fight of afflictions Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used For ye had compassion of me in my bonds and took joyfully the spoyling of your goods knowing in your selves that ye have in Heaven a better and an enduring Substance THE words in their Coherence intimated in the Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but have respect unto the Exhortation laid down v. 25. All the Verses interposed contain a dehortation from the evil which they are warned of Hence the Apostle returns unto his former Exhortation unto the duties recommended unto them and perseverance therein against all the difficulties which they might meet withal wherewith others were turned into destruction And the present argument which he makes use of unto this purpose is this now mentioned And there are in the words 1. A Direction unto a means useful unto the end of his Exhortation call to mind the former dayes 2. A description of those days which he would have them to call to mind 1. From the Season of them and their state therein after they were enlightned 2. From what they suffered in them A great fight of afflictions which are enumerated in sundry instances v. 33. 3. From what they did in them v. 34. with respect unto themselves and others 4. From the ground and reason whereon they were carried chearfully through what they suffered and did knowing in your selves 1. There is the Prescription of the Means of this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have well rendred call to mind It is not a bare remembrance he intends for it is impossible men should absolutely forget such a season Men are apt enough to remember the times of their sufferings especially such as are here mentioned accompanied with all sorts of injurious treatments from men But the Apostle would have them so call to mind as to consider withal what supportment they had under their sufferings what satisfaction in them what deliverance from them that they might not despond upon the approach of the like evils and trials on the same account If we remember our sufferings only as unto what is evil and afflictive in them what we lose what we endure and undergoe such a remembrance will weaken and dispirit us as unto our future trials Hereon many cast about to deliver themselves for the future by undue means and sinful compliances in a desertion of their profession the thing the Apostle was jealous of concerning these Hebrews But if withal we call to mind what was the case for which we suffered the honour that is in such sufferings out-ballancing all the contempt and reproaches of the world the presence of God enjoyed in them and the reward proposed unto us the calling them to mind will greatly strengthen us against future trials provided we retain the same love unto and valuation of the things for which we suffered as we had in those former days And these various events we find exemplified every day Some who have endured trials and came off from them do grow immediately more wary as they suppose and more cold really as unto the causes of their sufferings The remembrance of what was afflictive in their trials fills them with fear of the like exercise again Hence they grow timerous and cautious as to all duties of Religion and the Worship of God which may expose them unto new sufferings and then some of them by degrees fall absolutely off from attendance unto them as it was with some of these Hebrews Such as these call to mind only that which is evil and afflictive in their sufferings and taking the measure thereof in the counsel or representation made of it by flesh and blood it proves unto their dammage and oft-times unto their eternal ruine Others who call to mind with their sufferings the causes of them and the presence of God with them therein are encouraged emboldened and strengthned unto Duty with zeal and constancy A wise management of former Experiences is a great Direction and Encouragement unto future Obedience 2. As to the Object of this Duty the Apostle so expresseth it call to mind the former days It is uncertain what times or Seasons the Apostle doth peculiarly intend Besides those continual hazards they were in from their Adversaries and the occasional sufferings that they were exposed unto they seem to have had some special seasons of persecution before the writing of this Epistle The first was in the stoning of Stephen when great Persecution rose against all the Church and extended it self unto all the Churches
to express the sufferings of Christ Chap. 2. 10. Chap. 5. 8. It 's a general name for every thing that is hard and afflictive unto our nature from what cause or occasion soever it doth arise Even what wicked men undergo justly for their crimes is what they suffer as well as what Believers undergo for the truth and profession of the Gospel Materially they are the same 1 Pet. 4. 14 15 16. It is therefore the general name of all the evils troubles hardships distresses that may befall men upon the account of their profession of the truth of the Gospel This is that which we are called unto which we are not to think strange of Our Lord Jesus requires of all his disciples that they take up their Cross to be in a continual readiness to bear it and actually so to do as they are called And there is no kind of suffering but is included in the Cross. He calls us indeed unto his Eternal glory but we must suffer with him if we desire to reign also with him 2. Of these Trials Afflictions Persecutions they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That labour and contention of Spirit which they had in their profession with sin and Sufferings is expressed by these words which set forth the greatest most earnest vehement actings and endeavours of Spirit that our nature can arise unto It is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Tim. 2. 5. 1 Cor. 9. 25. The Allusion is taken from their striving wrestling fighting who contended publickly for a Prize Victory and Reward with the Glory and Honour attending it The custom of the Nations as then observed is frequently alluded unto in the New Testament Now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships difficulties and dangers as that when they contended in their Games and strivings for mastery Their preparation for it was an universal temperance as the Apostle declares 1 Cor. 9. 25. And an abstinence from all Sensual pleasures wherein they offered no small violence unto their natural Inclinations and Lusts. In the conflicts themselves in wrestling and fighting with the like dangerous exercises in skill and strength they endured all pains sometimes death it self And if they failed or gave over through weariness they lost the whole reward that lay before them And with words which signify all this contest doth the holy Ghost express the fight or contention which Believers have with sufferings There is a reward proposed unto all such persons in the promises of the Gospel infinitely above all the Crowns Honours and Rewards proposed unto them in the Olympick Games No man is compelled to enter into the way or course of obtaining it but they must make it an act of their own wills and choice but unto the obtaining of it they must undergo a great strife contention and dangerous conflict In order hereunto three things are required 1. That they prepare themselves for it 1. Cor. 9. 25. self-denial and readiness for the Cross contempt of the world and the enjoyments of it are this preparation without this we shall never be able to go through with this conflict 2. A vigorous acting of all graces in the conflict it self in opposition unto and destruction of our Spiritual and worldly adversaries Eph. 6. 10 11 12. Heb. 12. 5. He could never prevail nor overcome in the publick contests of old who did not strive mightily putting forth his strength and skill both to preserve himself and oppose his Enemy Nor is it possible that we should go successfully through with our conflict unless we stir up all graces as faith hope trust unto their most vigorous exercise 3. That we endure the hardship and the evils of the conflict with Patience and Perseverance which is that the Apostle here specially intends This is that which he commends in the Hebrews with respect unto their first trials and sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you endured and bare patiently so as not to faint or despond or to turn away from your profession They came off conquerers having failed in no point of their conflict This is that which they were called unto that which God by his Grace enabled them to and through which they had that success which the Apostle would have them to call to remembrance that they might be strengthened and encouraged unto what yet remains of the same kind This hath been the lot and portion of sincere Professors of the Gospel in most ages And we are not to think it a strange thing if it come to be ours in a higher degree than what as yet we have had experience of How many ways God is glorified in the sufferings of his people what advantages they receive thereby the prevailing Testimony that is given thereof unto the truth and honour of the Gospel are commonly spoken to and therefore shall not be insisted on VERSE 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Having mentioned their sufferings and their deportment under them in general he distributes them into two heads in this verse The First is what immediately concerned their own persons and the Second their concernment in the sufferings of others and their participations of them This distribution is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this hand and that The whole of their sufferings was made up of various parts many things concurred thereunto they did not consist in any one trouble or affliction but a confluence of many of various sorts did meet in them And this indeed is for the most part the greatest difficulty in sufferings Many of them come at once upon us so that we shall have no rest from their assaults For it is the design of Satan and the world on these occasions to destroy both Soul and Body and unto that end he will assault us inwardly by temptations and fears outwardly in our Names and Reputations and all that we are or have But he that knows how to account all such things but Loss and Dung for the excellency of the knowledge of Christ Jesus is prepared for them all What referrs unto the first part is their suffering in their own persons And herein he declares both what they suffered and the manner how That which they suffered was reproaches and afflictions and for the manner of it they were made a gazing stock unto other men The first thing wherein they suffered was Reproaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great aggravation of sufferings unto ingenuous minds The Psalmist in the person of the Lord Christ himself complains that reproaches had broken his Heart Psal. 69. 20. And elsewhere frequently he complaineth of it as one of the greatest evils he had to conflict withal
souls of them that fell under the power of it I. No persons whatever ought to be on any consideration secure against those sins which present circumstances give an efficacy unto II. It is an Effect of spiritual Wisdom to discern what is the dangerous and prevailing Temptation of any Season and vigorously to set our selves in opposition unto it III. It is much to be feared that in great Trials some will draw back from that Profession of the Gospel wherein they are engaged IV. This defection is commonly durable continued by various pretences This is included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gradually and covertly to subduct himself 2. The Sentence denounced against this sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soul of God is God himself But he so speaks of himself to affect us with a due apprehension of his concernment in what he so speaks as we are with that which our Souls that is our minds with all our affections are ingaged in So God promises to the Church That he will rejoyce over them with his whole heart and with his whole Soul So is it here What God thus affirms of himself that he hath no delight in such a Person he is not pleased with him he shall not live before him There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words he shall have no delight in him that is he will abhorr him despise him and in the end utterly destroy him But I suppose it may be thus expressed also to obviate a pretence of the Hebrews against the Apostle at that season namely that by deserting the Truth of the Gospel and returning unto their Judaism they did that which was pleasing unto God and wherein they should find acceptance with him For as they supposed they returned again unto those Institutions of Worship which he had been pleased withall and which were of his own appointment So all Apostates have some pretence for what they do wherewith they justifie themselves untill their iniquity be found out to be hatefull Wherefore to deprive them of this pretence the Apostle declares that the soul of God takes no pleasure in them And in this Negation all positive evils are included When God will not doth not delight in any persons the consequent is that he will utterly destroy them See Jer. 15. 1. I. It is our great Duty to look diligently that we are of that holy frame of mind that due exercise of Faith as that the Soul of God may take pleasure in us II. Though there appear as yet no outward tokens or evidences of the anger and displeasure of God against our ways yet if we are in that state wherein God hath no pleasure in us we are entring into certain Ruine III. Backsliders from the Gospel are in a peculiar manner the Abhorrency of the Soul of God IV. When the Soul of God is not delighted in any nothing can preserve them from utter destruction VERSE 39. But we are not of them who draw back unto perdition but of them that believe to the saving of the Soul An Application is made in these words unto the State and Condition of these Hebrews at present at lest unto them whom the Apostle designs in an especial manner As also a transition is made unto that which now lay in his Eye namely the full demonstration of the power and efficacy of faith to make us accepted with God and to carry us through in the course of our greatest trials and temptations with success and victory The Application he makes unto the believing Hebrews is of the same nature and kind with that which on the same occasion he had made unto them before chap. 6. 9. In both places having treated of the danger of Apostacy and the woful state of Apostates he relieves the minds of Believers by letting them know that although for their awakening and instruction as for other ends he declared the dreadful Judgments of God against unprofitable professors and Apostates yet was it not as though he apprehended that that were their condition or that they were cast out of the favour of God or cursed by the Law but he was perswaded better things of them Such ministerial encouragements are needful in like cases that persons be not exasperated through an apprehension that undue surmises are entertained against them nor too much dejected with fears that their condition makes them obnoxious unto the threatning Both which are diligently to be avoided The Apostle's reckoning himself in his ministerial dealing with them in their state and condition as here we are not hath been spoken unto elswhere with the reasons of it And whereas he sayes we are not it is frivolous to interpret it by we ought not to be as 't is done by some For so the words have nothing of comfort or supportment in them which yet is the total design of them Nor is it an absolute infallible declaration of the state and condition of all individuals concerning whom he speaks but he gives the interpretation of that perswasion on what grounds it was built and what it was resolved into which was spoken of in the other place whether the Reader is referred In the words there is a double supposition of a twofold opposite state and a twofold opposite event whose foundation is laid in the verse foregoing The States are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other The Events are perdition on the one hand and saving the Soul on the other The first of these is denyed the latter affirmed concerning these Hebrews 1. We are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even among them that were called in those days this twofold state was found No small number there were who were then falling into Apostacy but they were a certain determined number which that Plague should prevail against 2 Tim. 2. 17 18 19 20 21 22. They were appointed to stumble at the Word being of old ordained unto this condemnation Those of Israel unto whom the Lord Christ was a Stone of stumbling and a rock of offence the Reprobates among them which were called but not to be saved This whole band of Rovers though in profession they were harnessed like the Children of Ephraim yet turned their backs in the day of battail The Event of this defection was destruction Gradual decays and declensions there may be among true Believers from which they may be recovered But those here intended are such as fall into Eternal ruine For although some respect may be had unto that woful fiery destruction that was coming upon them in the desolation of the City Land and Temple yet it is Eternal ruine and destruction that is principally intended as is manifest in the Antithesis wherein it is opposed unto the saving of the Soul I. The Scripture every where testifieth that in the visible Church there is a certain number of false Hypocrites whose end and lot it is to be destroyed
when God himself is introduced speaking See Gen. 19. 24. Zech. 2. 8 9. And he who called unto Abraham the second time ver 15. is the same with him who first called unto him ver 11 12. and he speaks expresly in the name of God Thou hast not with-held thy Son from me Besides in each place this Angel is said to speak from Heaven which expresseth the Glory of the person that spake Where-ever God makes use of created Angels in messages unto the Children of men he sends them unto the Earth but this speaking from Heaven is a description of God himself Heb. 12. 25. Therefore 3 By this Angel no other Angel is to be understood but the great Angel of the Covenant the second person of the Trinity who thus appeared unto the Fathers under the Old Testament See this proved at large in our Tenth Exercitation in the first Volume of our Exposition on this Epistle He it was that spake and sware by himself For when a meer Angel sweareth he swears always by one greater than himself according to the rule of our Apostle in this place Dan. 12. 17. Rev. 10. 5 6. Secondly It may be enquired when God did thus swear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promising he sware He did not first promise and afterwards confirm it with his Oath He gave his Promise and Oath together or gave his Promise in the way of an Oath Yet are they distinctly considered nor is it the meer vehemency of the Promise that is intended For in the next Verse the Apostle calls the Promise and the Oath two things that is distinct from one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Acts of God But although he hath respect principally unto that especial Promise which was given with an Oath yet by the same Oath were all the Promises of this kind given before unto Abraham equally confirmed whence it may be applied unto all the Promises of God as it is in the following verses That which is directly intended is that whereof the story is expressed Gen. 22. ver 15 16 17 18. upon his Obedience in offering up his Son And this was the last time that God immediately and solemnly made Promise unto him after he had gone through all sorts of Trials and Temptations whereof the Jews give ten particular Instances and had acquitted himself by Faith and Obedience in them all Thus did God in his infinite Goodness and Wisdom see good to give him the utmost assurance of the Accomplishment of the Promise whereof in this Life he was capable And although it was an Act of Soveraign Grace yet had it also the nature of a reward whence it is so expressed Because thou hast done this thing and hast not with-held thy Son thine only Son Of the same nature are all those assurances of Divine Love and Grace with the peace and joy that accompany them which Believers do receive in and upon the course of their Obedience Thirdly The Expression of this Oath may be also considered The Apostle only mentions the Oath it self with respect unto the ancient Record of it but expresseth not the formal terms of it He sware by himself saying The Expression of it Gen. 22. 16. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By my self have I sworn saith the Lord. And we may consider two things concerning the Oath of God 1 Why he sware 2 How he swears For the first of these whereas all the Oaths of God are in the confirmation of his Promises or his Threatenings the reason and nature of those which respect his Threatenings hath been declared at large on chap. 3. And that which concerns the Promises will return unto us ver 17. where it must be spoken unto 2. How he swears whrein also two things are comprised 1 The manner of his swearing and 2 the Nature of his Oath 1. The manner of swearing is twofold 1 That which positively expresseth and ingageth what is sworn by and 2 That wherein an imprecation or execration is implyed or expressed The first the Latines express by per per Deum the Greeks by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose The Hebrews prepose the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the thing sworn by So here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by my self Sometimes there is no expression to that purpose only God affirms that he hath Sworn for he is every way his own witness 1 Sam. 3. 14. I have sworn unto the House of Eli. So Psal. 132. Isa. 14. 24. Sometimes he expresseth some of the Properties of his Nature as Psal. 89. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juravi per sanctitatem meam I have sworn by my Holiness So Amos 4. 2. By my self Jer. 22. 5. Isa. 45. 23. chap. 43. 13. By his right hand and the arm of his strength Isa. 62. 8. By his great name Jer. 44. 23. By his Soul Jer. 51. 14. and by the excellency of Jacob Amos 8. 7. that is himself only For all the holy Properties of God are the same with his Nature and Being For that form of an Oath wherein an Imprecation is used the expression of it is always Elliptical in the Hebrew Tongue whereas other Languages abound with cursed and prophane Imprecations And this Elliptical form of expression by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si is often used by God himself 1 Sam. 3. 14. I have sworn to the House of Eli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the Iniquity of the House of Eli be purged Psal. 89. 36. I have sworn unto David by my Holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I lye unto David So also Psal. 95. 11. Psal. 132. 2 3. Isa. 14. 24. And this kind of expression is retained by our Apostle chap. 3. 12. To whom I sware in my wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they shall enter into my Rest. As also it is made use of by our Saviour Mark 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily I say unto you if a sign shall be given unto this Generation There is herein a Rhetorical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where something for Honours or Reverence sake is restrained silenced and not uttered As if it be so then let me not be trusted believed or obeyed Secondly For the Nature of this Oath of God it consists in an express engagement of those Holy Properties whereby he is known to be God unto the accomplishment of what he promiseth or threateneth By his Being his Life his Holiness his Power is he known to be God and therefore by them is he said to swear when they are all engaged unto the fulfilling of his word Fourthly There is a reason added why God thus sware by himself It was because he had none greater whereby he might sware And this reason is built upon this maxime That the Nature of an Oath consisteth in the Invocation of a Superiour in whose power we are For two things we design in that Invocation of another 1 A testimony to be given unto