openly professed their Repentance and Relinquishment of was ever esteemed dangerous and by some absolutely pernicious whereon great Contests in the Church did ensue For the Controversie was not whether men falling into any sin yea any open or known sin after Baptism might repent which none was ever so foolishly proud as to deny But the Question was about mens open falling again into those sins suppose Idolatry which they had made a publick Profession of their Repentance from before their Baptism And it came at last to this not whether such men might savingly Repent obtain Pardon of their sins and be saved but whether the Church had Power to admit them a second time to a publick Profession of their Repentance of these sins and so take them again into full Communion For some pleaded that the Profession of Repentance for these sins and the Renunciation of them being indispensably necessary antecedently unto Baptism in them that were adult the obligation not to live in them at all being on them who were Baptised in their Infancy Baptism alone was the only Pledge the Church could give of the Remission of such sins and therefore where men fell again into those sins seeing Baptism was not to be repeated they were to be left unto the mercy of God the Church could receive them no more But whereas the numbers were very great of those who in time of Persecution fell back into Idolatry who yet afterwards returned and professed their Repentance the major part who always are for the many agreed that they were to be received and reflected with no small severity on those that were otherwise minded But whereas both parties in this difference run into Extreams the Event was pernicious on both sides the one in the Issue losing the Truth and Peace the other the Purity of the Church The sins of unregenerate persons whereof Repentance was to be expressed before Baptism are called dead works in respect of their Nature and their End For as to their Nature they proceed from a principle under the Power of Spiritual death they are the works of Persons dead in Trespasses and Sins All the moral actings of such Persons with respect unto a supernatural End are dead works being not enlivened by a vital Principle of spiritual Life And it is necessary that a Person be spiritually living before his works will be so Our walking in Holy Obedience is called the Life of God Ephes. 4. 18. That is the Life which God requires which by his especial Grace he worketh in us whose Acts have him for their Object and their End Where this Life is not persons are dead and so are their works even all that they do with respect unto the Living God And they are called so 2dly with respect unto their End they are mortua because mortifera dead because deadly they procure death and end in death Sin when it is finished bringeth forth Death Jam. 1. 15. They proceed from death Spiritual and end in death Eternal On the same account are they called unfruitful works of Darkness Ephes. 5. 11. They proceed from a principle of Spiritual Darkness and end in Darkness Everlasting We may therefore know what was taught them concerning these dead works namely their Nature and their Merit And this includes the whole Doctrine of the Law with Conviction of sin thereby They were taught that they were sinners by Nature dead in sins and thence Children of wrath Ephes. 2. 1 2 3. That in that Estate the Law of God condemned both them and their works denouncing Death and Eternal destruction against them And in this sense with respect unto the Law of God these dead works do comprise their whole course in this world as they did their best as well as their worst But yet there is no doubt an especial respect unto those great outward Enormities which they lived in during their Judaisme even after the manner of the Gentiles For such the Apostle Peter writing unto these Hebrews describes their Conversation to have been 1 Pet. 3. 3. as we shewed before And from thence he describes what a blessed Deliverance they had by the Gospel 1 Pet 1. 18 20 21. And when he declares the Apostacy of some to their former courses he shews it to be like the returning of a Dog to his Vomit after they had escaped them that live in Error and the Pollutions that are in the world through Lust. 2 Pet. 2. 18 19 20 21 22. These were the works which Converts were taught to abandon and a Profession of Repentance for them was required of all before their Initiation into Christian Religion or they were received into the Church For it was not then as now that any one might be admitted into the Society of the Faithful and yet continue to live in open sins unrepented of Secondly That which is required and which they were taught with respect unto these Dead works is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance Repentance from dead works is the first thing required of them who take upon them the Profession of the Gospel and consequently the first Principle of the Doctrine of Christ as it is here placed by the Apostle Without this whatever is attempted or attained therein is only a Dishonour to Christ and a Disappointment unto men This is the method of Preaching confirmed by the Example and Command of Christ himself Repent and believe the Gospel Math. 4. 17. Mark 1. 15. And almost all the Sermons that we find not only of John the Baptist in a way of preparation for the declaration of the Gospel as Math. 3. 2. but of the Apostles also in pressing the actual Reception of it on the Jews and Gentiles laid this as their first Principle namely the Necessity of Repentance Acts 2. 38. Chap. 3. 19. Acts 14. 15. Thence in the Preaching of the Gospel it is said that God Commandeth all men to repent Acts 17. 30. And when the Gentiles had received the Gospel the Church at Hierusalem glorified God saying Then hath Grd also to the Gentiles granted Repentance unto Life Acts 11. 18. Again this is expressed as the first issue of Grace and Mercy from God towards men by Jesus Christ which is therefore first to be proposed unto them God exalted him and made him a Prince and a Saviour to give Repentance unto Israel Acts 5. 31. And because it is the first it is put Synecdochically for the whole work of Gods Grace by Christ. God having raised up his Son Jesus hath sent him to bless you in turning every one of you from his Iniquities Acts 3. 26. It is therefore evident that this was the first Doctrinal principle as to their own Duty which was pressed on and fixed in the minds of men on their first Instruction in the Gospel And in the Testimonies produced both the Causes of it and its general Nature are expressed For 1 Its supream original Cause is the good Will Grace and Bounty of God He grants and
the same Trials 2 They had all of them the Guilt of Sin in the same or the like kind with us Even Elijah was a man Subject unto the like Passions with others Yet did not their Sin hinder them from being brought unto the Enjoyment of God Nor shall ours if we walk in the steps of their Faith 3 They had all the same Enemies to conflict withal that we have Sin the World and Satan made no less opposition unto them then they do unto us Yet were they Victorious against them all And following their Example we may look for the same Success Secondly They wanted many Advantages of Faith and Holiness which we enjoy For 1 They had not a clear Revelation of the Nature of Gods way of Salvation This is that which gives Life and Vigour unto Gospel-Faith Yet did they follow God through the dark Representation of his Mind and Grace unto the eternal Enjoyment of him We cannot miss our way unless we wilfully neglect so great Salvation 2 They had not such plentiful Communications of the Holy Spirit as are granted under the Gospel But being Faithful in that little which they received they missed not of the Reward 3 They had not that Light those Directions for the actings of Faith unto Consolation and Assurance with many more Advantages unto all the Ends of Faith and Obedience which Believers now enjoy Yet in this State and Condition by Vertue of the One offering of Christ they were all pardoned and Eternally Saved The Consideration hereof tends greatly to the Confirmation of the Faith of them who truely believe The latter Part of this Verse contains the Confirmation of the Argument proposed in the former And it consists in a Declaration of the true State Nature Efficacy and Circumstances of the One offering of Christ now accomplished according unto the Will of God There are three things in the Words 1 An Opposition unto or a Rejection of the Supposition of Christs offering himself often since the Foundation of the World 2 An Assertion of the Use End and Efficacy of that Offering manifesting the Uselessness of its Repetition 3 The means of accomplishing that End or whereby he came to offer himself 1. The Opposition unto the rejected Supposition is in these Words but now once in the End of the World And every word hath its distinct force in the Opposition 1. As unto the Time in general But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now generally is a limitation of time unto the present season opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then But sometimes it is only a Note of Opposition when joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as in this place It may be taken in either sense or include both In the latter But now is no more but it is not so it is otherwise and so declared to be he did not offer himself often since the World began A Limitation of Time may also be included in it Now at this time and season it is declared that things are otherwise ordered and disposed This makes the Opposition more Emphatical Now it is and now only that Christ hath suffered and not before 2. He did this once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often The Apostle useth this word on this occasion ver 28 Chap. 10. 2. So 1 Pet. 3. 18. So he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once for all Chap. 10. 10. He hereby confines our thoughts about the offering of Christ unto that Time and Action wherein he offered himself unto God in his death He speaks of it as a thing once performed and then past which cannot be referred unto the continual Presentation of himself in Heaven Thus it is saith he in matter of fact he hath not often but once only offered himself 3. He confirms his Opposition unto the reiterated supposition by an especial Denotation of the Time when he once offered himself He did it in the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In opposition unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not then but now not often but once not from the foundation of the world but in the end of it There is no Question as unto the thing it self or the Time intended in this Exposition It was the Time when our Lord Jesus Christ appeared in the flesh and offered himself unto God But why he should express that time by the End of the world in the words that our Saviour designeth the End of the world absolutely by Mat. 28. 20. is not so plain For there was after this a long continuance and duration of the world to succeed so far as any knows not less then what was passed before it Various are the Conjectures of Learned Men about this Expression I shall not detain the Reader with their Repetition My thoughts are determined by what I have discoursed on Chap. 1. 1. the Exposition of which place the Reader may consult on this occasion I hope unto his satisfaction In brief to give a short Account of what more largely I have explained and fully confirmed in the place referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do answer unto the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the world not absolutely with respect unto its Essence or substance but its duration and the Succession of Ages therein is signified by them And the Succession of the Times of the world is considered unto Gods Distinction and Limitation of things in his dealing with the Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1. 10. And Gods Distinction of Time with respect unto the Dispensation of himself in his Grace to the Church may be referred unto three general heads First the Time before the Law Secondly that which was spent under the Law Thirdly that of the Exhibition of Christ in the flesh with all that doth succeed it unto the end of the world This last season absolutely considered is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fulness of Time when all that God had designed in the dispensation of his Grace was come unto that head and Consistency wherein no Alteration should be made unto the End of the world This is that Season which with respect unto those that went before is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the world or the last Age of the world the Consummation of the dispensation of Time no change being afterwards to be introduced like things which were made before in the dispensation of God This season with respect unto the coming of Christ unto the Judaical Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter days or the End of the dayes namely of that Church-state of the Dispensation of God in that season With respect unto the whole Dispensation of God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the allotted Ages of the Church it was the Last or End of them all It was that wherein the whole Divine Disposition of things
In whatsoever we manage the Truth in all that we have to do in the Profession of it in speaking preaching conference instruction it is all to be managed in Love to the whole Body or we had as good let it alone And the End of all is Edification in Love that is either by Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is frequent or in Love seeing in the increase or inlargement thereof doth our Edification principally consist For as Love edifieth 1 Cor. 8. 1. is the principal means of the Edification of the Church so it is it self in its increase a principal part of Edification A Church abounding in Love is a Church well built up in its Faith And this also farther evinceth the necessity of this Duty and Grace The Communion of Saints in any thing else without this is a deceitful figment 4. Without this Love we are of no use in the Church of God Some men seem to be very useful by their Gifts and I wish that none do pride themselves in them or bear themselves high upon them For of themselves they are apt to puff us up But the very Truth is that without this Love and the constant exercise of it they are of little or no use unto the true spiritual Edification of the Church This our Apostle doth not only plainly affirm but also so largely argue as we need not further insist upon it 1 Cor. 13. For he doth not only compare the most excellent Gifts of the Spirit with it preferring it above them all but also declares that without it no man by virtue of those Gifts is of any better use in the Church than a little sounding Brass or a tinkling Cymbal ver 1 2 3. Wherefore we may consider 5. That whatever Grace any man seem to have whatever Profession he make of whatever use he appear to be if he have not this Love if he live not in the exercise of it he hath indeed no Grace in Truth nor any real Interest in the Benefits of the Gospel Faith where it is sincere worketh by Love Gal. 4. and that which doth not so is vain dead and useless Jam. 2. 14 15 16. If we love one another we are born of God and know God if we do not we know not God whatever we pretend for God is Love 1 Joh. 4. 7 8. And many other considerations of the like nature might be called over from whence it is manifest what ground the Apostle had to lay so great weight as he doth on that Love which he hath observed among the Hebrews I cannot pass by this subject wholly without a little farther pressing the necessity of the obtaining and due exercise of this Grace I know not how it comes to pass but so it is that men are harrassed continually about want of Love with Writings keen and invective yet little Fruits do we see to come thereof And the plain reason of it is because the Love which men so contend for is confined to that practice in and of Ecclesiastical Communion whose measures they have fixed to themselves If you will do thus and thus go in such or such ways so or so far leave off such ways of Fellowship in the Gospel as you have embraced and think according unto the mind of God then you have Love else you have none at all How little either Unity or Love hath been promoted by such Principles and Practices is now evident yea how much Divisions Animosities and mutual Alienations of minds and affections have been increased by them For my part I should be sorry that any man living should out-go me in earnest desires that all the people of God were agreed and united as in Faith and Love so also in the same way of Worship in all things However I know my desires unto that End are sincere But that there can be no Love or no due exercise of it until that be accomplished I am not perswaded I do not believe yea I judge that if ever it be it will rather be the effect and fruit of Love than the cause of it Let us therefore all lay hold on the present season and not lose the exercise of Love whilst we contend about it I know no way wherein I judge that any who fear God in the world do walk at this day that is in and of it self inconsistent with Gospel Love or a real Obstruction to the exercise of it If any such there be it is really to be abhorred And the more semblance there is of such an Evil in any opinion way or practice the more it is to be suspected But to charge this upon the gathering of Professors of the Gospel and Obedience unto Christ into particular Congregations or especial Societies for Church Administrations hath an appearance at least of Envy Ill-will and Ignorance For none of the Institutions of Christ such as this is can either directly or by any just consequences obstruct that Love which he requireth of his Disciples and which indeed they are all suited to promote And this of particular Churches is an effect of the Wisdom of Christ providing a way for the constant and due exercise of that Love towards some which is to be extended unto all as opportunities are offered And those who would perswade us to forsake these Assemblies and to break up their Societies that returning into the larger Communion of the many we may have and exercise Love do but perswade us to cast away our Food that we may be strong and to throw away our Cloathes that we may be warm Let us therefore not wait for other seasons nor think any outward thing previously necessary unto the due discharge of this great Duty of the Gospel We are in our way let us go about our work And I shall only at present give a few Cautions against the common hinderances of it because it must yet be spoken unto again immediately 1. Take heed of a froward natural temper Wherever this is predominant it either weakens Love or sullies the Glory of its exercise Some good persons have naturally so much of the Nabal in them that a man scarce knows how to converse with them They mingle all the sweet fruits of Love with so much harshness and sowrness as makes them ungrateful unto those who most need them I think it is a mistake that Grace only subdues our sinful corruptions it will if cared for and used as it ought cure our natural Dispositions so far as any evil or occasion of evil is as it were incorporated with them If it maketh not the froward meek the angry patient the peevish and morose sweet and compliant how doth it make the Leopard lye down with the Kid and the Wolf dwell with the Lamb Isa. 11. 6. And it is not enough considered how great a Lustre is put upon the exercise of Love when it is accompanied with a natural condescension compliance and benignity 2. Watch against the
may respect either the preserving of it for the present or the future rewarding of it 1 It is not an unfrequent Temptation unto Believers that God so far disregards them as not to take care of Graces or Duties in them to cherish and preserve them See the complaints of the Church to this purpose Isa. 40. 27 28. chap. 49. 14. God hath forgotten me This is here denied God is not unrighteous to forget us or our work so as not to cherish and preserve it So the Apostle expresseth the same Perswasion concerning the Philippians as he doth here of the Hebrews chap. 1. 6. Being confident of this very thing that he which hath begun a good work in you will preserve it until the day of Jesus Christ He is not unrighteous to forget it God hath in the Covenant of Grace promised to preserve the Faith and Love of his People that they should not perish nor be lost Wherefore having begun a good work and you having made some good progress in compliance with his Grace he is not unrighteous so as to forget his Covenant Ingagement but will preserve you and your Graces in you unto the End which is the sum of that great Prayer of the Apostle for all Believers 1 Pet. 5. 10. 2. Respect may be had herein to the future and final Reward of the Faith Love and Works of Believers For this also belongs unto Gods Covenant And it is so of Grace as that the Righteousness of God wherein it is due unto us can be no other but that of his Faithfulness in his Promises For neither we nor our works are capable of an Eternal Reward by the way of merit i. e. that the Reward should be reckoned unto us not of Grace but of Debt Rom. 4. 4. And that which utterly overthrows such an Apprehension is that God himself is our Eternal Reward Gen. 15. 1. And I leave it unto others to consider how they can deserve that Reward Whether of these senses he will embrace the Reader is left to determine for himself The former seems to me more suited to the design of the Apostle and scope of the place For he is satisfying these Hebrews that he made another Judgement of them than of those Apostates whose condition he had before described And this he doth on two Grounds First That they were actually made Partakers of sincere saving Grace and therein things that accompany Salvation and then that God in his Faithfulness would preserve and secure that Grace in them against all Oppositions unto the End Following this sense of the words we may learn that Our Perseverance in Faith and Obedience though it require our Duty and Constancy therein yet it depends not on them absolutely but on the Righteousness of God in his Promises Or if we had rather embrace the other sense of the words then are we sufficiently instructed That Nothing shall be lost that is done for God or in Obedience unto him He is not unjust to forget our labour of Love And The certainty of our future Reward depending on the Righteousness of God is a great Encouragement unto present Obedience VERSE 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not much difficulty as to the signification of these words and therefore both ancient and modern Translations generally are agreed in the Interpretation of them The Vul. Lat. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by ostentare sollicitudinem But ostentare is most frequently used for ostendere gloriandi causa as Festus saith though properly it seem to be a frequentative to shew often and is improper in this place Nor doth sollicitudinem well answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedulity Diligence Industry Studium ostendere say most and most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad complementum to the compleating or perfection of Hope Vul. Lat. Ad expletionem Spei which our Rhemists render by the Accomplishing of Hope the fulfilling of Hope Bez. Ad certam spei persuasionem whereunto answers our Translation to the full assurance of Hope Others ad plenam spei certitudinem most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is earnestly to desire whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concupiscence libido an earnest and mostly an impetuous desire So the Philosopher defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Cicero renders Ira libido puniendi both from the Original derivation of it a desire that invades the mind an earnest vehement desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We render and and we desire but yet or moreover The same with what is more largely expressed 2 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and besides all this besides what is past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to manifest that is evince it unto all by the same performance of Duties that no decay in Faith or Love might be observed in them or suspected of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered study diligence endeavour But it is such a Diligence as hath an earnestness accompanying it that is as it were making haste in pressing towards the End and Accomplishment of any thing or business And it doth always denote great and earnest diligence with study and desire It is used to this purpose 2 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmitas certitudo stability It is plena fides plena persuasio certa fides A sure stable firm certain Faith or perswasion The Vulgar Latine constantly renders this word as also the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some word denoting filling or compleating taking its signification from the first part in the Composition But whatever be the native signification of the single words whereof it is compounded or with respect unto what Allusion soever the signification was first fixed it is certain that in the best Authors as in the Scripture it expresseth a full satisfactory perswasion of mind or the highest assurance in any thing which from the nature of it we are capable of And we earnestly desire that every one of you do manifest the same diligence unto the full assurance of Hope unto the End Although the Apostle in these words and those ensuing as is usual with him taketh a prospect towards his further progress making way by them and in them unto his discourse concerning Melchisedec which he hath intermitted whence some would here begin the third part of the Chapter yet he plainly pursues his former Argument and gives an express account of his whole design therein For first he manifests directly what was his intention in proposing unto them that terrible Commination and prediction concerning Apostates ver 4 5 6 7 8. Although for certain ends he spoke those things unto them yet he lets them know that he spake them not of them He thought not that they were such at present as he had described nor that that would
Gods Promise wherefore God expresseth the sense of his Indignation against them with that Scheme of Reproach Ye shall bear your Iniquities and you shall know my breach of Promise chap. 14. 34. or see what your Unbelief hath brought you unto And no otherwise is it with all Unbelievers at present as our Apostle at large declares chap. 3. of this Epistle Other things are pretended as the causes of their Unbelief but it is their dissatisfaction in the Truth of God that is the true and only cause of it And as this sufficiently manifests the hainousness of Unbelief so it Glorifies the Righteousness of God in the Condemnation of Unbelievers 2. The Curse of the Law having by the guilt of Sin been admitted unto a Dominion over the whole Soul it is a great thing to receive and admit of a Testimony to the contrary such as the Promise is What the Law speaks it speaks unto them that are under it as all men are by Nature And it speaks in the Heart of every man that the sinner must dye Conscience complies also and adds its suffrage thereunto This fixeth a conclusion in the mind that so it will be whatever may be offered unto the contrary But so is the Testimony of God in the Promise namely that there is a way of Life and Salvation for sinners and that God offereth this way and an Interest therein unto us Nothing but the exceeding greatness of the power of Grace can enable a guilty sinner in this case to set his Seal that God is true 3. When the Promise comes and is proposed unto us for the most part it finds us deeply engaged into and as to our selves Immutably fixed on other things that are inconsistent with Faith in the Promises Some are interested in divers Lusts and Pleasures Some are filled with inveterate prejudices through a vain Conversation received by Tradition from their Fathers and some have some good hopes in themselves that in the way wherein they are by the Religion which they profess and the Duties which they perform they may in time arrive unto what they aim at When the Promise is proposed the first thing included therein is an utter relinquishment of all these things As it is a Promise of Grace so it excludes every thing but Grace Wherefore when it is proposed unto any it doth not only require that it be believed or God be believed therein but also that in order thereunto we part with and utterly renounce all hopes and confidences in our selves from what we are or expect to be and betake our selves for Life and Salvation unto the Promise alone Some imagine that it is a very easie thing to believe and that the Souls of men are but deceived when they are called off from the Duties that Light and Conviction put them upon to the way of Faith in the Promise But the truth is that what from its own Nature and from what is required thereunto or comprised therein it is as the most important so the highest and greatest Duty that we are called unto And which men would of their own choice rather grind in a Mill of the most burdensome Duties than once apply their minds unto 4. The guilt of sin hath filled the mind of every sinner with innumerable fears doubts and Confusions that are very difficultly satisfied or removed Yea the remainders of them do abide in Believers themselves and oft-times fill them with great perplexities And these when the Promise is proposed unto them arise and follow one another like the Waves of the Sea James 1. 6. No sooner is one of them answered or waved but immediately another supplies its room And in them all doth Unbelief put forth its power And on these grounds it is that poor sinners have such need of the Reduplication of Divine Assurances that notwithstanding all pretences unto the contrary the Promise of Grace in Christ shall be made good and be accomplished unto them 5. The especial Design of God in this Dispensation and Condescension is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That we might have a strong Consolation Being engaged in the Application of his Instance in the Promise and Faith of God given unto Abraham the Apostle here plainly dismisseth the consideration of things past under the Old Testament in those Blessings and temporal things which were Typical of things spiritual and applies the whole unto present Believers and therein unto all those of future Ages That we might have And herein he builds on this Principle That whatever God promised designed sware unto Abraham that he did so promise unto all Believers whatever so that every Promise of the Covenant belongeth equally unto them with him or any other And two things the Apostle lays down concerning such Believers 1 What God designs unto them 2 Such a Description of them as contains the Qualifications necessary unto a Participation of what is so designed The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It sometimes signifies Exhortation an encouraging perswasive Exhortation And in that sense it is here taken by some Expositors as Theophylact and Oecumenius That we might have thereby a prevalent Exhortation unto Faith and Patience in Believing But Comfort or Consolation is the most usual signification of the Word in the New Testament as I have shewed elsewhere and that sense of the Word alone can be here intended A Consolation it is that ariseth from the Assurance of Faith and of our Interest thereby in the Promises of God This is that which relieves our Souls against all Fears Doubts and Troubles For it either obviates and prevents them or it out-ballanceth them and bears up our Souls against them For Comfort is the Relief of the mind whatever it be against sorrow and trouble And this Consolation which God intends and designs Believers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solamen fortissimum forte validum potens Strong powerful prevalent Strong so as to be prevalent against Opposition is that which is intended There are Comforts to be taken or are often taken from earthly things But they are weak languid and such as fade and dye upon the first appearance of a vigorous opposition But this Consolation is strong and prevalent against all Creature Oppositions whatever Strong that is such as will abide against all Opposition A strong Tower an impregnable Fortress Munition of Rocks For it is not the abounding of Consolation in us but the prevalency of the Causes of it against Opposition that is intended 6. There is the Description of the Persons unto whom God designs this Consolation by the Promise confirmed with his Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are three things in this Description of Believers or the Heirs of the Promise 1 The way whereby they seek for Relief they fly for Refuge 2 The Relief it self which they seek after which is the Hope set before them 3 The way whereby they are made Partakers of it they lay hold upon it 1. They are
yea be so much more as that which is Typed out and Signified is and always must be more Excellent than the Type and Sign which are of no Use but with respect thereunto In these Verses he choseth out his first Instance in what he had observed before out of the Narrative of Moses concerning the Greatness and Excellency of Melchisedec in that he received Tithes of Abraham His Design is to prove him more Excellent and Great than all the Levitical Priests But herein he takes a step backward and begins with Abraham himself from whom both People and Priests confessedly derived all their Priviledges And he produceth his Instance in the case of Tithes whereon as it is known the whole Levitical Priesthood did depend And this the Apostle knew full well that if once he proved him Greater than Abraham he should not need with that People to prove him above any of his Posterity but they would immediately give over the Contest So in their Exceptions unto our Saviour's Testimony concerning himself they acknowledge they could proceed no higher Art thou say they Greater than our Father Abraham whom makest thou thy self to be John 8. 53. But yet our Apostle not content herewith to obviate all Pretences proves distinctly afterwards that the whole Order of the Levitical Priests were inferiour unto him VER 4 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Considerate Spectate Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videte Vul. Lat. intuemini Consider Behold Contemplate serious Consideration with Diligent Intuition is intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantus hic sit vul fuerit is supplyed by others as by us how great this Man was Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam magnus hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decimas spoliorum decimas de spoliis hostium de spoliis vul Lat. Decimas de praecipuis of the chiefest things The Syr. makes a distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tithes and First-fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cujus Generatio non annumeratur in eis Whose Generation is not numbred in them very obscurely Cujus genus non recensetur ex illis non refertur ad illos Whose Stock Race Pedigree is not reckoned from them referred unto them the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is not written in their Genealogies which is the sence of the word for respect is had unto the Genealogies that were written and upon Record VER 4. Consider then how great this man was unto whom even the Patriarch Abraham gave the Tenth of the Spoils The Duty of the Hebrews upon the Proposition of the state of Melchisedec before insisted on is here pressed on them And the words contain both a Respect unto the preceding Discourse a Duty prescribed the Object of that Duty and the Reason of a Qualification therein expressed amplified by the Title State and Condition of one Person concerned 1. The Note of Respect unto the preceding Discourse is in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render now consider now then or therefore but do you consider The things before laid down are as of Importance in themselves so of your especial concernment 2. The Especial Duty which he prescribes unto them with Respect unto the things proposed by him concerning the Excellency of Melchisedec and his Office is that they would consider it He doth four times in this Epistle call the Hebrews unto this especial Duty of an Inteuse Consideration of the things proposed unto them as we have translated his words and that not unduly Chap. 3. 1. Chap. 10. 24. Chap. 12. 3. and in this place Chap. 3. 1. Chap. 10. 24. we have the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Importance hath been declared on Chap. 3. 1. Chap. 12. 2. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to call things unto a due Reckoning and Account so as to conform our minds unto them which is our great Duty with respect unto the patient Sufferings of Christ there intended The word here used signifies diligently to behold contemplate on or to look into the things proposed unto us He had before warned them that what he had to Discourse on this Subject was difficult and hard to be understood but withal such was its Use and Excellency that neither would he refrain from declaring of them nor ought they to spare any pains in a diligent Enquiry into them Having therefore laid down the matter of Fact and stated the whole Subject which he designed to treat upon he adds their Duty with respect thereunto And this in the first place is that they would heedfully and diligently look into them 1. It will be fruitless and to no Advantage to propose or declare the most Important Truths of the Gospel if those unto whom they are proposed do not diligently enquire into them And here those unto whom the Dispensation of the Gospel is committed are pressed with no small difficulty as our Apostle professeth that he was in this very case For whereas it is incumbent on them in that Declaration of the whole Counsel of God which is enjoyned them to insist upon sundry things that are Deep Mysterious and hard to be understood when their Hearers for want of a good Foundation of Knowledge in the Principles of Religion or through carelesness in attending unto what is delivered do not come unto a due perception and understanding of them it is very grievous to see their own Labours and others Profit disappointed Wherefore if Men think they have nothing to do but as it were to give the hearing unto such as endeavour to carry them to perfection they will lose all the advantage of their Ministry This Duty therefore is here prescribed by the Apostle with respect unto this Truth to obviate this slothful frame And we may on this Occasion briefly name the things that are required thereunto As 1. Sense of a concernment in them Unless this be well fixed on the mind Men will never diligently attend unto them nor duly consider them If upon the proposal of Sacred Truths that appear hard to be understood they begin to think that this belongs not unto them it is for others who are more exercised than they it is not likely they should ever endeavour to apprehend them aright And this very frame keeps many in a low form of knowledge all their days possibly also this Neglect is increased in many by the spreading of a late foolish apprehension that we are upon the matter to look after nothing but the Doctrines and Precepts of Morality that are in the Scripture but as for the more Spiritual Mysteries of Grace we are not concerned in them Where this Principle is once imbibed Men will rest and satisfie themselves in the most profound Ignorance and not only so but despise all such as endeavour to be wiser than themselves But 2. Unto a due Apprehension of these things there is not only required a sense of our concernment but also
God indeed by his Grace did influence the Minds of true Believers among them unto Satisfaction in their Obedience helping them to adore that Soveraignty and Wisdom which they believed in all his Institutions And he gave unto them really the Benefits of the good things that were for to come and that were prefigured by their Services But the state wherein they were by reason of these things was a state of Bondage Nor could any Relief be given in this state unto the Minds or Consciences of Men by the Levitical Priesthood For it was it self the principal cause of all these Burdens and Grievances in that the Administration of all Sacred things was committed thereunto The Apostle takes it here for granted that God designed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection unto the Church and that as unto its Worship as well as unto its Faith and Obedience We find by the Event that it answered not the Divine VVisdom and Goodness to bind up the Church during its whole Sojourning in this VVorld unto a VVorship so Carnal Burdensome so imperfect so unsuited to express his Grace and Kindness towards it or its sense thereof And who can but pity the woeful condition of the present Jews who can conceive of no greater Blessedness than the Restauration of this burdensome Service So true is it what the Apostle says the Vail is upon them unto this present day yea Blindness is on their minds that they can see no Beauty but only in things Carnal and like their fore-fathers who preferred the Bondage of Egypt because of their Flesh-pots before all the Liberty and Blessings of Canaan so do they their old Bondage-state because of some Temporal Advantages it was attended withal before the glorious Liberty of the Sons of God In Opposition hereunto there is a worship under the Gospel which hath such Properties as are constitutive also of this Perfection By Gospel-worship I understand the whole Way and Order of that Solemn VVorship of God which the Lord Christ hath Commanded to be observed in his Churches with all the Ordinances and Institutions of it and all the private Worship of Believers in their whole Access unto God The Internal Glory and Dignity of this Worship must be referred unto its proper place which is Chap. 10. 19 20 21 22. Here I shall only mention some few things wherein its Excellency consists in opposition unto the defects of that under the Law on the account whereof it is Constitutive of that Evangelical Perfection whereof we treat 1. It is Spiritual which is the Subject of the Apostle's Discourse 2 Cor. 3. 6 7 8 9 c. And it is so on a two-fold Account 1. In that it is suited unto the Nature of God so as that thereby he is glorified as God For God is a Spirit and will be Worshipped in Spirit which our Saviour asserts to belong unto the Gospel-state in opposition unto all the most glorious Carnal Ordinances and Institutions of the Law John 4. 21 22 23. So is it opposed unto the old Worship as it was Carnal It was that which in and by it self answered not the Nature of God though Commanded for a Season See Psal. 50. ver 8 9 10 11 12 13 14. 2. Because it is performed meerly by the Aids Supplies and Assistances of the Spirit as it hath been at large proved elsewhere 2. It is easie and gentle in opposition unto the Burden and insupportable Yoke of the Old Institutions and Ordinances That so are all the Commands of Christ unto Believers the whole System of his Precepts whether for Moral Obedience or Worship himself declares Take my Yoke upon you saith he and learn of me for I am meek and lowly in Heart and ye shall find Rest unto your Souls for my Yoke is easie and my Burden is light Mat. 11. 29 30. So the Apostle tells us that his Commandments are not grievous 1 John 5. 3. But yet concerning this Ease of Gospel-worship some things must be observed 1. As to the Persons unto whom it is so easie and pleasant and it is so only unto them who being weary and heavy laden do come unto Christ that they may have Rest and do learn of him that is unto convinced humbled converted Sinners that do Believe in him Unto all other who on meer Convictions or by other means do take it upon them it proves an insupportable Burden and that which they cannot endure to be obliged unto Hence the Generality of Men although Professing the Christian Religion are quickly weary of Evangelical worship and do find out endless Inventions of their own wherewith they are better satisfied in their Divine Services Therefore have they multiplyed Ceremonies fond Superstitions and down-right Idolatries which they prefer before the Purity and Simplicity of the VVorship of the Gospel as it is in the Church of Rome And the Reason hereof is that Enmity which is in their Minds against the Spiritual things represented and exhibited in that VVorship For there being so near an Alliance between those things and this VVorship they that hate the one cannot but despise the other Men of unspiritual Minds cannot delight in Spiritual VVorship It is therefore 2. Easie unto Believers on the Account of that Principle wherewith they are acted in all Divine things This is the New Nature or New Creature in them wherein their Spiritual life doth consist By this they delight in all Spiritual things in the inner Man because they are cognate and suitable thereunto Weariness may be upon the Flesh but the Spirit will be willing For as the Principle of Corrupted Nature goeth out with delight and vehemency unto Objects that are unto its Satisfaction and unto all the means of its Conjunction unto them and Union with them so the Principle of Grace in the Heart of Believers is carried with Delight and Fervency unto those Spiritual things which are its proper object and therewithal unto the ways and means of Conjunction with them and Union unto them And this is the proper Life and Effect of Evangelical VVorship It is the means whereby Grace in the Soul is conjoyned and united unto Grace in the VVord and Promises which renders it easie and pleasant unto Believers so that they delight to be Exercised therein 3. The constant Aid they have in and for its performance if they be not wanting unto themselves doth entitle it unto this Property The Institution of Gospel-worship is accompanied with the Administration of the Spirit Isa. 59. 21. and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth and assisteth in all the worship of it as was intimated before 4. The Benefit which they receive by it renders it easie and pleasant unto them For all the Ordinances of Evangelical-worship are of that Nature and appointed of God unto that End so as to excite increase and strengthen Grace in the worshippers as also to convey and exhibit a sense of the Love and Favour of God unto their Souls And in
God doth depend thereon For it is in the Gospel that the Righteousness of God is revealed from faith to faith Rom. 1. 17. Indeed the Righteousness of God without the Law is witnessed by the Law and the Prophets Rom. 3. 21. That is Testimony is given to it in legal Institutions and the Promises recorded in the Prophets but these things were obscure unto them who were to seek for what was intended under the vails and shadows of Priests and Sacrifices Attonements and Expiations But our Justification before God in all the causes of it being now fully revealed and made manifest it hath a great influence into spiritual liberty and boldness 3. By the spiritual light which is given to Believers into the mystery of God in Christ. This the Apostle affirms to have been hid in God from the beginning of the world Eph. 3. 9. It was contrived and prepared in the counsel and wisdom of God from all eternity Some intimation was given of it in the first Promise and was afterwards shadowed out by sundry legal Institutions But the depth the glory the beauty and fulness of it was hid in God in his mind and will until it was fully revealed in the Gospel The Saints under the Old Testament believed that they should be delivered by the promised Seed that they should be saved for the Lords sake that the Angel of the Covenant would save them yea that the Lord himself would come to his Temple and they diligently enquired into what was foresignified concerning the sufferings of Christ and the glory that should ensue But all this while their thoughts and conceptions were exceedingly in the dark as to those glorious things which are made so plain in the New Covenant concerning the Incarnation Mediation Sufferings and Sacrifice of the Son of God concerning the way of Gods being in Christ reconciling the World unto himself Now as darkness gives fear so light gives liberty 4 We obtain this liberty by the opening of the way into the Holiest and the entrance we have thereby with boldness unto the Throne of Grace This also the Apostle insists upon peculiarly in sundry places of his ensuing Discourses as Chap. 9. 8. Chap. 10. 19 20 21 22. where it must be spoken to if God permit at large For a great part of the liberty of the New Testament doth consist herein 5. By all the Ordinances of Gospel-Worship How the Ordinances of Worship under the Old Testament did lead the People into Bondage hath been declared But all those of the New Testament through their plainness in signification their immediate respect unto the Lord Christ with their use and efficacy to guide Believers in their communion with God do all conduce unto our Evangelical liberty And of such importance is our liberty in this instance of it that when the Apostles saw it necessary for the avoiding of offence and scandal to continue the observance of one or two legal Institutions in abstinence from some things in themselves indifferent they did it only for a season and declared that it was only in case of scandal that they would allow this temporary abridgment of the liberty given us by the Gospel 12. They differ greatly with respect unto the Dispensation and Grant of the Holy Ghost It is certain that God did grant the Gift of the Holy Spirit under the Old Testament and his operations during that season as I have at large elsewhere declared But it is no less certain that there was always a Promise of his more signal effusion upon the confirmation and establishment of the New Covenant See in particular that great Promise to this purpose Joel 2. 28 29. as applied and expounded by the Apostle Peter Acts 2. 17 18. yea so sparing was the communication of the Holy Ghost under the Old Testament compared with his effusion under the New as that the Evangelist affirms that the Holy Ghost was not yet because that Jesus was not yet glorified John 7. 39. that is he was not yet given in that manner as he was to be given upon the confirmation of the New Covenant And those of the Church of the Hebrews who had received the Doctrine of John yet affirmed that they had not so much as heard whether there were any Holy Ghost or no Acts 19. 2. that is any such gift and communication of him as was then proposed as the chief Priviledge of the Gospel Neither doth this concern only the plentiful effusion of him with respect unto those miraculous gifts and operations wherewith the doctrine and establishment of the New Covenant was testified unto and confirmed however that also gave a signal difference between the two Covenants For the first Covenant was confirmed by dreadful appearances and operations effected by the Ministry of Angels but the new by the immediate operation of the Holy Ghost himself But this difference principally consists herein that under the New Testament the Holy Ghost hath graciously condescended to bear the office of the Comforter of the Church That this unspeakable Priviledge is peculiar unto the New Testament is evident from all the Promises of his being sent as a comforter made by our Saviour John 14. 15 16. especially that wherein he assures his Disciples that unless he went away in which going away he confirmed the New Covenant the comforter would not come but if he so went away he would send him from the father Chap. 16. 7. And the difference between the two Covenants which ensued hereon is inexpressible 13. They differ in the Declaration made in them of the Kingdom of God It is the observation of Austin that the very name of the Kingdom of Heaven is peculiar unto the New Testament It is true God reigned in and over the Church under the Old Testament but his Rule was such and had such a relation unto secular things especially with respect unto the Land of Canaan and the flourishing condition of the People therein as that it had an appearance of a Kingdom of this world And that it was so and was so to be consisting in Empire Power Victory Wealth and Peace was so deeply sixed on the minds of the generality of the People that the Disciples of Christ themselves could not free themselves of that apprehension until the New Testament was fully established But now in the Gospel the nature of the Kingdom of God where it is and wherein it consists is plainly and evidently declared unto the unspeakable consolation of Believers For whereas it is now known and experienced to be internal spiritual and heavenly they have no less assured interest in it and advantage by it in all the troubles which they may undergo in this World than they could have in the fullest possession of all earthly enjoyments 14. They differ in their substance and end The Old Covenant was typical shadowy and removeable Heb. 10. 1. The New Covenant is substantial and permanent as containing the Body which is Christ. Now consider the Old
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
of his power But that our wills are left absolutely herein unto their own liberty and power without being inclined and determined by that grace of God is that Pelagianism which hath long attempted the Church but which shall never absolutely prevail 5. The putting the Laws of God in our minds and the writing of them in our hearts that we may know him and fear him always is promised in the same way and manner as is the forgiveness of sin ver 11. And it is hard to affix such a sense unto that Promise as that God will use such and such means that our sins may be pardoned which yet may all of them fail 6. As this Exposition is no way suited unto the words of the Text nor of the Context or scope of the place so indeed it overthrows the nature of the New Covenant and the Grace of our Lord Jesus Christ which comes thereby For 1. If the effect itself or the thing mentioned are not promised but only the use of means left unto the liberty of mens wills whether they will comply with them or no then the very Being of the Covenant whether it shall ever have any existence or no depends absolutely on the wills of men and so may not be For it is not the Proposal of the terms of the Covenant and the means whereby we may enter into it that is called the making of this Covenant with us but our real participation of the grace and mercy promised in it This alone gives a real existence unto the Covenant itself without which it is not a Covenant Nor without it is it properly made with any 2. The Lord Christ would be made hereby the Mediator of an uncertain Covenant For if it depend absolutely on the wills of men whether they will accept of the terms of it and comply with it or no it is uncertain what will be the event and whether ever any one will do so or no. For the will being not determined by Grace what its actings will be is altogether uncertain 3. The Covenant can hereon in no sense be a Testament which our Apostle afterwards proves that it is and that irrevocably ratified by the death of the Testator For there can on this supposition be no certain Heir unto whom Christ did bequeath his Goods and the inheritance of Mercy Grace and Glory This would make this Testament inferior unto that of a wise man who determines in particular unto whom his Goods shall come 4. It takes away that difference between this and the former Covenant which it is the main scope of the Apostle to prove at least leave the difference to consist only in the gradual efficacy of outward means which is most remote from his purpose For there were by the Old Covenant means supplied to induce the People unto constant Obedience and those in their kind powerful This is pleaded by Moses in the whole Book almost of Deuteronomy For the scope of all his exhortation unto Obedience is to shew that God had so instructed them in the knowledge of his Will by giving of the Law and had accompanied his teachings with so many signal mercies such effects of his mighty power goodness and grace that the Covenant accompanied with such Promises and Threatnings that therein life and death temporal and eternal were set before them all which made their Obedience so reasonable and necessary that nothing but Profligacy in wickedness could turn them from it To this purpose are discourses multiplied in that Book And yet notwithstanding all this it is added That God had not circumcised their hearts to fear him and obey him always as it is here promised The communication of grace effectual producing infallibly the good things proposed and promised in the minds and hearts of men belonged not unto that Covenant If therefore there be no more in the making of the New Covenant but only the adding of more forcible outward means and motives more suitable unto our Reasons and meet to work on our Affections it differs only in some unassignable degrees from the former But this is directly contrary unto the promise in the Prophet That it shall not be according unto it or of the same kind no more than Christ the High-Priest of it should be a Priest after the Order of Aaron 5. It would on this Supposition follow That God might fulfill his promise of putting his Laws in the minds of men and writing them in their hearts and yet none have the Law put into their minds nor written in their hearts which things are not reconcileable by any distinction unto the ordinary reason of Mankind Wherefore we must grant That it is the effect the event in the communication of the things promised that is ascribed unto this Covenant and not only the use and application of means unto their production And this will yet further appear in the particular Exposition of the several parts of it But yet before we enter thereon two Objections must be removed which may in general be laid against our interpretation 1. This Covenant is promised as that which is future to be brought in at a certain time after those days as hath been declared But it is certain that the things here mentioned the grace and mercy expressed were really communicated unto many both before and after the giving of the Law long ere this Covenant was made For all who truly believed and feared God had these things effected in them by grace wherefore their effectual communication cannot be esteemed a property of this Covenant which was to be made afterwards Ans. This Objection was sufficiently prevented in what we have already discoursed concerning the efficacy of the grace of this Covenant before itself was solemnly consummated For all things of this nature that belong unto it do arise and spring from the mediation of Christ or his interposition on the behalf of sinners wherefore this took place from the giving of the first Promise the administration of the grace of this Covenant did therein and then take its date Howbeit the Lord Christ had not yet done that whereby it was solemnly to be confirmed and that whereon all the vertue of it did depend Wherefore this Covenant is promised now to be made not in opposition unto what grace and mercy was derived from it both before and under the Law nor as unto the first administration of grace from the Mediator of it but in opposition unto the Covenant of Sinai and with respect unto its outward solemn confirmation 2. If the things themselves are promised in the Covenant then all those with whom this Covenant is made must be really and effectually made partakers of them But this is not so they are not all actually sanctified pardoned and saved which are the things here promised Ans. The making of this Covenant may be considered two ways 1 As unto the preparation and proposition of its terms and conditions 2 As unto the internal stipulation between God
John 20. 17. Heb. 2. 12 13. And we became heirs of God joint heirs with Christ and his People to yield him all sincere obedience And these things may suffice briefly to declare the foundation of that Covenant Relation which is here expressed Wherefore The Lord Christ God and man undertaking to be the Mediator between God and man and a Surety on our behalf is the spring and head of the New Covenant which is made and established with us in him Secondly The nature of this Covenant-Relation is expressed on the one side and the other I will be unto them a God and they shall be to me a People 1. On the part of God it is I will be unto them a God or as it is elsewhere expressed I will be their God And we must make a little enquiry into this unspeakable Priviledge which Eternity only will fully unfold 1. The person speaking is included in the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be I Jehovah who make this Promise And herein God proposeth unto our Faith all the glorious Properties of his Nature I who am that I am Jehovah Goodness and Being itself and the cause of all Being and Goodness to others infinitely wise powerful righteous c. I that am all this and in all that I am will be so Here lies the eternal Spring of the infinite Treasures of the supplies of the Church here and for ever Whatever God is in himself whatever these Properties of his Nature extend to in it all God hath promised to be our God Gen. 17. 1. I am God Almighty walk before me Hence to give establishment and security unto our Faith he hath in his Word revealed himself by so many names titles properties and that so frequently it is that we may know him who is our God what he is and what he will be unto us And the knowledge of him as so revealing himself is that which secures our confidence faith hope fear and trust The Lord will be a refuge for the oppressed a refuge in time of trouble and they that know thy Name will put their trust in thee Psal. 9. 9 10. 2. What he promiseth is that he will be a God unto us Now although this compriseth absolutely every thing that is good yet may the notion of being a God unto any be referred unto two general Heads 1 An all-sufficient Preserver and 2 An all-sufficient Rewarder So himself declares the meaning of this expression Gen. 17. 1. Gen. 15. 1. I will be all this unto them that I am a God unto in the way of preservation and recompence Heb. 11. 6. 3. The declared rule and measure of Gods actings towards us as our God is the promises of the Covenant both of mercy grace pardon holiness perseverance protection success and spiritual victory in this world and of eternal glory in the world to come In and by all these things will he in all that he is in himself be a God unto those whom he takes into this Covenant 4. It is included in this part of the Promise that they that take him to be their God they shall say Thou art my God Hos. 2. 23. and carry it towards him according unto what infinite goodness grace mercy power and faithfulness do require And we may observe 1. As nothing less than God becoming our God could relieve help and save us so nothing more can be required thereunto 2. The efficacy security and glory of this Covenant depend originally on the nature of God immediately and actually on the mediation of Christ. It is the Covenant that God makes with us in him as the Surety thereof 3. It is from the engagement of the properties of the Divine Nature that this Covenant is ordered in all things and sure Infinite wisdom hath provided it and infinite power will make it effectual 4. As the Grace of this Covenant is inexpressible so are the obligations it puts upon us unto obedience The Relation of man unto God is expressed in these words And they shall be unto me a People or they shall be my People And two things are contained herein 1 Gods owning of them to be his in a peculiar manner according to the tenor and promise of this Covenant and dealing with them accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. A peculiar People Let others take heed how they meddle with them lest they intrench on Gods propriety Jer. 2. 3. 2 There is included in it that which is essentially required unto their being his People namely the profession of all subjection or obedience unto him and all dependence upon him Wherefore this also belongs unto it namely their avouching this God to be their God and their free engagement unto all that obedience which in the Covenant he requireth For although this expression And they shall be unto me a People seem only to denote an Act of Gods Grace assuming of them into that Relation unto himself yet it includes their avouching him to be their God and their voluntary engagement of obedience unto him as their God When he says Ye are my People they also say Thou art my God Hos. 2. 23. yet is it to be observed 1. That God doth as well undertake for our being his People as he doth for his being our God And the Promises contained in this Verse do principally aim at that end namely the making of us to be a People unto him 2. Those whom God makes a Covenant withall are his in a peculiar manner And the profession hereof is that which the world principally maligneth in them and ever did so from the beginning V E R. XI And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest THE second general Promise declaring the nature of the New Covenant is expressed in this Verse And the matter of it is set down 1 Negatively in opposition unto what was in use and necessary under the first Covenant 2. Positively in what should take place in the room of it and be enjoyed under this New Covenant and by vertue of it 1. In the former part we may observe the vehemency of the negation in the redoubling of the negative Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall by no means do so that shall not be the way and manner with them whom God makes this Covenant withall And this is designed to fix our minds on the consideration of the priviledge which is enjoyed under the New Covenant and the greatness of it 2. The thing thus denied is Teaching not absolutely but as unto a certain way and manner of it The Negation is not universal as unto Teaching but restrained unto a certain kind of it which was in use and necessary under the Old Covenant And this necessity was either from Gods institution or from practice taken up among themselves which must be inquired into 3. The
death of the Testator VER XVIII XIX XX XXI XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde hence Therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc quia propter For this Cause And hence it is Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed dedicatum fuit was dedicated consecrated separated unto sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. When the whole Command was enjoyned Vul. Lat. lecto omni mandato legis The command of the Law being read taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same Arias exposito secundum legem Most cum recitasset having repeated recited namely out of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Heifer as the Arabick omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also of Goats it may be in compliance with the story in Moses without cause as we shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in the Syriack Whereupon neither the first Testament was dedicated without Blood For when Moses had spoken every Precept to all the People according to the Law he took the blood of Calves and of Goats with water and Scarlet wool and Hyssop and sprinkled both the Book and all the People Saying This is the Blood of the Testament which God hath enjoyned unto you Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry And almost all things are by the Law purged with blood and without shedding of blood is no Remission What we have before observed is fully confirmed in this Discourse namely that the Apostle intended not to argue absolutely and precisely from the Name and Nature of a Testament properly so called and the use of it among men For he makes use of these things no further but as unto what such a Testament hath in common with a Solemn Covenant which is that they are both confirmed and ratified by death Wherefore it was necessary that the new Testament as it was a Testament should be confirmed by death and as it had the Nature of a Covenant it was to be so by such a Death as was accompanyed by blood-shedding The former was proved before from the general Nature and Notion of a Testament the latter is here proved at large from the way and manner whereby the first Covenant was confirmed or dedicated But the Apostle in this Discourse doth not intend merely to prove that the first Covenant was dedicated with Blood which might have been dispatched in a very few words But he declares moreover in general what was the use of blood in Sacrifices on all occasions under the Law whereby he demonstrates the Use and Efficacy of the blood of Christ as unto all the Ends of the new Covenant And the Ends of the use of Blood under the old Testament he declares to have been two namely Purification and Pardon both which are comprised in that one of the Expiation of Sin And these things are all of them applyed unto the blood and Sacrifice of Christ in the following verses In the Exposition of this Context we must do three things 1 Consider the Difficulties that are in it 2 Declare the Scope Design and force of the Argument contained in it 3 Explain the particular passages of the whole 1. Sundry Difficulties there are in this Context which arise from hence that the account which the Apostle gives of the Dedication of the first Covenant and of the Tabernacle seems to differ in sundry things from that given by Moses when all things were actually done by him as it is recorded Exod. 24. And they are these that follow 1. That the blood which Moses took was the blood of Calves and Goats whereas there is no mention of any Goats or their blood in the story of Moses 2. That he took Water Scarlet-wool and Hyssop to sprinkle it withal whereas none of them are reported in that story 3. That he sprinkled the Book in Particular which Moses doth not affirm 4. That he sprinkled all the People that is the People indefinitely for all the individuals of them could not be sprinkled 5. There are some Differences in the words which Moses spake in the Dedication of the Covenant as laid down ver 20. 6. That he sprinkled the Tabernacle with blood and all the Vessels of it when at the Time of the Making and Solemn Confirmation of the Covenant the Tabernacle was not Erected nor the Vessels of its Ministry yet made For the Removal of these Difficulties some things must be premised in general and then they shall all of them be considered distinctly 1. This is taken as fixed that the Apostle wrote this Epistle by Divine Inspiration Having evidence here of abundantly satisfactory it is the vainest thing imaginable and that which discovers a frame of Mind disposed to Cavil at things Divine if from the Difficulties of any one Passage we should reflect on the Authority of the whole as some have done on this occasion But I shall say with some confidence he never understood any one Chapter of the Epistle nay nor any one verse of it aright who did or doth question its Divine Original There is nothing Humane in it that savours I mean of humane Infirmity but the whole and every part of it are animated by the Wisdom and Authority of its Author And those who have pretended to be otherwise minded on such slight occasions as that before us have but proclaimed their own want of Experience in things Divine But 2. There is nothing in all that is here affirmed by the Apostle which hath the least appearance of Contradiction unto any thing that is recorded by Moses in the story of these things Yea as I shall shew without the Consideration and Addition of the things here mentioned by the Apostle we cannot aright apprehend nor understand the account that is given by him This will be made evident in the Consideration of the particulars wherein the difference between them is supposed to consist 3. The Apostle doth not take his Account of the things here put together by him from any one place in Moses but gathers up what is declared in the Law in several Places unto various Ends. For as hath been declared he doth not design only to prove the dedication of the Covenant by Blood but to shew also the whole use of blood under the Law as unto Purification and Remission of Sin And this he doth to declare the Vertue and Efficacy of the blood of Christ under the new Testament whereunto he makes an Application of all these things in the verses ensuing Wherefore he gathers into one head sundry things wherein the sprinkling of blood was of use under the Law as they are occasionally expressed in sundry Places And this one observation removes all the difficulties of the Context which all arise from this one supposition that the Apostle gives here an account only of what was done at the
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
And these if any might be made perfect by the Sacrifices of the Law namely those that came unto God by them or through the use of them according unto his institution 3. That wherein the Law failed as unto the appearance it made of the Expiation of sin was that it could not effect it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absolutely compleatly and for ever It made an expiation but it was temporary only not for ever It did so both in respect unto the consciences of the worshippers and the outward effects of its Sacrifices Their effect on the consciences of the Worshippers was temporary for a sense of sin returned on them which forced them unto a Repetition of the same Sacrifices again as the Apostle declares in the next verse And as unto the outward effects of them they consisted in the removal of temporal punishments and judgments which God had threatned unto the transgressors of the old Covenant This they could reach unto but no further To expiate sin fully and that with respect unto eternal punishment so as to take away the guilt of sin from the consciences and all punishments from the persons of men which is to perfect them for ever which was done by the Sacrifice of Christ this they could not do but only represent what was to be done afterwards If any shall think meet to retain the ordinary distinction of the words and refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what goes before so taking the word Adverbially they offered them year by year continually then the necessity of the Annual Repetition of those Sacrifices is intended in it This they did and this they were to do always whilst the Tebernacle was standing or the Worship of the Law continued And from the whole verse sundry things may be observed 1. Whatever hath the least Representation of Christ or Relation unto him the obscurest way of teaching the things concerning his Person and Grace whilest it is in force hath a Glory in it He alone in himself originally bears the whole Glory of God in the Worship and Salvation of the Church and he gives Glory unto all institutions of Divine Worship The Law had but a shadow of Him and his Office yet was the Ministration of it Glorious And much more is that of the Gospel and its ordinances so if we have faith to discern their relation unto him and experience of his exhibition of himself and the benefits of his mediation unto us by them Without this they have no Glory whatever order or pomp may be applied unto their outward Administration 2. Christ and his Grace were the only good things that were absolutely so from the foundation of the world or the giving of the first Promise In and by them there is not only a Deliverance from the curse which made all things evil and a Restoration of all the good that was lost by sin in a sanctified blessed use of the Creatures but an Encrease and Addition is made unto all that was good in the State of Innocency above what can be expressed Those who put such a valuation on the meaner uncertain enjoyment of other things as to judge them their Good things their Goods as they are commonly called so as not to see that all which is absolutely good is to be found in him alone much more they who seem to judge almost all things Good besides and Christ with his Grace Good for nothing will be filled with the fruit of their own wayes when it is too late to change their minds 3. There is a great difference between the shadow of good things to come and the good things themselves actually exhibited and granted unto the Church This is the Fundamental difference between the two Testaments the Law and the Gospel from whence all others do arise and whereinto they are resolved Some when they hear that there was Justification Sanctification and Eternal Life to be obtained under the Old Covenant and its administrations by vertue of the Promise which they all had respect unto are ready to think that there was no material difference between the two Covenants I have spoken at large hereunto in the 8th chapter I shall now only say that he who sees not who finds not a Glory excellency and satisfaction producing peace rest and joy in his soul from the actual exhibition of these good things as declared and tendred in the Gospel above what might be obtained from an obscure representation of them as future is a stranger unto Gospel Light and Grace 4. The principal interest and design of them that come to God is to have assured Evidence of the perfect Expiation of sin This of Old they came unto God by the Sacrifices of the Law for which could only represent the way whereby it was to be done Until assurance be given hereof no Sinner can have the least Encouragement to approach unto God For no guilty person can stand before him Where this foundation is not laid in the soul and Conscience all attempts of Access unto God are presumptuous This therefore is that which the Gospel in the first place proposeth unto the Faith of them that do receive it 5. What cannot be effected for the Expiation of Sin at once by any Duty or Sacrifice cannot be effected by its reiteration or repetition Those generally who seek for Attonement and Acceptation with God by their own Duties do quickly find that no one of them will effect their desire Wherefore they place all their confidence in the repetition and multiplication of them what is not done at one time they hope may be done at another what one will not do many shall But after all they find themselves mistaken For 6. The Kepetition of the same Sacrifices doth of it self demonstrate their insufficiency unto the end sought after Wherefore those of the Roman Church who would give countenance unto the Sacrifice of the Masse by assirming that it is not another Sacrifice but the very same that Christ himself offered do prove if the Argument of the Apostle here insisted on be good and cogent an insufficiency in the Sacrifice of Christ for the expiation of sin For so he affirms it is with all Sacrifices that are to be repeated whereof he esteems the repetition it self a sufficient demonstration 7. God alone Limiteth the ends and efficacy of his own Institutions It may be said that if these Sacrifices did not make perfect them that came unto God by them then their so coming unto him was lost labour and to no purpose But there were other ends and other uses of this their coming unto God as we have declared and unto them all they were effectual There never was there never shall be any loss in what is done according unto the Command of God Other things however we may esteem them are but Hay and Stubble which have no power or efficacy unto any Spiritual ends VERSE II III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Syriack Translation refers that unto the
respect is had unto this frame of Heart in this Exhortation For it is apt on many accounts to decay and be lost but when it is so we lose much of the Glory of our profession 2. They had hereon some such Communication of the Spirit in Gifts or Graces that was a Seal unto them of the promised inheritance Eph. 1. 13. And although what was extraordinary herein is ceased and not to be looked after yet if Christians in their initial dedication of themselves unto Christ and the Gospel did attend unto their duty in a due manner or were affected with their priviledges as they ought they would have experience of this Grace and advantage in ways suitable unto their own state and condition Secondly The continuation of their Profession first solemnly made avowing the Faith on all just occasions in attendance on all Duties of Worship required in the Gospel in professing their faith in the Promises of God by Christ and thereon chearfully undergoing afflictions troubles and persecutions on the account thereof is this profession of our Faith that is exhorted unto II. What is it to hold fast this profession The words we so render are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singly as 1 Thes. 5. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are indefinitely used to this end ch 3. 6. ch 4. 14. Rev. 2. 25. ch 3. 11. So that which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 4. 14. And there is included in the sence of either of these words 1. A supposition of great difficulty with danger and opposition against this holding the Profession of our Faith 2. The putting forth of the utmost of our strength and endeavours in the defence of it 3. A constant perseverance in it denoted in the word keep possess it with constancy III. This is to be done without wavering that is the profession must be immovable and constant The frame of mind which this is opposed unto is expressed James 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is alwayes disputing and tost up and down with various thoughts in his mind not coming to a fixed resolution or determination He is like a Wave of the Sea which sometimes subsides and is quiet and sometimes is tossed one way or another as it receives impressions from the Wind. There were many in those days who did hesitate in the profession of the Doctrine of the Gospel sometimes they inclined unto it and embraced it sometimes they returned again unto Judaisme and sometimes they would reconcile and compound the two Covenants the two Religions the two Churches together with which sort of men our Apostle had great contention As mens minds waver in these things so their profession wavers which the Apostle here condemneth or opposeth unto that full assurance of Faith which he required in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be bent one way or another by impressions made from any things or causes but to abide firm fixed stable in opposition to them And it is opposed unto 1. An halting between two opinions God or Baal Judaism or Christianity Truth or Error This is to waver Doctrinally 2. Unto a Weakness or Irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions 3. To an yielding in the way of complyance in any point of Doctrine or Worship contrary unto or inconsistent with the Faith we have professed In which sense the Apostle would not give place no not for an hour unto them that taught Circumcision 4. To final Apostacy from the truth which this wavering up and down as the Apostle intimates in his following discourse brings unto Wherefore it includes Positively 1. A firm perswasion of mind as to the truth of the Faith whereof we have made profession 2. A constant resolution to abide therein and adhere thereunto against all oppositions 3. Constancy and diligence in the performance of all the Duties which are required unto the continuation of this profession This is the summ and substance of that duty which the Apostle with all sorts of Arguments presseth on the Hebrews in this Epistle as that which was indispensibly necessary unto their Salvation 1. There is an Internal Principle of saving Faith required unto our profession of the Doctrine of the Gospel without which it will not avail 2. All that believe ought solemnly to give themselves up unto Christ and his Rule in an express profession of the faith that is in them and required of them 3. There will great difficulties arise in and opposition be made unto a sincere profession of the Faith 4. Firmness and constancy of mind with our utmost diligent endeavours are required unto an acceptable continuance in the profession of the Faith 5. Uncertainty and wavering of mind as to the Truth and Doctrine we profess or neglect of the duties wherein it doth consist or compliance with errors for fear of persecution and sufferings do overthrow our profession and render it useless 6. As we ought not on any account to decline our Profession so to abate of the degrees of fervency of spirit therein is dangerous unto our souls Upon the Proposal of this Duty the Apostle in his passage interposeth an encouragement unto it taken from the assured benefit and advantage that should be obtained thereby for saith he He is faithfull that hath promised And we may observe in the opening of these words the nature of the encouragement given us in them 1. It is God alone who Promiseth He alone is the Author of all Gospel Promises by him are they given unto us 2 Pet. 1. 4. Titus 1. 1. Hence in the sense of the Gospel this is a just Periphrasis of God He who hath Promised 2. The Promises of God are of that nature in themselves as are suited unto the encouragement of all Believers unto constancy and final perseverance in the Profession of the Faith They are so whether we respect them as they contain and exhibit present Grace Mercy and consolation or as those which propose unto us things Eternal in the future glorious reward 3. The Efficacy of the Promises unto this end depends upon the faithfulness of God who gives them With him is neither variableness nor shadow of turning The strength of Israel will not lie nor repent Gods faithfulness is the unchangeableness of his Purpose and the Counsels of his Will proceeding from the Immutability of his Nature as accompanied with almighty Power for their accomplishment as declared in the Word See chap. 6. 18. Titus 1. 2. This therefore is the sense of the Apostles Reason unto the end he aims at Consider saith he the promises of the Gospel their incomparable Greatness and Glory in their enjoyment consists our eternal Blessedness and they will all of them be in all things accomplished towards those who hold fast their profession seeing he who hath promised them is