Divine but it was the life of the Person of the Son of God of Christ as God and Man in one Person And so his life was endless For first in the Death which he underwent in his Humane Nature there was no Interruption given unto his Discharge of his Sacerdotal Office no not for a moment For Secondly His Person still lived and both Soul and Body were therein inseparably United unto the Son of God Although he was truly and really dead in his Humane Nature he was still alive in his indissoluble Person And this the Apostle hath a respect unto in the Testimony which he cites in the next Verse to prove that he is a Priest for ever The Carnal Commandment gave Authority and Efficacy unto the Levitical Priests But Christ is made a Priest according to the Power of an endless life that is through the Power and Efficacy of that Eternal life which is in his Divine Person both his Humane Nature is preserved always in the Discharge of his Office and he is enabled thereby to work out eternal life on the behalf of them for whom he is a Priest And so the Apostle proves the Difference of this other Priest from those of the Order of Aaron not only from the Tribe wherein he was to be and from his Type Melchisedec but also from the way and means whereby the one and the other were enabled to discharge their Office VER 17. The Proof of all before asserted is given in the Testimony of the Psalmist so often before appealed unto For he testifieth thou art a Priest for ever after the Order of Melchisedec The Introduction of this Testimony is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he Witnesseth or Testifieth that is David doth in the Psalm or rather the Holy Ghost speaking in and by David doth so testifie He doth not absolutely say that so he speaks but testifies because he used his words in a way of Testimony unto what he had delivered And although one thing be now principally intended by him yet there is in these words a Testimony given unto all the especial Heads of his Discourse As 1. That there was to be another Priest a Priest that was not of the Stock of Aaron nor Tribe of Levi. For he says unto the Messiah Prophesied of who was to be of the Seed of David Thou art a Priest although a stranger from the Aaronical Line 2. That this other Priest was to be after the Order of Melchisedec and was not to be called after the Order of Aaron For he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a redundant and not a suffix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a state or order of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 3. 18. I said in my Heart concerning the estate of the Sons of Men their condition and Order of all things that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priesthood of Christ in the mind of God was the Eternal Idea or Original Exemplar of the Priesthood of Melchisedec God brought him forth and vested him with his Office in such a way and manner as that he might outwardly represent in sundry things the Idea of the Priesthood of Christ in his own mind Hence he and his Priesthood became an External Exemplar of the Priesthood of Christ as unto its actual exhibition and therefore is he said to be made a Priest after his Order that is suitably unto the Representation made thereof in him 3. That he was made a Priest namely by him and his Authority who said unto him Thou art a Priest as Chap. 5. 5 6 10. 4. That he was so after the power of an endless life For he was a Priest for ever This word is applyed to the Law and legal Priesthood and signifies a Duration commensurate unto the state and condition of the things whereunto it is applyed There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law an Age whereunto its continuance was confined So long all the Promises annexed unto it stood in force And as ascribed unto the new state of things under the Gospel it doth not signifie Eternity absolutely but a certain unchangable Duration unto the end of the Time and Works of the Gospel For then shall the Exercise of the Priesthood of Christ cease with his whole Mediatory Work and Office 1 Cor. 15. 28. Christ therefore is said to be a Priest for ever 1. In respect of his Person endued with an endless life 2. Of the Execution of his Office unto the final end of it he lives for ever to make Intercession 3. Of the Effect of his Offices which is to save Believers unto the utmost or with an Everlasting Salvation And the Apostle had sufficient Reason to affirm that what he proposed was eminently manifest namely from the Testimony which he produceth thereof For what can be more evident than that the Aaronical Priesthood was to be abolished if so be that God had designed and promised to raise up another Priest in the Church who was neither of the Stock nor Order of Aaron nor called the same way to his Office as he was and who when he was so raised and called was to continue a Priest for ever leaving no room for the continuance of that Priesthood in the Church nor place for its return when it was once laid aside And we may observe that 1. The Eternal continuance of Christs Person gives Eternal continuance and efficacy unto his Office Because he lives for ever he is a Priest for ever His endless life is the Foundation of his endless Priesthood Whilst he lives we want not a Priest and therefore he says that because he lives we shall live also 2. To make new Priests in the Church is virtually to renounce the Faith of his living for ever as our Priest or to suppose that he is not sufficient to the Discharge of his Office 3. The Alteration that God made in the Church by the Introduction of the Priesthood of Christ was progressive towards its perfection To return therefore unto or look after legal Ceremonies in the Worship of God is to go back unto poor beggarly Elements and Rudiments of the World VER 18 19. IN the Twelfth Verse of this Chapter the Apostle affirms that the Priesthood being changed there was of Necessity a change made of the Law also Having proved the former he now proceeds to confirm his Inference from it by declaring that the Priest and Priesthood that were promised to be introduced were in all things inconsistent with the Law In that place he mentions only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or change of the Law But he intended not an Alteration to be made in it so as that being changed and mended it might be restored unto its former Use. But it was such a change of it as was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abrogation of it as in these Verses he doth declare
à nobis intelligitur Ipse est Tabernaculum propter carnis tegumentum Ipse est mensa quia noster cibus est et vita Ipse est Arca habens legem Dei reconditam quia est verbum Patris Ipse est candelabrum quia est Lux Spiritualis Ipse est Altare incensi quia est odor suavitatis in Sanctificationem Ipse est Altare Holocausti quia est hostia pro totius mundi vit a in cruce oblata And other Instances he gives unto the same purpose And although I cannot comply with all his particular Applications yet the Ground he builds upon and the Rule he proceeds by are firm and stable And by this Rule we shall enquire into the signification of the things mentioned by the Apostle in the first part of the Tabernacle 1. The Candlestick with its seven Branches and its perpetual Light with pure Oyl giving Light unto all Holy Administrations did represent the fullness of Spiritual Light that is in Christ Jesus and which by him is communicated unto the whole Church In him was Life and the Life was the Light of men Ioh. 1. 4. God gave unto him the Spirit not by measure Ioh. 3. 34. And the Holy Spitit rested on him in all variety of his Gifts and Operations especially those of Spiritual Light Wisdom and Understanding Isa. 11. 2. 3. And in allusion unto this Candlestick with its seven Lamps is called the seven Spirits that are before the Throne of God Revel 1. 4 as He in and by whom the Lord Christ gives out the fullness and perfection of spirituall Light and Gifts unto the illumination of the Church even as the Light of the Tabernacle depended on the seven Lamps of the Candlestick Wherefore by the Communication of the fullness of the Spirit in all his Gifts and Graces unto Christ he became the fountain of all spiritual Light unto the Church For he subjectively enlightens their minds by his Spirit Ephes. 1. 17 18 19. and objectively and doctrinally conveys the means of Light unto them by his word Again There was one Candlestick which contained the holy Oyl a Type of the spirit in it self Thence was it communicated unto the Branches on each side of it that they also should give Light unto the Tabernacle Yet had they originally no oyl in themselves but only what was continually communicated unto them from the body of the Candlestick And so the communications from Christ of spiritual Gifts unto the Ministers of the Gospel whereby they are instrumental In the Illumination of the Church was signified thereby For unto every one of us is given Grace according unto the measure of the Gift of Christ even as he pleaseth Ephes. 4. 7. But hereon we must also remember that this Candlestick was all one beaten work of pure Gold both the Scapus the Body and all the Branches of it There were neither joynts nor screws nor pins in or about it Exod. 25. 36. Wherefore unless ministers are made Partakers of the divine nature of Christ by that faith which is more precious than Gold and are intimately united unto him so as mystically to become one with him no pretended conjunction unto him by joynts and screws of outward order will enable them to derive that pure oyl from him with whose burning Light they may illuminate the Church But this I submitt unto the Judgment of others This is of faith herein That which God instructed the Church in by this holy Utensil and its Use was that the promised Messiah whom all these things typed and represented was to be by the fullness of the spirit in himself and the communication of all Spiritual Graces and Gifts unto others the only cause of all true saving Light unto the Church He is the true Light which lighteneth every man coming into the world namely that is savingly enlightened Upon the entrance of Sin all things fell into Darkness spiritual darkness covered mankind not unlike that which was on the face of the deep before God said let there be Light and there was Light 2 Cor. 4 6. And this darkness had two parts first that which was external with respect unto the will of God concerning Sinners and their acceptance with him secondly on the minds of men in their incapacity to receive such divine Revelations unto that end as were or should be made This was the double Vail the Vail vailed and the Covering covered over the face of all Nations which was to be destroyed Isa. 25. 7. And they are both removed by Christ alone the former by his Doctrine the latter by his Spirit Moreover there was no Light at all in the Sanctuary for the performance of any holy Administrations but what was given unto it by the Lamps of this Candlestick And therefore was it to be carefully dressed every morning and evening by a perpetual Statute And if the communication of spiritual Gifts and Graces do cease the very Church it self notwithstanding its outward order will be a place of Darkness Obs. 1. The Communication of sacred Light from Christ in the Gifts of the Spirit is absolutely necessary unto the due and acceptable performance of all holy Offices and Duties of worship in the Church And 2. No man by his utmost endeavours in the use of outward means can obtain the least beam of saving Light unless it be communicated unto him by Christ who is the only fountain and cause of it The Table and the Shew-bread mentioned in the next place respected him also under another consideration The use of the Table which was all overlaid with Gold was only to bear the bread which was laid upon it What resemblance there might be therein unto the Divine Person of Christ which sustained the humane nature in its duties that Bread of Life which was provided for the Church It may be is not easie to declare Howbeit the Head of Christ is said to be as the most fine Gold Cant. 5. 11. Wherefore the matter of it being most precious and the form of it beautifull and glorious it might as far represent it as any thing would do which is of this Creation as all these things were ver 11. But that the Lord Christ is the only Bread of life unto the Church the only Spiritual Food of our Souls he himself doth fully testifie Ioh. 6. 32. 35. He therefore He alone was represented by this continual Bread of the Sanctuary VER 3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after the second Vail or Covering Our Latine Translation reads post medium velum that is after the Vail that was in the midst For there were not three Vails whereof this should be in the midst but two only The Syriack somewhat changeth the words The inner Tabernacle which was within the face of the second Gate The same thing is intended but the inner is added and after the second Vail is expressed by an Hebraism what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which is rendred
heaven of heavens cannot contain thee 1 Kings 8. 27. But there are various degrees of this condescension various kinds of this inhabitation of God among men Under the Old Testament he dwelt in the Tabernacle and Temple by many symbols and pledges of his glorious presence Such in especial was the Ark and Mercy-seat whence that which was done before the Ark is said to be done before the Lord Exod. 30. 5 8. This was as Solomon expresseth it a great condescension in the infinite incomprehensible God and there was a great Glory accompanying this his presence Under the New Testament God dwelleth in his Saints by his Spirit whereby they become an holy Temple unto him And of this inhabitation of God I have treated elsewhere But his dwelling in the Humane Nature of Christ is quite of another nature than either of these and his love with his condescension inconceivably more conspicuous than in them Hence is that expression of our Apostle In him dwelt the fulness of the Godhead bodily Col. 2. 9. It is not any sign or token it is not any effect of the Divine Power Goodness and Grace that dwells in him but the fulness of the Godhead that is the Divine Nature itself And this dwelleth in him bodily that is by the Assumption of the Body or the Humane Nature into Personal Subsistence with the Son of God How glorious should this be in our eyes How did they admire the condescension of God of old in his dwelling in the Tabernacle and Temple by the glorious signs of his presence And yet was it all but a dark representation and shadow of this glorious Love and Grace whereby he dwells in our nature in Christ. 4. The Church hath lost nothing by the removal of the Old Tabernacle and Temple all being supplied by this Sanctuary true Tabernacle and Minister thereof The Glory and Worship of the Temple was that which the Jews would by no means part withall They chose rather to reject Christ and the Gospel than to part with the Temple and its outward pompous worship And it is almost increadible how the vain mind of man is addicted unto an outward beauty and splendor in Religious worship Take it away and with the most you destroy all Religion itself as if there were no beauty but in painting no evidence of health or vigor of body but in warts and wens The Christians of old suffered in nothing more from the prejudice of the whole world Jews and Gentiles than in this that they had a Religion without Temples Altars Images or any Solemnity of worship And in latter Ages men ceased not until they had brought into Christianity itself a worship vying for external Order Ceremony Pomp and Painting with whatever was in the Tabernacle or Temple of old coming short of it principally in this that that was of Gods institution for a time this of the invention of weak superstitious and foolish Men. Thus is it in the Church of Rome And an hard thing it is to raise the minds of Men unto a satisfaction in things meerly spiritual and heavenly They suppose they cannot make a worse change nor more to their disadvantage than to part with what is a present object and entertainment unto their Senses Fancies carnal Affections and Superstitions for that which they can have no benefit by nor satisfaction in but only in the exercise of Faith and Love inclining us to that within the vail Hence is there at this day so great a contest in the world about Tabernacles and Temples Modes of Worship and Ceremonies which Men have found out in the room of them which they cannot deny but God would have removed For so they judge that he will be satisfied with their carnal Ordinances in the Church when the time is come that he would bear his own no longer But unto them that believe Christ is precious And this true Tabernacle with his Ministration is more unto them than all the old pompous Ceremonies and Services of Divine Institution much more the Superstitious Observances of Humane Invention 5. We are to look for the gracious presence of God in Christ only Of old all the Tokens and Symbols of Gods presence were confined unto and included in the Tabernacle There were they to be found and nowhere else Many Altars the People of old did erect elsewhere many high places they found out and prepared but they were all sin and misery unto them God granted his presence unto none of them all Hos. 8. 11. Chap. 12. 11. And many ways there are whereby Men may and do seek after the presence of God after his favour and acceptance with him not in and by this true Tabernacle But they labour in vain and spend their strength for that which doth not profit Neither the Love nor Grace nor Goodness nor Mercy of God are elsewhere to be found nor can we by any other way be made partakers of them 6. It is by Christ alone that we can make our approach unto God in his Worship All Sacrifices of old were to be brought unto the door of the Tabernacle What was offered elsewhere was an Abomination to the Lord. With the Instruments with the Fire with the Incense that belonged unto the Tabernacle were they to be offered and no otherwise And it is now by Christ alone that we have an access in one Spirit unto the Father Ephes. 2. 18. He is the only way of going to him John 14. 6. And it is in and by his blood that he hath consecrated a new and living way unto the holy place Chap. 10. 19 20. 7. It was an Institution of God that the People in all their Distresses should look unto and make their Supplications towards the Tabernacle or holy Temple 1 Kings 8. 29 30. And it is unto the Lord Christ alone who is both the true Tabernacle and the Minister thereof that we are to look in all our spiritual Distresses 8. If any one else can offer the Body of Christ he also is the Minister of the true Tabernacle For the Lord Christ did no more He did but offer himself and they that can offer him do put themselves in his place VER III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Summary Description of our High Priest designed is carried on in this Verse And the Apostle manifests that as he wanted nothing which any other High Priest had that was necessary unto the discharge of his Office so he had it all in a more eminent manner than any other had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui stat ut offerat Who standeth that is at the Altar that he may offer rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neutrally the whole sense is imperfect For every High Priest who standeth at the Altar that he may offer gifts and sacrifices therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblationem vul Munera Some rather use dona and some donaria sacred Gifts 〈◊〉 〈◊〉 〈◊〉
Righteousness at For Ob. God in his infinite wisdom gives proper times and seasons unto all his Dispensations unto and towards the Church So the accomplishment of these things was in the fulness of times Ephes. 1. 10. that is when all things rendred it seasonable and suitable unto the condition of the Church and for the manifestation of his own glory He hasteneth all his works of grace in their own appointed time Isa. 60. 22. And our duty it is to leave the ordering of all the Concerns of the Church in the accomplishment of promises unto God in his own time Acts 1. 7. 2. That which is ascribed unto the Lord Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ministry The Priests of old had a Ministry they ministred at the Altar as in the foregoing verse And the Lord Christ was a Minister also so the Apostle had said before he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. A Minister of the holy things Wherefore he had a Liturgy a Ministry a Service committed unto him And two things are included herein 1. That it was an office of Ministry that the Lord Christ undertook He is not called a Minister with respect unto one particular Act of Ministration so are we said to minister unto the necessity of the Saints which yet denotes no office in them that do so But he had a standing Office committed unto him as the word imports In that sense also he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister in office Rom. 15. 8. 2. Subordination unto God is included herein With respect unto the Church his Office is supreme accompanied with Sovereign Power and Authority He is Lord over his own house But he holds his Office in subordination unto God being faithful unto him that appointed him So the Angels are said to minister unto God Dan. 7. 10. that is to do all things according unto his will and at his command So had the Lord Christ a Ministry And we may observe 1. That the whole Office of Christ was designed unto the Accomplishment of the Will and Dispensation of the Grace of God For these ends was his Ministry committed unto him We can never sufficiently admire the Love and Grace of our Lord Jesus Christ in undertaking this Office for us The greatness and glory of the duties which he performed in the discharge thereof with the benefits we receive thereby are unspeakable being the immediate cause of all grace and glory Yet we are not absolutely to rest in them but to ascend by Faith unto the eternal Spring of them This is the Grace the Love the Mercy of God all acted in a way of Sovereign Power These are everywhere in the Scripture represented as the original Spring of all Grace and the ultimate Object of our Faith with respect unto the benefits which we receive by the Mediation of Christ. His Office was committed unto him of God even the Father and his Will did he do in the discharge of it Yet also 2. The Condescension of the Son of God to undertake the Office of the Ministry on our behalf is unspeakable and for ever to be admired Especially will it appear so to be when we consider who it was who undertook it what it cost him what he did and underwent in the pursuance and discharge of it as it is all expressed Phil. 2. 6 7 8. Not only what he continueth to do in Heaven at the right hand of God belongeth unto this Ministry but all that he suffered also upon the Earth His Ministry in the undertaking of it was not a Dignity a Promotion a Revenue Matth. 20. 28. It is true it is issued in glory but not until he had undergone all the evils that humane nature is capable of undergoing And we ought to undergo any thing chearfully for him who underwent this Ministry for us 3. The Lord Christ by undertaking this Office of the Ministry hath consecrated and made honourable that Office unto all that are rightly called unto it and do rightly discharge it It is true his Ministry and ours are not of the same kind and nature But they agree in this that they are both of them a Ministry unto God in the holy things of his worship And considering that Christ himself was Gods Minister we have far greater reason to tremble in our selves on an apprehension of our own insufficiency for such an Office than to be discouraged with all the hardships and contests we meet withall in the world upon the account of it 3. The general way whereby our Lord Christ came unto this Ministry is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He obtained it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either sorte contingo to have a lot or portion or to have any thing befall a Man as it were by accident or assequor obtineo to attain or obtain any thing which before we had not But the Apostle designeth not to express in this word the especial call of Christ or the particular way whereby he came unto his Ministry but only in general that he had it and was possessed of it in the appointed season which before he had not The way whereby he entred on the whole office and work of his Mediation he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1. 4. he had it by Inheritance that is by free Grant and perpetual Donation made unto him as the Son See the Exposition on that place There were two things that concurred unto his obtaining this Ministry 1 The eternal purpose and counsel of God designing him thereunto an Act of the Divine Will accompanied with infinite Wisdom Love and Power 2 The actual call of God whereunto many things did concur especially his Unction with the Spirit above measure for the holy discharge of his whole Office Thus did he obtain this Ministry and not by any legal Constitution Succession or carnal Rite as did the Priests of old And we may see that Ob. The Exaltation of the Humane Nature of Christ into the Office of this glorious Ministry depended solely on the Sovereign Wisdom Grace and Love of God When the Humane Nature of Christ was united unto the Divine it became in the Person of the Son of God meet and capable to make satisfaction for the sins of the Church and to procure Righteousness and Life Eternal for all that do believe But it did not merit that Union nor could do so For as it was utterly impossible that any created Nature by any Act of its own should merit the Hypostatical Union so it was granted unto the Humane Nature of Christ antecedently unto any Act of its own in way of obedience unto God For it was united unto the Person of the Son by virtue of that Union Wherefore antecedently unto it it could merit nothing Hence its whole Exaltation and the Ministry that was discharged therein depended solely on the Sovereign Wisdom and Pleasure of God And in this Election and Designation of the Humane Nature of Christ
that end And we may hence observe That The humane nature of Christ wherein he discharged the duties of his Sacerdotal Office in making Atonement for sin is the greatest the most perfect and excellent Ordinance of God far excelling those that were most excellent under the old Testament An Ordinance of God it was in that it was what he designed appointed and produced unto his own Glory And it was that which answered all Ordinances of worship under the old Testament as the substance of what was shadowed out in them and by them And I have laboured elsewhere to represent the Glory of this ordinance as the principal effect of divine wisdom and goodness the great means of the manifestation of his eternal Glory The wonderful provision of this Tabernacle will be the object of holy admiration unto eternity But the Glory of it is a subject which I have elsewhere peculiarly laboured in the demonstration of And unto the comparison with those of old here principally intended its excellency and glory may be considered in these as in other things 1 Whatever they had of the Glory of God in Type Figure and Representation that it had in Truth Reality and Substance 2 What they only shadowed out as unto Reconciliation and Peace with God that it did really effect 3 Whereas they were capable only of an Holiness by dedication and consecration which is external giving an outward denomination not changing the nature of the things themselves This was Glorious in real internal Holiness wherein the Image of God doth consist 4 The matter of them all was earthly carnal perishing His humane nature was Heavenly as unto its original the Lord from Heaven and immortal or eternal in its constitution he was made a Priest after the Power of an endless life For although he dyed once for sin yet his whole nature had always its entire subsistence in the Person of the Son of God 5 Their Relation unto God was by vertue of an outward Institution or word of command only That of his was by Assumption into personal union with the Son of God 6 They had only outward Typical Pledges of Gods Presence in him dwelt the fulness of the Godhead bodily 7 They were exposed unto the injuries of time and all other outward occurrences wherein there was nothing of the glory or worship of God He never did not would suffer any thing but what belonged unto his office and is now exalted above all Adversities and Oppositions And other considerations of the like nature might be added 2. The Son of God undertaking to be the High Priest of the Church it was of necessity that he should come by or have a Tabernacle wherein to discharge that Office He came by a Tabernacle So it is said unto the same purpose that it was of necessity that he should have somewhat to offer chap. 8. 3. For being to save the Church by vertue of and in the discharge of that Office it could not be otherwise done than by the Sacrifice of himself in and by his own Tabernacle Secondly He describes this Tabernacle by a double Negation 1 That it was not made with hands 2 That it was not of this building And this latter clause is generally taken to be exegetical of the former only and that because of its introduction by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say I shall consider both 1. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not made with hands The Old Tabernacle whil'st it stood was the Temple of God So it is constantly called by David in the Psalms Temples were generally sumptuous and glorious Fabrics always answering the utmost ability of them that built them not to have done their best therein they esteemed irreligious For they designed to express somewhat of the greatness of what they worshiped and to beget a veneration of what was performed in them And this men in the degenerate state of Christianity are returned unto endeavouring to represent the Greatness of God and the Holiness of his Worship in magnificent Structures and costly Ornaments of them How beit the best of them all were made by the hands of men and so were no way meet habitations for God in the way he had designed to dwell among us This Solomon acknowledgeth concerning the Temple which he had built which yet was the most glorious that ever was erected and built by God's own appointment 2 Chron. 2. 5 6. The house which I build is great for great is our God above all Gods But who is able to build him an house seeing the heaven and heaven of heavens cannot contain him who am I then that I should build him an house save onely to burn sacrifice before him And 1 Kings 8. 27. Will God indeed dwell on the earth behold the heaven and heaven of heavens cannot contain thee how much less this house that I have builded Service was to be done unto God in that Temple according unto his appointment but a meet habitation for him it was not And our Apostle lays it down as a Principle suited unto natural light that God who made all things could not dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14. 24. in Temples made with hands Such was the Tabernacle of Old but such was not that wherein our Lord Jesus administreth his Office There seems to me to have been an apprehension among the Iews that there should be a Temple wherein God would dwell that should not be made with hands Our Lord Jesus Christ in the first year of his Ministry upon his purging of the Temple upon their requiring a sign for the justification of his Authority in what he had done says no more but only Destroy this Temple and in three days I will raise it up John 2. 19. He spake of the same Temple as to their destruction of it and his own raising it again Thus he called his own Body he spake saith the Evangelist of the Temple of his Body That other Fabric was a Type thereof and so partook of the same name with it but yet was no farther a Temple or an habitation of God but as it was Typical of that Body of his wherein the fulness of the Godhead did dwell This testimony of his seemeth to have provoked the Iews above any other unless it was that when he plainly declared his Divine Nature unto them affirming that he was before Abraham For this cast them into so much madness as that immediately they took up stones to cast at him John 8. 58 59. But their malice was more inveterate against him for what he thus spake concerning the Temple For three years after when they conspired to take away his life they made these words the ground of their Accusation But as is usual in such cases when they could not pretend that his own words as he spake them were criminal they variously wrested them to make an appearance of a Crime though they knew not of what nature So the Psalmist prophesied
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
God the Father did order things towards Jesus Christ that he should have a Nature wherein he might be free and able to yield Obedience unto the Will of God with an intimation of the quality of it in having Ears to hear which belong only unto a Body This Sense the Apostle expresseth in more plain terms now after the accomplishment of what before was only declared in Prophesie and thereby the Veil which was upon Divine Revelations under the Old Testament is taken away There is therefore nothing remaining but that we give an Exposition of these words of the Apostle as they contain the sense of the Holy Ghost in the Psalm And two things we must enquire into 1. What is meant by this body 2. How God prepared it 1. A Body is here a Synecdochical expression of the Humane nature of Christ. So is the flesh taken where he is said to be made flesh and the Flesh and Blood whereof he was partaker For the general end of his having this Body was that he might therein and thereby yield Obedience or do the Will of God And the especial end of it was that he might have what to offer in Sacrifice unto God But neither of these can be confined unto his Body alone For it is the Soul the other essential part of Humane Nature that is the principle of Obedience Nor was the Body of Christ alone Offered in Sacrifice unto God He made his Soul an Offering for Sin Isa. 53. 10. which was Typified by the Life that was in the Blood of the Sacrifice Wherefore it is said that he offered himself unto God Chap. 9. 14. Ephes. 5. 2. That is his whole entire Humane Nature Soul and Body in their Substance in all their Faculties and Powers But the Apostle both here and ver 10. mentions only the Body it self for the reasons ensuing 1. To manifest that this Offering of Christ was to be by Death as was that of the Sacrifices of Old and this the Body alone was subject unto 2. Because as the Covenant was to be confirmed by this Offering it was to be by Blood which is contained in the Body alone and the separation of it from the Body carries the Life along with it 3. To testifie that his Sacrifice was visible and substantial not an outward appearance of things as some have fancied but such as truly answered the real Bloody Sacrifices of the Law 4. To shew the Alliance and Cognation between him that Sanctifieth by his Offering and them that are Sanctified thereby Or that because the Children were partakers of Flesh and Blood he also took part of the same that he might tast of Death for them For these and the like reasons doth the Apostle mention the Humane Nature of Christ under the name of a Body only as also to comply with the Figurative Expression of it in the Psalm And they do what lies in them to overthrow the principal Foundation of the Faith of the Church who would wrest these words unto a new Aetherial Body given him after his Ascension as do the Socinians 2. Concerning this Body it is affirmed that God prepared it for him Thou hast prepared for me that is God hath done it even God the Father For unto him are those words spoken I come to do thy will O God a Body hast thou prepared me The coming of Christ the Son of God into the World his coming in the Flesh by the assuming of our Nature was the effect of the mutual Counsel of the Father and the Son The Father proposeth to him what was his Will what was his design what he would have done This proposal is here repeated as unto what was Negative in it which includes the Opposite Positive Sacrifice and Burnt Offerings thou wouldst not have but that which he would was the Obedience of the Son unto his Will This Proposal the Son closeth withal Lo saith he I come But all things being Originally in the Hand of the Father the Provision of things necessary unto the fulfilling of the Will of God is left unto him Among those the principal was that the Son should have a Body prepared for him that so he might have somewhat of his own to offer Wherefore the preparation of it is in a peculiar manner assigned unto the Father a Body hast thou prepared me And we may observe that 1. The Supream contrivance of the Salvation of the Church is in a peculiar manner ascribed unto the person of the Father His Will his Grace his Wisdom his good Pleasure the purpose that he purposed in himself his Love his sending of his Son are every where proposed as the eternal springs of all Acts of Power Grace and Goodness tending unto the Salvation of the Church And therefore doth the Lord Christ on all occasions declare that he came to do his Will to seek his Glory to make known his Name that the praise of his Grace might be exalted And we through Christ do believe in God even the Father when we assign unto him the Glory of all the Holy Properties of his Nature as acting Originally in the contrivance and for the effecting of our Salvation 2. The Furniture of the Lord Christ though he were the Son and in his Divine person the Lord of all unto the discharge of his work of Mediation was the peculiar Act of the Father He prepared him a Body he anointed him with the Spirit it pleased him that all fulness should dwell in him From him he received all Grace Power Consolation Although the Humane Nature was the Nature of the Son of God not of the Father a Body prepared for him not for the Father yet was it the Father who prepared that Nature who filled it with Grace who strengthened acted and supported it in its whole course of Obedience 3. Whatever God designes appoints and calls any unto he will provide for them all that is needful unto the Duties of Obedience whereunto they are so appointed and called As he prepared a Body for Christ so he will provide Gifts Abilities and Faculties suitable unto their work for those whom he calleth unto it Others must provide as well as they can for themselves But we must yet enquire more particularly into the nature of this preparation of the Body of Christ here ascribed unto the Father And it may be considered two ways 1. In the Designation and Contrivance of it So preparation is sometimes used for Predestination or the Resolution for the effecting any thing that is future in its proper season Isa. 30. 33. Matt. 20. 23. Rom. 9. 23. 1 Cor. 2. 9. In this sense of the word God had prepared a Body for Christ he had in the Eternal Counsel of his Will determined that he should have it in the appointed time So he was Forc-ordained before the Foundation of the World but was manifest in these last times for us 1 Pet. 1. 20. 2. In the actual effecting ordering and creating of it
hast thou prepared me As unto the Operation in the production of the Substance of it and the forming its Structure it was the peculiar and immediate work of the Holy Ghost Luk. 1. 35. This work I have at large elsewhere declared Wherefore it is an Article of Faith that the Formation of the Humane Nature of Christ in the Womb of the Virgin was the peculiar Act of the Holy Ghost The Holy taking of this Nature unto himself the Assumption of it to be his own Nature by a Subsistence in his Person the Divine Nature assuming the Humane in the Person of the Son was his own Act alone Yet was the preparation of this Body the work of the Father in a peculiar manner it was so in the Infinitely Wise Authoritative contrivance and ordering of it his Counsel and Will therein being acted by the immediate Power of the Holy Ghost The Father prepared it in the Authoritative Disposition of all things the Holy Ghost actually wrought it and he himself assumed it There was no distinction of time in these distinct actings of the Holy Persons of the Trinity in this matter but only a disposition of Order in their Operation For in the same instant of time this Body was prepared by the Father wrought by the Holy Ghost and assumed by himself to be his own And the actings of the distinct Persons being all the actings of the same Divine Nature Understanding Love and Power they differ not fundamentally and radically but only terminatively with respect unto the work wrought and effected And we may Observe that The Ineffable but yet distinct Operation of the Father Son and Spirit in about and towards the Humane Nature assumed by the Son are as an uncontroulable evidence of their distinct Subsistence in the same Individual Divine Essence so a Guidance unto Faith as unto all their distinct actings towards us in the Application of the work of Redemption unto our Souls For their actings towards the Members is in all things conform unto their acting towards the Head And our Faith is to be directed towards them according as they act their Love and Grace distinctly towards us VERSE 6 7. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God TWo things are asserted in the Foregoing Verse in general 1. The Rejection of Sacrifices for the end of the compleat Expiation of Sin 2. The Provision of a new way or means for the accomplishment of that end Both these things are spoken unto apart and more distinctly in these two verses The former ver 6. the latter ver 7. Which we must also open that they may not appear a needless repetition of what was before spoken Ver. 6. He reassumes and farther declares what was in general before affirmed ver 5. Sacrifice and Offering thou wouldst not Hereof we have yet a farther Confirmation and Explication which it stood in need of For notwithstanding that General assertion two things may yet be enquired about 1. What were those Sacrifices and Offerings which God would not For they being of various sorts some of them only may be intended seeing they are only mentioned in general 2. What is meant by that Expression that God would them not seeing it is certain that they were appointed and commanded by him Wherefore our Lord Jesus Christ whose words in the Psalm these are doth not only reassert what was spoken before in general but also gives a more particular account of what Sacrifices they were which he intended And two things he declares concerning them 1. That they were not such Sacrifices as Men had found out and appointed Such the World was filled withal which were offered unto Devils and which the people of Israel themselves were addicted unto Such were their Sacrifices unto Baal and Moloch which God so often complaineth against and detesteth But they were such Sacrifices as were appointed and commanded by the Law Hence he expresseth them by their Legal Names as the Apostle immediately takes notice they were Offered by the Law ver 8. 2. He shews what were those Sacrifices appointed by the Law which in an especial manner he intended and they were those which were appointed for the Legal and Typical Expiation of Sin The general names of them in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First was the general name of all Victims or Sacrifices by Blood the other of all Offerings of the Fruits of the Earth as Flower Oyl Wine and the like For herein respect is had unto the general design of the Context which is the removal of all Legal Sacrifices and Offerings of what sort soever by the Coming and Office of Christ. In compliance therewith they are expressed under these two general names which comprehend them all But as unto the especial Argument in hand it concerns only the Bloody Sacrifices Offered for the Attonement of Sin which were of the First sort only or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this kind of Sacrifices whose incompetency to Expiate Sin he declares are referred unto Two Heads 1. Burnt Offerings In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular Number which is usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural and Sacrifices of this kind were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ascensions from their Adjunct the rising up or ascending of the Smoak of the Sacrifices in their Burning on the Altar a Pledge of that sweet savour which should arise unto God above from the Sacrifice of Christ here below And sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firings from the way and means of their Consumption on the Altar which was by fire And this respects both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the continual Sacrifice Morning and Evening for the whole Congregation which was a Burnt Offering and all those which on especial occasions were offered with respect unto the Expiation of Sin 2. The other Sort is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or concerning Sin For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in Kal signifieth to Sin and in Piel to expiate Sin Hence the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both those Senses and where it is to be taken in either of them the circumstances of the Text do openly declare Where it is taken in the latter Sense the Greek renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice for Sin which expression is retained by the Apostle Rom. 5. 3. and in this place And the Sacrifices of this kind were of two sorts or this kind of Sacrifices had a double use For 1. The great Anniversary Sacrifice of Expiation for the Sins of the whole Congregation Levit. 26. was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin Offering 2. The same kind of Offering was also
did Jesus Christ the Son of God in Infinite Wisdom Love and Grace interpose himself in our behalf in our stead to do answer and perform all that God in Infinite Wisdom Holiness and Righteousness required unto that end And we may observe that There is a Signal Glory put upon the undertaking of Christ to make Reconciliation for the Church by the Sacrifice of himself 3. This undertaking of Christ is Signalized by the Remark that is put on the Declaration of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold A Glorious Spectacle it was to God to Angels and to Men To God as it was filled with the highest Effects of Infinite goodness Wisdom and Grace which all shone forth in their greatest Elevation and were glorified therein It was so unto Angels as that whereon their Confirmation and Establishment in Glory did depend Eph. 1. 10. which therefore they endeavoured with Fear and Reverence to look into 1 Pet. 1. 12 13. And as unto Men that is the Church of the Elect nothing could be so Glorious in their Sight nothing so desirable By this call of Christ behold I come the Eys of all Creatures in Heaven and Earth ought to be fixed on him to behold the glorious work he had undertaken and the accomplishment of it 4. There is what he thus proposed himself for saying Behold me This in general is expressed by himself I come This coming of Christ what it was and wherein it did consist was declared before It was by assuming the Body that was prepared for him This was the Foundation of the whole work he had to do wherein he came forth like the Rising Sun with Light in his Wings or as a Giant rejoycing to run his Race The Faith of the Old Testament was that he was thus to come And this is the Life of the New that he is come They by whom this is denyed do overthrow the Faith of the Gospel This is the Spirit of Antichrist 1 Joh. 3. 1 2 3. And this may be done two ways 1. Directly and Expresly 2. By just consequence Directly it is done by them who deny the Reality of his humane Nature as many did of old affirming that he had only an Aetherial Aerial or Phantastical Body For if he came not in the Flesh he is not come at all So also it is by them who deny the Divine Person of Christ and his preexistence therein before the assumption of the Humane Nature For they deny that these are the words of him when resolved and spoken before this coming He that did not exist before in the Divine Nature could not promise to come in the Humane And Indirectly it is denied by all those who either in Doctrines or practices deny the ends of his coming who are many which I shall not now mention It may be Objected against this fundamental Truth that if the Son of God would undertake this work of Reconciliation between God and Man why did he not do the Will of God by his mighty Power and Grace and not by this way of coming in the Flesh which was attended with all Dishonour Reproaches Sufferings and Death it self But besides what I have at large elsewhere discoursed concerning the necessity and suitableness of this way of his coming unto the manifestation of all the Glorious properties of the Nature of God I shall only say that God and he alone knew what was necessary unto the accomplishment of his Will and if it might have been otherwise effected he would have spared his only Son and not have given him up unto death 2. The End for which he thus promiseth to come is to do the Will of God Lo I come to do thy Will O God The Will of God is taken two ways 1. For his Eternal purpose and design called the Counsel of his Will Eph. 1. 11. and most commonly his Will it self The Will of God as unto what he will do or cause to be done 2. For the Declaration of his Will and Pleasure as unto what he will have us to do in a way of Duty and Obedience that is the Rule of our Obedience It was the Will of God in the former sense that is here intended as is evident from the next Verse when it is said that by this Will of God we are Sanctified that is our Sins were Expiated according to the Will of God But neither is the other sense absolutely excluded for the Lord Christ came so to fulfil the Will of Gods purpose as that we may be enabled to fulfil the Will of his Command Yea and he himself had a Command from God to lay down his Life for the accomplishment of this Work Wherefore this Will of God which Christ came to fulfil is that which elsewhere is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1. 5 11. c. His good pleasure his purpose the Counsel of his Will his good pleasure which he purposed in himself that is freely without any Cause or Reason taken from us to call justifie sanctifie and save to the uttermost or to bring them unto Eternal Glory This he had purposed from Eternity to the praise of the Glory of his Grace How this might be effected and accomplished God had hid in his own Bosome from the beginning of the World Ephes. 3. 8 9. So as that it was beyond the Wisdom and Indagation of all Angels and Men to make a Discovery of Howbeit even from the beginning he declared that such a work he had graciously designed and gave in the First promise and otherwise some obscure Intimations of the Nature of it for a Foundation of the Faith in them that were called Afterwards God was pleased in his Soveraign Authority over the Church for their good and unto his own Glory to make a representation of this whole work in the Institutions of the Law especially of the Sacrifices thereof But hereon the Church began to think at least many of them did so that those Sacrifices themselves were to be the only means of accomplishing this Will of God in the Expiation of Sin with the Salvation of the Church But God had now by various ways and means witnessed unto the Church that indeed he never appointed them unto any such end nor would rest in them and the Church it self found by experience that they would never pacify Conscience and that the strict performance of them was a Yoke and Burden In this state of things when the fulness of time was come the glorious Counsels of God namely of the Father Son and Spirit brake forth with Light like the Sun in its strength from under a Cloud in the tender made of himself by Jesus Christ unto the Father Lo I come to do thy Will O God This this is the way the only way whereby the Will of God might be accomplished Herein were all the Riches of Divine Wisdom displayed all the Treasures of Grace laid open all Shades and Clouds dispelled and the open door of Salvation
or in the Love of God by Christ as by and in our own Love to him and his The Mystical Body of Christ is the second great mystery of the Gospel The first is his Person that great mystery of Godliness God manifest in the Flesh. In this mystical Body we have Communion with the Head and with all the Members with the Head by Faith and with the Members by Love Neither will the first compleat our Interest in that Body without the latter Hence are they frequently conjoyned by our Apostle not only as those which are necessary unto but as those which Essentially constitute the Union of the whole mystical Body and Communion therein Gal. 5. 6. Ephes. 6. 23. 1 Thes. 1. 3. 1 Tim. 1. 14. chap. 1. 11. 2 Tim. 1. 13. chap. 2. 22. Wherefore without Love we do no more belong to the Body of Christ than without Faith it self And in one place he so transposeth them in his expression to manifest their inseparable connexion and use unto the Union and Communion of the whole Body as that it requires some care in their distribution unto their peculiar objects Philem. 5. Hearing of thy Love and Faith which thou hast towards the Lord Jesus and towards all Saints Both these Graces are spoken of as if they were exercised in the same manner towards both their Objects Christ and the Saints But although Christ be the Object of our Love also and not of our Faith only yet are not the Saints so the Object of our Love as to be the Object of our Faith also We believe a Communion with them but place not our Trust in them There is therefore a variation in the Prepositions prefixed unto the respective Objects of these Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this directs us unto a distribution of these Graces in their Operations unto their distinct Objects Faith towards the Lord Jesus and Love to the Saints But they are so mixed here to declare the infallible connexion that is between them in the constitution of the mystical Body of Christ. This therefore is the form life and soul of all mutual Duties between the Members of Christs mystical Body Whatever passeth between them in outward works wherein they may be useful and beneficial unto one another if it spring not from this principle of Love if it be not quickened and animated thereby there is nothing of Evangelical Communion in it Whereas therefore this Grace and Duty is the peculiar Effect and Glory of the Gospel the form and life of the mystical Body of Christ the pledge and evidence of our Interest in those better things which accompany Salvation I shall briefly declare the nature of it and shew the reason of the necessity of its diligent exercise Mutual love among Believers is a fruit of the Spirit of Holiness and effect of Faith whereby being knit together in the Bond of entire Spiritual Affection on the account of their joynt Interest in Christ and participation of the same new divine spiritual Nature from God do value delight and rejoyce in one another and are mutually helpful in a constant discharge of all those Duties whereby their eternal spiritual and temporal Good may be promoted 1. It is a fruit of the Spirit of Holiness of the Spirit of Christ Gal. 5. 22. It is no more of our selves than Faith is it is the Gift of God Natural Affections are in-laid in the constitution of our Beings Carnal Affections are grown inseparable from our nature as corrupted Both excited by various Objects Relations Occasions and Interest do exert themselves in many outward effects of Love But this Love hath no root in our selves until it be planted in us by the Holy Ghost And as it is so it is the principal part of the Renovation of our natures into the Image of God who is Love This Love is of God And every one that loveth is born of God 1 Joh. 4. 7. You are taught of God to love one another 2. It is an effect of Faith Faith worketh by Love Gal. 5. 6. Hence as we observed before Love to the Saints is so frequently added unto Faith in our Lord Jesus Christ as the effect and pledge of it And although it proceeds in general from Faith as it respects the Commands and Promises of God yet it derives immediately from Faith as acted on the Lord Jesus Christ. For he being the Head of the whole mystical Body it is Faith in him that acts it self by Love towards all the Members Holding him the Head by Faith the whole Body edifies it self in Love Ephes. 4. 15 18. And the more sincere active and firm our Faith in Christ is the more abundant will our Love be towards all his Saints For Faith in Christ doth first excite Love unto him from whom as it were it descends unto all that it finds of him in any others And our Love of the Saints is but the Love of Christ represented and exhibited unto us in them The Papists tell us that Love or Charity is the form or life of Faith without which it is dead It is so far true that according to the Apostle James where it is not there Faith is dead Not that it is the life of Faith but that Faith wherever it is living will work by Love Faith therefore is the life the quickening animating principle of Love and not on the contrary And that Love which proceedeth not from which is not the effect of which is not enlivened by Faith is not that which the Gospel requireth 3. Believers are knit together in an entire Affection This is that Cement whereby the whole mystical Body of Christ is fitly joyned together and compacted Ephes. 4. 16. This mutual adherence is by the uniting cementing efflux of Love It is but an Image of the Body or a dead carkass that men set up where they would make a Bond for Professors of Christianity consisting of outward Order Rules and Methods of Duties A Church without it is an heap of dead stones and not living stones fitly compacted and built up a Temple unto God Break this Bond of Perfection and all spiritual Church Order ceaseth for what remains is carnal and worldly There may be Churches constituted in an outward humane Order on supposed prudential Principles of Union and external Duties of Communion which may continue in their Order such as it is where there is no Spiritual Evangelical Love in exercise among the Members of them But where Churches have no other Order nor Bond of Communion but what is appointed by Christ wherever this Love faileth their whole Order will dissolve 4. This mutual Love among Believers springs from and is animated by their mutual Interest in Christ with their Participation of the same Divine Nature thereby It is from their Union in Christ the Head that all the Members of the Body do mutually contribute what they derive from him unto the edification of the whole
in the exercise of Love Hereby are they all brought into the nearest Relation to one another which is the most effectual motive and powerful attractive unto Love For as the Lord Christ saith of every one that doth the will of God the same is my Brother and Sister and Mother Matth. 12. 18. he is dearly beloved by him as standing in the nearest Relation unto him so are all Believers by virtue of their common Interest in Christ their Head as Brothers Sisters and Mothers to each other as Members of the same Body which is yet nearer whence the most intense Affection must arise And they have thereby the same new spiritual nature in them all In Love natural he that doth most love and prize himself commonly doth least love and prize others And the reason is because he loves not himself for any thing which is common unto him with others but his self-love is the ordering and centring of all things unto his own satisfaction But with this Spiritual Love he that Loves himself most that is doth most prize and value the Image of God in himself doth most Love others in whom it is And we may know whether we cherish and improve Grace in our own Hearts by that Love which we have unto them in whom it doth manifest it self 1 Joh. 5. 1. 5. This Love in the first place acts it self by valuation esteem and delight So the Psalmist affirms that all his delight was in the Saints and in the excellent in the Earth Psal. 16. 3. The Apostle carries this unto the height in that Instance wherein we ought to lay down our lives for the Brethren 1 Joh. 3. 16. For whereas Life is comprehensive of all that is dear or useful unto us in this world what we ought if called thereunto to part with our lives for we value and esteem above them all It is true the cases wherein this is actually required in us do not frequently occur And they are such alone wherein the Glory and Interest of Christ are in an especial manner concerned But such a Love as will always dispose and when we are called enable us unto this Duty is required to be in us if we are Disciples of Christ. So are we to prize and value them as at least to be ready to share with them in all their conditions For 6. This Love acts it self by all means in all ways and Duties whereby the Eternal Spiritual and Temporal good of others may be promoted And it would require a long discourse to go over but the principal Heads of those Ways and Duties which are required unto this End Something will be spoken afterwards to that purpose At present I have aimed only at such a Description of this Love as may distinguish it from that cold formal pretence of it in some outward Duties which the most satisfie themselves withall This is that Love which the Gospel so earnestly commendeth unto and so indispensibly requireth in all the Disciples of Christ. This with its exercise and effects its Labour and Fruits is the Glory Life and Honour of our Profession without which no other Duties are accepted with God And the reason is manifest from what hath been spoken why the Apostle giveth this as a ground of his good Perswasion concerning these Hebrews as that they had an especial Interest in those Better things from which Salvation is inseparable For if this Love in general be so a Grace of the Gospel if it so spring and arise from the Love of God in Christ as that there neither ever was nor can be the least of it in the world which is not an Emanation from that Love and if in its especial nature it so particularly relates unto the Spirit of Christ and our Union with him it must needs be among the principal Evidences of a good spiritual condition And the same will yet farther appear if we consider the grounds whereon it is inforced in the Gospel which are principally these that follow 1. As the Head of all other considerations the Lord Christ expresseth it as that which was to be the great Evidence unto the world of the Truth and Power of the Gospel as also of his own being sent of God Joh. 17. 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me It is true there is another especial principle of the Union of Believers as they are one in God and Christ. This is that one Spirit whereby they are all united unto him as their mystical Head But this alone is not here intended as being that which the world can no way discern nor consequently be convinced by He intends therefore their Unity among themselves the Life and Spirit and Bond whereof is this Love as hath been declared There is no other kind of Unity which may be among Christians that carrieth the least conviction with it of the Divine Mission Truth and Power of Christ. For they may be all carnal from carnal Principles and for carnal Ends wherein the world can see nothing extraordinary as having many such Unities of its own Herein therefore doth the Testimony consist which we give to the world that Jesus Christ was sent of God And if we fail herein we do what we can to harden the world in its impenitency and unbelief To see Believers live in Love according to the nature and acting the Duties of it before mentioned was in ancient times a great means of the Conviction of the world concerning the Truth and Power of the Gospel and will be so again when God shall afresh pour down abundantly that Spirit of Light and Love which we pray for And in some measure it doth so at present For whosoever shall consider the true Church of Christ aright will find the Evidences of a Divine Power in this matter For it doth and ever did consist of all sorts of persons in all Nations and Languages whatever High and low rich and poor Jews Greeks Barbarians Scythians men of all Interests Humours Oppositions dividing Circumstances at distances as far as the East from the West do constitute this Body this Society Yet is there among all these known to each other or unknown an ineffable Love ready to work and exercise it self on all occasions in all the ways before insisted on And this can be from no other Principle but the Spirit and Divine Power of God giving Testimony thereby unto the Lord Christ whose Disciples they are 2. Our Right unto our Priviledge in and Evidence of our being the Disciples of Christ depends on our mutual Love Joh. 14. 34 35. A new Commandment I give unto you that you love one another as I have loved you that ye also love one another By this shall all men know that you are my Disciples if you have love one to another This especial Commandment of Christ concerning mutual love
the performance of them had assurance given them in his success that they also should inherit the Promise So the Apostle applies his discourse ver 17 18. Where the Promise of God is absolutely ingaged it will break through all Difficulties and Oppositions unto a perfect Accomplishment No Promise of God shall ever fail or be of none effect We may fail or come short of the Promise by our Unbelief but the Promises themselves shall never fail There have been great seasons of Trial in many Ages wherein the Faith of Believers hath been exercised to the utmost about the accomplishment of the Promises but the Faithfulness of God in them all hath hitherto been ever Victorious and it will be so for ever And this Trial hath arose partly from Difficulties and Oppositions with all Improbabilities of their Accomplishment on rational accounts or with respect unto visible means partly from a misunderstanding of the nature of the Promises or of the season of their Accomplishment Thus in the first great Promise given unto our Parents after the Fall how soon was their Faith exercised about it When they had but two Sons the one of them slew the other and the survivor was rejected and cursed of God From whom should now the promised Seed be expected to proceed and spring Is it not probable that they were oft-times ready to say where is the Promise of his coming And yet indeed this which seemed to overthrow and disannul the Promise was only a means of its farther confirmation For the death of Abel upon his offering his acceptable Sacrifice was a Type of Christ and his suffering in his mystical Body 1 Joh. 3. 12. When the wickedness of the world was come unto that height and fulness that God would not spare but destroyed all the Inhabitants of it excepting eight persons the very destruction of the whole Race of mankind seemed to threaten an Annihilation of the Promise But this also proved unto its confirmation For after the Flood God established it unto Noah accompanied it with a Covenant and gave a visible Pledge of his Faithfulness therein to abide for ever Gen. 9. 11 12. For although that Covenant in the first place respected temporal things yet as it was annexed unto the first Promise it represented and assured the spiritual things thereof Isa. 54. 8 9 10. This great Promise was after limited unto the person of Abraham namely that from him should spring the blessed Seed Yet after it was given unto him many and many a year passed over him before he saw the least hope of its Accomplishment Yea he lived to see all natural ways and means of fulfilling it utterly to fail Sarahs Womb being dead and his Body also so that he was past and beyond all hope of having it fulfilled in the ordinary course of nature And the Faith which he had in hope was against hope Rom. 4. 18 19. Hence he complained that after all his long and wearisome Pilgrimage he went Childless Gen. 15. 2. and fell into no small mistakes in the matter of Hagar and Ishmael Yet after all the Promise made its way unto its own Accomplishment And by the signal victory it had herein against all oppositions assured it self unto the Faith of all succeeding Generations as is here expressed by the Apostle Afterwards when the Promise was confined unto Isaac by that word in Isaac shall thy Seed be called and Abraham now drawing apace towards the Grave he is commanded to slay this Isaac and offer him in Sacrifice unto God This indeed was the greatest appearance under the Old Testament of the absolute disannulling and frustration of the Promise And Abraham had no relief for his Faith under this Trial but only the Omnipotency of God which could produce effects that he could no way apprehend as raising of him up again from the dead or the like But this also proved in the issue so great a confirmation of the Promise as that it never received any thing of the like nature before nor after until its actual accomplishment For hereon was it confirmed by the Oath of God whereof we shall treat immediately the Sacrifice of Christ illustriously represented and an Instance given of the infallible victorious success of Faith whilst against all difficulties it adheres unto the Truth of the Promise What was the condition with the Faith of the best of men when the Lord Christ was in the Grave At how great a loss they were and how their Faith was shaken to the utmost the two Disciples expressed unto the Lord Christ himself as they went to Emmaus Luke 24. 21. We trusted that it had been he who should have redeemed Israel and for what they had heard then reported of his Resurrection they said they were astonished at it but could not arrive at any positive actings of Faith about it And this befell them when they were speaking to Christ himself in whom the Promise had received its full Accomplishment After this also when the Gospel began to be preached in the world it appeared that it was rejected by the generality of the Jews and that they also thereon were rejected from being the people of God This made a great hesitation in many about the Promise made unto Abraham concerning his Seed and Posterity as though it were of none effect For now when the full Accomplishment was declared and innumerable persons came in unto a participation of it those unto whom it was peculiarly made neither would be nor were sharers of it This great Objection against the Truth of the Promise our Apostle lays down Rom. 9. 6. not as though the Word of God had taken none effect in answer whereunto he spends the three ensuing Chapters And he doth it by letting of us know that the Objection was grounded on a mistake of the Persons unto whom the Promise did belong which were not the whole carnal Seed of Abraham but only the Elect of them and all Nations whatever And there are yet Promises of God on Record in the Scripture not yet fulfilled that will and do exercise the Faith of the strongest and most experienced Believers concerning whose Accomplishment our Lord Jesus Christ says When the Son of Man cometh shall he find Faith in the Earth The Faith hope and expectation of most will be at an end before they are fulfilled and that because of the insuperable difficulties that seem to lye in the way of their Accomplishment Such are those which concern the destruction of Antichrist the calling of the Jews the spreading of the Gospel unto all Nations and the flourishing of the Church in Peace and Purity These things as to all outward appearance seem as remote from Accomplishment as they were the first day the Promise was given and the difficulties against it increase continually And yet notwithstanding the Promise shall break through all difficulties at the end it shall speak and not lye The Lord will hasten it in its time Isa. 20. 22.
from the observation of the Reasons and Circumstances of our Saviours discourse And to this end we may observe 1 That all things prohibited by our Saviour in that Sermon to the Jews were in themselves and by virtue of the Law of God antecedently unlawful Only whereas the Pharisees by their Traditions and false Interpretations of the Scripture in a compliance with their own wickedness and covetousness had perswaded the body of the Church and brought them into the practice of much lewdness and many sins and by their Ignorance of the true spiritual nature of the Law had led men unto an Indulgence unto their internal Lusts and Corruptions so they break not forth into open practice our Saviour rends the veil of their Hypocrisie discovers the corruption of their Traditions and Interpretations of the Law declares the true Nature of sin and in sundry Instances shews how and wherein by these false glosses the body of the people had been drawn into Soul-ruining sins whereby he restored the Law as the Jews speak unto its pristine Crown Let any of the particulars mentioned by our Saviour be considered and it will be found that it was before unlawful in it self or declared so in the positive Law of God Was it not evil to be angry with a Brother without a cause and to call him Racha and Fool ver 22. was it not so to look on a woman to Lust after her or were such unclean desires ever innocent That therefore which is here prohibited by our Saviour Swear not at all was somewhat that was even then unlawful but practised on the false glosses of the Pharisees upon the Law Now this was not solemn swearing in Judgement and Righteousness which we have proved before not only to have been lawful but appointed expresly by God himself 2 Our Saviour expresly limiteth his Precept unto our Communication Let your Communication be yea yea nay nay ver 37. There was then amongst men and that countenanced by the Pharisees a cursed way of mixing Oaths with mens ordinary Communication This blasphemous wickedness as it was a direct violation of the Third Commandment so it was frequently rebuked by the Prophets But as other publick sins it grew and increased among the people until their corrupt leaders in compliance with them began to distinguish what Oaths in common Communication were lawful and what were unlawful what were obligatory and what were not To eradicate this cursed practice our Saviour gives this general Prohibition unto all that would be his Disciples Swear not at all that is in Communication which is the first design of the Third Commandment And as there is nothing which more openly proclaims a Contempt of Christ and his Authority among many who would be esteemed Christians than their ordinary customary swearing and Cursing by the Name of God and other Hellish Imprecations which they have invented in their daily Communication so possibly the observation of the greatness of that evil its extent and incurableness hath cast some on the other extream But it is no property of a wise man by avoiding one extream to run into another 3 The Direction and Precept of our Saviour is given in direct opposition unto the corrupt Glosses and Interpretations of the Law introduced by Tradition and made Authentick by the Authority of the Pharisees This is evident from the express Antithesis in the words You have heard what hath been said of old time but I say unto you Now these were two 1 That there was no evil in an Oath at any time but only in swearing falsly This they gathered as they fathered their most absurd apprehensions on some pretext of Scripture from Deut. 19. 12. Ye shall not swear by my Name falsly neither shalt thou prophane the Name of thy God From hence they concluded that Gods Name was not prophaned in swearing unless a man sware falsly that is forsware himself And this also they restrained principally unto promises by Oaths or Vows to be performed unto God which turned to their Advantage who had the disposal of things sacred and devoted This they judged to comprise the whole of the Prohibition in the Third Commandment but most falsly and unto the hazard of the Souls of men For not only the using or interposition of the Name of God in a false matter which is Perjury but also the using of it in vain that is without just cause or reason or call lightly and vainly is expresly forbidden Herein our Saviour interposeth his Divine Interpretation and in opposition unto the corrupt exposition of the Pharisees declares that not only false swearing by the Name of God in Judgement or otherwise is forbidden in the Command but also that vain interposition of the Name of God in our Communication is utterly prohibited And it is hence evident unto me that no man ought voluntarily to take an Oath unless the matter in controversie be undeterminable without it and the Authority be lawful that requires it 2 Aiming to comply with the Lusts and Corruptions of men as the great Artifice of all false Teachers consists in the accommodation of Doctrines to the blindness and prevalent sins of men they had found out a way how they might swear and swear on without the guilt of Perjury did they swear never so falsly And this was not to swear by the Name of God himself which if they did and sware falsly they were perjured but by the Heavens or by the Earth or Hierusalem or the Temple or the Altar or their own Heads for such kind of Oaths and Execrations were then as also now in use in the ordinary Communication of men But herein also the filthy Hypocrites had a further reach and had insinuated another pestilent Opinion into the minds of men tending to their own advantage For they had instructed them that they might freely swear by the Temple but not by the Gold of it and by the Altar but not by the Gift that was upon it Matth. 23. 16 17 18 19. For from the Gold offered in the Temple and the Gift brought unto the Altar did advantage arise unto these covetous Hypocrites who would therefore beget a greater veneration in the minds of men towards them than to the express Institutions of God themselves In opposition unto this corruption our Saviour declares that in all these things there is a tacit respect unto God himself and that his Name is no less prophaned in them than if it were expresly made use of These are the things alone which our Saviour intendeth in this Prohibition namely The Interposition of the Name of God in our ordinary Communication without cause call warrant or Authority when no necessity requireth us thereunto where there is no strife otherwise not to be determined or which by consent is to be ended And the usage of the names of Creatures Sacred or Common in our Oaths without mentioning of the Name of God And there are two Rules in the Interpretation of the Scripture
had unto the whole System of those Laws and Institutions of Worship which our Apostle as was also before observed calls Carnal Ordinances imposed unto the Time of Reformation Chap. 9. 10. They were all Carnal in opposition unto the Dispensation of the Spirit under the Gospel and the Institutions thereof None of these ways was the Lord Christ made a Priest He was not dedicated unto his Office by the Sacrifice of Beasts but Sanctified himself thereunto when he Offered himself through the Eternal Spirit unto God and was consummate in his own Blood He was not of the Carnal Seed of Aaron nor did nor could claim any Succession unto the Priesthood by virtue of an Extraction from his Race And no constitution of the Law in general no Ordinance of it did convey unto him either Right or Title unto the Priesthood It is therefore Evident that he was in no sense made a Priest according to the Law of a Carnal Commandment neither had he either Right Power or Authority to exercise the Sacerdotal Function in the observation of any Carnal Rites or Ordinances whatever And we may observe That what seemed to be wanting unto Christ in his entrance into any of his Offices or in the Discharge of them was on the account of a greater Glory Aaron was made a Priest with a great outward Solemnity The Sacrifices which were Offered and the Garments he put on with his visible separation from the rest of the People had a great Ceremonial Glory in them There was nothing of all this nor any thing like unto it in the Consecration of the Lord Christ unto his Office But yet indeed these things had no Glory in comparison of that excelling Glory which accompanied those invisible Acts of Divine Authority VVisdom and Grace which communicated his Office unto him And indeed in the VVorship of God who is a Spirit all outward Ceremony is a diminution and debasement of it Hence were Ceremonies for Beauty and Glory multiplyed under the Old Testament but yet as the Apostle shews were all but Carnal But as the sending of Christ himself and his Investiture with all his Offices were by Secret and Invisible Acts of God and his Spirit so all Evangelical VVorship as to the Glory of it is Spiritual and Internal only And the removal of the Old Pompous Ceremonies from our VVorship is but the taking away of the Veil which hindred from an insight and entrance into the Holy place 2. The way and manner whereby the Lord Christ was made a Priest is expressed positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But according unto the Power of an indissoluble Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an Opposition between the way rejected and this asserted as those which were not consistent He was not made a Priest that way but this How is Christ then made a Priest according to the Power of an endless Life That is saith one in his Paraphrase installed into the Priesthood after his Resurrection VVhat is meant by installed I well know not It should seem to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecrated Dedicated Initiated And if so this Exposition diverts wholly from the Truth For Christ was installed into his Office of Priesthood before his Resurrection or he did not Offer himself as a Sacrifice unto God in his Death and Blood-shedding And to suppose that the Lord Christ discharged and performed the principal Act of his Sacerdotal Office which was but once to be performed before he was installed a Priest is contradictory to Scripture and Reason it self Ideo ad vitam im mortalem perductus est ut in aeternum sacrdos noster esset He was therefore brought unto an Immortal Life that he might be our Priest for ever saith another But this is not to be made a Priest according to the Power of an endless Life If he means that he might always continue to be a Priest and to execute that Office always unto the consummation of all things what he says is true but not the sence of this place but if he means that he became Immortal after his Resurrection that he might be our Priest and abide so for ever it excludes his Oblation in his Death from being a proper Sacerdotal Act which that it was I have sufficiently proved elsewhere against Crellius and others Some think that the endless life intended is that of Believers which the Lord Christ by virtue of his Priestly Office confers upon them The Priests under the Law proceeded no further but to discharge Carnal Rites which could not confer Eternal life on them for whom they Ministred But the Lord Christ in the Discharge of his Office procureth Eternal Redemption and Everlasting life for Believers And these things are true but they comprise not the meaning of the Apostle in this place For how can Christ be made a Priest according to the Power of that Eternal Life which he confers on others For the comparison and opposition that is made between the Law of a Carnal Commandment whereby Aaron was constituted a Priest and the Power of an endless Life whereby Christ was made so do Evidence that the making of Christ a Priest not absolutely which the Apostle treats not of but such a Priest as he is was the Effect of this endless Life VVherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indissoluble Life here intended is the life of Christ himself Hereunto belonged or from hence did proceed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power whereby he was made a Priest And both the Office it self and the Execution or Discharge of it are here intended And as to the Office it self this Eternal or endless life of Christ is his life as the Son of God Hereon depends his own Mediatory life for ever and his conferring of Eternal life on us John 5. 26 27. And to be a Priest by virtue of or according unto this Power stands in direct opposition unto the Law of a Carnal Commandment It must therefore be enquired how the Lord Christ was made a Priest according unto this power And I say it was because thereby alone he was rendred meet to discharge that Office wherein God was to redeem his Church with his own Blood Acts 20. 28. By Power therefore here both meetness and ability are intended And both these the Lord Christ had from his Divine Nature and his endless life therein Or it may be the Life of Christ in his Humane Nature is intended in opposition unto those Priests who being made so by the Law of a Carnal Commandment did not continue in the Discharge of their Office by reason of Death as our Apostle observes afterwards But it will be said that this Natural life of Christ the life of the Humane Nature was not Endless but had an End put unto it in the Dissolution of his Soul and Body on the Cross. I say therefore this life of Christ was not absolutely the life of the Humane Nature considered separately from his
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fixed his Tabernacle among us John 1. 14. that is the signification of the word which we have translated to dwell because the Tabernacle of old was the way and means of Gods dwelling among the People in the pledges of his gracious presence All that old curious Structure for an Habitation for God did only represent his taking our nature upon him fixing his Tent thereby among men What was the pattern of this Tabernacle shewed unto Moses on the Mount we must enquire on ver 5. 3. He himself calleth his own Body his Temple with respect unto the Temple at Jerusalem which was of the same nature and use with the Tabernacle John 2. 19 22. And this he did because his Body was that true substantial Temple and Tabernacle whereof he was the Minister 4. That is the true Tabernacle which God truly and really inhabiteth and on the account whereof he is our God This was the nature use and end of the Tabernacle of old God dwelt therein in the signs and pledges of his presence and was on the account thereof the God of that People according to the terms of the Covenant between them Exod. 25. 8. Rev. 21. 3. That therefore wherein God dwells really and substantially and on the account whereof he is our God in the Covenant of Grace that and no other is the true Tabernacle But this is in Christ alone For in him dwelleth all the fulness of the Godhead bodily Col. 2. 9. Thus the Humane Nature of Christ is that true substantial Tabernacle wherein God dwelleth personally 5. He is the only way and means of our approach unto God in holy Worship as the Tabernacle was of old which we have elsewhere declared That alone which seems to be of any force against this Interpretation is that the Humane Nature of Christ is that wherein he is the Minister of this Tabernacle it cannot therefore be the Tabernacle it self wherein he doth administer and therefore the place of his abode must be intended by the Tabernacle whereof he is the Minister Answ. By the same Rule it would follow That because Christ is the High Priest he is not the Sacrifice for the Priest and the Sacrifice among men cannot be the same Howbeit Christ offered himself only And the reason of these things is that he was in his own Person and what he did therein to answer all those Types of Priest Sacrifice Altar Tabernacle and what belonged thereunto He was the body and substance of them all Col. 2. 17. No one of them was able to represent the fulness of Grace that was to be in Christ. Therefore were there many of them ordained and those of various sorts And therefore his being eminently intended in one of them no way hinders his being so in another He was all in himself Priest Tabernacle Altar and Sacrifice Lastly The efficient cause of this true Tabernacle is declared both positively and negatively which God hath pitched and not man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confined unto the Tabernacle and extends not unto the Sanctuary mentioned before Of the true Tabernacle which the Lord pitched And hereby this Tabernacle is distinguished from both the Sanctuaries the Typical here below and the Real above even Heaven it self For it was not of the same Building with either of them as the Apostle declares Chap. 9. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitched fixed It is a word proper unto the erection and establishment of a Tabernacle The fixing of Stakes and Pillars with the fastening of Cords thereunto was the principal means of setting up a Tabernacle Isa. 54. 2. The preparation of the Humane Nature or Body of Christ is that which is intended A Body hast thou prepared me Chap. 10. 5. And this Body was to be taken down and folded up for a season and afterwards to be erected again without the breaking or loss of any part of it This of all Buildings was peculiar unto a Tabernacle and so was it with the Body of Christ in his Death and Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Author of this work was the Lord This is the word or Name whereby the Writers of the New Testament do express the name Jehovah And whereas in the revelation of that name God declared that self-subsisting firmitude and unchangeableness of his nature whereby he would infallibly give subsistence unto his Word and accomplishment unto his Promises the Apostle hath respect unto it in this great work wherein all the Promises of God became Yea and Amen How this Tabernacle was prepared and fixed immediately by the Holy Ghost acting the infinite power of God alone therein I have at large elsewhere declared It is added negatively and not man Some suppose a Pleonasm in the words and that this expression is redundant For to say it was pitched by God sufficiently includes that it was not done by man But the expression is emphatical and the Apostle hath an especial design in it For 1. The Old Tabernacle itself may in some sense be said to be pitched by God It was done by his command order and direction as were all other Ordinances of his appointment But it cannot be said that God pitched it and not man which excludes the whole Service and Ministry of Man For the Ministry of Men was used in the preparation framing and erection of it But the pitching of this true Tabernacle was the work of God alone without any Ministry or Service of men A Body hast thou prepared me 2. The Apostle hath an especial respect unto the Incarnation of Christ without the concurrence of man in natural Generation This is expressed in answer unto that enquiry of the blessed Virgin How shall this be seeing I know not a man Luke 1. 34 35. This was the true Tabernacle which the Lord pitched and whereof Christ is the Minister And we may observe 1. That all spiritually sacred and holy things are laid up in Christ. All the utensils of Holy Worship of old all means of Sacred Light and Purification were all placed and laid up in the Tabernacle And these were all Patterns of the heavenly things themselves which are all laid up in Christ the true Tabernacle They are all inclosed in him and it will be in vain to seek for them elsewhere For 2. He hath the Ministration of all these holy things committed unto him He is the Minister both of the Sanctuary and Tabernacle and of all things contained in them Herein he stands in no need of help or assistance nor can any take his work out of his hand 3. The Humane Nature of Christ is the onely true Tabernacle wherein God would dwell personally and substantially The dwelling of God with men was ever looked on as an infinite condescension So Solomon expressed it in his Prayer at the dedication of the Temple But will God indeed dwell on the earth Behold the heaven and
〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices vul Hostias and the Rhemists Hosts it may be to countenance their name of the Host in the Mass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justum erat aequum erat it was just and equal vul necesse est in the present tense it is necessary Beza necesse fuit it was necessary properly and so the Syriack renders the Verb Substantive understood in the Original or included in the Infinitive Mood following in the Preterimperfect Tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habere hunc habere Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huic ut esset ei To this Man that there should be to him or with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul aliquid quod offerat something that he may offer Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Something that he should offer The Arabick adds for himself corruptly For every High Priest is ordained appointed to offer Gifts and Sacrifices wherefore it is of necessity it was necessary that this man should have somewhat also to offer The Connexion of these words unto what was before asserted which giveth us the design of the Apostle in them is expressed in the causal Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For. He both giveth a confirmation of what he had before affirmed namely that Christ was the Minister of the true Tabernacle that is of his Body and rendereth a reason why it should so be and this he farther confirms in the Verses ensuing The Reason he insists on is taken from the general nature of the Office of every High Priest That the Lord Christ is our High Priest he had sufficiently demonstrated and confirmed before this therefore he now assumes as granted And hereon what belongs unto him as such he farther manifests by shewing what the nature of that Office required and what did necessarily belong unto every one that was Partaker thereof There are therefore two things in the words I. A general Assertion of the Nature Duty and Office of every High Priest II. A particular Inference from thence of what did necessarily belong unto the Lord Christ in the susception and discharge of this Office In the first the Universality of the expression is to be observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every High Priest By the context this Universal is cast under a Limitation with respect unto the Law every High Priest that is made or appointed by the Law for of those alone the Apostle treateth There was indeed never any High Priest accepted of God but those ordained by the Law yet was it necessary unto the Apostle to make mention of the Law also And although they were many of them yet were they all of the same order and Office and so were all alike authorized and obliged unto the same Duties Wherefore the Apostle thus expresseth it by every High Priest to evidence that there lay no exception against his argument seeing that in the whole multitude of High Priests in their succession from first to last there was no one but he was appointed unto this end and had this Duty incumbent on him Yea it is not one especial Duty of their Office that might be omitted which he insisteth on but the general end for which they were ordained as he expresseth it in the next word 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ordained that is appointed of God by the Law Of the sense of this word I have spoken before as also of the thing intended see Chap. 5. 12. Gods Ordination or Appointment gives Rules Measures and ends unto all sacred Offices and Employments Whoever undertakes any thing in Religion or Divine Worship without it besides it beyond it is a transgressour and therein worshippeth God in vain He whom God doth not ordain in his service is an Intruder and that which he doth not appoint is an usurpation Nor will he accept of any Dutys but what he himself hath made so 3. The principal end why the High Priests were ordained of God is expressed it was to offer Gifts and Sacrifices This appears in their Original Institution Exod. Chap. 28. 29. 1. They were to offer God appointed Aaron and his successors on purpose to offer Gifts and Sacrifices for the whole People 2. None but they were to offer that is none but the Priests were so none but they might approach unto God to offer any thing sacredly unto him The People might bring their Offerings unto God but they could not offer them on the Altar And some Offerings as those at the Feast of Expiation were appropriated unto the High Priests only So is the case stated by Azariah the High Priest 2 Chrom 26. 18. Not unto thee Uzziah to burn Incense unto the Lord but to the Priests the Sons of Aaron who are consecrated from Exod. 30. 7. Numb 18. 7. And God hereby taught the People that nothing should ever be accepted from them but in and by the hand of the great High Priest who was to come And this is that which we are yet taught thereby And whoever he be if as great and prosperous as King Uzziah who shall think to approach unto God immediately without the Interposition of this High Priest he is smitten with the plague of Spiritual Leprosy 4. What they were to offer is also declared Gifts and Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Munera donaria dona Sometimes all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Corbanes in general are intended by this word For all sacred Offerings of what sort soever are so called at their first Institution Lev. 1. 2. If any one among you bring his Corban unto the Lord. And thereon the especial Kinds of Offerings and Sacrifices are enumerated which in general were all Corbans So every thing that is brought unto the Altar is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 23 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when thou bringest thy Gift that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Offer Gifts sacred Gifts of all sorts especially Sacrifices properly so called Or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minchoth may be intended as by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Zebachim are For these two contain the whole complex of sacred offerings For Zebachim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are bloody Sacrifices Sacrifices by Immolation or killing of what sort soever the matter of it was or unto what especial end soever it was designed And the Minchoth were offerings of dead things as of Corn Oyl Meats and Drinks To offer all these was the Office of the Priesthood ordained And we are taught thereby That There is no Approach unto God without continual respect unto Sacrifice and Attonement The principal end of Sacrifices was to make Attonement for sin And so necessary was this to be done that the Office of the Priesthood was appointed for it Men do but dream of the Pardon of sin or acceptance with God without Attonement This the Apostle layeth down as that
which was represented in the Mount I know not that there is any thing in this Exposition of the words that is contrary unto the Analogy of Faith or inconsistent with the design of the Apostle But withall I must acknowledge that these things seem to me exceeding difficult and such as I know not how fully to embrace and that for the Reasons following 1. If such a representation were made unto Moses in the Mount and that be the Pattern intended then the Tabernacle with all its Ministry was a shadow thereof But this is contrary unto our Apostle in another place who tells us that indeed all legal Institutions were only a shadow but withall that the substance or body was of Christ Col. 2. 17. And it is the body that the shadow doth immediately depend upon and represent But according unto this Exposition this Figure or Appearance made in the Mount must be the body or substance which those legal Institutions did represent But this Figure was not Christ. And it is hard to say that this Figure was the body which the Tabernacle below was the shadow of and that body was the shadow of Christ. But that Christ himself his Mediation and his Church that is his Mystical Body were not immediately represented by the Tabernacle and the Service of it but somewhat else that was a Figure of them is contrary unto the whole dispute of the Apostle in this place and the Analogy of Faith 2. I do not see how the Priests could minister in the earthly Tabernacle as an example and shadow of such an aetherial Tabernacle For if there were any such thing it immediately vanished after its appearance It ceased to be any thing and therefore could not be any longer an heavenly thing Wherefore with respect thereunto they could not continue to serve unto the example of heavenly things which were not 3. No tolerable account can be given of the reason or use of such a representation For God doth not dwell in any such Tabernacle in Heaven that it should be thought to represent his holy Habitation And as unto that which was to be made on the earth he had given such punctual instructions unto Moses confirming the remembrance and knowledge of them in his mind by the Holy Spirit by whom he was acted and guided as that he needed no help from his imagination in the view of the representation of such a Fabrick 4. Whatever Moses did it was for a Testimony unto the things which were to be spoken afterwards Chap. 3. 5. But these were the things of Christ and the Gospel which therefore he was to have an immediate respect unto 5. The sense of the words must be determined from the Apostle himself And it is evident 1 That the heavenly things unto whose resemblance the legal Priests did minister and the Pattern shewed unto Moses in the Mount were the same Hereon depends the whole force of his Proof from this Testimony 2 These heavenly things he expresly tells us were those which were consecrated dedicated unto God and purified by the Sacrifice of the blood of Christ Chap. 9. 23. 3 That Christ by his Sacrifice did dedicate both himself the whole Church and its Worship unto God From these things it follows 4 That God did spiritually and mystically represent unto Moses the Incarnation and Mediation of Christ with the Church of the Elect and its spiritual Worship which was to be gathered thereby And moreover he let him know how the Tabernacle and all that belonged thereunto did represent him and them For the Tabernacle that Moses made was a sign and figure of the Body of Christ. This we have proved in the Exposition of the second verse of this Chapter and it is positively affirmed by the Apostle Col. 2. 17. For therein would God dwell really and substantially Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily And the Tabernacle was but to represent this Inhabitation of God in Christ. Therefore did he dwell therein typically by sundry pledges of his presence that he might represent the real substantial Inhabitation of the Godhead in the Body or Humane Nature of Christ. This therefore was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto the Tabernacle was to be framed and this was that which was shewed unto Moses on the top of the Mount These were the heavenly things which they served unto the resemblance and shadow of It is therefore most prodable and most agreeable unto the mystery of the wisdom of God in these things that before the building of the Tabernacle below God did shew unto Moses what was to be signified and represented thereby and what he would introduce when that was to be taken away He first shewed the true Tabernacle then appointed a Figure of it which was to abide and serve the Worship of the Church until that true one was to be introduced when this was to be taken down and removed out of the way which is the substance of what the Apostle designeth to prove It will be said that what was shewed unto Moses in the Mount was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here that is a likeness similitude and type of other things This therefore could not be Christ himself and his Mediation which are the substance of heavenly things and not a resemblance of them I answer 1 All Representations of Christ himself antecedent unto his actual exhibition in the flesh as his appearances in humane shape of old were but Resemblances and Types of what should be afterwards 2 His manifestation unto Moses is so called not that it was a Type of any other things above but because it was the Prototype of all that was to be done below 1. This was the Foundation of the Faith of the Church of Israel in all Generations Their Faith in God was not confined unto the outward things they enjoyed but on Christ in them and represented by them They believed that they were only Resemblances of him and his Mediation which when they lost the Faith of they lost all acceptance with God in their Worship The relation of their Ordinances unto him their expression of him as their Prototype and Substance was the line of life wisdom beauty glory and usefulness that ran through them all This being now taken away they are all as a dead thing When Christ was in them they were the delight of God and the joy of the Souls of his Saints Now he hath uncloathed himself of them and left them to be rolled up as a vesture as a monument of the Garments he thought meet to wear in the immature Age of the Church they are of no more use at all Who now can see any beauty any glory in the Old Temple Administrations should they be revived Where Christ is there is glory if we have the light of Faith to discern it and we may say of every thing wherein he is not be it never so pompous unto
service Yea it was so far from it that any person entred with him into the Holy Place that no one was allowed to be in the other part of the Sanctuary where he might so much as see the vail opened or look in after him whilst he performed his service ver 17. As all the People were kept out of the Sanctuary whilst the Priests entred daily into it and waited at the door so all the Priests were kept without the Sanctuary whilst the High Priest entred into the most Holy Place Hence there was one alwayes provided who was next in succession unto that office to perform this office in case of Sickness or occasional Pollutions of him who was actually High Priest And he was called the second Priest 1 Kings 25. 16. From whence in times of disorder and confusion they had afterwards two High Priests at once Iohn 18. 13 24. Thus sacredly was the presence of God in the Holy Place made inaccessible not only to all the People but even unto all the Priests themselves Some say that indeed the High Priest went alone into the Holy Place once a year only but with other Priests and on other occasions he might enter oftener But this is weak beneath consideration For the express institution was that he should go alone and go but once And this was that great Truth which in this ordinance God stated unto the Church namely that there is no entrance into the gracious presence of God but by the High Priest That the true High Priest should take along all Believers with him and give them admission with boldness unto the Throne of Grace was as the Apostle declares in the next verse not as yet made known 2. The way whereby he ingaged into this service was that he went into this Holy Place This as we observed before is not here expressed but is necessarily traduced from the foregoing verse And it is his entrance through the vail that is intended which also was a part of his service For it was a Type both of the entrance of Christ into Heaven and of our entrance by him unto the Throne of Grace ver 24. chap. 10. 19 20. This was that vail which in the Temple was rent from the top to the bottom upon the death of our Saviour Matth. 27. 51. For hereby the way was laid open into the Holy Place and the gracious Presence of God discovered unto all that come unto him by Christ. 3. The Time of this service is expressed that it was once only every year The first order unto this purpose was a Prohibition or negative precept that the High Priest should not come at all times into the Holy Place Lev. 16. 2. that is not every day as he did into the Sanctuary not at any time of his own choice He might not choose he might not appoint a time for the service of this Holy Place whatever occasion he apprehended of it or necessity for it Times of sacred worship are the Lords no less then the things of it Our own stated times are no less disapproved by him than any other parts of sacred worship of our own finding out 1 Kings 12. 32 33. And as this time of the entrance of the High Priest into the most Holy Place was limited unto once a year which our Apostle observes so the precise day of the year was determined by the Law It was fixed unto the tenth day of the seventh month or Tizri which reckoning from Nisan the beginning of their ecclesiastical year answers unto our September This was the great day of Atonement which with the fruits of it ensued thereon Lev. 16. 29. But whereas it is said that he entred once every year the meaning is that upon one day in the year only he did so and had liberty so to do For it is evident that on that day he went twice into it yea most probable that he did so four times He had three offerings or sacrifices to offer on the day of expiation The first was of a Bullock and a Ram for himself and his houshold Lev. 16. 3. This the Apostle notes distinctly which he offered for himself Secondly a Goat for a Sin-offering which he offered for the People for the errors of the People ver 9. Thirdly the service of the scape Goat which also had the nature of a Sacrifice ver 10. Of the two first whose blood was offered on the Altar it is said distinctly that he carried of the blood into the most Holy Place He did so first that of the Bullock and the Ram before he offered the Goat for the sins of the People He killed not the Goat until he came out of the Holy Place after he had carried in the blood of the Sacrifice for himself ver 11 12 13 14. After this he carried in the blood of the Goat that was offered for the sins of the People ver 15. So that of necessity he must enter twice distinctly on that one day into the most Holy Place Yea it is most probable and almost very certain that he entred into it four times on that day For before he carried in the blood he was to go in with the Incense to make a cloud over the Mercy-seat And it is evident that he could not carry in the Incense and the blood at the same time For when he went in with the Incense he had in one hand a Censer full of burning coals from the Altar and he so carried it ' that besides both his hands were filled with Incense ver 12. that he could carry no blood with him at that time For when he carried in the blood also both his hands were in like manner employed For with the finger of one he was to sprinkle the blood upon and before the Mercy-seat whence it is of necessity that he must have the blood which he sprinkled in his other hand For he was to sprinkle it seven times which could not be done with the blood that was at once upon the finger wherewith he sprinkled it Wherefore this once every year is on one day only for that day he entred four times into the Holy Place within the Vail as is plain in the order of the service according unto its Institution When all this was done that there might be a full representation of the Atonement to be made by the Lord Christ and of the plenary remission of sins by his blood the High Priest laid all the sins of the People on the Head of the scape Goat who carried them away into the wilderness of everlasting oblivion ver 20 21 22. As these Institutions were multiplyed to typifie the one single sacrifice and oblation of the body of Christ because of the imperfection inseparable from the nature of earthly things whereby no one of them could absolutely represent it so in this distinction and distribution of them the Condescention Love and Grace of God were adorable and glorious For in the shedding of the
should any way hinder his Sacrifice from being accepted with God and really expiatory of Sin And this was the Church instructed to expect by all those legal Institutions It may be not unuseful to give here a brief Scheme of this great Sacrifice of Christ to fix the thoughts of Faith the more distinctly upon it 1. God herein in the Person of the Father is considered as the Law-giver the Governor and Judge of all and that as on a Throne of Judgment the Throne of grace being not as yet erected And two things are ascribed or do belong unto him 1 A Denunciation of the sentence of the Law against Mankind Dying ye shall dye and cursed be every one that continues not in all things written in the Law to do them 2 A Resusal of all such ways of Atonement Satisfaction and Reconciliation that might be offered from any thing that all or any creatures could perform sacrifice and offerings and whole burnt-offerings for sin he would not have Heb. 10. 5 6. he rejected them as insufficient to make Atonement for sin 2. Satan appeared before this Throne with his Prisoners he had the power of death Heb. 2. 14. and entered into judgment as unto his right and title and therein was judged John 16. 11. And he put forth all his power and policy in opposition unto the deliverance of his Prisoners and to the way or means of it That was his hour wherein he put forth the power of darkness Luke 22. 53. 3. The Lord Christ the Son of God out of his infinite love and compassion appears in our Natures before the Throne of God and takes it on himself to answer for the sins of all the Elect to make Atonement for them by doing and suffering whatever the holiness righteousness and wisdom of God required thereunto Then said I Lo I come to do thy Will O God Above when he said Sacrifice and Offerings and Burnt-offerings for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy Will O God he taketh away the first that he might establish the second Heb. 10. 7 8 9. 4. This stipulation and engagement of his God accepteth of and withal as the sovereign Lord and Ruler of all prescribeth the way and means whereby he should make Atonement for sin and Reconciliation with God thereon And this was that he should make his soul an offering for sin and therein bear their iniquities Isa. 53. 10 11. 5. The Lord Christ was prepared with a Sacrifice to offer unto God unto this end For whereas every High Priest was ordained to offer Gifts and Sacrifices it was of necessity that he also should have somewhat to offer Heb. 8. 3. This was not to be the Blood of Bulls and Goats or such things as were offered by the Law ver 4. But this was and was to be himself his humane nature or his body For 1 this body or humane nature was prepared for him and given unto him for this very end that he might have somewhat of his own to offer Heb. 10. 5. 2 He took it he assumed it unto himself to be his own for this very end that he might be a sacrifice in it Heb. 2. 14. 3 He had full power and authority over his own body his whole humane nature to dispose of it in any way and into any condition unto the glory of God No man saith he taketh my life from me I lay it down of my self I have power to lay it down and I have power to take it again John 10. 18. 6. This therefore he gave up to do and suffer according unto the Will of God And this he did 1 In the Will Grace and Love of his Divine Nature he offered himself unto God through the eternal Spirit 2 In the gracious holy actings of his humane nature in the way of zeal love obedience patience and all other graces of the Holy Spirit which dwelt in him without measure acted unto their utmost glory and efficacy Hereby he gave himself up unto God to be a Sacrifice for Sin his own Divine Nature being the Altar and Fire whereby his Offering was supported and confirmed or brought unto the Ashes of Death This was the most glorious spectacle unto God and all his holy Angels Hereby he set a Crown of Glory on the head of the Law fulfilling its precepts in matter and manner unto the uttermost and undergoing its penalty or curse establishing the truth and righteousness of God in it Hereby he glorified the holiness and justice of God in the demonstration of their nature and compliance with their demands Herein issued the eternal Councils of God for the salvation of the Church and way was made for the exercise of grace and mercy unto sinners For 7. Herewith God was well pleased satisfied and reconciled unto sinners Thus was he in Christ reconciling the world unto himself not imputing our sins unto us in that he was made sin for us that we might become the righteousness of God in him For in this tender of himself a Sacrifice to God 1. God was well pleased with and delighted in his obedience it was a Sacrifice unto him of a well-smelling savor He was more glorified in that one instance of the Obedience of his onely Son than he was dishonoured by the sin of Adam and all his Posterity as I have elsewhere declared 2. All the demands of his Justice were satisfied unto his eternal glory Wherefore 8. Hereon Satan is judged and destroyed as unto his power over sinners who receive this Atonement all the grounds and occasions of it are hereby removed his Kingdom is overthrown his Usurpation and unjust Dominion defeated his Arms spoiled and Captivity led captive For of the anger of the Lord against sin it was that he obtained his power over sinners which he abused unto his own ends This being atoned the Prince of this world was judged and cast out 9. Hereon the poor condemned sinners are discharged God says deliver them for I have found a ransom But we must return to the Text. The effect of the Blood of Christ through the offering of himself is the purging of our Consciences from dead works This was somewhat spoken unto in general before especially as unto the nature of this purging But the words require a more particular Explication And The word is in the Future Tense Shall purge The blood of Christ as offered hath a double respect and effect 1 Towards God in making Atonement for sin This was done once and at once and was now past Herein by one Offering he for ever perfected them that are sanctified 2 Towards the Consciences of men in the application of the vertue of it unto them this is here intended And this is expressed as future not as though it had not this effect already on them that did believe but upon a double account 1. To declare the certainty of the event or
been unto the People like that given to Ezekiel that was written within and without and there was written therein Lamentations and Mourning and Woe Chap. 2. 10. Nothing but Curse and Death could they expect from it But the Sprinkling of it with blood as it lay upon the Altar was a Testimony and Assurance that Attonement should be made by blood for the sins against it which was the Life of the things 2 The Book in it self was Pure and Holy and so are all Gods Institutions but unto us every thing is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood because of the Uncleannesses of the People in their Transgressions Levit. 16. Wherefore on both these accounts it was necessary that the Book it self should be sprinkled The blood thus sprinkled was mingled with water The natural Reason of it was as we observed to keep it fluid and aspersible But there was a Mystery in it also That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant it is the Apostle's Design to declare And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced For the Mystery thereof was very great Hence that Apostle which saw it and bare Record of it in particular Joh. 19. 34 35. affirms likewise that he came by water and blood and not by blood only 1 Epist. chap. 5. ver 6. He came not only to make Attonement for us with his blood that we might be justifyed but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water For the Sprinkler it self composed of Scarlet wool and Hyssop I doubt not but that the Humane Nature of Christ whereby and through which all Grace is communicated unto us for of his fulness we receive and Grace for Grace was signified by it But the Analogie and Similitude between them are not so evident as they are with respect unto some other Types The Hyssop was an humble Plant the meanest of them yet of a sweet savour 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh in comparison of the tall Cedars of the Earth Hence was his complaint that he was as a worm and no man a reproach of men and despised of the People Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice But I will not press these things of whose Interpretation we have not a certain Rule Secondly The principal Truth asserted is confirmed by what Moses said as well as what he did VER XX. Saying This is the Blood of the Testament which God hath enjoyned unto you The Difference between the words of Moses and the Repetition of them by the Apostle is not material as unto the sense of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold in Moses is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both demonstrative Notes of the same thing For in pronouncing of the words Moses shewed the Blood unto the People And so Behold the Blood is all one as if he had said this is the Blood The making of the Covenant in the words of Moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut divided solemnly made This the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath enjoyned or commanded you And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant which was the Authority of God enjoyning them or requiring them so to do partly to intimate the nature of the Covenant it self which consisted in Precepts and Injunctions principally and not absolutely in Promises as the New Covenant doth The last words of Moses Concerning all these words the Apostle omits For he includes the sense of them in that word which the Lord commanded you For he hath respect therein both unto the words themselves written in the Book which were Precepts and Injunctions as also the command of God for the Acceptance of the Covenant That which Moses said is This is the blood of the Testament Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament For so Moses expresly affirms in the Dedication of it This is the blood of the Covenant without which it could not have been a firm Covenant between God and the People Not I confess from the nature of a Covenant in general for a Covenant may be solemnly established without Death or Blood but from the especial end of that Covenant which in the confirmation of it was to prefigure the confirmation of that new Covenant which could not be established but with the blood of a Sacrifice And this adds both force and evidence unto the Apostles Argument For he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant from hence that the Old Covenant which in the Dedication of it was prefigurative hereof was not confirmed without Blood Wherefore whereas God had solemnly promised to make a new Covenant with the Church and that different from or not according unto the Old which he had proved in the foregoing Chapter it follows unavoidably that it was to be confirmed with the Blood of the Mediator for by the blood of Beasts it could not be which is that Truth wherein he did instruct them And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ. For the Enuntiation it self This is the blood of the Covenant it is figurative and Sacramental The Covenant had no blood of its own but the blood of the Sacrifices is called the blood of the Covenant because the Covenant was dedicated and established by it Neither was the Covenant really established by it For it was the Truth of God on the one hand and the stability of the People in their professed Obedience on the other that the establishment of the Covenant depended on But this blood was a confirmatory sign of it a Token between God and the People of their mutual engagements in that Covenant So the Paschal Lamb was called Gods Pass-over because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians Exod. 12. 11 21. With reference it was unto those Sacramental Expressions which the Church under the Old Testament was accustomed unto that our Lord Jesus Christ in the Institution of the Sacrament of the Supper called the Bread and the Wine whose use he appointed therein by the names of his Body and Blood and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance Wherefore this Blood was a confirmatory Sign of the Covenant And it was
impossible that the Blood of Bulls and Goats should take away Sin partly in giving various intimations first and then express Declaration of his Will that they were only prescribed for a season and that a time would come when their Observance should utterly cease which the Apostle proves Chap. 7. and 8. and partly by evidencing that they were all but Types and Figures of good things to come as we have at large declared By these and sundry other ways of the like kind God had in the Institution and Command of these Sacrifices themselves sufficiently manifested that he did neither design them nor require them nor approve of them as unto this end of the Expiation of Sin Wherefore there is in the words no new Revelation absolutely but only a meer express Declaration of that Will and Counsel of God which he had by various ways given intimation of before And we may observe 1. No Sacrifices of the Law not all of them together were a means for the Expiation of Sin suited unto the Glory of God or necessities of the Souls of Men. From the First appointment of Sacrifices immediately after the entrance of Sin and the giving of the promise the observation of them in one kind or another spread it self over the whole Earth The Gentiles retained them by Tradition helped on by some Conviction on a Guilty Conscience that by some way or other Attonement must be made for Sin On the Jews they were imposed by Law There are no Footsteps of Light or Testimony that those of the former sort namely the Gentiles did ever retain any sense of the true Reason and end of their Original Institution and the practice of Mankind thereon which was only the Confirmation of the First promise by a prefiguration of the means and way of its accomplishment The Church of Israel being Carnal also had very much lost the Understanding and Knowledge hereof Hence both sorts looked for the real Expiation of Sin the pardon of it and the taking away of its punishment by the Offering of those Sacrifices As for the Gentiles God suffered them to walk in their own ways and winked at the time of their Ignorance But as unto the Jews he had before variously intimated his Mind concerning them and at length by the Mouth of David in the person of Christ absolutely declares their Insufficiency with his disapprobation of them as unto the end which they in their Minds applied them unto 2. Our utmost diligence with the most Sedulous improvement of the Light and Wisdom of Faith is necessary in our search into and enquiry after the Mind and Will of God in the Kevelation he makes of them The Apostle in this Epistle proves by all sorts of Arguments taken from the Scriptures of the Old Testament from many other things that God had done and spoken and from the Nature of these Institutions themselves as here also by the express words of the Holy Ghost that these Sacrifices of the Law which were of Gods own appointment were never designed nor approved by him as the way and means of the Eternal Expiation of Sin And he doth not deal herein with these Hebrews on his Apostolical Authority and by new Evangelical Revelation as he did with the Church of the Gentiles but pleads the undeniable Truth of what he asserts from these direct Records and Testimonies which themselves owned and embraced Howbeit although the Books of Moses the Psalms and the Prophets were read unto them and among them continually as they are unto this day they neither understood nor do yet understand the things that are so plainly revealed in them And as the great Reason hereof is the Veil of blindness and darkness that is on their Minds 2 Cor. 3. 13 14. So in all their search into the Scripture they are indeed Supinely slothful and negligent For they cleave alone unto the outward Husk or Shell of the Letter utterly despising the Mysteries of Truth contained therein And so it is at present with the most of Men whose search into the Mind of God especially as unto what concerns his Worship keeps them in the Ignorance and Contempt of it all their days 3. The constant use of Sacrifices to signifie these things which they could not effect or really exhibit unto the Worshippers was a great part of the Bondage that the Church was kept in under the Old Testament And hereon as those who were Carnal bowed down their Backs unto the Burthen and their Necks unto the Yoke so those who had received the Spirit of Adoption did continually Pant and Groan after the coming of him in and by whom all was to be fulfilled So was the Law their Schoolmaster unto Christ. 4. God may in his Wisdom appoint and accept of Ordinances and Duties unto one end which he will refuse and reject when they are applyed unto another So he doth plainly in these Words those Sacrifices which in other places he most strictly enjoyns How express how multiplyed are his Commands for good works and our abounding in them Yet when they are made the matter of our Righteousness before him they are as unto that end namely of our Justification rejected and disapproved The First Part of ver 5. declares the Will of God concerning the Sacrifices of the Law The latter contains the supply that God in his Wisdom and Grace made of the defect and insufficiency of these Sacrifices And this is not any thing that should help assist or make them effectual but somewhat brought in in opposition unto them and for their Removal This he expresseth in the last clause of this Verse But a Body hast thou prepared me The Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but declares that the way designed of God for this end was of another Nature than those Sacrifices were But yet this way must be such as should not render those Sacrifices utterly useless from their First Institution which would reflect on the Wisdom of God by whom they were appointed For if God did never approve of them never delight in them unto what end were they Ordained Wherefore although the real way of the Expiation of Sin be in it self of another Nature than those Sacrifices were yet was it such as those Sacrifices were meet to prefigure and represent unto the Faith of the Church The Church was taught by them that without a Sacrifice there could be no Attonement made for Sin wherefore the way of our Deliverance must be by a Sacrifice It is so saith the Lord Christ and therefore the First thing God did in the preparation of this new way was the Preparation of a Body for me which was to be Offered in Sacrifice And in the Antithesis intimated in this Adversative Conjunction respect is had unto the Will of God As Sacrifices were that which he would not unto this end so this preparation of the Body of Christ was that which he would which he delighted in and was well pleased withal So the
that it might be fitted and suited unto the work that it was ordained unto In the former sense the Body it self is alone the Object of this preparation A Body hast thou prepared me that is designed for me This latter sense comprizeth the use of the Body also it is fitted for its work This latter sense it is that is proper unto this place Only it is spoken of by the Psalmist in a Prophetical Style wherein things certainly future are expressed as already performed For the word signifies such a preparation as whereby it is made actually fit and meet for the end it is designed unto And therefore it is variously rendred to fit to adapt to perfect to adorn to make meet with respect unto some especial end Thou hast adapted a Body unto my work fitted and suited an Humane Nature unto that I have to perform in it and by it A Body it must be yet not every body nay not any Body brought forth by Carnal Generation according to the course of Nature could effect or was fit for the work designed unto it But God prepared provided such a Body for Christ as was fitted and adapted unto all that he had to do in it And this especial manner of its preparation was an act of Infinite Wisdom and Grace Some Instances thereof may be mentioned As 1. He prepared him such a Body such an Humane Nature as might be of the same Nature with ours for whom he was to accomplish his work therein For it was necessary that it should be Cognate and Allied unto ours that he might be meet to act on our behalf and to suffer in our stead He did not form him a Body out of the Dust of the Earth as he did that of Adam whereby he could not have been of the same Race of Mankind with us nor meerly out of nothing as he created the Angels whom he was not to save See Chap. 2. ver 14 15 16. and the Exposition thereon He took our Flesh and Blood proceeding from the Loyns of Abraham 2. He so prepared it as that it should be no way subject unto that depravation and pollution that came on our whole Nature by Sin This could not have been done had his Body been prepared by Carnal Generation the way and means of conveying the taint of Original Sin which befel our Nature unto all individual persons For this would have rendered him every way unmeet for his whole work of Mediation See Luke 1. 35. Heb. 7. 26. 3. He prepared him a Body consisting of Flesh and Blood which might be Offered as a real substantial Sacrifice and wherein he might Suffer for Sin in his Offering to make Attonement for it Nor could the Sacrifices of Old which were Real Bloody and Substantial prefigure that which should be only Metaphorical and in appearance The whole evidence of the Wisdom of God in the Institution of the Sacrifices of the Law depends on this that Christ was to have a Body consisting of Flesh and Blood wherein he might answer all that was prefigured by them 4. It was such a Body as was Animated with a Living Rational Soul Had it been only a Body it Might have Suffered as did the Beasts under the Law from which no Act of Obedience was required only they were to suffer what was done unto them But in the Sacrifice of the Body of Christ that which was principally respected and whereon the whole Efficacy of it did depend was his Obedience unto God For he was not to be Offered by others but he was to Offer himself in Obedience unto the Will of God Chap. 9. 14. Ephes. 5. 2. And the principles of all Obedience lye alone in the Powers and Faculties of the Rational Soul 5. This Body and Soul were obnoxious unto all the Sorrows and Sufferings which our Nature is liable unto and we had deserved as they were poenal tending unto Death Hence was he meet to Suffer in our stead the same things which we should have done Had they been exempted by special priviledge from what our Nature is liable unto the whole work of our Redemption by his Blood had been frustrate 6. This Body or Humane Nature thus prepared for Christ was exposed unto all sorts of Temptations from outward Causes But yet it was so Sanctified by the perfection of Grace and fortified by the fulness of the Spirit dwelling therein as that it was not possible it should be touched with the least Taint or Guilt of Sin And this also was absolutely necessary unto the work whereunto it was designed 1 Pet. 2. 22. Heb. 7. 26. 7. This Body was liable unto Death which being the Sentence and Sanction of the Law with respect unto the First and all following Sins all and every one of them was to be undergone actually by him who was to be our Deliverer Heb. 2. 14 15. Had it not died Death would have borne Rule over all unto Eternity But in the death thereof it was swallowed up in Victory 1 Cor. 15. 55 56 57. 8. As it was subject unto Death and died actually so it was meet to be raised again from Death And herein consisted the great pledge and evidence that our dead Bodies may be and shall be raised again unto a Blessed Immortality So it became the Foundation of all our Faith as unto things Eternal 1 Cor. 15. 17 18 19 20 21 22 23. 9. This Body and Soul being capable of a real separation and being actually separated by Death though not for any long continuance yet no less truly and really than them who have been dead a Thousand years a Demonstration was given therein of an active Subsistence of the Soul in a State of Separation from the Body As it was with the Soul of Christ when he was dead so is it with our Souls in the same State He was alive with God and unto God when his Body was in the Grave and so shall our Souls be 10. This Body was visibly taken up into Heaven and there resides which considering the ends thereof is the great encouragement of Faith and the Life of our Hope These are but some of the many instances that may be given of the Divine Wisdom in so preparing a Body for Christ as that it might be fitted and adapted unto the work which he had to do therein And we may Observe that Not only the Love and Grace of God in sending his Son are continually to be admired and Glorified but the acting of this Infinite Wisdom in fitting and preparing his humane Nature so as to render it every way meet unto the work which it was designed for ought to be the especial Object of our Holy Contemplation But having treated hereof distinctly in a peculiar discourse unto that purpose I shall not here again insist upon it The last thing Observable in this Verse is that this preparation of the Body of Christ is ascribed unto God even the Father unto whom he speaks these words a Body
all of them because that they should not defeat any one end of his Mediation And he maketh continual instances as he pleases of his Power over them in the visible Destruction of some of his most principal and implacable Enemies And Secondly it will be compleat at the last day when all these Enemies shall be utterly destroyed 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until here hath respect unto both these the Gradual and Final destruction of all the Enemies of Christ. 5. This Christ is said to expect henceforth expecting Expectation and Waiting are improperly ascribed to Christ as they are in the Scripture unto God himself so far as they include hope or incertainty of the event or a desire of any thing either as to matter manner or time otherwise than as they are foreknown and determined But it is the rest and complacency of Christ in the faithfulness of Gods promises and his infinite Wisdom as unto the season of their accomplishment that is intended He doth not so expect these things as though there were any thing wanting to his own blessed Glory Power or Authority until it be actually and compleatly finished but saith the Apostle as to what remains to the Lord Christ in the discharge of his Office he henceforth is no more to Offer to Suffer no more to Dye no more to do any thing for the Expiation of Sin or by way of Sacrifice all this being absolutely and compleatly perfected he is for ever in the enjoyment of the Glory that was set before him satisfied in the Promises the Power and Wisdom of God for the compleat effecting of his Mediatory Office in the Eternal Salvation of the Church and by the conquest and destruction of all his and their Enemies in their proper times and seasons for it And from this Interpretation of the words we may take these Observations 1. It was the entrance of Sin which raised up all our Enemies against us From thence took they their Rise and Beginning as Death the Grave and Hell some that were friendly before became our Enemies thereon as the Law and some that had a Radical Enmity got power thereby to Execute it as the Devil The state in which we were created was a state of Universal peace all the strife and contention rose from Sin 2. The Lord Christ in his ineffable Love and Grace put himself between us and all our Enemies and took into his breast all their Swords wherewith they were armed against us so they are his Enemies 3. The Lord Christ by the Offering of himself making peace with God ruined all the Enmity against the Church and all the Enemies of it For all their power arose from the just displeasure of God and the Curse of his Law 4. It is the Foundation of all consolation to the Church that the Lord Christ even now in Heaven takes all our Enemies to be his in whose destruction he is infinitely more concerned than we are 5. Let us never esteem any thing or any person to be our Enemy but only so far and in what they are the Enemies of Christ. 6. It is our Duty to conform our selves to the Lord Christ in a quiet expectancy of the ruin of all our spiritual Adversaries 7. Envy not the Condition of the most Proud and Cruel Adversaries of the Church for they are absolutely in his power and shall be cast under his Footstool at the appointed season VERSE 14. For by one Offering he hath perfected for ever them that are sanctified The Apostle 1. Gives the great Reason of this State of things with reference unto the Lord Christ in the discharge of his Office namely that he did not repeat his Offering as the Priests under the Law did theirs every year and every day that he is sate down at the Right Hand of God expecting his Enemies to be made his Footstool wherein they had no share after their Oblations And this is because by one Offering he hath for ever perfected them that are Sanctified This being done there is no need of any daily Sacrifice nothing that should detain the Lord Jesus out of the possession of his Glory So the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for inferrs a Reason in these words of all that was assigned before unto him in opposition unto what was done by the Priests of the Law it was by one Offering 2. What he did so effect which rendered all future Offerings and Sacrifices impossible He hath perfected for ever them that are Sanctified For the First what he did of the Nature of the thing spoken of was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one Offering as what the Priests of old did was also by Offerings and Sacrifices The Eminency of this Offering the Apostle had before declared which here he referrs unto it was not of Bulls or Goats but of himself he Offered himself to God of his Body that is his whole Humane Nature And this Offering as he had observed before was only once Offered in the mention whereof the Apostle includes all the opposition he had made before between the Offering of Christ and those of the Priests as to its Worth and Dignity 3. That which is effected hereby is that he perfected for ever them that are Sanctified those on whom his work is effected are thereby Sanctified They that are Dedicated unto God those who are Sanctified or Purged by virtue of this Sacrifice unto them all the other effects are confined First to Sanctifie them then to perfect them was the design of Christ in Offering of himself which he purposed not for all Men Universally So in the Foundation of the Church of Israel they were first Sanctified and Dedicated unto God in and by the Sacrifices wherewith the Covenant was Confirmed Exod. 24. and afterwards were perfected so far as their condition was capable thereof in the prescription of Laws and Ordinances for their Church-State and Worship The word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used before He hath brought them into the most perfect and consummate Church-state and Relation unto God as unto all his Worship that the Church is capable of in this World It is not an absolute subjective virtual internal perfection of Grace that is intended the word signifies not such a perfection made perfect nor is ever used to that purpose nor is it the perfection of Glory for he treats of the present Church-state of the Gospel in this World But it is a state and condition of that Grace and those priviledges which the Law Priests and Sacrifices could never bring them unto He hath by his one Offering wrought and procured for them the compleat pardon of Sin and peace before God thereon that they should have no more need of the Repetition of Sacrifices he hath freed them from the Yoke of Carnal Ordinances and the Bondage which they were kept in by them prescribing unto them an Holy Worship to be performed with boldness in the presence of
to enter into the holiest by the Blood of Jesus on these three accounts 1. In that Attonement is made thereby for sin and peace with God so as that he is reconciled unto us All that anger being turned away that did deterr us from any such approach 2. Fear dread and bondage are taken away so as the acting of Faith on God through the Blood of Jesus doth expel them and remove them out of our Mind 3. We receive the Holy Spirit therewithal who is a Spirit of Liberty power holy boldness enabling us to cry Abba Father 1. Nothing but the Blood of Jesus could have given this boldness nothing that stood in the way of it could otherwise have been removed nothing else could have set our Souls at liberty from that bondage that was come upon them by sin 2. Rightly esteem and duly improve the blessed priviledge which was purchased for us at so dear a rate What shall we render unto him How unspeakable are our Obligations unto Faith and Love 3. Confidence in an access unto God not built on not resolved into the Blood of Christ is but a daring presumption which God abhors VERSE 20. Having told us that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into the holiest he now declares what the way is whereby we may do so The way into the holiest under the Tabernacle was a passage with Blood through the Sanctuary and then a turning aside of the Veil as we have declared before But the whole Church was forbidden the use of this way and it was appointed for no other end but to signifie that in due time there should be a way opened unto Believers unto the presence of God which was not yet prepared And this the Apostle describes 1. From the preparation of it which he hath Consecrated 2. From the properties of it it was a new and living way 3. From the tendency of it which he expresseth 1. Typically or with respect unto the old way under the Tabernacle it was through the Veil 2. In an exposition of that Type that is his flesh In the whole there is a Description of the Exercise of Faith in our access unto God by Christ Jesus Having therefore Brethren boldness to enter into the holiest by the Blood of Jesus by a new and living way which he hath Consecrated for us through the Veil that is to say his Flesh. 1. The preparation of this way is by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Dedication The word hath a double signification one in things natural the other in things sacred which yet are of no affinity unto one another In things natural it is to make new so as to be ready for use In things sacred it is to Dedicate or Consecrate any thing at the first erection or making of it unto sacred services The latter sence of the word which we receive in our translation is here to be imbraced yet so as it includes the former also For it is spoken in opposition unto the Dedication of the Tabernacle and way into the most holy place by the Blood of Sacrifices whereof we have treated in the Ninth Chapter So was this way into the holy place Consecrated Dedicated and set apart sacredly for the use of Believers so as that there never is nor ever can be any other way but by the Blood of Jesus Or there is this also in it that the way it self was new prepared and made not being extant before The way of our entrance into the holiest is solemnly Dedicated and Consecrated for us so as that with boldness we may make use of it He hath done it for us for our use our benefit and advantage 2. The properties of this way are two 1. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New 1. Because it was but newly made and prepared 2. Because it belongs unto the new Covenant 3. Because it admits of no decays but is always new as unto its efficacy and use as in the day of its first preparation Whereas that of the Tabernacle waxed old and so was prepared for a removal this way shall never be altered nor changed never decay it is always new 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Living This Epithet is placed by apposition without any note of distinction or conjunction And it is said to be Living 1. In opposition unto the way into the holiest under the Tabernacle which was 1. By Death Nothing could be done in it without the Blood of the Sacrifices 2. It was the cause of death unto any one that should make use of it the High Priest only excepted and he but once a year 2. It is Living as unto its efficacy it is not a dead thing it is that which hath a Spiritual vital efficacy in our access unto God 3. It is living from its effects it leads to Life and effectually brings us thereunto and is the only way of entring into everlasting Life All the priviledges we have by Christ are great glorious and efficacious all tending and leading unto life This new and living way of our approach unto God is nothing but the exercise of Faith for acceptance with God by the Sacrifice of Christ according unto the Revelation made in the Gospel 3. He shews which way it thus leads to the holiest or what is the tendency of it it is through the Veil The Apostle shews here expresly what he alludeth unto in the Declaration he makes of our entrance into the holiest The Veil here intended by him was that between the Sanctuary and the most holy place whose Description we have given on chap. 9. For there was no possible entrance thereinto but through that Veil which was turned aside when the High-Priest entred What this Veil was unto the High Priest in his entrance into that holy place that is the Flesh of Christ unto us in ours as in the last place is described in exposition of this Type that is his Flesh. For the opening of these words and the vindication of the Apostles application of this Type we may observe 1. The Flesh of Christ the Body of Christ the Blood of Christ Christ himself are all mentioned distinctly as the matter of his Sacrifice See chap. 9. 14 25 28. 2. This is done on various respects to express either the dignity or the efficacy of the Nature and manner of his Offering 3. In the Sacrifice of Christ the Flesh was that which suffered peculiarly as the great token and evidence of his real sufferings 4. The whole efficacy of his Sacrifice is ascribed unto every essential part of the Humane Nature of Christ in that which is either acted or suffered therein To his Soul Isa. 53. his Blood chap. 9. 14. his Body ver 10. his Flesh as in this place For these things were not distinctly operative one in one effect another in another but all of them concurr'd in his Nature and Person which he Offered once wholly to God
this encouragement is given unto whom this Motive of drawing nigh is proposed namely as they have an High Priest And it is in the Heavenly Sanctuary wherein he administreth or in the House of God above into which also we do enter by our Prayers and sacred worship so is he for ever over his own house The Lord Christ doth peculiarly preside over all the persons Duties and worship of Believers in the Church of God 1. In that all their worship is of his appointment and what is not so belongs not to the house of God 2. In that he assists the worshippers by his Spirit for the performance of this duty 3. That he makes their services accepted with God 4. In rendring their worship glorious by the administration of his Spirit and effectual through the addition of the Incense of his Intercession For other things that may be hence educed see our Exposition of chap. 4. v. 14 15 16. VERSE 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our Bodies washed with pure water The Duty is here exprest whereunto these encouragements and priviledges do direct and lead And this Duty is described 1. By the nature of it Let us draw near 2. The Qualification of the persons by whom it is to be performed With a true Heart 3. The manner of its performance in full assurance of Faith 4. The preparation for it which is twofold 1. That our hearts are sprinkled from an evil conscience 2. That our bodies are washt with pure Water I. The Duty it self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whereby the whole performance of all Divine solemn worship was constantly expressed For God having fixed the residence of the signs of his presence unto a certain place namely that of the Tabernacle and Altar none could worship him but it was by an approach an access a drawing nigh unto that place the means of their Worship and the pledges of Gods presence therein So were they to bring their Gifts their Offerings their Sacrifices every thing wherewith they worshipped in it was an approximation unto God Now all thele things Tabernacle Temple Altar as we have shewed were Types of Christ and the gracious presence of God in him and they were appointed only unto this end to teach the Church to look for an access to God in and by him alone Wherefore the Apostle tells the Hebrews that as they had under the old Testament an approach unto God and were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that came and drew nigh unto him yet it was defective in three things 1. That it was by carnal means the Blood of Bulls and Goats 2. That it was not unto God himself but only some outward pledges of his presence 3. That in this access they were alwayes excluded from an entrance into the Holiest This way being now removed there is that appointed in the room thereof which is lyable to none of these Defects For 1. It is not by things carnal but in a Holy Spiritual way and Manner as the enfuing description of it doth manifest 2. It is not unto any outward pledges of the divine presence but immediately unto God himself even the Father 3. It is into the most holy place it self the special residence of God and of our High Priest Christ Jesus Wherefore this drawing near containeth all the holy worship of the Church both publique and private all the ways of our access unto God by Christ. And the charge given for this Duty is the first inference the Apostle maketh from the consideration of the Benefits we receive by the Priesthood and Sacrifice of Christ. II. The principall qualification of the Persons exhorted unto this duty is a true heart God in an especiall manner requireth truth in the inward parts in all that come unto him Ps. 51. 6. Especially he doth so in his worship Joh. 4. 24. Now Truth respects either the mind and is opposed unto falsehood or respects the Heart and Affections and is opposed to Hypocrisie In the first may all false Worship is rejected all means of the worship of God not of his own institution But the Truth of the Heart here intended is the sincerity of heart which is opposed unto all hypocrisie Two things are therefore comprized in this qualification 1. That the Heart is that which God principally respects in our Access unto him The Hebrews in their degenerate condition rested in the outward performance of Duties so as that they made their access outwardly according to the Institutions and Directions of the Law they were regardless of themselves and of the inner man and of the frame thereof But it is the heart that God requires and accordingly that it be under the conduct of Doctrinal Truth in the Light of the Mind and not only that it be true and free from Hypocrisie in the acts of Worship that it goes about but also that in its habitual Frame it be holy and throughout leavened with sincerity Thence it is denominated a true heart If men be sincere in the Acts of Worship but fail of it in point of walking in Conversation they will not be accepted in it 2. Universal internal Sincerity of heart is required of all those that draw nigh unto God in his holy Worship It is so 1. From the Nature of God 2. From the nature of the Worship it self 3. From the Conscience of the Worshippers which can have neither boldness nor confidence without it What is required unto that sincerity or true heart without which we cannot fully draw nigh unto God in any duty of his Worship I cannot now declare III. There is the way and manner together with the Principle to be acted in all our accesses unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the full assurance of faith 1. Without Faith it is impossible to please God Wherefore faith is required in this access on a twofold account 1. Of the qualification of the Person he must be a true Believer who hath this Access all others are utterly excluded from it 2. Of its actual exercise in every Particular duty of access Abel by faith offered his sacrifice And there is no duty acceptable unto God which is not quickned and enlivened by Faith 2. As unto this Access unto God by Christ the Apostle requires that there be a full assurance of faith Many have disputed wherein this assurance of faith doth consist what it is that belongs thereunto We must consider the design of the Apostle and scope of the place and what they do require The word is used only in this place though the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be elsewhere Rom. 4. 21. chap. 14. 15. to signifie a full satisfaction of mind in what we are perswaded of Here two things seem to be included in it 1. That which in other places the Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
Covenant comparatively with the New and this part of its nature that it was typical and shadowy is a great debasement of it But consider it absolutely and the things wherein it was so were its greatest glory and excellency For in these things alone was it a Token and Pledge of the Love and Grace of God For those things in the Old Covenant which had most of bondage in their use and practice had most of light and grace in their signification This was the design of God in all the Ordinances of Worship belonging unto that Covenant namely to typisie shadow and represent the heavenly substantial things of the New Covenant or the Lord Christ and the work of his Mediation This the Tabernacle Ark Altar Priests and Sacrifices did do and it was their glory that so they did However compared with the substance in the New Covenant they have no glory 15. They differ in the extent of their administration according unto the Will of God The first was confined unto the Posterity of Abraham according to the flesh and unto them especially in the Land of Canaan with some few Proselytes that were joined unto them Deut. 5. 3. excluding all others from the participation of the benefits of it And hence it was that whereas the personal Ministry of our Saviour himself in preaching of the Gospel was to precede the introduction of the New Covenant it was confined unto the People of Israel Mat. 15. 24. And he was the Minister of the Circumcision Rom. 15. 8. such narrow bounds and limits had the Administration of this Covenant affixed unto it by the will and pleasure of God Psal. 141. 19 20. But the Administration of the New Covenant is extended unto all Nations under Heaven none being excluded on the account of Tongue Language Family Nation or place of Habitation All have an equal interest in the rising Sun The partition wall is broken down and the gates of the new Jerusalem are set open unto all comers upon the Gospel invitation This is frequently taken notice of in the Scripture see Matt. 28. 19. Mark 16. 15. John 11. 51 52. John 12. 32. Acts 11. 18. Acts 17. 30. Gal. 5. 6. Ephes. 2. 11 12 13 14 15 16. Chap. 3. 8 9 10. Col. 3. 10 11. 1 John 2. 12. Rev. 5. 9. This is the grand Charter of the poor wandering Gentiles Having wilfully fallen off from God he was pleased in his Holiness and Severity to leave all our Ancestors for many Generations to serve and worship the Devil And the mystery of our recovery was hid in God from the foundation of the world Ephes. 3. 8 9 10. And although it was so foretold so prophesied of so promised under the Old Testament yet such was the Pride Blindness and Obstinacy of the greatest part of the Church of the Jews that its accomplishment was one great part of that stumbling Block whereat they fell yea the greatness and glory of this mystery was such that the Disciples of Christ themselves comprehended it not until it was testified unto them by the pouring out of the Holy Ghost the great Promise of the New Covenant upon some of those poor Gentiles Acts 11. 18. 16. They differ in their efficacy For the Old Covenant made nothing perfect it could effect none of the things it did represent nor introduce that perfect or compleat state which God had designed for the Church But this we have at large insisted on in our Exposition of the foregoing Chapter Lastly They differ in their duration for the one was to be removed and the other to abide for ever which must be declared on the ensuing Verses It may be other things of an alike nature may be added unto these that we have mentioned wherein the difference between the two Covenants doth consist But these instances are sufficient unto our purpose For some when they hear that the Covenant of Grace was always one and the same of the same nature and efficacy under both Testaments that the way of Salvation by Christ was always one and the same are ready to think that there was no such great difference between their state and ours as is pretended But we see that on this Supposition that Covenant which God brought the People into at Sinai and under the yoke whereof they were to abide until the New Covenant was established had all the disadvantages attending it which we have insisted on And those who understand not how excellent and glorious those Priviledges are which are added unto the Covenant of Grace as to the administration of it by the introduction and establishment of the New Covenant are utterly unacquainted with the nature of spiritual and heavenly things There remaineth yet one thing more which the Socinians give us occasion to speak unto from these words of the Apostle that the New Covenant is established on better Promises For from hence they do conclude that there were no Promises of Life under the Old Testament which in the latitude of it is a sensless and brutish Opinion And 1. The Apostle in this place intends only those Promises whereon the New Testament was legally ratified and reduced into the form of a Covenant which were as he declares the Promises of especial pardoning mercy and of the efficacy of Grace in the renovation of our Natures But it is granted that the other Covenant was legally established on Promises which respected the Land of Canaan Wherefore it is granted that as to the Promises whereby the Covenants were actually established those of the New Covenant were better than the other 2. The Old Covenant had express Promises of eternal life He that doth these things shall live in them It was indeed with respect unto perfect Obedience that it gave that Promise however that Promise it had which is all that at present we enquire after 3. The Institution of Worship which belonged unto that Covenant the whole Ministry of the Tabernacle as representing heavenly things had the nature of a Promise in them for they all directed the Church to seek for Life and Salvation in and by Jesus Christ alone 4. The question is not what Promises are given in the Law itself or the Old Covenant formally considered as such but what Promise they had who lived under that Covenant and which were not disannnlled by it For we have proved sufficiently that the additions of this Covenant did not abolish or supersede the efficacy of any Promise that God had before given unto the Church And to say that the first Promise and that given unto Abraham confirmed with the Oath of God were not Promises of eternal life is to overthrow the whole Bible both Old Testament and New And we may observe from the foregoing Discourses 1. That although one state of the Church hath had great Advantages and Priviledges above another yet no State had whereof to complain whilest they observed the terms prescribed unto them We have seen in how many things and those
sacerdotal office They are excellent in their Relation unto the Wisdom Grace and Love of God whereof they are the principal effects and excellent in Relation unto the Church as the only means of its eternal Redemption and Salvation Hadthey been of a lower or meaner nature so glorious a means had not been designed for the effecting of them Woe unto them by whom they are despised How shall we escape if we neglect so great Salvation And 4. Such a Price and value did God put on these things so good are they in his eyes as that he made them the subject of his promises unto the Church from the foundation of the world And in all his promises concerning them he still opposed them unto all the good things of this world as those which were incomparably above them and better than them all And therefore he chose out all things that are precious in the whole Creation to represent their excellencie which makes an Appearance of Promises of earthly Glories in the old Testament whereby the Jews deceived themselves And because of their worth he judged it meet to keep the Church so long in the desire and expectation of them 5. That which the Apostle hath immediate respect unto in the declaration of the Priesthood and Sacrifice of Christ is what he had newly at large declared concerning the Tabernacle and the Service of the High Priest therein Wherefore he assigns a Tabernacle unto this High Priest in answer unto that under the Law whereby he came or wherein he administred the duties of his office And concerning this he first asserts that he came by a Tabernacle 2 Describes this Tabernacle in comparison with the former 1 Positively that it was greater and more excellent 2 Negatively in that being not made with hands it was not of the same Building with it 1. He came by a Tabernacle These words may have prospect unto what is afterwards declared in the next verse and belong thereunto As if he had said being come an High Priest he entred into the Holy Place by a perfect Tabernacle with his own blood for so the High Priest of the Law entred into the Holy Place by or through the Tabernacle with the blood of others But the words do rather declare the constitution of the Tabernacle intended than the Use of it as unto that one solemn service For so before he had described the frame and constitution of the old Tabernacle before he mentioned its use Being come an High Priest by such a Tabernacle that is wherein he administred that office What is the Tabernacle here intended there is great variety in the judgment of expositors Some say it is the Church of the new Testament as Chrysostome who is followed by many Some say it is Heaven itself This is embraced and pleaded for by Schlictingius who labours much in the explanation of it But whereas this is usually opposed because the Apostle in the next verse affirms that Christ entred into the Holies which he expounds of Heaven itself by this Tabernacle which therefore cannot be Heaven also he endeavours to remove it For he saies there is a double Tabernacle in Heaven For as the Apostle hath in one and the same place described a double Tabernacle here on earth a first and a second with their Utensils and services distinguished the one from the other by a vail so there are two places in Heaven answering thereunto The first of these he would have to be the dwelling Place of the Angels the other the Place of the Throne of God himself represented by the most Holy Place in the Tabernacle Through the first of these he saies the Lord Christ passed into the second which is here called his Tabernacle And it is indeed said that the Lord Christ in his exaltation did pass through the Heavens and that he was made higher than the Heavens which would seem to favour that conceit though not observed by him But there is no ground to conceit or fancy such distinct Places in Heaven above yea it is contrary to the Scripture so to do For the Residence of the Holy Angels is before and about the Throne of God So are they always placed in the Scripture Dan. 7. 10. Mat. 18. 10. Revel 5. 11. And these aspectable Heavens which Christ passed through were not so much as the vail of the Tabernacle in his holy service which was his own flesh chap. 10. 20. The only Reason of this ungrounded curious Imagination is a design to avoid the acknowledgment of the Sacrifice of Christ whilst he was on the earth For this cause he refers this Tabernacle unto his entrance into the most Holy Place as the only means of offering himself But the design of the Apostle is to shew that as he was an High Priest so he had a Tabernacle of his own wherein he was to minister unto God This Tabernacle whereby he came an High Priest was his own humane nature The Bodies of men are often called their Tabernacles 2 Cor. 5. 1. 2 Pet. 1. 14. And Christ called his own Body the Temple Ioh. 2. 19. His flesh was the vail Heb. 10. 20. and in his incarnation he is said to pitch his Tabernacle among us Ioh. 1. 14. Herein dwelt the fulness of the Godhead bodily Col. 2. 9. that is substantially represented by all the Pledges of Gods presence in the Tabernacle of old This was that Tabernacle wherein the Son of God administred his Sacerdotal Office in this world and wherein he continueth yet so to do in his Intercession For the full proof hereof I refer the Reader unto our exposition on chap. 8. ver 2. And this gives us an understanding of the description given of this Tabernacle in the Adjuncts of it with reference unto that of old This is given us 1 Positively in a double comparative property 1 That it was Greater than it Greater in dignity and worth not quantity and measures The Humane nature of Christ both in itself its Conception Framing gracious Qualifications and Endowments especially in its Relation unto and Subsistence in the Divine Person of the Son was far more excellent and glorious than any material fabrick could be In this sense for comparative Excellency and Dignity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost constantly used in the new Testament So is it in this Epistle chap. 6. 13 16. The humane nature of Christ doth thus more excel the old Tabernacle than the Sun doth the meanest Star 2. More perfect This respects its Sacred use It was more perfectly fitted and suited unto the end of a Tabernacle both for the inhabitation of the divine nature and the means of exercising the Sacerdotal Office in making A tonement for sin than the other was So it is expressed chap. 10. 5. Sacrifice and Burnt-offering thou wouldst not have but a body hast thou prepared me This was that which God accepted wherewith he was well pleased when he rejected the other as insufficient unto