also because the true Understanding of them would put an end at that time unto that Priesthood and Worship which they had adhered unto Wherefore until this time the Church was not able to bear the true Understanding of this Mystery and now they could no longer be without it Hence is it here so fully and particularly declared by our Apostle And we may Observe 1. That the Church never did in any Age nor ever shall want that Instruction by Divine Revelation which is needful unto its Edification in Faith and Obedience This it had in all Ages according unto that gradual progression which God gave unto Light and Truth in the Explication of the great Mystery of his Grace which was hid in him from the Foundation of the World An Instance hereof we have in the things which concern this Melchisedec as we have observed The Church had never need to look after the Traditions of their Fathers or to betake themselves unto their own Inventions their Instruction by Revelation was always sufficient for the State and Condition wherein they were Much more therefore is it so now when the Sum and Perfection of all Divine Revelations is given in unto us by Jesus Christ. 2. It is a great Honour to Serve in the Church by doing or suffering for the Use and Service of future Generations This was the Honour of Melchisedec that he was employed in a Service the true Use and Advantage whereof was not given in unto the Church until many Generations after And I add Suffering unto Doing because it is well known what Glories have sprang up in future Ages upon the past Sufferings of others 3. The Scripture is so absolutely the Rule Measure and Boundary of our Faith and Knowledge in Spiritual things as that what it conceals is Instructive as well as what it expresseth This the Apostle Manifests in many of his Observations concerning Melchisedec and his Inferences from thence But I have as I remember Discoursed somewhat hereof before Secondly Our next Enquiry is Wherein Melchisedec was Typical of Christ or what of all this belongeth unto the following Assertion that he was made like unto the Son of God that is so described as that he might have a great Resemblance of him Answ. It is generally thought that he was so in the whole and in every particular mentioned distinctly Thus he is said to be without Father and without Mother no mention is made of them because the Lord Christ was in some sence so also He was without Father on Earth as to his Humane Nature with respect whereunto God says that he will create a New thing in the Earth That a Woman should compass a Man Jer. 31. 22. or Conceive a Man without Natural Generation And he was without Mother as to his Person or Divine Nature being the only begotten of the Father by an Eternal Generation of his own Person But yet it must not be denyed but that on the other side he had both Father and Mother A Father as to his Divine and a Mother as to his Humane Nature But as to his whole Person he was without Father and Mother Again Whereas he is said to be without Genealogy it is of somewhat a difficult application for the Genealogy of Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Roll of his Pedigree is declared by two of the Evangelists the one driving of it up to Abraham the other unto Adam as it was necessary to manifest the Truth of his Humane Nature and the Faithfulness of God in the accomplishment of his Promises It may be therefore respect is had unto those words of the Prophet Isa. 53. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall declare his Generation there was somewhat in his Age and Generation by Reason of his Divine praeexistence unto all that was ineffable Again He is said to be without Beginning of Days and end of Life And this also is spoken by our Apostle with respect unto the Narration of Moses wherein mention is made neither of the one nor of the other And it belongs unto his Conformity unto the Son of God or that wherein he Represented him for as unto his Divine Person the Lord Christ had neither the one nor the other as the Apostle proves Chap. 1. 10 11 12. from Psal. 102. 25 26 27. But on the other side as to his Humane Nature he had both he had both beginning of Days and End of Life both which are upon Solemn Record Wherefore it should seem that if there be a likeness in these things on the one account there is none on the other and so no Advantage in the Comparison Considering these Difficulties in the Application of these particulars some do judge that these Instances do not belong unto the Analogy and Resemblance between Christ and Melchisedec but are introduced only in Order unto what ensues namely He abides a Priest for ever wherein alone the similitude between him and Christ doth consist And so they say we find things quoted in the Scripture at large when only some one passage in it may be used directly unto the business in hand But although this will be difficultly proved namely that any Testimony is cited in the Scripture whereof any principal part of it belongs not unto the Matter designed to be confirmed yet it may be granted that it is so sometimes when the sence of the whole Context is to be taken in But there was no Reason on this Ground that the Apostle should make so many Observations on what was not spoken at all which in an Ordinary way ought to have been mentioned if the whole of what he so Observed was not at all to his Purpose Wherefore it must be granted as that which the plain Design of the Apostle exacteth of us that Melchisedec even in these things that in the Story he was without Father without Mother without Genealogy having neither beginning of Days nor End of Life was a Type and Representative of Christ. But it is not of the Person of Christ absolutely nor of either of his Natures distinctly that our Apostle treateth but meerly with respect unto his Office of Priesthood And herein all the things mentioned do concur in him and make a lively Representation of him It was utterly a new Doctrine unto the Hebrews that the Lord Christ was a Priest the only High Priest of the Church so as that all other Priesthood must cease And their chief Objection against it was that it was contrary unto the Law and inconsistent with it And this because he was not of the Line of the Priests neither as to Father or Mother or Genealogy nor had any to Succeed him But in this Type of his the Apostle proves that all this was to be so For 1. In this respect he had neither Father nor Mother from whom he might derive any Right or Title unto his Office And this was for ever sufficient to exclude him from any
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
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
own state and condition When the Field that hath been tilled shall be forsaken for its barrenness trash of all sorts incomparably above that which was never tilled will rise up in it This is that which at this day is such a scandal to Christianity which hath broken up the Flood-gates of Atheism and let in a Deluge of Prophaneness on the world No sinners like unto barren-Christians Heathens would blush and Infidels stand astonished at the things they practise in the Light of the Sun There was sleeping in the Bed of Uncleanness and Drunkenness among the Heathens But our Apostle who well enough knew their course affirms of them That they who sleep sleep in the Night and they who are drunken are drunken in the Night 1 Thes. 5. 7. They did their shameful things in darkness and in secret Ephes. 5. 11 12. But alas among Christians who have directly and wilfully despised the healing power and virtue of the Gospel these are works of the day proclaimed as in Sodom and the perpetration of them is the business of mens Lives If you would see the greatest Representation of Hell upon the Earth go into an Apostate Church or to persons that have had the Word preached unto them or have heard of it sufficiently for their Conviction but are not healed The Face of all things in Christianity at this day is on this account dreadful and terrible and bespeaks Desolation to lye at the door the ground whereunto the waters of the Sanctuary do come and it is not healed is left unto Salt and Barrenness for ever 2 It is a Righteous thing with God Judicially to give up such persons unto all manner of filthy sins and wickedness that it may be an Aggravation of their Condemnation at the last day It is the way of God to do so when more inferiour manifestation of himself his Word and Will are rejected or not improved So he dealt with the Gentiles for their abuse of the Light of Nature with the Revelation made of him by the works of Creation and Providence Rom. 1. 24 26 28. And shall not we think that he will that he doth so deal with persons upon their unprofitableness under and rejection of the highest and most glorious Revelation of himself that ever he did make or ever will in this world unto any of the Sons of men It may be asked how doth God thus Judicially give up persons despising the Gospel unto their own Hearts Lusts to do the things that are not convenient I answer he doth it 1 By leaving them wholly to themselves taking off all effectual restraint from them so spake our blessed Saviour of the Pharisees Let them alone saith he they are blind leaders of the blind Matth. 15. 14. Reprove them not help them not hinder them not let them alone to take their own course so saith God of Israel now given up to sin and ruine Ephraim is joyned to Idols let him alone Hos. 4. 14. Ezek. 29. 13. And it is the same Judgement which he denounceth against unprofitable Hearers of the Gospel Rev. 22. 11. He which is unjust let him be unjust still and he which is filthy let him be filthy still go on now in your sins and filthiness without restraint Now when men are thus left unto themselves as there is a time when God will so leave Gospel despisers that he will lay no more restraint upon them but with-hold the influence of all consideration that should give them any effectual check or control It were not to be conceived what an outrage and excess of sin the cursed corrupted nature of man will run out into but that the world is filled with the fruits and tokens of it And God doth Righteously thus withdraw himself more absolutely from Gospel despisers than he doth from Pagans and Infidels whom by various actings of his Providence he keeps within bounds of sinning subservient unto his holy Ends. 2 God pours out upon such persons a spirit of slumber or gives them up to a profound security so as that they take notice of nothing in the Works or Word of God that should stir them up to amendment or restrain them from sin So he dealt with these unbelieving Jews Rom. 11. 8. God hath given them a Spirit of slumber Eyes that they should not see Although it be so come to pass that many there are whom Gods Soul loatheth and they abhor him also as he speaks 2 Cor. 11. 8. so that he will have no more to do with them yet he doth and will continue his Word in the world and the Works of his Providence in the Government thereof Now as in the Word there are several warnings and dreadful threatenings against sinners so in the Works of God there are Judgements full of Evidences of Gods displeasure against sin Rom. 1. 18. Both these in their own Nature are suited to awaken men to bring them to a due consideration of themselves and so to restrain them from sin But as to this sort of persons God sends a Spirit of slumber upon them that nothing shall rouze them up or awaken them from their sins Though it Thunder over their Heads and the Tempest of Judgement falls so near them as if they were personally concerned yet do they cry peace peace When the Word is preached to them or they hear by any means the Curse of the Law yet they bless themselves as those who are altogether unconcerned in it God gives them up unto all ways and means whereby they may be fortified in their Security Love of sin Contempt and Scorn of them by whom the Word of God is declared or the Judgements of God are dreaded carnal confidence carrying towards Atheism the Society of other presumptuous sinners strengthening their hands in their Abominations a present supply for their Lusts in the pleasant things of this world I mean which are so to the Flesh shall all of them contribute to their Security 3 God absolutely and irrecoverably gives them up to extream obstinacy to final hardness and impenitency Isa. 6. 8 9 10. This is no place to treat of the nature of Divine Induration It is enough to observe at present that where provoking sinners do fall under it they are totally blinded and hardened in sin unto their Eternal Ruine Now when God doth thus deal with men who will not and because they will not be healed and reformed by the Preaching of the Gospel can any thing else ensue but that they will give up themselves unto all wickedness and filthiness with delight and greediness And this wrath seems to be come upon multitudes in the world unto the utmost So the Apostle describes this condition in the Jews when they were under it 1 Thes. 2. 15 16. Who both killed the Lord Jesus and their own Prophets and have persecuted us and they please not God and are contrary to all men forbidding us to speak unto the Gentiles that they might be saved to fill up
no occasion given to insist upon it Only whereas it is supposed as the principal subject of the Proposition it may briefly be spoken unto This Hope elsewhere He calls our confidence and ascribes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glorying or boasting unto it chap. 3. 6. and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full assurance chap. 6. 1. Wherefore it is that Grace whereon our Assurance or that full perswasion of Faith which gives confidence and Glory doth depend And there is nothing more adverse unto it than the common notion of Hope For it is generally conceived as a dubious uncertain fluctuating expectation of that which may be or may not be for the future Now although such expectations of all sorts may be included in the general notion of Hope yet are they excluded from the Nature and Use of that Grace of Hope which is recommended unto us in the Scripture For this is a firm Trust in God for the enjoyment of the good things contained in his Promises at the appointed season raising in the Soul an earnest desire after them and expectation of them And for want of the knowledge of the Nature of this Grace many live without any benefit of its exercise Let two things concerning it be observed and they will give Light into its Nature and Use. 1 That it springs from Faith in that it fixeth all its expectation on the good things in the Promise and that as promised But it is Faith alone that receives the Promise and giveth an Interest therein 2 That its Nature and Essence consists in Trust in God which if it be not the Foundation of all its exercise whatever may be so called is but a deceiving presumption Psal. 33. 18. 42. 5. Psal. 130. 5. c. Wherefore it is the fiduciary Act of Faith on God in the Promises as it respects the good things of it as yet absent future unenjoyed 2. The Use and Operation of this Hope the Apostle expresseth by a double metaphor the one taken from things Natural the other from things instituted and Typical It s Use he sets forth by a Metaphor taken from things natural it is the Anchor of the Soul firm and stable and its Operation by a Metaphor taken from things Typical it entereth into that within the Vail 1. In it self and as unto its Use He compareth it unto an Anchor It is the Anchor of the Soul For the Souls of Believers it seems have need of an Anchor And there is much instructive efficacy in such similitudes They are the only lawful Images in things sacred For that which in its self is invisible is by a suitable Representation proposed unto the Reason of the mind and even objected unto sense it self Hence as used in the Scripture they are eminently communicative of spiritual Light and Experience unto the Soul And this Instructive Allusion is to be taken from the principal Ends of the things compared and ought not to be extended unto other Circumstances which belong not thereunto Yea a dissimilitude is allowed in them all Wherefore our Hope as before described is compared unto an Anchor 1 With respect unto its Use. 2 With respect unto its Adjuncts and Properties As the Nature and Use of an Anchor is to hold fast the Ship whereunto it doth belong and to keep it steady And it is principally of use at two seasons 1 In Storms and Tempests when the Art and Skill of the Mariners are overcome by the fierceness of the Wind and Sea that they cannot steer the Ship in its right course nor preserve it from Rocks or Shelves Then is an Anchor cast out which if it have the Properties here mentioned will hold fast and retain the Ship in safety against all outward violence 2 When Ships are in their Harbour that they may not be tossed up and down at uncertainty that men may attend their occasions and not be driven to and fro with every Wind which our Apostle alludes unto Ephes. 4. 13 14. An Anchor is cast to keep the Vessel steady unto its posture There are therefore two things supposed in this Allusion 1 That the Souls of Believers are sometimes exposed unto Storms and a stress of spiritual Dangers Persecutions Afflictions Temptations Fears Sin Death and the Law do make up these Storms that oft-times beat upon them And they are compared here unto Storms 1 Because of their Violence There are Degrees in them and some are far more urgent than other as Storms are of various sorts but generally all of them have one degree or other of Fierceness and Violence 2 Because of their Tendency they tend in their own Nature unto Ruine and Destruction It falls out indeed sometimes that a Storm at Sea although it terrifie the Passengers and discompose the Ship yet accidentally falling in with its course for a season doth speed it in its Voyage But in their own Nature all Storms tend unto Ruine and Destruction So likewise do all the ways and means whereby the state of Believers with their Interest in the Promise are assaulted They all tend unto the Ruine of their Souls It is true through the holy wise disposal of all things by the Lord Jesus Christ they do for the most part issue in the growth of their Faith and furtherance of their Salvation But this they have not of themselves their work and tendency is of another Nature Our Apostle gives us a Description of these Storms with the use of this Anchor in them and the success thereof in the safety of the Souls of Believers Rom. 8. 33 36 38 c. 2 The ordinary occasions of this Life and our Duties towards God and Men therein are like the tradings of Ships in their Harbour For therein also a good and sure Anchor is necessary for them the neglect of the use whereof hath proved ruinous to many And without that which spiritually answers thereunto we shall fluctuate up and down in all that we do and be in continual hazard of Ruine In these seasons Hope as before described is the Anchor of the Soul and as that is let down through the Waves and Darkness of the Ocean by its Cable until it comes to fix it self in the bottom so our Hope let out as it were by the sure Word of God entreth into that wherein it fasteneth it self and fixeth the Soul 2. The Allusion respects the Properties of an Anchor which as here expressed are two the one respecting its Nature the other its Use. 1 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure that will not fail it may be safely trusted unto The substance of it is firm the proportion of it is suited unto the Burden of the Ship and it is no fair promising and yet deceitful Engine 2 In its Use it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm and stedfast which no violence of Winds or Storms can either break or move from its hold Such is Hope unto the Soul 1 In its Nature it is 〈◊〉
respect unto the life and manners of Christ yet it was no way unto the purpose of the Apostle to mention them unto the end designed But 1 If that be the sense of the words which he contends for not one of them is true with respect unto the life and manners of Christ in this world for they all belong unto his blessed estate in the other 2 We shall see on the next verse how far he will allow them to be true of the life and manners of Christ in any sense seeing in some sense he affirms him to have offered sacrifice for his own sins And this he doth with an expresse contradiction unto his own main Hypothesis For by sins he understands weakness and infirmities and whereas he will not allow Christ to have offered himself before his entrance into the Holy place and makes it necessary that he should be antecedently freed from all weaknesses and Infirmities it is the highest contradiction to affirm that he offered for them seeing he could not offer himself until he was delivered from them 2. We have only his bare word for it that the Asscription of those things unto our High Priest as inherent Qualifications was not unto the purpose of the Apostle And his Assertion is built on a false supposition namely that the Lord Christ was not an High Priest on the Earth nor did offer himself unto God in his Death which overthrows the Foundation of the Gospel 6. The Vanity and Falshood of this novel Exposition will yet farther and fully be evinced in an enquiry into the proper signification of these words as here used by the Apostle every one whereof is wrested to give countenance unto it 1. He is or was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctus Holy that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Acts 2. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Holy one from Psal. 16. 10. And the Lord Christ is there said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antecedently unto his Resurrection which must be with respect unto his internal Holiness Thou shalt not suffer thine Holy One to see Corrupton And in the New Testament the word is every where used for him that is internally holy 1 Tim. 2. 8. Tit. 1. 8. The Syriack renders it in this place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure which is an inherent Qualification as it doth 1 Tim. 2. 8. and Tit. 1. 8. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pious Holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pure Righteous Godly Peaceable Chast. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used only for Holily 1 Thes. 2. 10. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is internal Holiness Luk. 1. 75. Ephes. 4. 24. No where is it used for a merciful disposition much less for venerable and sacred upon the Account of an immortal nature or any other Priviledge as it is pretended Neither is the word used in any other Good Author to signifie any one but him that is Holy and Righteous or free from all sin and wickedness It is therefore the holy purity of the nature of Christ that is intended in this expression His Life and Actions are expressed in the ensuing Epithets His nature was pure and holy absolutly free from any spot or taint of our original Defilement Hence as he was conceived in the Womb and as he came from the Womb he was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy thing of God Luke 1. 35. All others since the fall have a polluted nature and are originally unholy But his conception being miraculous by the immediate operation of the Holy Ghost and his nature not derived unto him by natural Generation the only means of the Propagation of original Defilement and in the first instant of its being filled with all habitual seeds of Grace He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy And such an High Priest became us as was so Had he had a nature touched with sin he had not been meet either to be a Priest or Sacrifice This Holiness of nature was needful unto him who was to answer for the unholiness of our nature and to take it away Unholy Sinners do stand in need of an Holy Priest and an Holy Sacrifice What we have not in our selves we must have in him or we shall not be accepted with the Holy God who is of purer eyes than to behold Iniquity 2. He was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith Schlictingius omnis mali expers nullis amplius miseriis obnoxius incapable of suffering any hurt saith another to the same Purpose The word is but once more used in the New Testament and that in a sense remote enough from one not exposed to misery or incapable of suffering Rom. 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men Simple and Harmless who for the most part are exposed to most Evils and Troubles in the World 2. It is never used in any good Author in such a sense nor can any instance be produced unto that purpose But it constantly signifies one Innocent Harmless free from malice who doth no evil Nor did any one before these Interpreters dream of a passive Interpretation of this Word It is he who doth no evil not he who can suffer no evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is malus or qui dolo malo utitur an Evil malitious Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vitiositas in the Judgement of Cicero Virtutis saith he contraria est vitiositas sic enim malo quam malitiam appellare quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant nam Malitia certi cujusdam vitii nomen est vitiosit as omnium We render it sometimes naughtiness Jam. 1. 22. sometimes malice or malitiousness 1 Pet. 1. 16. All manner of evil with deceitful guile Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that is free from all evil fraud or sin the same absolutely with that of the Apostle Peter 1 Epist. 2. 22. Who did no sin neither was there guile found in his mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy is his Epithet with respect unto his Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Harmless respects his Life The first includes all positive Holiness the other an Abnegation of all unholiness As he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin present as we have with us Rom. 7. 18 21. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin easily besetting Heb. 12. 1. As he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was free from every effect of such a Principle And we had need of such an High Priest Had he not been innocent and every way blameless himself he would have had other work to do than always to take care of our Salvation as the Apostle observes in the next verse He must first have offered for his own sins as the High Priest did of old before he had offered for us or ours And this added unto the merit of his Obedience For whereas he was absolutely Innocent Harmlesse and free
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 〈◊〉 〈◊〉 〈◊〉
all our sins The Sanctification or Renovation of our Natures and the Justification of our Persons being promised herein seeing infinite power and grace are required unto them He alone must make this Covenant with whom all power and grace do dwell God hath spoken once twice have I heard this that power belongeth unto God also unto thee O Lord belongeth mercy Psal. 62. 11 12. 6 The Reward promised in this Covenant is God himself I am thy Reward And who but God can ordain himself to be our Reward Ob. All the efficacy and glory of the New Covenant do originally arise from and are resolved into the Author and Supreme Cause of it which is God himself And we might consider unto the encouragement of our Faith and the strengthning of our consolation 1 His infinite condescension to make and enter into Covenant with poor lost fallen sinful man This no heart can fully conceive no tongue can express only we live in hope to have yet a more clear prospect of it and to have an holy admiration of it unto Eternity 2 His wisdom goodness and grace in the nature of that Covenant which he hath condescended to make and enter into The first Covenant he made with us in Adam which we brake was in itself good holy righteous and just it must be so because it was also made by him But there was no provision made in it absolutely to preserve us from that woful disobedience and transgression which would make it void and frustrate all the holy and blessed ends of it Nor was God obliged so to preserve us having furnished us with a sufficiency of ability for our own preservation so as we could no way fall but by a wilful Apostasie from him But this Covenant is of that nature as that the grace administred in it shall effectually preserve all the Covenanters unto the end and secure unto them all the benefits of it For 3 His power and faithfulness are engaged unto the accomplishment of all the Promises of it And these Promises do contain every thing that is spiritually and eternally good or desirable unto us O Lord our Lord how excellent is thy Name in all the Earth How glorious art thou in the ways of thy grace towards poor sinful Creatures who had destroyed themselves And 4 He hath made no created good but himself only to be our Reward Secondly The Persons with whom this Covenant is made are also expressed The House of Israel and the House of Judah Long before the giving of this Promise that People were divided into two parts The one of them in way of distinction from the other retained the name of Israel These were the Ten Tribes which fell off from the House of David under the conduct of Ephraim whence they are often also in the Prophets called by that name The other consisting of the Tribe properly so called with that of Benjamin and the greatest part of Levi took the name of Judah and with them both the Promise and the Church remained in a peculiar manner But whereas they all originally sprang from Abraham who received the Promise and sign of Circumcision for them all and because they were all equally in their Forefather brought into the Bond of the Old Covenant they are here mentioned distinctly that none of the Seed of Abraham might be excluded from the tender of this Covenant Unto the whole Seed of Abraham according to the flesh it was that the terms and grace of this Covenant was first to be offered So Peter tells them in his first Sermon That the Promise was unto them and their Children who were there present that is the House of Judah and to them that are afar off that is the House of Israel in their dispersions Acts 2. 39. So again he expresseth the order of the dispensation of this Covenant with respect to the Promise made to Abraham Acts 3. 25 26. Ye are the Children of the Prophets and of the Covenant which God made with our Fathers saying unto Abraham and in thy Seed shall all the Kindreds of the earth be blessed unto you first God having raised his Son Jesus sent him to bless you namely in the preaching of the Gospel So our Apostle in his Sermon unto them affirmed that it was necessary that the Word should be first spoken unto them Acts 13. 46. And this was all the Priviledge that was now left unto them For the Partition-wall was now broken down and all Obstacles against the Gentiles taken out of the way Wherefore this House of Israel and of Judah may be considered two ways 1 As that People were the whole entire Posterity of Abraham 2 As they were typical and mystically significant of the whole Church of God Hence alone it is that the Promises of Grace under the Old Testament are given unto the Church under those names because they were Types of them who should really and effectually be made Partakers of them In the first sense God made this Covenant with them and this on sundry accounts 1 Because He in and through whom alone it was to be established and made effectual was to be brought forth amongst them of the Seed of Abraham as the Apostle plainly declares Acts 2. 25. 2 Because all things that belonged unto the Ratification of it were to be transacted amongst them 3 Because in the outward dispensation of it the terms and grace of it was first in the counsel of God to be tendred unto them 4 Because by them by the Ministry of men of their Posterity the dispensation of it was to be carried unto all Nations as they were to be blessed in the Seed of Abraham which was done by the Apostles and other Disciples of our Lord Jesus Christ. So the Law of the Redeemer went forth from Sion By this means the Covenant was confirmed with many of them for one week before the calling of the Gentiles Dan. 9. 27. And because these things belonged equally unto them all mention is made distinctly of the House of Israel and the House of Judah For the House of Judah was at the time of the giving of this Promise in the sole possession of all the Priviledges of the Old Covenant Israel having cut off themselves by their revolt from the House of David being cast out also for their sins amongst the Heathen But God to declare that the Covenant he designed had no respect unto those carnal Priviledges which were then in the possession of Judah alone but only unto the Promise made unto Abraham he equals all his Seed with respect unto the mercy of this Covenant In the second sense The whole Church of elect Believers is intended under these denominations being typified by them These are they alone being one made of twain namely Jews and Gentiles with whom the Covenant is really made and established and unto whom the grace of it is actually communicated For all these with whom this Covenant is made shall as really have the
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
Difference also laid down in this verse namely as unto the things that were purified by them and consequently in the nature of their respective Purifications There is in the words 1 A note of Inference or dependance on the former Discourse Therefore 2 A Double Proposition of things of divers natures compared together 3 The Modification of both those Propositions It was necessary 4 In the first Proposition there is 1 The subject Matter spoken of The Patterns of things in the Heavens 2 What is affirmed of them as necessary to them that they should be purified 3 The Means whereby with these 5 The same things are proposed in the second namely 1 The things spoken of or the Heavenly things themselves 2 What is affirmed of them is traduced from the other Proposition they also were purified 3 The means whereby they were so with better Sacrifices then these 1. That which first occurrs is the Note of Inference or Dependance on the former Discourse Therefore And it hath an equal respect unto both parts of the Assertion And it is not the Being of the things but their Manifestation that is intended From what hath been said concerning the legal Purification of all things and the spiritual Purification that is by the Sacrifice of Christ these things are evident and manifest 2. Of both the things affirmed it is said that it was necessary they should be so that is it was so from Gods Institution and Appointment There was no Necessity in the nature of the things themselves that the Patterns of Heavenly things should be purged with these Sacrifices but on Supposition that God would in and by them represent the Purification of the Heavenly things it was Necessary that they should be thus purged with Blood And on the supposition of the same Divine Ordination that the Heavenly things themselves should be purified it was necessary that they should be purified with better sacrifices then these which were altogether insufficient unto that End 3. The Subject of the first Proposition is the Patterns of things in the Heavens The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next words Things in the Heavens are Heavenly things And they are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse figures of the true things The things intended are those which the Apostle hath discoursed of The Covenant the Book the People the Tabernacle with all the Vessels of its Ministry These he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we well render Patterns And Patterns are of two sorts 1 Such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplaria Those from and according unto which any other thing is framed That is the Pattern of any thing according unto which it is contrived made and fashioned So a Scheme or Frame drawn and delineated is the Pattern of an Edifice 2 Such as are exemplata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are framed according unto other things which they do resemble and represent These also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things mentioned were not Patterns of the Heavenly things in the first sense The Heavenly things were not framed by them to answer resemble and represent them But they were so in the latter only And therefore in the first constitution of them those which were durable and to abide as the Tabernacle with all its Utensils and Vessels with the positure and disposal of them were made and erected according unto an original Pattern shewed in the Mount Or they were framed according unto the Idea of the Heavenly things themselves whereof he made a Representation unto Moses and communicated a Resemblance of them unto him according unto his own Good Pleasure This is the Order of these things The Heavenly things themselves were designed framed and disposed in the Mind of God in all their Order Causes Beauty Efficacy and Tendency unto his own Eternal Glory This was the whole Mystery of the Wisdom of God for the Redemption and Salvation of the Church by Jesus Christ. This is that which is declared in the Gospel being before hid in God from the Foundation of the World Ephes. 3. 8 9 10. Of these things did God grant a Typical Resemblance Similitude and Pattern in the Tabernacle and its services That he would make such a kind of Resemblance of those Heavenly things as unto their kind nature and use that he would instruct the Church by them was an Act of his meer Soveraign Will and Pleasure And this is that effect of his Wisdom which was manifest under the Old Testament whereon the Faith and Obedience of the Church was wholly to acquiesce in his Soveraignty And this their Resemblance of Heavenly things which they had not from their own nature but meerly from the Pleasure of God gave them all their Glory and Worth which the Saints under the Old Testament did in some Measure understand The present Jews do as their Forefathers did under the Degeneracy of their Church conceive their Glory to consist in the Materials and curious structure of them things that the wealth and Art of men might exceed But in themselves they were all earthly carnal perishing and liable unto all sorts of Corruption Much inferior they were in Nature and Glory unto the Souls of Men which were conversant in their highest and most noble Acts about them But herein alone consisted their honour worth and use They were Patterns of Heavenly things And we may observe that The Glory and Efficacy of all ordinances of Divine Worship which consist in outward Observance as it is with the Sacraments of the Gospel consist in this that they represent and exhibit Heavenly things unto us And this Power of Representation they have from divine Institution alone 2. What they were Patterns of is expressed namely of Heavenly things What these were in particular must be spoken unto in the Exposition of the next Proposition whereof they are the Subject The Heavenly things themselves 3. Of these things it is affirmed that they were purified The Apostle had treated before of a double Purification 1 Of that which consisted in a cleansing from Defilements of its own Sprinkling the Unclean and Sanctifying to the Purifying of the Flesh ver 13. 22. 2 That which consisted in a Dedication unto Sacred Use. But this also had some respect unto uncleanness Not unto any that the things so Dedicated had in themselves but because of the Uncleanness of them that were to make use of them This was such as that God would have the intervention of the Sprinkling of Blood between him and them in all their services as he declares Levit. 16. 15 16 17. And this he would do that he might teach them the absolute and universal necessity of the purifying Efficacy of the Blood of Christ in all things between him and sinners Of this Purification he gives us in this Discourse two Instances 1 That which was Initial at the first Solemnization of the
is applyed unto such a Judgment of them as tends unto their deliverance But the general truth of the words is that God is the Supream Judge he is Judge himself Psal. 50. 6. This the Apostle makes use of concluding that the righteousness of God as the Supream Judge of all obligeth him unto this severe destruction of Apostates For shall not the Judge of all the world do right Shall not he who is Judg in a peculiar manner of those that profess themselves to be his people punish them for their iniquities especially such as break off all Covenant-relation between him and them I. A due consideration of the nature of God his office that he is the Judge of all especially of his people and that enclosure he hath made of vengeance unto himself under an irrevocable purpose for it's execution gives indubitable assurance of the certain unavoyable destruction of all wilful Apostates All their security all their presumptions all their hopes will vanish before this consideration as darkness before the light of the Sun II. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort yet is it their duty constantly to remember that he is the holy and righteous Judge even towards his own people Lastly the Ground of the application of these testimonies unto the present case is that knowledge of God which they had unto whom he spoke for we know him You have the same sence of God his holiness and truth as I have and therefore it cannot be strange unto you that he will deal thus severely with Apostates you know who he is how infinite in holiness righteousness and power you know what he hath said in cases like unto this namely that vengeance is his and he will repay it wherefore it must be evident unto you that these things will be as they are now declared The knowledge of God in some good measure both what he is in himself and what he hath taken on himself to do is necessary to render either his promises or threatnings effectual unto the minds of men VERSE 31. It is a fearful thing to fall into the hands of the Living God The Apostle in these words winds up his whole argument against the wilful despisers of the Gospel taken from the nature and aggravations of that sin with the severity of the punishment that would certainly befall them that are guilty thereof And these words are as an inference from them that go immediately before so they are a recapitulation of all that he had spoken to this purpose Let men look to it look to themselves consider what they do for it is a fearful thing c. There are three things in the words 1. The description given of God with respect unto the present case he is the living God 2. The event of their sin with respect unto him it is a falling into his hands 3. The nature hereof in general it is a fearful thing 1. In what sence God is called the Living God and with respect unto what ends hath been declared on chap. 3. 12. chap. 9. 14. In brief this title is ascribed unto God principally on two accounts 1. By way of opposition unto all dead and dumb Idols those whom the Heathen worshipped and which are graphically described by the Psalmist Ps. 115. 4 5 6 7 8. as also by the Prophet Isa. 44. 9 10 11 c. And this is to impress upon our minds a due sence of his Glory and Eternal Power according as we are called to trust in him or to fear him Life is the foundation of Power He who hath life in himself who is the cause of all Life in all other things that are partakers of it must be the only spring of infinite Power But God is here called the Living God with respect unto his Eternal Power whereby he is able to avenge the sins of men Indeed it calls to mind all the other holy properties of his nature which are suited to impress dread or terror on the minds of presumptuous sinners whose punishment is thence demonstrated to be unavoidable He sees and knows all the Evil and Malice that is in their sin and the circumstances of it He is the God that liveth and seeth Gen. 16. 14. And as he seeth so he judgeth because he is the Living God which also is the ground of holy trust in him 1 Tim 4. 10. This Name of the Living God is full of Terror or Comfort unto the Souls of men 2. The Event of the sin spoken against as unto its demerit with respect unto God is called falling into his hands The Assertion is general but particularly applied unto this case by the Apostle To fall into the hands is a common expression with reference unto any one falling into and under the power of his Enemies None can be said to fall into the hands of God as though they were not before in his Power But to fall into the hands of God absolutely as it is here intended is to be obnoxious to the Power and Judgment of God when and where there is nothing in God himself nothing in his Word Promises Laws Institutions that should oblige him to Mercy or a mitigation of Punishment So when a man falls into the hands of his Enemies between whom and him there is no Law no Love he can expect nothing but Death Such is this falling into the hands of the Living God there is nothing in the Law nothing in the Gospel that can be pleaded for the least abatement of punishment There is no property of God that can be implored It is the Destruction of the sinner alone whereby they will all be glorified There is a falling into the hands of God that respects temporal things only and that 's spoken of comparatively When David knew that an affliction or temporal punishment was unavoidable he chose rather to fall into the hands of God as unto the immediate infliction of it than to have the Wrath of men used as the instruments thereof 2 Sam. 24. 17. But this appertains not unto our present purpose 3. Hereof the Apostle affirms in general that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful dreadful thing that which no heart can conceive nor tongue express Men are apt to put off thoughts of it to have slight thoughts about it but it is and will be dreadful terrible and eternally destructive of every thing that is good and inflictive of every thing that is evil or that our nature is capable of I. There is an apprehension of the terror of the Lord in the final Judgment which is of great use unto the Souls of men 2 Cor. 5. 11. It is so to them who are not yet irrecoverably ingaged into the effects of it II. When there is nothing left of Judgment nothing remains but the Expectation of it its foreapprehension will be fill'd with