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
are encouraged to expect it by the Examples of those who went before them in Faith and Patience Wherefore he requires Lastly That they should be ãâã ãâã ãâã ãâã ãâã imitatores eorum Imitatores is not used in our Language and when it is it rather signifies mimicks or contains some reflection of blame or weakness than what it is here applied unto Wherefore we render it followers that is in doing what they did treading and walking in their steps as our Apostle expresseth it Rom. 4. 12. as we are to follow the steps of Christ 1 Pet. 2. 21. It is to think we hear them saying unto us what Abimelech did to his Soldiers Judges 9. 48. What you have seen us do make haste and do as we have done All Believers all the Children of God have a right unto an Inheritance How they came by this right was before declared It is by that Adoption whereby they are made Children of God and all Gods Children are Heirs as the Apostle affirms And this Inheritance is the best and the greatest on the account of security and value 1 Let an Inheritance be never so excellent and valuable yet if it be not secure if a mans Title unto it be not firm and unquestionable if he may be defeated of it by fraud or force which things all Earthly Right and Titles are obnoxious unto it takes off the worth of it But this Inheritance is conveyed settled and secured by the Promise Covenant and Oath of God 2 Sam. 23. 5. Rom. 4. 16. These secure this Inheritance from all possibility of our being defeated of it 2 The value of it is inexpressible It is a Kingdom Matth. 25. 34. Jam. 2. 5. Salvation Ileh 1. 14. The Grace of Life 1 Pet. 3. 7. Eternal Life Tit. 3. 7. God himself who hath promised to be our Reward Rom. 8. 17. The providing of Examples for us in the Scripture which we ought to imitate and follow is an effectual way of teaching and a great fruit of the care and kindness of God towards us The use of Examples to be avoided in sin and punishment the Apostle declared and insisted on in the third Chapter which we have also improved as we are able Here he proposeth those which we are to comply with and conform our selves unto which afterwards chap. 11. he farther presseth in very many particular Instances And as there is a great efficacy in Examples in general which hath been spoken uoto on chap. 3. so there are many advantages in those which are proposed unto our Imitation in the Wisdom of the holy Spirit For 1 the things and Duties which we are exhorted unto are represented unto us as possible and that on terms not uneasie or grievous Considering all the Difficulties and Oppositions from within and without that we have to conflict withall we may be ready to think it impossible that we should successfully go through with them and come off safely at the last To obviate this despondency is the design of the Apostle in that long series of Examples which he gives us chap. 11. For he undeniably demonstrates by Instances of all sorts that Faith will infallibly carry men through the greatest difficulties they can possibly meet with in the Profession and Obedience of it There is no more required of us than such and such persons by the Testimony of God himself have successfully passed through And if we follow them not it is nothing but Spiritual Sloth or the Love of the world and sin that retards us 2 Great Examples do naturally stir up and animate the minds of men who have any thing of the same Spirit with them by whom they were performed to do like them yea to out-do them if it be possible So Themistocles said that Miltiades's Victory against the Persians would not let him sleep Being a person of the same kind of courage with him it stirred him up in a noble emulation to equal him in an hazardous and successful defence of his Country But then it is required that there be the same Spirit in us as was in them whose Examples are proposed unto us Let the examples of persons Valiant and Heroical in their great and noble Actions be set before men of a weak and pusillanimous nature or temper and you will amaze or affright but not at all encourage them Now the Spirit and Principle wherewith the Worthies of God whose Example is set before us were acted withall was that of Faith In vain should we encourage any unto a following or imitation of them who hath not the same Spirit and Principle This the Apostle requireth hereunto 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Had we not the same Spirit of Faith with them we could not do as they did And we may take a Trial hereby whether our Faith be genuine or no. For if their Examples move us not excite us not unto the like Duties of Obedience with them it is an evidence that we have not the same Spirit of Faith with them As the Courage of a Valiant man is enflamed by a noble Example when a Coward shrinks back and trembles at it On this supposition there is great force in that direction Jam. 5. 10. Take my Brethren the Prophets who have spoken in the name of the Lord for an Example of Suffering Affliction and Patience Let a Minister of the Gospel who is made partaker in his measure of the same Spirit conside how Elijah Jeremiah Peter Paul and the rest of those Holy Souls who spake in the name of the Lord carried themselves under their Afflictions and Trials and it will inflame his Heart to ingage chearfully in the like Conflicts 3 These Examples are so represented unto us as plainly to discover and point out where our Dangers lye on the one hand and where our Assistance and Relief lye on the other These two rightly considered and understood in all our Duties will give us the best directions we can possibly receive When we know our Dangers and our Reliefs aright we are half way through our Difficulties When these are out of mind when we know them not on every occasion we fall under surprisals and troubles Now in the Examples proposed unto us there is withall through the wisdom and care of the Spirit of God represented unto us the Temptations which befell those who are so our patterns the Occasions of them their Advantages Power or Prevalency wherein they missed it or failed exposing themselves unto the power of their Spiritual Enemies and on the other hand what course they took for Relief what Application they made unto God in their Difficulties and Distresses and wherein alone they reposed their confidence of success These things might be confirmed by manifold Instances 4 There is in them also made known what Interveniences and Disturbances in our course of
unparallel'd effect of divine wisdom in taking our nature into that unconceiveable nearness unto himself in the union of it unto the Person of his Son For as all things in this bringing of us nigh to God who were afar off are expressive effects of wisdom and Grace so that of taking our nature into union with himself is glorious unto Astonishment And as we are thereby made unconceiveably more nigh to God in our nature than we were upon our first Creation or than Angels shall ever be so by vertue thereof are we in our Persons brought in many things much nearer to God then ever we could have been brought by the Law of Creation O Lord our God how excellent is thy name in all the earth who hast set thy Glory above the Heavens Psal. 8. 1. It is in the Admiration of this unspeakable Grace that the Psalmist is so ravished in the contemplation of God as hath been declared in our Exposition on the second Chapter of this Epistle 3. All our Approximation unto God in any kind all our Approaches unto him in holy worship is by him alone who was the blessed Hope of the Saints under the Old Testament and is the life of them under the New These things must be afterwards spoken unto VER 20 21 22. THE Apostle had warned the Hebrews before that he had many things to say and those not easie to be understood concerning Melchisedec And herein he intended not only those things which he expresseth directly concerning that Person and his office but the things themselves signifyed thereby in the Person and Office of Christ. And therefore he omits nothing which may from thence be any way represented So from that one Testimony of the Psalmist he makes sundry Inferences unto his purpose As 1. That the Lord Christ was to be a Priest which included in it the cessation of the Levitical Priesthood seeing he was of the Tribe of Judah and not of the Tribe of Levi. 2. That he was to be Another Priest that is a Priest of another Order namely that of Melchisedec And this he variously demonstrates to prove his Preheminence above the Aaronical Priesthood as also thereon that upon his Introduction that Order was utterly to cease and be disanulled 3. He observes from the same Testimony unto the same purpose that he was to be a Priest for ever so as that there should never more upon his death or otherwise be any need of another Priest nor any possibility of the return of the former Priesthood into the Church 4. Neither yet doth he rest here but observes moreover the manner how God in the Testimony insisted on declared his purpose of making the Lord Christ a Priest which was constitutive of his Office and that was by his Oath And thence takes occasion to manifest how far his Priesthood is exalted above that under the Law This is that which now lyes before us in these verses And we have in these things an Instance given of what unsearchable stores of Wisdom and Truth are laid up in every parcel of the word of God if we have a spiritual light in their Investigation ãâã ãâã ãâã ãâã ãâã The words of the 20th verse being Elliptical the sense of them is variously supplyed Most Translators carry on the sense unto that which is the middest of the 21 in our Translation Others were made Priests without an Oath The Syriack refers the words unto them foregoing ãâã ãâã ãâã ãâã ãâã and confirmed it that is the better Hope with an Oath And Beza etiam quatenus non sine jurejurando superintroducta est in as much as that Hope is not brought in without an Oath And another since Et eo potior illa spes quatenùs n n absque jurejurando superintroducta est Schmid But this limits the comparison unto this verse which the Apostle really finisheth ver 22. Vul. Lat. quantum est non sine jurejurando which the Rhemists render and in as much as it is not without an Oath Ours supply he was made a Priest in as much as not without an Oath he was made a Priest no doubt according to the mind of the Apostle For he hath a prospect in these words unto what ensues where he expresly applyes this Oathunto the Priesthood of Christ and the consummation thereof ãâã ãâã ãâã ãâã ãâã Etiam quatenus quatenus and in as much ãâã ãâã ãâã ãâã ãâã is omitted by the Syriack Vul. in quantum est in as much hereunto answereth ãâã ãâã ãâã ãâã ãâã ver 22. eatenus ãâã ãâã ãâã ãâã ãâã is the same with ãâã ãâã ãâã ãâã ãâã jusjurandum an Oath But it is here principally applyed unto those Oaths whereby Conventions compacts or Covenants were confirmed Hence ãâã ãâã ãâã ãâã ãâã were the sacrifices that were offered in the confirmation of sworn Covenants It is three times used here by our Apostle on this occasion ver 20 21 28. and no where else in the new Testament ãâã ãâã ãâã ãâã ãâã Vul. Alii quidem which the Rhemists mend by rendring it and the other Beza nam illi quidem and so the Syriack ãâã ãâã ãâã ãâã ãâã and they ours for those Priests rather and truly those Priests though ãâã ãâã ãâã ãâã ãâã have only the force of a causal conjunction ãâã ãâã ãâã ãâã ãâã Syr. ãâã ãâã ãâã ãâã ãâã were but the manner of their being made Priests is intended and so the words are to be expressed fully facti sunt were made ãâã ãâã ãâã ãâã ãâã The Syriack adds ãâã ãâã ãâã ãâã ãâã by the hand of David It is not the giving of the Oath but the recording of it in the Psalm that he intendeth ãâã ãâã ãâã ãâã ãâã non poenitebit Syr. ãâã ãâã ãâã ãâã ãâã and will not lye will not repent or change his mind ãâã ãâã ãâã ãâã ãâã Vul. in tantum to answer in quantum before Tantò eatenùs tanto by so much Syr. ãâã ãâã ãâã ãâã ãâã hoc toto by all this and so proceeds this Covenant was more excellent wherein Jesus was made the Surety Of the signification of the word ãâã ãâã ãâã ãâã ãâã I shall speak afterwards VER 20 21 22. And in as much as not without an Oath For they truely were made without an Oath But this with an Oath by him that said unto him the Lord sware and will not repent thou art a Priest for ever after the Order of Melchisedec By so much was Jesus made surety of a better Covenant The same Argument is pursued as in the foregoing verses only with a new Medium and that such as leads on towards the conclusion of the whole Disputation The Introduction of a new Priesthood the Cessation or Abolition of the Old with the Advantage of the Church thereby because of its Dignity Preheminence and stability above that which was to give place unto it are the things which the Apostle is in the proof and confirmation of There are three things in these three verses
unto the Glory of our High Priest For after he had offered his great Sacrifice unto God he entred not into the Holy Place made with hands but into Heaven it self And he entred not to stand with humble Reverence before the Throne but to sit on the Throne of God at his right hand Nor did he do so to abide there for a season but for evermore 2. As to the words themselves we may observe that the Apostle three times in this Epistle maketh use of them with some little variety Chap. 1. 3. Chap. 12. 2. And in this place Chap. 1. 3. He sate down at the right hand of the Majesty on High where there is no mention of the Throne Chap. 12. 2. He is sate down at the right hand of the Throne of God where Majesty is not added Here we have both the right hand of the Throne of the Majesty In the first place the Glory of his Kingly Power is intended in the last his Exaltation and Glory as they ensued on his Sufferings and in this place the Declaration of his Glory in his Priestly Office The same Glory and Advancement hath respect unto various Acts and Powers in the Lord Christ. The manner of his enjoyment of this Dignity and Glory is expressed in the word ãâã ãâã ãâã ãâã ãâã He sate down Hereof there was nothing Typical in the Legal High Priest who never sate down in the Holy Place But as he was in many things typed by the Levitical Priests so in what they could not reach unto he was represented in Melchisedec who was both a King and a Priest And hence he is prophesi'd of as a Priest upon his Throne Zech. 6. 13. And the immutable stability of his state and condition is also intended 2. The Dignity it self consists in the place of his Residence where he sate down and this was ãâã ãâã ãâã ãâã ãâã at the right hand See the Exposition hereof Chap. 1. 3. 3. This right hand is said to be ãâã ãâã ãâã ãâã ãâã There is frequent mention in the Scripture of the Thorne of God A Throne is Insigne Regium an Ensign of Royal Power That intended by it is the manifestation of the Glory and Power of God in his Authority and Sovereign Rule over all 4. This Throne is here said to be ãâã ãâã ãâã ãâã ãâã of Majesty or Glorious Greatness and Power that is of God himself for his essential Glory and Power is intended The Right hand of the Throne of Majesty is the same with the Right hand of God Only God is represented in all his Glory as on his Throne Christ is sate down at the Right hand of God as considered in all his glorious Power and Rule Higher expression there cannot be used to lead us into an holy Adoration of the tremendous invisible Glory which is intended And this is the eternal stable condition of the Lord Christ our High Priest A state of inconceivable Power and Glory Herein he dischargeth the remaining Duties of his Mediation according as the nature of his especial Offices do require In this state doth he take care and provide for the application of the benefits of his Oblation or Sacrifice unto Believers and that by Intercession whereof we have spoken 5. Thus is he said to be ãâã ãâã ãâã ãâã ãâã in the Heavens as in the other place ãâã ãâã ãâã ãâã ãâã in the Highest that is Heavens And by the Heavens here not these visible aspectable Heavens are intended for with respect unto them he is said to be exalted above all Heavens and to have passed through them But it is that which the Scripture calls the Heaven of Heavens 1 Kings 8. 27. wherein is the especial residence and manifestation of the glorious presence of God With respect hereunto our Saviour hath taught us to call on our Father which is in Heaven And from the words we may observe that The principal Glory of the Priestly Office of Christ depends on the glorious Exaltation of his Person To this end is it here pleaded by the Apostle and thereby he evinceth his glorious Excellency above all the High Priests under the Law To evidence and make useful this Observation the things ensuing are to be observed 1. The Divine Nature of Christ is capable of no real Exaltation by an addition of Glory but only by the way of manifestation So God absolutely is often in the Scripture said to be exalted that is he is so when he himself by any Acts of Grace or Providence makes the eternal Glory of his Power his Holiness or any other properties of his Nature manifest and conspicuous or when others ascribe unto him the Glory and Praise that are his due So only may the Lord Christ be exalted or made glorious with respect unto his Divine Nature wherein he is essentially over all God blessed for ever And there is in this way an Exaltation or Manifestation of Glory peculiar and proper unto the Person of Christ as distinct from the Persons of the Father and the Holy Spirit For he did in a peculiar way and manner for a season forego and leave his Glory as to the Manifestation of it For being essentially in the form of God and counting it no robbery to be equal with God yet he made himself of no reputation and took upon him the form of a servant Phil. 2. 6 7. In his Incarnation and his whole converse on the Earth he cast a vail over his eternal Glory so as that it appeared not in its own native lustre Those indeed who believed on him saw his Glory the Glory as of the onely begotten of the Father full of grace and truth John 1. 14. But they saw it darkly and as in a Glass during the time of his Humiliation But after his Resurrection his Glory was unvailed and made conspicuous even when he was declared to be the Son of God with power according unto the Spirit of holiness by the resurrection from the dead Rom. 1. 4. 2. The Person of Christ as to his Divine Nature was always on the Throne and is uncapable of the Exaltation here mentioned of sitting down at the right hand of it Although he came down from Heaven though he descended into the lower parts of the Earth although he was exposed unto all miseries was obedient unto death the death of the Cross wherein God redeemed his Church with his own blood yet did he all this in the humane nature that he assumed his Divine Person can no more really leave the Throne of Majesty than cease to be So he saith of himself No man hath ascended up to Heaven but he that came down from Heaven even the Son of man which is in Heaven John 3. 13. His Ascension into Heaven in this place which preceded the actual Ascension of his humane Nature is nothing but his admission into the knowledge of heavenly things of all the secrets of the counsel of God see John 1. 18.
Matth. 11. 27. For it is of the knowledge of heavenly mysteries that he is there discoursing with Nicodemus In his Incarnation he came down from Heaven assuming a Nature upon the earth the highest condescension of God And whereas the actings of his power on the earth is often called his coming down from Heaven Gen. 18. 21. Isa. 64. 1. How much more may this infinite condescension of the second Person in assuming our Nature be so called But yet he was still in Heaven the Son of man which is in Heaven In his Divine Nature he was still on the Throne of Majesty For this being an inseparable property of Divine Authority he could never really forego it Then 3. It is the Humane Nature of Christ or Christ in his Humane Nature or with respect unto it that is capable of this real Exaltation by a real addition of Glory It is not the manifestation of his Glary with respect unto his Humane Nature but the real Collation of Glory on him after his Ascension that is intended This the whole Scripture testifieth unto namely a real communication of Glory unto Christ by the Father after his Ascension which he had not before See Luke 24. 16. John 17. 24. Acts 2. 33. Acts 5. 31. Rom. 14. 9. Ephes. 1. 20 21 22 23. Phil. 2. 9 10 11. Hebr. 1. 3. Chap. 12. 2. 1 Pet. 1. 21. Rev. 5. 9. And concerning this Glory given him of God we may observe 1. That it is not absolutely infinite and essentially divine Glory This cannot be communicated unto any A Creature as was the Humane Nature of Christ cannot be made God by an essential communication of Divine Properties unto it Neither are they so communicable nor is that a capable Subject of their inhesion Wherefore they speak dangerously who assert a real communication of the Properties of the one Nature of Christ unto the other so as that the Humane Nature of Christ shall be Omnipresent Omnipotent and Omniscient neither doth the Union of the two Natures in the Person of Christ require any more the Transfusion of the Divine Properties into the Humane than those of the Humane into the Divine If therefore by that Union the Humane Nature should be thought to be rendred subjectively omnipotent and omnipresent the Divine on the other hand must become limited and finite But whatever belongs unto Christ with respect unto either Nature belongs unto the Person of Christ and therein he is all that he is in either Nature and in both hath done and doth what in either of them he hath done and doth they yet continuing distinct in their essential Properties 2. Yet this Exaltation and Glory of Christ in his Humane Nature is not only absolutely above but also of another kind than the utmost of what any other created Being either hath or is capable of It is more than any other Creature is capable of because it is founded in the Union of his Person a Priviledge which no other Creature can ever pretend unto or be made Partaker of unto Eternity Hebr. 2. 16. This renders his Glory in his Exaltation of another kind than that of the most glorious Creatures in their best condition Again it consists greatly in that Power and Authority over the whole Creation and every individual in it and all their Concerns which is committed unto him See our Explanation hereof at large on Chap. 1. ver 3. 4. This Exaltation of the Person of Christ gives Glory unto his Office as the Apostle here declares It is the Person of Christ which is vested with the office of the Priesthood or God could not have redeemed his Church with his own blood although he exercise all the Duties of it both here below and above in the Humane Nature only And it is the Person of Christ which is thus exalted and made glorious although the especial Subject of this Exaltation and Glory be the Humane Nature only And this gives Glory unto his Office For 1. This is a manifest Pledge and Evidence of the absolute Perfection of his Oblation and that by one offering he hath for ever perfected them that are sanctified When the High Priest of old appeared for awhile in the Holy Place he returned again unto his former station that he might be in a condition to offer another Sacrifice at the return of the year And hence doth our Apostle prove That none of the Worshippers were perfected by those Sacrifices But our High Priest having offered himself once for all now sitting down for ever at the right hand of God in Glory and Majesty unconceivable it is evident that he hath fully expiated the sins of all that come unto God by him And this declares the Glory of his Office 2. By his Glorious Power he makes all things subservient unto the ends of his mediation For he is given to be Head over all things to the Church All things are in his Power and at his Disposal as he is exalted at the right hand of God and he will assuredly make them all work together for the good of them that do believe And 3. He is able to render the Persons and Duties of Believers accepted in the sight of God To present them unto God is the great remaining Duty of his Office That they be so is their only real concern in this world and that alone which their minds are principally exercised about And what greater security can they have hereof than the Interest and Glory which this their High Priest hath in Heaven 1 John 2. 1 2. VER 11. THE second Preeminence of our Lord Christ as our High Priest which the Apostle calls over in this Summary of his Discourse is contained in this second Verse ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Minister ãâã ãâã ãâã ãâã ãâã vul Lat. Sanctorum Rhem. of the Holies Syr. ãâã ãâã ãâã ãâã ãâã of the Holy House or Domus Sanctuarii of the House of the Sanctuary Sanctuarii of the Sanctuary as we shall see ãâã ãâã ãâã ãâã ãâã vul Lat. quod fixit Deus which God hath fixed or pitched Rhem. which our Lord pight following the Original as to the word ãâã ãâã ãâã ãâã ãâã Syr. ãâã ãâã ãâã ãâã ãâã God ãâã ãâã ãâã ãâã ãâã and not a Son of man Some Copies of the Vulgar Latine Dominus A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man There are two Parts of these words expressing 1. What is affirmed of our High Priest namely That he was a Minister of the Sanctuary and the true Tabernacle 2. An Amplification of what is so affirmed by the Description and Distinction of this Tabernacle which the Lord fixed and not man In the first also there are two things 1. The Assertion of his Office He is a Minister 2. The Assignation and Limitation of his Discharge of that Office it is the Sanctuary and true Tabernacle 1. It is affirmed that he is ãâã ãâã ãâã
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã He obtained it ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 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
efficient John 1. 5. Rom. 11. 34. Heb. 1. 2. So it doth here the eternal Spirit was not an inferior instrument whereby Christ offered himself but it was the principal efficient cause in the work The Variety that is in the reading of this place is taken notice of by all Some Copies read by the Eternal Spirit some by the Holy Spirit the latter is the reading of the Vulgar Translation and countenanced by sundry ancient Copies of the Original The Syriac retains the Eternal Spirit which also is the reading of most ancient Copies of the Greek Hence follows a double interpretation of the words some say that the Lord Christ offered himself unto God in and by the acting of the Holy Ghost in his Humane Nature For by him were wrought in him that servent zeal unto the glory of God that love and compassion unto the souls of men which both carried him through his sufferings and rendered his obedience therein acceptable unto God as a Sacrifice of a sweet smelling savor which work of the Holy Spirit in the Humane Nature of Christ I have elsewhere declared Others say that his own Eternal Deity which supported him in his sufferings and rendred the Sacrifice of himself effectual is intended But this will not absolutely follow to be the sense of the place upon the common reading by the Eternal Spirit For the Holy Spirit is no less an Eternal Spirit than is the Deity of Christ himself The truth is both these concurred in and were absolutely necessary unto the offering of Christ. The acting of his own Eternal Spirit was so unto the efficacy and effect And those of the Holy Ghost in him were so as unto the manner of it Without the first his offering of himself could not have purged our Consciences from dead works No Sacrifice of any meer creature could have produced that effect It would not have had in itself a worth and dignity whereby we might have been discharged of sin unto the glory of God Nor without the subsistence of the Humane Nature in the Divine Person of the Son of God could it have undergone and passed through unto victory what it was to suffer in this offering of it Wherefore this sense of the words is true Christ offered himself unto God through or by his own Eternal Spirit the Divine Nature acting in the person of the Son For 1 it was an Act of his entire Person wherein he discharged the office of a Priest And as his Humane Nature was the Sacrifice so his Person was the Priest that offered it which is the only distinction that was between the Priest and Sacrifice herein As in all other Acts of his Mediation the taking our nature upon him and what he did therein the Divine Person of the Son the Eternal Spirit in him acted in love and condescension so did it in this also of his offering himself 2 As we observed before hereby he gave dignity worth and efficacy unto the Sacrifice of himself For herein God was to purchase his Church with his own blood And this seems to be principally respected by the Apostle For he intends to declare herein the dignity and efficacy of the Sacrifice of Christ in opposition unto those under the Law For it was in the will of man and by material fire that they were all offered But he offered himself by the Eternal Spirit voluntarily giving up his Humane Nature to be a Sacrifice in an Act of his Divine Power 3 The Eternal Spirit is here opposed unto the Material Altar as well as unto the Fire The Altar was that whereon the Sacrifice was laid which bore it up in its Oblation and Ascension But the Eternal Spirit of Christ was the Altar whereon he offered himself This supported and bore it up under its sufferings whereon it was presented unto God as an acceptable Sacrifice Wherefore this reading of the words gives a sense that is true and proper unto the matter treated of But on the other side it is no less certain that he offered himself in his Humane Nature by the Holy Ghost All the gracious actings of his mind and will were required hereunto The Man Christ Iesus in the gracious voluntary acting of all the faculties of his Soul offered himself unto God His Humane Nature was not only the matter of the Sacrifice but therein and thereby in the gracious actings of the faculties and powers of it he offered himself unto God Now all these things were wrought in him by the Holy Spirit wherewith he was filled which he received not by measure By him was he filled with that love and compassion unto the Church which acted him in his whole Mediation and which the Scripture so frequently proposeth unto our Faith herein He loved me and gave himself for me He loved the Church and gave himself for it He loved us and washed us in his own blood By him there was wrought in him that zeal unto the glory of God the fire whereof kindled his Sacrifice in an eminent manner For he designed with ardency of love to God above his own life and present state of his Soul to declare his righteousness to repair the diminution of his glory and to make such way for the communication of his love and grace to sinners that he might be eternally glorified He gave him that holy submission unto the Will of God under a prospect of the bitterness of that Cup which he was to drink as enabled him to say in the height of his conflict Not my Will but thy Will be done He filled him with that faith and trust in God as unto his supportment deliverance and success which carried him steadily and safely unto the issue of his tryal Isa. 50. 7 8 9. Through the actings of these graces of the Holy Spirit in the Humane Nature his offering of himself was a free voluntary Oblation and Sacrifice I shall not positively determine on either of these Senses unto the exclusion of the other The latter hath much of spiritual light and comfort in it on many accounts But yet I must acknowledge that there are two Considerations that peculiarly urge the former interpretation 1. The most and most ancient Copies of the Original read by the Eternal Spirit and are followed by the Syriac with all the Greck Scholists Now although the Holy Spirit be also an Eternal Spirit in the unity of the same Divine Nature with the Father and the Son yet where he is spoken of with respect unto his own personal actings he is constantly called the Holy Spirit and not as here the Eternal Spirit 2. The design of the Apostle is to prove the efficacy of the Offering of Christ above those of the Priests under the Law Now this arose from hence partly that he offered himself whereas they offered only the blood of Bulls and Goats but principally from the dignity of his Person in his Offering in that he offered himself by his own Eternal Spirit or
Divine Nature But I shall leave the Reader to chuse whether sense he judgeth suitable unto the scope of the place either of them being so unto the Analogy of Faith The Socinians understanding that both these Interpretations are equally destructive to their Opinions the one concerning the Person of Christ the other about the Nature of the Holy Ghost have invented a sense of these words never before heard of among Christians For they say that by the Eternal Spirit a certain Divine Power is intended whereby the Lord Christ was freed from Mortality and made Eternal that is no more obnoxious unto death By virtue of this Power they say he offered himself unto God when he entred into Heaven than which nothing can be spoken more fond or impious or contrary unto the design of the Apostle For 1 Such a Power as they pretend is no where called the Spirit much less the Eternal Spirit and to feign significations of words without any countenance from their use elsewhere is to wrest them at our pleasure 2 The Apostle is so far from requiring a Divine Power rendering him immortal antecedently unto the offering of himself as that he declares that he offered himself by the Eternal Spirit in his death when he shed his blood whereby our consciences are purged from dead works 3 This Divine Power rendering Christ immortal is not peculiar unto him but shall be communicated unto all that are raised unto glory at the last day And there is no colour of an opposition herein unto what was done by the High Priests of old 4 It proceeds on their ãâã ãâã ãâã ãâã ãâã in this matter which is that the Lord Christ offered not himself unto God before he was made immortal which is utterly to exclude his death and blood from any concernment therein which is as contrary unto the truth and scope of the place as darkness is to light 5 Wherever there is mention made elsewhere in the Scripture of the Holy Spirit or the Eternal Spirit or the Spirit absolutely with reference unto any actings of the Person of Christ or on it either the Holy Spirit or his own Divine Nature is intended See Isa. 61. 1 2. Rom. 1. 3. 1 Pet. 3. 18. Wherefore Grotius forsakes this Notion and otherwise explains the words Spiritus Christi qui non tantum fuit vivus ut in vita terrena sed in aeternum corpus sibi adjunctum vivificans If there be any sense in these words it is the rational Soul of Christ that is intended And it is most true that the Lord Christ offered himself in and by the actings of it For there are no other in the Humane Nature as to any duties of obedience unto God But that this here should be called the Eternal Spirit is a vain conjecture For the spirits of all men are equally eternal and do not only live here below but quicken their Bodies after the Resurrection for ever This therefore cannot be the ground of the especial efficacy of the blood of Christ. This is the second thing wherein the Apostle opposeth the Offering of Christ unto the offerings of the Priests under the Law 1 They offered Bulls and Goats He offered Himself 2 They offered by a material Altar and Fire He by the Eternal Spirit That Christ should thus offer Himself unto God and that by the Eternal Spirit is the center of the mystery of the Gospel An attempt to corrupt to pervert this glorious Truth are designs against the Glory of God and Faith of the Church The depth of this mystery we cannot dive into the height we cannot comprehend We cannot search out the greatness of it of the wisdom the love the grace that is in it And those who chuse rather to reject it than to live by Faith in an humble admiration of it do it at the peril of their souls Unto the Reason of some men it may be Folly unto Faith it is full of Glory In the consideration of the Divine Actings of the Eternal Spirit of Christ in the offering of himself of the holy exercise of all grace in the humane nature that was offered of the nature dignity and efficacy of this Sacrifice Faith finds life food and refreshment Herein doth it contemplate the wisdom the righteousness the holiness and grace of God herein doth it view the wonderful condescension and love of Christ and from the whole is strengthned and encouraged Thirdly It is added that he thus offered himself without spot This Adjunct is descriptive not of the Priest but of the Sacrifice it is not a qualification of his Person but of the Offering Schlictingius would have it that this word denotes not what Christ was in himself but what he was freed from For now in Heaven where he offered himself he is freed from all infirmities and from any spot of mortality which the High Priest was not when he entered into the Holy Place such irrational fancies do false Opinions force men to take up withal But 1 There was no spot in the mortality of Christ that he should be said to be freed from it when he was made immortal A spot signifies not so much a desect as a fault And there was no fault in Christ from which he was freed 2 The Allusion and respect herein unto the legal institutions is evident and manifest The Lamb that was to be slain and offered was antecedently thereunto to be without blemish it was to be neither lame nor blind nor have any other defect With express respect hereunto the Apostle Peter affirms that we were redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 18. And Christ is not only called the Lamb of God which taketh away the sins of the world John 1. 29. that is by his being slain and offered but is represented in the worship of the Church as a Lamb slain Rev. 5. 6. It is therefore to offer violence unto the Scripture and common understanding to seek for this qualification any where but in the humane nature of Christ antecedently unto his death and blood-shedding Wherefore this expression without spot respects in the first place the purity of his Nature and the holiness of his Life For although this principally belonged unto the necessary qualifications of his Person yet were they required unto him as he was to be the Sacrifice He was the Holy One of God holy barmless undefiled separate from sinners he did no sin neither was guile found in his mouth he was without spot This is the moral sense and signification of the word But there is a legal sense of it also It is that which is meet and fit to be a Sacrifice For it respects all that was signified by the legal institution concerning the integrity and perfection of the Creatures Lambs or Kids that were to be sacrificed Hence were all those Laws fulfilled and accomplished There was nothing in him nothing wanting unto him that
a compleat relief in this condition two things are necessary 1 A discharge of Conscience from a sense of the guilt of sin or the condemning power of it whereby it deprives us of peace with God and of boldness in access unto him 2 The cleansing of the Conscience and consequently our whole persons from the inherent defilement of sin The first of these was typified by the blood of Bulls and Goats offered on the Altar to make Atonement The latter was represented by the sprinkling of the unclean with the Ashes of the Heiser unto their purification Both these the Apostle here expresly ascribes unto the Blood of Christ and we may briefly enquire into three things concerning it 1 On what ground it doth produce this blessed effect 2 The way of its operation and efficacy unto this end 3 The Reason whence the Apostle affirms that it shall much more do this than the legal Ordinances could sanctifying unto the purifying of the flesh 1. The grounds of its efficacy unto this purpose are three 1. That it was Blood offered unto God God had ordained that Blood should be offered on the Altar to make Atonement for sin or to purge Conscience from dead works That this could not be really effected by the Blood of Bulls and Goats is evident in the nature of the things themselves and demonstrated in the event Howbeit this must be done by Blood or all the institution of legal Sacrifices were nothing but means to deceive the minds of men and ruine their souls To say that at one time or other real Atonement is not to be made for Sin by Blood and Conscience thereby to be purged and purified is to make God a Lyar in all the Institutions of the Law But this must be done by the Blood of Christ or not at all 2 It was the Blood of Christ. Of Christ the Son of the living God Mat. 16. 18. whereby God purchased his Church with his own Blood Acts 20. 28. The dignity of his Person gave efficacy unto his Office and Offering No other person in the discharge of the same Offices that were committed unto him could have saved the Church and therefore all those by whom his Divine Person is denied do also evacuate his Offices By what they ascribe unto them it is impossible the Church should be either sanctified or saved They resolve all into a meer Act of Sovereign Power in God which make the Cross of Christ of none effect 3 He offered this Blood or himself by the eternal Spirit Though Christ in his Divine Person was the Eternal Son of God yet was it the humane nature only that was offered in Sacrifice Howbeit it was offered by and with the concurrent actings of the Divine Nature or Eternal Spirit as we have declared These things make the Blood of Christ as offered meet and fit for the accomplishment of this great effect 2. The second Enquiry is concernig the way whereby the Blood of Christ doth thus purge our Conscience from dead works Two things as we have seen are contained therein 1 The expiation or taking away the guilt of sin that Conscience should not be deterred thereby from an access unto God 2 The cleansing of our souls from vicious defiling habits inclinations and acts or all inherent uncleanness Wherefore under two considerations doth the Blood of Christ produce this double effect First As it was offered so it made Atonement for Sin by giving satisfaction unto the Justice and Law of God This all the expiatory Sacrifices of the Law did prefigure this the Prophets foretold and this the Gospel witnesseth unto To deny it is to deny any real efficacy in the Blood of Christ unto this end and so expresly to contradict the Apostle Sin is not purged from the Conscience unless the guilt of it be so removed as that we may have peace with God and boldness in access unto him This is given us by the Blood of Christ as offered Secondly As it is sprinkled it worketh the second part of this effect And this sprinkling of the Blood of Christ is the communication of its sanctifying vertue unto our souls see Eph. 5. 26 27. Tit. 2. 14. so doth the Blood of Christ the Son of God cleanse us from all our sins 1 John 1. 7. Zech. 13. 2. 3. The Reason why the Apostle affirms that this is much more to be expected from the Blood of Christ than the Purification of the Flesh was from legal Ordinances hath been before spoken unto The Socinians plead on this place that this effect of the death of Christ doth as unto us depend on our own duty If they intended no more but that there is duty required on our part unto an actual participation of it namely Faith whereby we receive the Atonement we should have no difference with them But they are otherwise minded This purging of the conscience from dead works they would have to consist in two things 1 Our own relinquishment of sin 2 The freeing us from the punishment due to sin by an act of power in Christ in Heaven The first they say hath therein respect unto the blood of Christ in that thereby his doctrine was confirmed in obedience whereunto we forsake sin and purge our minds from it The latter also relates thereunto in that the sufferings of Christ were antecedent unto his Exaltation and Power in Heaven Wherefore this effect of the blood of Christ is what we do our selves in obedience unto his doctrine and what he doth thereon by his power and therefore may well be said to depend on our duty But all this while there is nothing ascribed unto the blood of Christ as it was offered in Sacrifice unto God or shed in the offering of himself which alone the Apostle speaks unto in this place Others chuse thus to oppose it This purging of our consciences from dead works is not an immediate effect of the death of Christ but it is a benefit contained therein which upon our faith and obedience we are made partakers of But 1 This is not in my judgment to interpret the Apostles words with due reverence he affirms expresly that the blood of Christ doth purge our conscience from dead works that is it doth make such an Atonement for sin and Expiation of it as that conscience shall be no more pressed with it nor condemn the sinner for it 2 The blood of Christ is the immediate cause of every effect assigned unto it where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect 3 It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed And herein 1 the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. 2 This Atonement is proposed unto us in the Gospel Rom. 3. 25. 3 It
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
A Continuation OF THE EXPOSITION OF THE EPISTLE OF Paul the Apostle TO THE HEBREWS Viz. ON THE Sixth Seventh Eighth Ninth and Tenth Chapters WHEREIN Together with the Explication of the Text and Context The Priesthood of Christ as Typed by those of Melchisedek and Aaron with an Account of their distinct Offices The Nature and Efficacy of the Sacrifice of Christ as Typed by all the Sacrifices of the Law The Erection of the Tabernacle according to the Heavenly Pattern with the Institution of all its Utensils and Services their especial Signification and End The Nature and Differences of the Two Covenants the Old and the New with the preference of the latter above the former The Reasons and Necessity of the taking away and Abolishing of the Old Legal Worship annexed unto the Covenant of Sinai the Means whereby it was removed The Glorious Administration of the Mediatory Office of Christ in Heaven and sundry other Evangelical Truths of the highest Importance WITH The Duty of Believers in hearing the Word in Times of Trial and Persecution the Means and danger of Apostacy from the Profession of the Gospel Are Declared Explained and Confirmed As also The Pleas of the Jews for the Continuance and Perpetuity of their Legal Worship with the Doctrine of the principal Writers of the Socinians about these things are Examined and Disproved By J. Owen D. D. John 5. 39. Search the Scriptures LONDON Printed for Nathaniel Ponder at the Sign of the Peacock in the Poultry near the Church 1680. THE PREFACE TO THE READER I have so fully in my former Discourses on this subject declared the general design scope and end of this Epistle the proper way and means of its Interpretation with the method of the present Exposition which is the same throughout that I shall not at all here detain the Reader with a renewed Declaration of any of them Onely some few things which immediately concern that part of the Exposition which is now presented unto him and my labour therein may be mentioned as I suppose unto some usefulness 1. And it may not be amiss in the first place to take notice of an Objection the present endeavour seems liable and obnoxious unto and this is the Unseasonableness of it We live in times that are fortifyed against the use of Discourses of this nature especially such as are so long and bulky The world and the minds of men therein are filled with disorder and confusion and the most are at their wits end with looking after the things that are come and coming on the Earth They have enough to do in hearing telling and reading real or pretended News of publick affairs so as to divert them from ingaging their time and industry in the perusal and study of such discourses Besides there is not any thing in this now published to condite it unto the Palate of the present Age in personal contests and reflections in pleading for or against any party of men or especial way in the profession of Religion only the fundamental Truths of the Gospel are occasionally contended for These and the like considerations might possibly in the judgment of some have shut up this whole discourse in darkness upon the account of its being unseasonable I shall briefly acquaint the Reader with what Relieved me against this objection and gave me satisfaction in the publishing of this part of the Exposition after it was finished For I could not but remember that the times and seasons where in the former parts of it were published were very little more setled and quiet than are these which are now urgent on us yet did not this hinder but they have been of some use and benefit unto the Church of God in this Nation and others also And who knows but this may have the same blessing accompanying of it He who hath supplyed seed to the sower can multiply the seed sown and encrease the Fruits of it And although at present the most are really unconcerned in things of this nature yet not a few from many parts both at home and abroad have earnestly solicited the continuation of the Exposition at least unto that period whereunto it is arrived Besides in labours and endeavours of this nature respect is not had meerly unto the present Generation especially as many are filled with prejudices and causeless enmity against the Author of them We have our selves more benefit and advantage by the writings of sundry persons in former Ages than they received by them who lived in their own days Pascitur in Vivis Livor post Fata quiescit It is therefore the Duty of some in every Age to commit over unto those that shall survive in the Church of God and profession of the Truth their Knowledge in the Mysteries of the Gospel whereby spiritual light may be more and more encreased unto the perfect day On these and the like Considerations I have wholly left these times and seasons in his hand who hath the sole disposal of them and will not so far observe the present blustering Wind and Clouds as not to sow this seed or despair of reaping Fruits thereby 2. The Reader will find no Exercitations prefixed unto this Volume as there are unto the former And this is so fallen out not because there were no things of weight or moment occurring in these Chapters deserving a separate peculiar handling and consideration But for other reasons which made the omission of them necessary and unavoidable For indeed continued informities and weaknesses in my near Approach unto the Grave rendred me insufficient for that labour especially considering what other duties have been and yet are incumbent on me And yet also my Choice was compliant with this Necessity For I found that this part of the Exposition comprizing so many Chapters and those all of them filled with glorious Mysteries and things of the highest importance unto our Faith and Obedience would arise unto a greatness disproportinate unto the former had it been accompanied with the like Exercitations Whereas therefore I foresaw from the beginning that they must be omitted I did treat somewhat more fully of those things which should have been the subject of them than otherwise the nature of an exposition doth require Such are the Person and Office of Melchisedek The nature of the Aaronical Priesthood and of the Priesthood of Christ as typed thereby The framing of the Tabernacle with all its Vessels and Utensils with their use and signification The solemnity of the Covenant made at Sinai with the difference between the two Covenants the Old and the New The manner of the Service of the High Priest on the Day of Expiation with his entrance into the most Holy place The cessation expiration or abrogation of the first Covenant with all the services thereunto belonging with sundry other things of the like importance Whereas therefore these must have been the subject of such Exercitations as might have been prefixed unto this part of the
the Sanctuary and behold the hidden Glories of the House of God Elsewhere he complains of them who are always Learning that is in the way of it under the means of it but yet by reason of their negligence and carelesness in the Application of their minds unto them do never come ãâã ãâã ãâã ãâã ãâã 2 Tim. 3. 4. to a clear Knowledge and acknowledgment of the Truth And in the same Spirit he complains of his Corinthians for their want of Proficiency in spiritual things so that he was forced in his dealing with them to dwell still on the Rudiments of Religion 1 Cor. 3. 1 2. In all his Epistles he is continually as it were pressing this on the Churches that they should labour to grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ and that they might do so was the principal matter of his Prayers for them Ephes. 3. 14 15 16 17 18 19. Chap. 1. 16 17 18 19. Col. 2. 1 2. And they are utter Strangers to his Spirit and Example who are careless in this matter especially such as perswade and even compel others so to be Wherefore this Duty is necessary unto Dispensers of the Gospel on sundry Accounts 1. Because their Hearers do greatly need the Exercise of it They are apt to be slothful and weary many begin to run well but are quickly ready to faint There is no reckoning up the occasions hereof they are so many and various Weariness of the Flesh self-conceit of having attained what is sufficient perhaps more than others curiosity and itching ears in attending unto Novelties dislike of that Holiness and Fruitfulness of Life with which an increase of Knowledge openly tends unto mispending on the one hand or Covetousness of time for the Occasions of Life on the other any prevailing Corruption of Mind or Affections the Difficulty that is in coming to the Knowledge of the Truth in a due manner making the Sluggard cry there is a Lion in the Streets with other things innumerable are ready and able to retard hinder and discourage men in their progress And if there be none to excite warn and admonish them to discover the variety of the Pretences whereby men in this matter deceive themselves to lay open the Snares and Dangers which hereby they cast themselves into to mind them of the Excellency of the things of the Gospel and the Knowledge of them which are proposed before them it cannot be but that by these means their spiritual Condition will be prejudiced if not their Souls ruined Yea sometimes men are so captivated under the power of these Temptations and Seductions and are furnished with such Pleas in the Defence of their own Sloth and Negligence as that they must be dealt wisely and gently withal in Admonitions concerning them lest they be provoked or discouraged Hence our Apostle having dealt Effectually with these Hebrews about these things shuts up his Discourse with that blessed Expression of Love and Condescension towards them Chap. 13. 22. I beseech you Brethren suffer the word of Exhortation ãâã ãâã ãâã ãâã ãâã So bear with it as that which however it may be contrary to your present Inclinations yet proceeds out of tender Love to your Souls and hath no other End but your spiritual Advantage Neither ought this to abate herein the Endeavours of Faithful Ministers but only give them farther occasion to stir up and exercise their Prudence and Diligence 2. The Advantages which Professors have by a Progress in the Knowledge of spiritual things makes it a necessary Duty to stir them up and lead them on therein unto them who are obliged in all things to watch for the good of their Souls And these Advantages also present themselves in so much variety that they cannot be here recounted Mention may be made of some few in a way of Instance As 1 Hereon in a way of an Effectual means depends the security of men from seduction into Heresies noisome and noxious Errors Of what sort are they whom we see seduced every day Are they not persons who either are bruitishly ignorant of the very Nature of Christian Religion and the first Principles of it with which sort the Papists fill the Rolls of their Converts or such as having obtained a little superficiary Knowledge and Confidence therein without ever laying a firm foundation or carrying on an orderly superstruction thereon in Wisdom and Obedience which sort of men fill up the Assemblies of the Quakers The Foundation of God standeth sure at all times God knoweth who are his and he will so preserve his Elect as to render their total seduction impossible But in an ordinary way it will be very difficult in such a time as this wherein Seducers abound false Doctrines are divulged and speciously obtruded wherein there are so many Wolves abroad in Sheeps cloathing and so great an opposition is on all hands made to the Truth of the Gospel for any to hold out firm and unshaken unto the End if their minds be not inlaid and fortified with a sound well grounded Knowledge of the mysteries of the Gospel It is the Teaching of the Spirit the Unction of the Holy One whereby we know all necessary Truths that must preserve us in such a Season 1 Joh. 2. 27. 2 Proportionable unto our growth in Knowledge will be our encrease in Holiness and Obedience If this at any time fall out otherwise it is from the sins and wickedness of the persons in whom it is in the Nature of the things themselves they thus depend on one another See Ephes. 4. 21 22 23 24. Rom. 12. 2. That Ignorance is the Mother of Devotion is a Maxime that came from Hell to fetch the Souls of men and carried back multitudes with it where let it abide Now the reason why the Improvement of Knowledge doth tend unto the Improvement of Holiness and Obedience is because Faith acts its self on Christ only in and by the things which we know whereby spiritual strength is derived unto us and we are enabled unto them 3 Usefulness in the Church unto our Families and amongst all men depends hereon This needs no other Confirmation than what the Experience of every man will suggest unto him And if I should design to go over but the principal Advantages which we attain or may do so in the growth of spiritual Light and Knowledge there is not any thing wherein our Faith or Obedience is concerned nothing that belongs unto our Graces Duties or Communion with God in them or by them nothing wherein we are concerned in Temptations Afflictions or Consolation but might justly be called in to give Testimony thereunto If therefore the Ministers of the Gospel have any Care for or any Love unto the Souls of their Hearers if they understand any thing of the Nature of the Office and Work which they have taken on themselves or the Account they must one day give of the Discharge of it they cannot but
openly professed their Repentance and Relinquishment of was ever esteemed dangerous and by some absolutely pernicious whereon great Contests in the Church did ensue For the Controversie was not whether men falling into any sin yea any open or known sin after Baptism might repent which none was ever so foolishly proud as to deny But the Question was about mens open falling again into those sins suppose Idolatry which they had made a publick Profession of their Repentance from before their Baptism And it came at last to this not whether such men might savingly Repent obtain Pardon of their sins and be saved but whether the Church had Power to admit them a second time to a publick Profession of their Repentance of these sins and so take them again into full Communion For some pleaded that the Profession of Repentance for these sins and the Renunciation of them being indispensably necessary antecedently unto Baptism in them that were adult the obligation not to live in them at all being on them who were Baptised in their Infancy Baptism alone was the only Pledge the Church could give of the Remission of such sins and therefore where men fell again into those sins seeing Baptism was not to be repeated they were to be left unto the mercy of God the Church could receive them no more But whereas the numbers were very great of those who in time of Persecution fell back into Idolatry who yet afterwards returned and professed their Repentance the major part who always are for the many agreed that they were to be received and reflected with no small severity on those that were otherwise minded But whereas both parties in this difference run into Extreams the Event was pernicious on both sides the one in the Issue losing the Truth and Peace the other the Purity of the Church The sins of unregenerate persons whereof Repentance was to be expressed before Baptism are called dead works in respect of their Nature and their End For as to their Nature they proceed from a principle under the Power of Spiritual death they are the works of Persons dead in Trespasses and Sins All the moral actings of such Persons with respect unto a supernatural End are dead works being not enlivened by a vital Principle of spiritual Life And it is necessary that a Person be spiritually living before his works will be so Our walking in Holy Obedience is called the Life of God Ephes. 4. 18. That is the Life which God requires which by his especial Grace he worketh in us whose Acts have him for their Object and their End Where this Life is not persons are dead and so are their works even all that they do with respect unto the Living God And they are called so 2dly with respect unto their End they are mortua because mortifera dead because deadly they procure death and end in death Sin when it is finished bringeth forth Death Jam. 1. 15. They proceed from death Spiritual and end in death Eternal On the same account are they called unfruitful works of Darkness Ephes. 5. 11. They proceed from a principle of Spiritual Darkness and end in Darkness Everlasting We may therefore know what was taught them concerning these dead works namely their Nature and their Merit And this includes the whole Doctrine of the Law with Conviction of sin thereby They were taught that they were sinners by Nature dead in sins and thence Children of wrath Ephes. 2. 1 2 3. That in that Estate the Law of God condemned both them and their works denouncing Death and Eternal destruction against them And in this sense with respect unto the Law of God these dead works do comprise their whole course in this world as they did their best as well as their worst But yet there is no doubt an especial respect unto those great outward Enormities which they lived in during their Judaisme even after the manner of the Gentiles For such the Apostle Peter writing unto these Hebrews describes their Conversation to have been 1 Pet. 3. 3. as we shewed before And from thence he describes what a blessed Deliverance they had by the Gospel 1 Pet 1. 18 20 21. And when he declares the Apostacy of some to their former courses he shews it to be like the returning of a Dog to his Vomit after they had escaped them that live in Error and the Pollutions that are in the world through Lust. 2 Pet. 2. 18 19 20 21 22. These were the works which Converts were taught to abandon and a Profession of Repentance for them was required of all before their Initiation into Christian Religion or they were received into the Church For it was not then as now that any one might be admitted into the Society of the Faithful and yet continue to live in open sins unrepented of Secondly That which is required and which they were taught with respect unto these Dead works is ãâã ãâã ãâã ãâã ãâã Repentance Repentance from dead works is the first thing required of them who take upon them the Profession of the Gospel and consequently the first Principle of the Doctrine of Christ as it is here placed by the Apostle Without this whatever is attempted or attained therein is only a Dishonour to Christ and a Disappointment unto men This is the method of Preaching confirmed by the Example and Command of Christ himself Repent and believe the Gospel Math. 4. 17. Mark 1. 15. And almost all the Sermons that we find not only of John the Baptist in a way of preparation for the declaration of the Gospel as Math. 3. 2. but of the Apostles also in pressing the actual Reception of it on the Jews and Gentiles laid this as their first Principle namely the Necessity of Repentance Acts 2. 38. Chap. 3. 19. Acts 14. 15. Thence in the Preaching of the Gospel it is said that God Commandeth all men to repent Acts 17. 30. And when the Gentiles had received the Gospel the Church at Hierusalem glorified God saying Then hath Grd also to the Gentiles granted Repentance unto Life Acts 11. 18. Again this is expressed as the first issue of Grace and Mercy from God towards men by Jesus Christ which is therefore first to be proposed unto them God exalted him and made him a Prince and a Saviour to give Repentance unto Israel Acts 5. 31. And because it is the first it is put Synecdochically for the whole work of Gods Grace by Christ. God having raised up his Son Jesus hath sent him to bless you in turning every one of you from his Iniquities Acts 3. 26. It is therefore evident that this was the first Doctrinal principle as to their own Duty which was pressed on and fixed in the minds of men on their first Instruction in the Gospel And in the Testimonies produced both the Causes of it and its general Nature are expressed For 1 Its supream original Cause is the good Will Grace and Bounty of God He grants and
gives it to whom he pleaseth of his own good Pleasure Acts 11. 18. 2 It is immediately collated on the Souls of men by Jesus Christ as a fruit of his Death and an effect of that All Power in Heaven and Earth which was bestowed on Him by the Father He gives Repentance to Israel Acts 3. 31. The Soveraign disposal of it is from the Will of the Father and the actual Collation of it is an Effect of the Grace of the Son And 3 the Nature of it is expressed in the Conversion of the Gentiles It is unto Life Acts 11. 18. The Repentance required of men in the first Preaching of the Gospel and the Necessity whereof was pressed on them was unto Life that is such as had saving Conversion unto God accompanying of it This kind of Repentance is required unto our Initiation in the Gospel state Not an empty Profession of any kind of Repentance but real Conversion unto God is required of such persons But moreover we must consider this ãâã ãâã ãâã ãâã ãâã or Repentance in its own Nature at least in general that we may the better understand this first Principle of Catechetical Doctrine In this sense it respects 1 The Mind and Judgement 2 The Will and Affections And 3 The Life or Conversation of men 1. It respects the Mind and Judgement according to the Notation of the word which signifies a Change of Mind or an after Consideration and Judgement Men whilst they live in dead works under the Power of Sin do never make a right Judgement concerning either their Nature their Guilt or their End Hence are they so often called to remember and consider things aright to deal about them with the Reason of men and for want thereof are said to be Foolish Bruitish Sottish and to have no Understanding The Mind is practically deceived about them There are Degrees in this Deceit but all sinners are actually more or less deceived No men whilst the Natural Principle of Conscience remains in them can cast off all the Convictions of sin Rom. 2. 14 15. That it is the Judgement of God that those who commit such things are worthy of death Rom. 1. 32. But yet some there are who so far despise these Convictions as to give up themselves unto all sin with Delight and Greediness See Ephes. 4. 17 18 19. Practically they call Good Evil and Evil Good and do judge either that there is not that Evil in sin which is pretended or however that it is better to enjoy the Pleasures of it for a Season than to relinguish or forego it on other Considerations Others there are who have some farther sense of those Dead works In particular they judge them Evil but they are so intangled in them as that they see not the Greatness of that Evil nor do make such a Judgement concerning it as whereon a Reliquishment of them should necessarily ensue Unto these two heads in various Degrees may all Impenitent sinners be reduced They are such as despising their Convictions go on in an unbridled course of Licentiousness as not judging the Voyce Language and Mind of them worth enquiring into Others do in some measure attend unto them but yet practically they refuse them and embrace motives unto Sin turning the Scale on that side as Occasion Opportunities and Temptations do occur Wherefore the first thing in this Repentance is a through Change of the Mind and Judgement concerning these Dead works The Mind by the Light and Conviction of saving Truth determines clearly and steadily concerning the true Nature of Sin and its demerit that it is an Evil thing and bitter to have forsaken God thereby Casting on tall Prejudices laying aside all Pleas Excuses and Palliations it finally concludes Sin that is all and every Sin every thing that hath the Nature of Sin to be universally evil Evil in its Self Evil to the Sinner Evil in its present Effects and future Consequents Evil in every kind shamefully Evil incomparably Evil yea the only Evil or all that is Evil in the world And this Judgement it makes with respect unto the Nature and Law of God to its own Primitive and present depraved Condition unto present Duty and future Judgement This is the first thing required unto Repentance and where this is not there is nothing of it 2. It respects the Will and Affections It is our Turning unto God our turning from him being in the bent and inclination of our Wills and Affections unto Sin The Change of the Will or the taking away of the Will of sinning is the principal part of Repentance It is with respect unto our Wills that we are said to be dead in Sin and alienated from the Life of God And by this Change of the Will do we become dead unto Sin Rom. 6. 2. That is whatever remainder of Lust or Corruption there may be in us yet the Will of sinning is taken away And for the Affections it works that Change in the Soul as that quite contrary Affections shall be substituted and set at work with respect unto the same Object There are Pleasures in Sin and also it hath its wages With respect unto these those that live in dead works both delight in Sin and have complacency in the Accomplishment of it These are the Affections which the Soul exerciseth about Sin committed or to be committed Instead of them Repentance by which they are utterly banished sets at work Sorrow Grief Abhorrency Self detestation Revenge and the like Afflictive Passions of mind Nothing stirs but they affect the Soul with respect unto Sin 3. It respects the course of Life or Conversation It is a Repentance from dead works that is in the Relinquishment of them Without this no profession of Repentance is of any worth or use To profess a Repentance of Sin and to live in Sin is to mock God deride his Law and deceive our own Souls This is that Change which alone doth or can evidence the other internal Changes of the Mind Will and Affections to be real and sincere Prov. 28. 13. Whatever without this is pretended is false and Hypocritical like the Repentance of Judah not with the whole heart but feignedly Jerem. 3. 10. ãâã ãâã ãâã ãâã ãâã There was a lye in it for their works answered not their words Neither is there any mention of Repentance in the Scripture wherein this Change in an actual Relinquishment of dead works is not expresly required And hereunto three things are necessary 1 A full Purpose of Heart for the Relinquishment of every Sin This is cleaving unto the Lord with Purpose of Heart Acts 11. 23. Psal. 14. 3. To manifest the stability and stedfastness which is required herein David confirmed it with an Oath Psal. 119. 106. Every thing that will either live or thrive must have a Root on which it grows and whence it springs Other things may occasionally bud and put forth but they wither immediately And such is a Relinquishment of
signs of the like nature we may safely conclude that the end of all things is approaching 2. There is the Judge which is Jesus Christ. Originally and absolutely this is the Judgement of God of him who made the world And therefore is it often said that God shall judge the world Deut. 32. 35 36. Ecclesiast 12. 14. God the Judge of all Heb. 12. 23. But the actual Administration of it is committed unto Jesus Christ alone to be exercised visibly in his humane nature Rom. 14. 11. Dan. 7. 13. Matth. 16. 27. Chap. 19. 28. Joh. 5. 22. 27. Acts 17. 31. 2 Cor. 5. 10. 1 Thes. 4. 16. 2 Thes. 1. 7. and many other places And herein in the same individual person he shall act the properties of both his Natures For as he shall visibly and gloriously appear in his humane Nature exalted in the supream place of Judicature and invested with Soveraign Power and Authority over all Flesh Dan. 7. 13. Matth. 24. 30. 1 Thes. 4. 16. Rom. 14. 10. so he shall act the Power and Omniscience of his Deity in upholding the whole state of the Creation in Judgement and in the discovery of the hearts and comprehension of the words thoughts and actions of all the Children of men from the beginning of the world unto the end thereof And herein as all the holy Angels shall accompany him and attend upon him as Ministers Assistants and Witnesses unto his Righteous Judgements Mark 25. 31. Luke 9. 26. Jude 12. Dan. 7. 10. so also in the Judgement of fallen Angels and the reprobate world the Saints acquitted justified glorified in the first place shall concur with him in this Judgement by applauding his Righteousness and Holiness with their unanimous suffrage Isa. 3. 14. Matth. 19. 28. 1 Cor. 6. 2 3. For 3. As to the outward manner of this Judgement it shall be with solemnity and great glory 2 Thes. 11. 7 8 9 10. Jude 14 15. Dan. 7. 9. Rev. 20. 4 5. And this shall be partly for the demonstration of the Glory and Honour of Jesus Christ who hath been so despised reproached persecuted in the world and partly to fill the hearts of sinners with dread and terror as Rev. 6. 17 18 where this Judgement is represented And the Order of this Judgement will be that all the Elect shall first be acquitted and pronounced blessed For they join in with the Lord Christ in the Judgement of the world which they could not do if themselves were not first freed and exalted 2 The Devil and his Angels and that on three general heads 1. Of their original Apostasie 2. Of the death of Christ. 3. Of Persecution 3 The world of wicked men probably 1. Hypocrites in the Church 2. All others without For 4. The persons to be judged are 1 fallen Angels 1 Cor. 6. 3. 2 Pet. 2. 4. Jude 6. Matth. 25. 41. 2 All men universally without exception Isa. 45. 23. Rom. 14. 9 10. Matth. 25. 31. In especial 1 All the Godly all such as have believed and obeyed the Gospel shall be judged Luke 21. 36. Rom. 14. 12. 2 Tim. 4. 8. whether all their Sins shall be then called over and made known unto others seeing they are known to him who is more in himself and unto us than all the world besides I question 2 All the ungodly and impenitent sinners Deut. 32. 35. 2 Pet. 2. 3. Jude 15. 5. The Rule whereby all men shall be judged is the Law of their Obedience made known unto them As 1 The Gentiles before the coming of Christ shall be judged by the Law of Nature which all of them openly transgressed Rom. 2. 12 13 14. 2 The Jews of the same time by the Law and the Light into Redemption from Sin superadded thereunto that is by the Rule Doctrine Precepts and Promises of the Law and Prophets 3 The Gospel unto all men unto whom it hath been offered or preached Rom. 2. 16. The Rule of Judgement at the last day neither is nor shall be any other but what is preached every day in the dispensation of the Gospel No man shall be able to complain of a surprizal or pretend ignorance of the Law whereby he was to be judged The sentence of it is proposed unto them continually In the word of the Gospel is the Eternal condition of all the Sons of men positively determined and declared And all these things are at large insisted on by others Secondly The Evidence which God hath given concerning this future Judgement whereon the certainty of it as to us doth depend may also be considered And 1. God hath planted a presumption and sense of it on the minds and hearts of men by nature from whence it is absolutely and eternally inseparable Conscience is nothing but that judgement which men do make and which they cannot but make of their moral actions with reference unto the supream future Judgement of God Hence the Apostle treating of this future Judgement Rom. 2. 12. 16. diverts to shew what Evidence all mankind had in the mean time that such a Judgement there should be ver 14 15. And this he declares to consist in their own unavoidable thoughts concerning their own actions good or evil This in the mean while accused them and forced them to own a Judgement to come Yea this is the proper Language of Conscience unto sinners on all occasions And so effectual was this Evidence in the minds of the Heathen that they generally consented into a perswasion that by one or other some where or other a future Judgement would be exercised with respect unto things done in this world Fabulous inventions and traditions they mixed in abundance with this Conviction as Rom. 1. 21. but yet they made up the principal notions whereby a Reverence unto a Divine Being was preserved in their minds And those who were wise and sober among them thought it sufficient to brand a person as impious and wicked to deny an unseen judgement of mens actions out of this world wherewith Cato reproached Caesar in the business of Catilin This sense being that which keeps mankind within some tolerable bounds in Sin the Psalmist prays that it may be increased in them Psal. 19. 13. see Gen. 20. 11. 2. The working of Reason on the consideration of the state of all things in this world complies with the innate principles and dictates of Conscience in this testimony We suppose those concerning whom we treat do own the Being of God and his Providence in the government of the world Others deserve not the least of our consideration Now those who are under the power of that Acknowledgement and Perswasion must and do believe that God is infinitely Just and Righteous infinitely Wise and Holy and that he cannot otherwise be But yet when they come to consider how these Divine Properties are exerted in the providential government of the world which all Ages Persons and Places must of necessity be subject unto and disposed by they are at
it is represented in its terror and glory that they may be excited and stirred up to deal effectually with the Souls of men that they fall not under the Vengeance of that day So our Apostle affirms that it was with himself for having asserted the truth and certainty hereof in those words For we must all appear before the Judgement-seat of Christ that every one may receive the things done in his body according to that he hath done he adds thereunto Knowing therefore the terror of the Lord we perswade men 2 Cor. 5. 10 11. Duely considering what will be the state of things with all men in that day how dreadful the Lord Christ will be therein unto impenitent sinners and what a fearful thing it is to fall into the hands of the living God I use all diligence to prevail with men to get such an interest in the Peace and Reconciliation tendred in the Gospel that they may be accounted worthy to stand in that day See Col. 1. 28. And without a continual due apprehension hereof it cannot be but that men will grow cold and dead and formal in their Ministry If the Judgement-seat of Jesus Christ be not continually in our eye whatever other motives we may have unto diligence in our work we shall have little regard to the Souls of men whether they live or die in their Sins or no without which whatever we do is of no acceptance with God 2. The consideration of it is peculiarly applied by the Holy Ghost against security in worldly enjoyments and those Evils wherewith it is usually accompanied So it is made use of by our blessed Saviour Luke 21. 34 35 36. And so by our Apostle 1 Thes. 5. 5 6 7 8. And this also is expressed in the Type of it or the Flood in the days of Noah nothing in it was more terrible unto men than that they were surprised in the midst of their enjoyments and employments Matth. 24. 38 39. 3. It is in like manner frequently applied unto the consolation of Believers under the troubles difficulties and persecutions which in this life they undergo 2 Thes. 1. 6 7 8 9 10. even the terror and the glory of it with the Vengeance which shall be executed in it are proposed as the matter of highest consolation unto Believers as indeed they are on many accounts not here to be insisted on See Isa. 35. 3 4. Luke 21. 31. Rev. 19. 7. 2 Tim. 4. 8. Rev. 22. 17. And therefore are we required to look for long for and what lies in us hasten to this day of the Lord when on all accounts our Joy shall be full 4. It is in like manner every where applied to the terror of ungodly and impenitent sinners 1 Thes. 5. 2 3. 2 Thes. 1. 6 7 8. Jude 14 15. and in many other places not to be numbred And unto these ends in an especial manner is the consideration of it to be by us improved These therefore that we may return to the Text are those fundamental principles of Christian Religion which the Apostle calls the Doctrine of Baptismes and the laying on of hands This was a summary of that Doctrine wherein they were to be instructed who were to be baptized and to have Imposition of hands thereon But there occurs no small difficulty from the use of the word Baptismes in the plural number For it is not any where else in the Scripture so used when the Baptism of the Gospel is intended and the Jewish washings are often so expressed The Syriack Interpreter which is our most ancient translation renders it in the singular number Baptism But because there is a full agreement in all Original Copies and the ancient Expositions also concur therein none have yet adventured to leave the Original and follow that translation but all generally who have commented on the place have considered how the word may be understood and explained And herein they have fallen into such various conjectures as I shall not spend time in the consideration and refutation of but content my self with the naming of them that the Reader may use his own judgement about them Some therefore suppose that mention is made of Baptisms because of the Baptism of John and Christ which as they judge were not only distinct but different But the Jews were indifferently baptized by the one or the other and it was but one Ordinance unto them Some because of the many Baptisms or washings among the Jews into the room of all which the mystery of our Baptism doth succeed But this of all other conjectures is the least probable and if any respect could be had thereunto it would have been necessary to have mentioned Baptism in the singular number Some think respect is had unto the several sorts of Gospel Baptism which are usually referred unto three heads fluminis flaminis sanguinis of the Water by external washing of the Spirit by internal purifying of Afflictions unto blood by both And thus the Apostle should not only intend the Baptism of Water but also the whole spiritual cleansing of the Soul and Conscience which was required of men at their initiation into Christian Religion called ãâã ãâã ãâã ãâã ãâã 1 Pet. 3. 21. with a purpose to seal their Confession with their Blood if called thereunto and therein being baptized with the Baptism wherewith the Lord Christ in his suffering was baptized Matth. 20. 23. And this hath in it much of probability and which next unto what I have fixed on I should embrace Some suppose regard may be had unto the stated times of Baptism which were fixed and observed in the Primitive Church when they baptized persons publickly but twice or thrice in the year But it is certain that this custom was not then introduced Some be take themselves unto an Enalogie of number which indeed is not unusual but there is nothing here in the Tet to give countenance unto a supposition of it Wherefore the most general interpretation of the words and meaning of the Apostle is that although Baptism be but one and the same never to be repeated or reiterated on the same subject nor is there any other Baptism or Washing of the same kind yet because the Subjects of it or those who were baptized were many every one of them being made partakers of the same Baptism in special that of them all is called Baptisms or the Baptism of the many All persons who began to attend unto the Gospel were diligently instructed in the fore-mentioned principles with others of an alike nature for they are mentioned only as instances before they were admitted unto a participation of this Ordinance with imposition of hands that ensued thereon these therefore are called the Doctrine of Baptisms or the Catechetical fundamental truths wherein those to be baptized were instructed as being the things whereof they were to make a solemn profession But if we shall follow the other interpretation and suppose that this Doctrine of Baptisms
upon the preaching of the Gospel any were converted unto Christ and upon their profession of Faith and Repentance were baptized the Apostles present or if near unto them they came on that purpose laid their hands on them whereon they received the Holy Ghost in a supernatural Communication of Evangelical Gifts And this next to the preaching of the word was the great means which the Lord Christ made use of in the propagation of the Gospel By the Word he wrought internally on the Minds and Consciences of men and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached by what in an extraordinary manner was objected to their external senses And this was not confined unto a few Ministers of the word and the like but as it appears from sundry places of Scripture was common almost unto all Believers that were baptized Gal. 3. 2. 1 Cor. 14. 3 In the Verse following mention is made of those who were made partakers of the Holy Ghost that is of his miraculous gifts and operations which were communicated by this Imposition of hands which therefore refers unto the same After these times this Rite was made use of in other occasions of the Church in imitation no doubt of this extraordinary action of the Apostles but there is no mention of it in the Scripture nor was in use in those days and therefore cannot be here intended And this is the most genuine interpretation of this place These mentioned were the principles of the Doctrine of Christ wherein among others of the same importance they were to be well instructed who were to be baptized and thereon to have hands laid on them whereby the extraordinary Gifts of the Holy Ghost were communicated unto them But we shall allow a room also for that other Exposition of the words which is more generally received and in the exclusion whereof because it complies with the Analogie of Faith I dare not be peremptory And this is that the Doctrine of laying on of hands maketh one distinct principle of Christianity by its self But then the thing signified is principally intended namely the Communication of the Holy Ghost unto Believers in his Gifts and Graces ordinary and extraordinary whereof this Rite was the external Sign And as this was peculiar to the Gospel so it contained the principal verification of it And this it did sundry ways 1 Because the Promises of the Lord Christ for the sending of him were eminently and visibly accomplished It is known that when he was leaving the world he filled his Disciples with an expectation of his sending the Holy Ghost unto them And he did not only propose this Promise as their great supportment during his absence but also suspended on its accomplishment all the Duty which he required from them in the Office he had called them unto Therefore he commanded them to abide quietly at Hierusalem without any publick engagement into their work until they had received the Promise of the Spirit Acts 1. 4 8. And when this was done it gave a full and glorious testimony not only unto his truth in what he had told them in this world but also unto his present exaltation and acceptation with God as Peter declares Acts 2. 33. 2 His Gifts themselves were such many of them as consisted in miraculous operations whereby God himself gave immediate testimony to the truth of the Gospel Heb. 2. 3 4. God himself bearing witness to the preachers of it with signs and wonders and with miracles and gifts of the Holy Ghost This made the Doctrine concerning them of unconceivable importance unto Believers of those days as that whereby their Faith and Profession was eminently justified in the face of the world 3 This Dispensation of the Holy Ghost was peculiar to the times of the Gospel and was in its self a sufficient proof of the cessation of all Legal Ordinances For it was the principal Prophecy and Promise under the Old Testament that in the days of the Messiah the Holy Ghost should be so poured out as I have at large elsewhere declared And it was to be a consequent of his Glorification Job 7. 38 39. Hence by the argument of their receiving the Spirit our Apostle proves to the Galatians their freedom from the Law Gal. 3. 2. Wherefore 4 The Doctrine concerning this Dispensation of the Spirit was peculiar to the Gospel and so might be esteemed an especial principle of its Doctrine For although the Church of the Jews believed the Holy Ghost as one Person in the Trinity after their obscure manner of apprehension yet they were Strangers unto this Dispensation of him in his Gifts though promised under the Old Testament because not to be accomplished but under the New Yea John the Baptist who in light into the Mystery of the Gospel outwent all the Prophets that were before him yet had not the Knowledge hereof communicated unto him For those who were only baptized with his Baptism and initiated thereby into the Doctrine of Repentance for the forgiveness of Sins had not so much as heard whether there were an Holy Ghost that is as unto this dispensation of him Acts 19. 2 3. Hereupon our Apostle instructing them in the Doctrine of the Gospel he made use of this Rite of the Imposition of hands whereon the Holy Ghost came on them and they spake with Tongues and prophesied ver 6. This therefore being so great and important a concern of the Gospel and this being the Rite appointed to represent it by the Doctrine concerning it namely the Promise of Christ to send the Holy Ghost with the nature use and end of the Gifts which he wrought in Believers is expressed and reckoned among the first principles of Christian Religion But the Reader is at liberty to follow whether of these interpretations he pleaseth And from the whole of what hath been discoursed we may take the ensuing observations 1. Persons to be admitted into the Church and unto a participation of all the holy Ordinances thereof had need be well instructed in the important Principles of the Gospel We have here the Rule of the Apostle and Example of the Primitive Churches for the ground of this Doctrine And it is necessary that such persons should be so instructed on their own part as also on the part of the Church it self On their own part because without it the Ordinances themselves will be of little use unto them For what benefit can any receive from that whose nature and properties he is unacquainted withall And neither the nature nor use of the Ordinances of the Church can be understood without a previous comprehension of the fundamental principles of the Gospel as might be easily demonstrated And it is so on the part of the Church For the neglect hereof was the chiefest occasion of the degeneracy of most Churches in the world By this means were the Societies of them filled with ignorant and consequently profane persons
Aethiopick follows the Syriack some read Illustrati to the same purpose ãâã ãâã ãâã ãâã ãâã vul Lat. Gustaverant etiam donum coeleste etiam for Others express the Article by the Pronoun by reason of its Reduplication Et gustaverint donum illud coeleste and have tasted of that Heavenly Gift Syr. The Gift that is from Heaven And this the Emphasis in the Original seems to require And have tasted of that Heavenly Gift ãâã ãâã ãâã ãâã ãâã Et participes facti sunt spiritus sancti Vul. Lat. And are made partakers of the Holy Ghost All others facti fuerint have been made partakers of the Holy Ghost Syr. ãâã ãâã ãâã ãâã ãâã the Spirit of Holiness ãâã ãâã ãâã ãâã ãâã Vul. Lat. Et gustaverunt nihilominus bonum Dei verbum Rhem. Have moreover tasted the good word of God But moreover doth not express nihilominus and have notwithstanding which hath no place here ãâã ãâã ãâã ãâã ãâã verbum pulchrum ãâã ãâã ãâã ãâã ãâã Virtutesque seculi futuri Syr. ãâã ãâã ãâã ãâã ãâã Virtutem the Power Vul. seculi venturi We cannot in our Language distinguish between futurum and venturum and so render it the world to come ãâã ãâã ãâã ãâã ãâã Vul. Et prolapsi sunt Rhem. And are fallen Others si prolabantur which the sense requires if they fall that is away as our Translation properly Syr. ãâã ãâã ãâã ãâã ãâã That sin again somewhat dangerously for it is one kind of sinning only that is included and expressed ãâã ãâã ãâã ãâã ãâã Vul. rursus renovari ad poenitentiam to be renewed again to Repentance rendring the active verb passively So Beza also ut denuo renoventur ad resipiscentiam that they should again be renewed to Repentance The word is active as rendered by ours to renew them again to Repentance ãâã ãâã ãâã ãâã ãâã Rursum crucifigentes sibimetipsis filium Dei ãâã ãâã ãâã ãâã ãâã Vul. Et ostentui habentes Rhem. And making him a mockery Eras. ludibrio habentes Beza ignominiae exponentes One of late ad exemplum Judaeorum excruciant torment him as did the Jews For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift and were made partakers of the Holy Ghost and have tasted the good word of God and the Powers of the world to come if they fall away for ' any to renew them again to Repentance seeing they crucifie again to themselves the Son of God and put him unto open shame or treat him ignominiously That this passage in our Apostles discourse hath been looked upon as accompanied with great difficulties is known to all And many have the Differences been about its Interpretation For both Doctrinally and Practically sundry have here stumbled and miscarried It is almost generally agreed upon that from these words and the colourable but indeed perverse Interpretation and Application made of them by some in the Primitive times occasioned by the then present circumstances of things to be mentioned afterwards the Latin Church was so backward in receiving the Epistle it self that it had not absolutely prevailed therein in the days of Hierome as we have elsewhere declared Wherefore it is necessary that we should a little enquire into the occasion of the great contests which have been in the Church almost in all Ages about the sense of this place It is known that the Primitive Church according to its Duty was carefully watchful about the Holiness and upright walking of all that were admitted into the Society and Fellowship of it Hence upon every known and visible failing they required an open Repentance from the Offenders before they would admit them into a participation of the sacred mysteries But upon flagitious and scandalous crimes such as Murder Adultery or Idolatry in many Churches they would never admit those who had been guilty of them into their Communion any more Their greatest and most signal trial was with respect unto them who through fear of death complied with the Gentiles in their Idolatrous Worship in the time of Persecution For they had fixed no certain general Rules whereby they should unanimously proceed but every Church exercised severity or lenity according as they saw cause upon the circumstances of particular instances Hence Cyprian in his banishment would not positively determine concerning those of the Church in Carthage who had so sinned and fallen but deferr'd his thoughts until his return when he resolved to advise with the whole Church and settle all things according to the counsel that should be agreed on amongst them Yea many of his Epistles are on this subject peculiarly and in them all if compared together it is evident that there was no Rule agreed upon herein nor was he himself resolved in his own mind though strictly on all occasions opposing Novatianus wherein it had been well if his Arguments had answered his Zeal Before this the Church of Rome was esteemed in particular more remiss in their Discipline and more than other Churches in their re-admission unto Communion of notorious Offenders Hence Tertullian in his Book de Poenitentia reflects on Zepherinus the Bishop of Rome that he had admitted Adulterers unto Repentance and thereby unto the Communion of the Church But that Church proceeding in her Lenity and every day enlarging her Charity Novatus and Novatianus taking offence thereat advanced an Opinion on the contrary extream For they denied all hope of Church-pardon or of a Return unto Ecclesiastical Communion unto them who had fallen into open sin after Baptism and in especial peremptorily excluded all persons whatsoever who had outwardly complied with Idolatrous Worship in time of Persecution without respect unto any distinguishing circumstances Yea they seem to have excluded them from all expectation of forgiveness from God himself But their followers terrified with the uncharitableness and horror of this Perswasion tempered it so far as leaving all persons absolutely to the mercy of God upon their Repentance they only denied such as we mentioned before a re-admission into Church-Communion as Acâsius speaks expresly in Socrates lib. 1. cap. 7. Now this Opinion they endeavoured to confirm as from the nature and use of Baptism which was not to be reiterated whereon they judged that no pardon was to be granted unto them who fell into those sins which they lived in before and were cleansed from at their Baptism so principally from this place of our Apostle wherein they thought their whole Opinion was taught and confirmed And so usually doth it fall out very unhappily with men who think they see some peculiar Opinion or Perswasion in some singular Text of Scripture and will not bring their Interpretations of it unto the Analogie of Faith whereby they might see how contrary it is to the whole design and current of the word in other places But the Church of Rome on the other side judging rightly from other directions given in the Scripture that the Novatians transgressed the Rule
The whole of the world and all that belongs unto it in distinction and opposition unto the new Creation is under the Power of the wicked one the Prince of the Power of Darkness and so is full of Darkness it is ãâã ãâã ãâã ãâã ãâã 2 Pet. 1. a dark place wherein ignorance folly error and superstition do dwell and reign By the Power and Efficacy of this Darkness are men kept at a distance from God and know not whither they go This is called walking in Darkness 1 Joh. 1. 6. whereunto walking in the Light that is the Knowledge of God in Christ by the Gospel is opposed ver 7. On this account is our Instruction in the Knowledge of the Gospel called Illumination because it self is Light 2. On the account of the Subject or the Mind it self whereby the Gospel is apprehended For the Knowledge which is received thereby expels that Darkness Ignorance and Confusion which the mind before was filled and possessed withal The Knowledge I say of the Doctrine of the Gospel concerning the Person of Christ of Gods being in him reconciling the world unto himself of his Offices Work and Mediation and the like heads of Divine Revelation doth set up a spiritual Light in the minds of men enabling them to discern what before was utterly hid from them whilst alienated from the Life of God through their Ignorance Of this Light and Knowledge there are several degrees according to the means of Instruction which they do enjoy the capacity they have to receive it and the diligence they use to that purpose But a competent measure of the Knowledge of the fundamental and most material Principles or Doctrines of the Gospel is required unto all that may thence be said to be illuminated that is freed from the Darkness and Ignorance they once lived in 2 Pet. 1. 18 19 20. This is the first Property whereby the Persons intended are described they are such as were illuminated by the Instruction they had received in the Doctrine of the Gospel and the impression made thereby on their minds by the Holy Ghost for this is a common work of his and is here so reckoned And the Apostle would have us know that 1. It is great Mercy a great Priviledge to be enlightened with the Doctrine of the Gospel ' by the effectual working of the Holy Ghost But 2. It is such a Priviledge as may be lost and end in the aggravation of the sin and condemnation of those who were made partakers of it And 3. Where there is a total neglect of the due improvement of this Priviledge and Mercy the condition of such Persons is hazardous as inclining towards Apostasie Thus much lies open and manifest in the Text. But that we may more particularly discover the nature of this first part of the character of Apostates for their sakes who may look after their own concernment therein we may yet a little more distinctly express the nature of that Illumination and Knowledge which is ascribed unto them and how it is lost in Apostasie will afterwards appear And 1. There is a Knowledge of spiritual things that is purely Natural and Disciplinary attainable and attained without any especial Aid or Assistance of the Holy Ghost As this is evident in common experience so especially among such as casting themselves on the study of spiritual things are yet utter strangers unto all spiritual Gifts Some Knowledge of the Scripture and the things contained in it is attainable at the same rate of pains and study with that of any other Art or Science 2. The Illumination intended being a Gift of the Holy Ghost differs from and is exalted above this Knowledge that is purely natural For it makes nearer approaches unto the Light of spiritual things in their own nature than the other doth Notwithstanding the utmost improvement of scientifical notions that are purely natural the things of the Gospel in their own nature are not only unsuited to the Wills and Affections of Persons endued with them but are really foolishness unto their minds And as unto that goodness and excellency which give desireableness unto spiritual things this knowledge discovers so little of them that most men hate the things which they profess to believe But this spiritual Illumination gives the mind some satisfaction with Delight and Joy in the things that are known By that Beam whereby it shines into Darkness although it be not fully comprehended yet it represents the way of the Gospel as a way of Righteousness 2 Pet. 2. 21. which reflects a peculiar regard of it on the mind Moreover the Knowledge that is meerly natural hath little or no power upon the Soul either to keep it from sin or to constrain it unto Obedience There is not a more secure and profligate Generation of sinners in the world than those who are under the sole conduct of it But the Illumination here intended is attended with efficacy doth effectually press in the Conscience and whole Soul unto an abstinence from sin and the performance of all known Duties Hence Persons under the Power of it and its Convictions do oft-times walk blamelesly and uprightly in the world so as not with the other to contribute unto the contempt of Christianity Besides there is such an Alliance between spiritual Gifts that where any one of them doth reside it hath assuredly other accompanying of it or one way or other belonging unto its train as is manifest in this place Even a single Talent is made up of many pounds But the Light and Knowledge which is of a meer natural acquirement is solitary destitute of the society and countenance of any spiritual Gift whatever And these things are exemplified unto common observation every day 3. There is a saving sanctifying Light and Knowledge which this spiritual Illumination riseth not up unto For though it transiently affect the mind with some glances of the Beauty Glory and Excellency of spiritual things yet it doth not give that direct steady intuitive insight into them which is obtained by Grace See 2 Cor. 3. 18. chap. 4. 4 6. Neither doth it renew change or transform the Soul into a conformity unto the things known by planting of them in the Will and Affections as a gracious saving Light doth 2 Cor. 3. 18. Rom. 6. 17. Rom. 12. 1. These things I judged necessary to be added to clear the nature of the first character of Apostates The second thing asserted in the description of them is that they have tasted of the Heavenly Gift ãâã ãâã ãâã ãâã ãâã The doubling of the Article gives Emphasis to the expression And we must enquire 1 what is meant by the Heavenly Gift And 2 what by tasting of it First The Gift of God ãâã ãâã ãâã ãâã ãâã is either ãâã ãâã ãâã ãâã ãâã donatio or ãâã ãâã ãâã ãâã ãâã donum Sometimes it is taken for the Grant or giving it self and sometimes for the thing given In the first sense it is used
And 2 There is not any thing ascribed to these persons that is peculiar to them as such or discriminative of them as taken either from their especial Relation unto God in Christ or any such Property of their own as is not communicable unto others For instance they are not said to be called according to Gods purpose to be born again not of the Will of Man nor of the Will of Flesh but of God not to be justified or sanctified or united unto Christ or to be the Sons of God by Adoption nor have they any other characteristical note of true Believers ascribed to them 3 They are in the following Verses compared to the Ground on which the rain often falls and beareth nothing but Thorns and Briars But this is not so with true Believers For Faith it self is an Herb peculiar to the inclosed Garden of Christ and meet for him by whom we are dressed 4 The Apostle afterwards discoursing of true Believers doth in many particulars distinguish them from such as may be Apostates which is supposed of the Persons here intended as was before declared For 1 He ascribeth unto them in general better things and such as accompany Salvation ver 9. 2 He ascribes a work and labour of Love as it is true Faith alone which worketh by Love ver 10. whereof he speaks not one word concerning these 3 He asserts their Preservation 1 On the account of the Righteousness and Faithfulness of God ver 11. 2 Of the Immutability of his counsel concerning them ver 17 18. In all these and sundry other Instances doth he put a difference between these Apostates and true Believers And whereas the Apostle intends to declare the Aggravation of their sin in falling away by the principal Priviledges whereof they were made partakers here is not one word in name or thing of those which he expresly assigns to be the chief priviledges of true Believers Rom. 8. 27 28 29 30. 2. Our next enquiry is more particularly whom he doth intend And 1 They were such who not long before were converted from Judaisme unto Christianity upon the evidence of the Truth of its Doctrine and the miraculous Operations wherewith its Dispensation was accompanied 2 He intends not the common sort of them but such as had obtained especial Priviledges among them For they had received extraordinary Gifts of the Holy Ghost as speaking with Tongues or working Miracles And 3 They had found in themselves and other convincing evidences that the Kingdom of God and the Messiah which they called the world to come was come unto them and had satisfaction in the Glories of it 4 Such Persons as these as they have a work of Light on their minds so according to the efficacy of their Convictions may have such a change wrought upon their Affections and in their Conversation as that they may be of great esteem among Professors and such these here intended might be Now it must needs be some horrible frame of spirit some malitious enmity against the Truth and Holiness of Christ and the Gospel some violent Love of sin and the world that could turn off such Persons as these from the Faith and blot out all that Light and Conviction of Truth which they had received But the least Grace is a better security for Heaven than the greatest Gifts and Priviledges whatever These are the Persons concerning whom our Apostle discourseth and of whom it is supposed by him that they may fall away ãâã ãâã ãâã ãâã ãâã The especial nature of the sin here intended is afterwards declared in two Instances or aggravating circumstances This word expresseth the respect it had to the state and condition of the sinners themselves they fall away do that whereby they do so I think we have well expressed the word if they shall fall away Our old Translations render it only if they shall fall which expressed not the sense of the word and was liable to a sense not at all intended For he doth not say if they shall fall into sin this or that or any sin whatever that can be named suppose the greatest sin imaginable namely the denial of Christ in the time of Danger or Persecution This was that sin as we intimated before about which so many contests were raised of old and so many Canons were multiplied about the ordering of them who had contracted the Guilt thereof But one example well considered had been a better guide for them than all their own Arbitrary Rules and Imaginations When Peter fell into this sin and yet was renewed again to Repentance and that speedily Wherefore we may lay down this in the first place as to the sense of the words There is no particular sin that any man may fall into occasionally through the Power of Temptation that can cast the sinner under this Commination so that it should be impossible to renew him to Repentance It must therefore secondly be a course of sin or sinning that is intended But there are various degrees herein also yea there are divers kinds of such courses in sin A man may so fall into a way of sin as still to retain in his mind such a Principle of Light and Conviction that may be suitable to his Recovery To exclude such from all hopes of Repentance is expresly contrary to Ezek. 18. 21. Isa. 55. 7. yea and the whole sense of the Scripture Wherefore men after some Conviction and Reformation of Life may fall into corrupt and wicked courses and make a long abode or continuance in them Examples hereof we have every day amongst us although it may be none to parallel that of Manasseh consider the nature of his Education under his Father Hezekiah the greatness of his sins the length of his continuance in them with his following Recovery and he is a great Instance in this case Whilst there is in such persons any seed of Light or Conviction of Truth which is capable of an Excitation or Revival so as to put forth its Power and Efficacy in their Souls they cannot be looked on to be in the condition intended though their case be dangerous 3. Our Apostle makes a distinction between ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã Rom. 11. 11. between stumbling and falling and would not allow that the unbelieving Jews of those days were come so far as ãâã ãâã ãâã ãâã ãâã that is to fall absolutely ãâã ãâã ãâã ãâã ãâã I say then have they stumbled that they should fall God forbid that is absolutely and irrecoverably So therefore doth that word signifie in this place And ãâã ãâã ãâã ãâã ãâã encreaseth the signification either as to perverseness in the manner of the fall or as to violence in the fall its self From what hath been discoursed it will appear what falling away it is that the Apostle here intendeth And 1 It is not a falling into this or that actual sin be it of what nature it will which may be and
yet not be a falling away 2 It is not a falling upon temptation or surprisal for concerning such fallings we have rules of another kind given us in sundry places and those exemplified in especial Instances but it is that which is premeditated of Deliberation and Choice 3 It is not a falling by a Relinquishment or Renunciation of some though very material Principles of Christian Religion by Error or Seduction as the Corinthians fell in denying the Resurrection of the dead and the Galatians by denying Justification by Faith in Christ alone Wherefore 4 It must consist in a total Renunciation of all the constitutent Principles and Doctrines of Christianity whence it is denominated Such was the sin of them who relinquished the Gospel to return unto Judaisme as it was then stated in opposition unto it and hatred of it This it was and not any kind of actual sins that the Apostle manifestly discourseth concerning 5 For the compleating of this falling away according to the intention of the Apostle it is required that this Renunciation be avowed and professed as when a man forsaketh the Profession of the Gospel and falls into Judaisme or Mahumatisme or Gentilisme in Perswasion and Practice For the Apostle discourseth concerning Faith and Obedience as professed and so therefore also of their contraries And this avowment of a Relinquishment of the Gospel hath many provoking Aggravations attending it And yet whereas some men may in their hearts and minds utterly renounce the Gospel but upon some outward secular considerations either dare not or will not profess that inward Renunciation their falling away is compleat and total in the sight of God and all they do to cover their Apostasie in an external compliance with Christian Religion is in the sight of God but a mocking of him and the highest Aggravation of their sin This is the falling away intended by the Apostle A voluntary resolved Relinquishment of and Apostasie from the Gospel the Faith Rule and Obedience thereof which cannot be without casting the highest reproach and contumely imaginable upon the Person of Christ himself as is afterwards expressed Concerning these Persons and their thus falling away two things are to be considered in the Text. 1 What is affirmed of them 2 The Reason of that Affirmation The first is That it is impossible to renew them again to Repentance The thing intended is negative to renew them again to Repentance this is denied of them but the modification of that negation turns the Proposition into an Affirmation It is impossible so to do ãâã ãâã ãâã ãâã ãâã The Importance of the word is dubious some think an absolute and others a moral Impossibility is intended thereby This latter most fix upon so that it is a matter rare difficult and seldom to be expected that is intended and not that which is absolutely impossible Considerable Reasons and Instances are produced for either Interpretation But we must look farther into the meaning of it All future events depend on God who alone doth necessarily exist Other things may be or may not be as they respect him or his will And so things that are future may be said to be impossible or be so either with respect unto the nature of God or his Decrees or his moral Rule Order and Law Things are impossible with respect unto the Nature of God either absolutely as being inconsistent with his Being and Essential Properties so it is impossible that God should lye or on some supposition so it is impossible that God should forgive sin without satisfaction on the supposition of his Law and the Sanction of it In this sense the Repentance of these Apostates it may be is not impossible I say it may be It may be there is nothing in it contrary to any Essential Properties of the Nature of God either directly or reductively But I will not be positive herein For the things ascribed unto these Apostates are such namely their crucifying the Son of God afresh and putting him unto open shame as that I know not but that it may be contrary to the Holiness and Righteousness and Glory of God as the supream Ruler of the world to have any more Mercy on them than on the Devils themselves or those that are in Hell But I will not assert this to be the meaning of the place Again Things possible in themselves and with respect unto the Nature of God are rendered impossible by Gods Decree and Purpose He hath absolutely determined that they shall never be So it was impossible that Saul and his Posterity should be preserved in the Kingdom of Israel It was not contrary to the Nature of God but God had decreed that so it should not be 1 Sam. 15. 28 29. But the Decrees of God respecting Persons in particular and not Qualifications in the first place they cannot be here intended because they are free acts of his Will not revealed neither in particular nor by virtue of any general Rule as they are Soveraign making differences between Persons in the same condition Rom. 9. 11 12. What is possible or impossible with respect unto the Nature of God we may know in some good measure from the certain knowledge we may have of his Being and Essential Properties But what is so one way or other with respect unto his Decrees or Purposes which are Soveraign free Acts of his Will knoweth no man not the Angels in Heaven Isa. 40. 13 14. Rom. 11. 34. Thirdly Things are possible or impossible with respect unto the Rule and Order of all things that God hath appointed When in things of Duty God hath neither expresly commanded them nor appointed means for the Performance of them then are we to look upon them as impossible and then with respect unto us they are so absolutely and so to be esteemed And this is the Impossibility here principally intended It is a thing that God hath neither commanded us to endeavour nor appointed means to attain it nor promised to assist us in it It is therefore that which we have no reason to look after attempt or expect as being not possible by any Law Rule or Constitution of God The Apostle instructs us no farther in the nature of future events but as our own Duty is concerned in them It is not for us either to look or hope or pray for or endeavour the Renewal of such Persons unto Repentance God gives Law unto us in these things not unto himself It may be possible with God for ought we know if there be not a contradiction in it unto any of the Holy Properties of his Nature only he will not have us to expect any such things from him nor hath he appointed any means for us to endeavour it What he shall do we ought thankfully to accept but our own Duty towards such persons is absolutely at an end And indeed they put themselves wholly out of our reach That which is said to be thus impossible with respect unto
Primitive Church when there was nothing of that secular Grandeur Promotion Preferments Dignities amongst the Ministers of the Church as now a days fill the world with Pride and Domination all the Danger of an hurtful Elation of mind in one above another was from the eminency of Gifts which some had received above others And it cannot be denied but that the abuse hereof laid the foundation of all that swelling secular Pride and cursed Domination or Lordly Rule which afterwards pestered the Church The two things which the Apostle Peter in one place cautions and chargeth the Elders and Guides of the Church against became their Ruine namely filthy Lucre and Love of Domination over the Lords Heritage 1 Pet. 5. 2 3. And indeed it is a very hard and difficult matter for men totally to suppress those insinuations of a good conceit of themselves and preferring themselves before others which Gifts singular in their use and kind will suggest Neither will it be effected without a constant exercise of Grace For this cause the Apostle would not have a Novice called to the Ministry or publick exercise of Spiritual Gifts namely lest he be puffed up with Pride and fall into the Condemnation of the Devil 1 Tim. 3. 6. Afflictions and Temptations for the most part are a needful Ballance for eminent Gifts This therefore the Scripture hath provided against both warning us that knowledge which is the matter of all spiritual Gifts will puff up and forbidding us to boast in them because they are things which are freely bestowed on us without respect unto any thing of good or worth in our selves 1 Cor. 4. 7. And if we reckon aright those of us whose Gifts are inferiour unto those of other men provided we use and improve what we have received unto the best advantage we are able have no reason to envy them whose Gifts out-shine ours For if they are gracious they have work enough cut out for them to keep them watchful over themselves unto Humility where yet it is to be feared that things do not always so well succeed but that by sinful surprisals of self elating Imaginations there is work made for Repentance and Trouble Yea he who is eminently gifted if he be not eminently humble hath but an unquiet life within doors And if such a Person be not truly gracious he is in the ready way to fall into the condemnation of the Devil Such a Person is a prey to every Temptation and will also seduce himself into all evil 2 It is required of such persons as to be humble so in an especial manner to be thankful The things whereof they are partakers are Gifts and not to be thankful for Gifts is the most proper ingratitude 3 A Fruitfulness proportionable unto the excellency of their Gifts He who had received five Talents was not only obliged to Trade with them but to get five Talents more The increase of one or two Talents would not have served his turn To whom much is given of him not somewhat but much is required The hiding of many Talents is a sin whereof there is no Instance in the Scripture it is a sin that hath a greatness in it not to be supposed and those who may be concerned in it ought to tremble with the Apprehensions of it Our Lord is coming and alas there is none of us who have traded with his Talents as we ought to have done We hope that in his infinite mercy and compassion he will spare and pardon and accept of that little which we have endeavoured after in sincerity but in the mean time we ought always to consider that labour and fruitfulness ought to be proportioned unto what we have received But yet these are not the Better things here directly intended For from them or any thing that is in the best of them no such conclusion can be made as that here by our Apostle seeing he had shewed before that they might all perish and be lost Secondly There are Spiritual things which differ in their whole kind and nature from other things and are better than they as to their Essence and Being Such is all saving Grace with all the Fruits of it I shall not now stay to prove that true saving Grace differs specifically from all common Grace however advanced in its exercise by the company and help of Spiritual Gifts much less to wrangle about what doth formally constitute a specifical difference between things But this I say plainly which I can prove assuredly that true Gospel Faith and sincere Obedience are better things than the most glorious Hypocrite or most reformed unregenerate Person was ever made partaker of In the visible professing Church all things outwardly seem to be equal There are the same Ordinances administred unto all the same Profession of Faith is made by all the same outward Duties are attended unto and scandalous offences are by all avoided But yet things are not internally equal Many are called but few are chosen In a great House there are Vessels of Wood and Stone as well as of Gold and Silver All that eat outwardly in Ordinances of the Bread of Life do not feed on the hidden Manna All that have their names enrolled in the Churches Book may not yet have them written in the Lambs Book There are yet better things than Gifts Profession Participation of Ordinances and whatever is of the like nature And the use hereof in one word is to warn all sorts of Persons that they rest not in that they take not up with an Interest in or Participation of the Priviledges of the Church with a common Profession which may give them a name to live seeing they may be dead or in a perithing condition in the mean time There are according to the Tenour of the Covenant of Grace such things bestowed on some persons as Salvation doth infallibly accompany and ensue upon Better things and such as have Salvation accompanying of them This Assertion is founded on the nature of the Covenant of Grace in the first Covenant it was not so The best things bestowed by virtue of it might perish and did so Many excellent things were bestowed on us when we were created in the Image of God But they were all such things as we might lose and did lose and thereby came short of that Glory of God which we were created for But in the Covenant of Grace there is such a disposal and concatenation of Spiritual things that a real participation of some of them doth infallibly conclude unto an indefeazable Interest in them all This did the Apostle assure us in an express annumeration of them Rom. 8. 29 30. For instance there is a saving Faith of this nature For 1 It is an effect of Gods immutable purpose of Election If that therefore cannot be changed this cannot utterly fail and be lost Whom he predestinates them he calls that is to saving Faith by Jesus Christ. Faith is of Gods Elect and
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 ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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
to be the Foundation of all their hopes and expectations so also that it had not been before perfectly fulfilled In that Promise both the great blessing of Christ himself and the whole work of his Mediation were included Wherefore on this account doth he insist so largely on this Promise and the confirmation of it and issueth his discourse in the Introduction of Christ according unto it 2 He further designs to manifest that the Promise as to the substance of it belongs no less unto all Believers than it did to Abraham and that all the benefits contained therein are by the Oath of God secured unto them all There is in the words observing as near as we can their order in the Text in the distribution 1 The Person unto whom the Promises were made and who is proposed for the example of the Hebrews which is Abraham 2 The Promise made unto him which is that of Christ himself and the benefits of his Mediation 3 The confirmation of that Promise by Oath of God God sware 4 The especial nature of that Oath God sware by himself 5 The reason hereof because he had none greater by whom he might swear 6 The end of the whole on the part of Abraham He obtained the Promise by patient waiting or enduring 7 The Assurance of the Promise on the part of God as confirmed by his Oath by a general maxime of things among men grounded on the Light of Nature and received in their universal practice For verily men swear by the greater c. 1. The Person to whom the Promise was made is Abraham He was originally called Abram ãâã ãâã ãâã ãâã ãâã Pater excelsus an high or exalted Father God changed his Name upon the most signal Renovation of the Covenant with him into ãâã ãâã ãâã ãâã ãâã Abraham Gen. 17. 5. The reason and added signification whereof is given in the next words for a Father of many Nations have I made thee ãâã ãâã ãâã ãâã ãâã is a multitude and God now declaring that Abraham should not only be the Father of all the Nations that should proceed naturally from his Loyns but of all the Nations of the world that should afterwards embrace and imitate his Faith interserts the first letter of Hamon a multitude into his name that it might be unto him a perpetual memorial of the Grace and Favour of God as also a continual confirmation of his Faith in the Promises the Truth and Power of God being always suggested unto him by the name that he had given him Now Abraham was the most meet on many accounts to be proposed as an Example unto this people For 1 Naturally he was the Head of their Families their first peculiar famous progenitor in whose Person that distinction from the rest of the world began which they continued in throughout all their Generations and all men are wont to pay a great Reverence and Respect to such persons 2 It was he who as it were got them their Inheritance which was first conveyed unto him and they came in upon his Right 3 Because the Promise now accomplished was first signally given unto him and therein the Gospel declared in the Faith whereof they are now exhorted to persevere 5 The Promise was not given him meerly on his own account or for his own sake but he was singled out as a pattern and example for all Believers And hence he became the Father of the Faithful and Heir of the World 2. That which is affirmed concerning this Person is that God made Promise unto him ãâã ãâã ãâã ãâã ãâã Of the Nature of Divine Promises I have treated on Chap. 4. 1 2. In general they are express Declarations of the Grace Goodness Pleasure and Purpose of God towards men for their good and advantage That here intended was that for the substance of it God made unto Abraham Gen. 12. 2 3. I will bless thee and make thy name great and thou shalt be a blessing and I will bless them that bless thee and curse them that curse thee and in thee shall all the Families of the Earth be blessed And this same Promise was confirmed unto him by the way of a Covenant Chap. 15. 3 4 5. And more solemnly chap. 17. 1 2 3 4 5 6. For chap. 15. it is only promised that he should have a natural Seed of his own and that a Stranger should not be his Heir But here his name is changed into Abraham he is made Heir of the world and many Nations are given in to be his spiritual Posterity But because together with the Promise our Apostle designs to give an account and commendation both of the Faith and Obedience of Abraham he calls not out that grant of this Promise which was preventing renewing and calling antecedent unto all his Faith and Obedience and communicative of all the Grace whereby he was enabled thereunto as expressed chap. 12. but he takes it from that place where it was renewed and established unto him after he had given the last and greatest evidence of his Faith Love and Obedience chap. 22. 16 17 18. ãâã ãâã ãâã ãâã ãâã By my self have I sworn saith the Lord for because thou hast done this thing and hast not with-held thy Son thine only Son ãâã ãâã ãâã ãâã ãâã That in blessing I will bless thee and in multiplying I will multiply thy Seed Thus God gave out unto him the fulness of the Promise by degrees First he mentions only his own person without any Declaration how the Promise should be fulfilled in his Seed Chap. 12. 2 3. Then he expresly adds the mention of his Seed in the way whereby the Promise should be accomplished but no more Chap. 15. 5. And at length he lets him know the extent of his Seed unto Believers of all Nations chap. 17. 5. To all which a farther confirmation by the Oath of God and the Extent of the Promise is added Chap. 22. 15 16 17 18. So are we to embrace and improve as he did the first dawnings of Divine Love and Grace It is not full Assurance that we are first to look after but wait for the confirmation of our Faith in compliance with what we have received If we either value not or improve not in thankful Obedience the first Intimations of Grace we shall make no progress towards greater enjoyments And in the Apostles expression of this Promise we may consider 1. The manner of the expression 2. The nature and concernments of the Promise it self In the manner of the expression there are the Affirmative particles ãâã ãâã ãâã ãâã ãâã certe truly They answer only directly unto ãâã ãâã ãâã ãâã ãâã in the Hebrew but the Apostle includes a respect unto what was said before ãâã ãâã ãâã ãâã ãâã In my self have I sworn And ãâã ãâã ãâã ãâã ãâã is sometimes used for ãâã ãâã ãâã ãâã ãâã that is truly in way of an Asseveration Job 34. 31. ãâã ãâã ãâã ãâã ãâã which we
rise up against believing 2. For the Promise it self here intended or the matter of it it may be considered two ways 1 As it was personal unto Abraham or as the Person of Abraham was peculiarly concerned therein 2 As it regards all the Elect of God and their Interest in it of whom he was the Representative As this Promise was made personally unto Abraham it may be considered 1 With respect unto what was Carnal Temporal and Typical 2 Unto what was Spiritual and Eternal typed out by those other things As unto what was Carnal and Typical the things in it may be referred unto two Heads 1 His own temporal prosperity in this world Gods Blessing is always ãâã ãâã ãâã ãâã ãâã an addition of good unto him that is blessed So it is said Gen. 24. 1. God hath blessed Abraham in all things which is explained ver 35. in the words of his Servant The Lord hath greatly blessed my Master and he is become great and he hath given him Flocks and Herds Silver and Gold God increased him in Wealth Riches and Power until he was esteemed as a mighty Prince by the people among whom he dwelt Gen. 23. 6. And this in the Blessing was a Type and Pledge of that full Administration of Grace and Spiritual things which was principally intended 2 What concerned his Posterity wherein he was blessed And herein two things were in the Promise both expressed at large 1 The greatness of their number They were to be as the Stars of Heaven or as the Sand by the Sea-shore that is innumerable 2 Their success and prosperity that they should possess the Gates of their Enemies which principally respected the mighty successes which they had and Conquests which they made under the conduct of Joshua and afterwards of David In both these things were they Typical of the more numerous Subjects of the Kingdom of Christ and of his spiritual Conquest for them and in them of all their spiritual Adversaries See Luke 1. 70 71 72 73 74 75. In these two Branches of the Promise the Faith of Abraham was greatly exercised as unto the Accomplishment of them For as unto the first or multiplication of his Posterity though he lived after this about 70 years yet he never saw any more than two persons Isaac and Jacob that were interested in this Promise For although he had other Children and Posterity by them yet in Isaac only was his Seed to be called as to this Promise He had therefore during his own days no outward visible pledge or appearance of its Accomplishment and yet however he lived and died in the Faith thereof And as unto the latter of their prosperity and success he was told before that they should be in Affliction and Bondage for 400 years Yet looking by Faith through all these difficulties in its proper season he inherited the Promise And he was a great Example herein unto all Believers under the New Testament For there are many Promises remaining as yet unaccomplished and which at present as in other Ages seem not only to be remote from but as unto all outward means to be cast under an impossibility of accomplishment Such are those as concerning the calling of the Jews the coming in of the fulness of the Gentiles with the enlargement and establishment of the Kingdom of Christ in this world Concerning all these things some are apt to despond some irregularly to make haste and some to reject and despise them But the Faith of Abraham would give us present satisfaction in these things and assured expectation of their Accomplishment in their proper season Secondly The peculiar Interest of Abraham in this Promise as to the spiritual part of it may also be considered and hereof in like manner there were two parts 1. That the Lord Christ should come of his Seed according to the flesh And he was the first person in the world after our first Parents to whom in the order of nature it was necessary to whom the Promise of the Messiah to spring from them was confirmed It was afterwards once more so confirmed unto David whence in his Genealogy he is said in a peculiar manner to be the Son of David the Son of Abraham For unto these two persons alone was the Promise confirmed And therefore is he said in one place to be the Seed of David according to the Flesh Rom. 1. 3. and in another to have taken on him the Seed of Abraham Heb. 2. 16. Herein lay Abrahams peculiar Interest in the spiritual part of this Promise He was the first who had this priviledge granted unto him by especial Grace that the promised Seed should spring from his Loyns In the Faith hereof he saw the Day of Christ and rejoiced this made him famous and honourable throughout all Generations 2. As he was thus to be the natural Father of Christ according to the flesh whence all Nations were to be blessed in him or his Seed so being the first that received or embraced this Promise he became the spiritual Father of all that do believe and in them the Heir of the world in a spiritual Interest as he was in his carnal Seed the Heir of Canaan in a political Interest No men come to be accepted with God but upon the account of their Faith in that Promise which was made unto Abraham that is in him who was promised unto him And we may observe That The Grant and Communication of spiritual Priviledges is a meer act or effect of Soveraign Grace Even this Abraham who was so exalted by spiritual Priviledges seems originally to have been tainted with the common Idolatrie which was then in the world This account we have Josh. 24. 2 3. Your Father dwelt on the other side of the Flood in old time Terah the Father of Abraham and the Father of Nachor and they served other Gods And I took your Father Abraham from the other side of the Flood It is true the charge is express against Terah only but it lying against their Fathers in general on the other side of the Flood and being added that God took Abraham from the other side of the Flood he seems to have been involved in the Guilt of the same sin whilst he was in his Fathers House and before his Call Nor is there any account given of the least preparation or disposition in him unto the state and Duties which he was afterwards brought into In this condition God of his Soveraign Grace first calls him to the saving knowledge of himself and by degrees accumulates him with all the Favours and Priviledges before mentioned Hence in the close of his whole course he had no cause to glory in himself neither before God nor men Rom. 4. 2. For he had nothing but what he gratuitously received Indeed there were distances of time in the collation of several distinct Mercies and Blessings on him And he still through the supplies of Grace which he received under every mercy
which we must in such cases always carry along with us 1 That universal Affirmations and Negations are not always to be universally understood but are to be limited by their occasions circumstances and subject matter treated of So where our Apostle affirms that he became all things unto all men If you restrain not the Assertion unto things indifferent false conclusions may be drawn from it and of evil consequence So is the Prohibition of our Saviour here to be limited unto rash and temerarious swearing or it would be contrary to the Light of Nature the Appointment of God and the Good of Humane Society 2 It is a rule also of use in the Interpretation of the Scripture That where any thing is prohibited in one place and allowed in another that not the thing it self absolutely considered is spoken unto but the different modes causes ends and reasons of it are intended So here in one place swearing is forbidden in others it is allowed and examples thereof are proposed unto us wherefore it cannot be swearing absolutely that is intended in either place but rash causeless swearing is condemned in one and swearing in weighty causes for just ends with the properties of an Oath before insisted on is recommended and approved in the other I shall shut up the discourse with three Corollaries from it 1 That the custom of using Oathes Swearing Cursing or Imprecation in common Communication is not only an open transgression of the Third Commandment which God hath threatened to revenge but it is a practical Renunciation also of all the Authority of Jesus Christ who hath so expresly interdicted it 2 Whereas swearing by the Name of God in Truth Righteousness and Judgement is an Ordinance of God for the end of Strife amongst men Perjury is justly reckoned among the worst and highest of sins and is that which reflects the greatest dishonour on God and tendeth to the ruine of Humane Society 3 Readiness in some to swear on sleight occasions and the ordinary Impositions of Oaths on all sorts of persons without a due consideration on either hand of the Nature Ends and Properties of lawful swearing are Evils greatly to be lamented and in Gods good time among Christians will be reformed VERSE 17 18 19 20. In this last part of the Chapter two things are further designed by the Apostle 1 An Explication of the purpose and end of God in his Promise as it was confirmed by his Oath and therewithall and from thence he makes Application of the whole unto all Believers seeing the mind and will of God was the same towards them all as they were towards Abraham to whom the Promise so confirmed was made in particular 2 A confirmation of the whole priviledge intended by the Introduction of the Interposition of Christ in this matter and this is expressed in a Transition and return unto his former discourse concerning the Priesthood of Christ. 17. ãâã ãâã ãâã ãâã ãâã 18. ãâã ãâã ãâã ãâã ãâã 19. ãâã ãâã ãâã ãâã ãâã 20. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã in quo qua in re Syr. ãâã ãâã ãâã ãâã ãâã propter hoc quapropter Some have respect unto the thing it self spoken of some unto the reasons of things spoken ãâã ãâã ãâã ãâã ãâã Abundantius volens volens ex abundanti Syr. ãâã ãâã ãâã ãâã ãâã maxime voluit abunde voluit would abundantly ãâã ãâã ãâã ãâã ãâã M. S. ãâã ãâã ãâã ãâã ãâã ostendere manifestly to set forth ãâã ãâã ãâã ãâã ãâã Immutabilitatem consilii Bez. Immobilitatem An. V. Lat. Rhem. The stability which answers neither of the words used which are more emphatical Syr. ãâã ãâã ãâã ãâã ãâã That his Promise should not be changed ãâã ãâã ãâã ãâã ãâã is that which cannot be altered nor transposed into any other state ãâã ãâã ãâã ãâã ãâã intervenit Juramento An. fide jussit jurejurando Bez. Interpositionem fecit jurejurando interposuit jusjurandum Vul. Lat. Rhem. He interposed an Oath Not properly for ãâã ãâã ãâã ãâã ãâã is He himself came between or in the midst He interposed himself and gave his Oath From ãâã ãâã ãâã ãâã ãâã is ãâã ãâã ãâã ãâã ãâã Interventor fidejussor interpres ãâã ãâã ãâã ãâã ãâã pacificator Thence is ãâã ãâã ãâã ãâã ãâã mediatorem ago pacificatoris partes ago to interpose a mans self by any means to confirm and establish peace which was here done ãâã ãâã ãâã ãâã ãâã with an Oath The word is used in this place only in the New Testament as ãâã ãâã ãâã ãâã ãâã is no where used but by Paul Gal. 3. 19 20. 1 Tim. 2. 5. Heb. 8. 6. 9. 15. 12. 24. ãâã ãâã ãâã ãâã ãâã ut per duas res immutabiles or immobiles Rhem. that by two things unmoveable Syr. which are not changed or ought not to be by two immutable things ãâã ãâã ãâã ãâã ãâã fortem consolationem habeamus fortissimum solatium validam consolationem habeamus haberemus ãâã ãâã ãâã ãâã ãâã Syr. that great consolation should be to us ãâã ãâã ãâã ãâã ãâã denotes such a power and strength in that which is denominated by it as is prevalent against oppositions and difficulties which is most proper in this place ãâã ãâã ãâã ãâã ãâã confugientes qui confugimus qui cursum eo corripimus Bez. who have hastened our course or flight Qui huc confugimus Ours who have fled for refuge And indeed ãâã ãâã ãâã ãâã ãâã with ãâã ãâã ãâã ãâã ãâã is not used but for to fly to a shelter refuge or protection Hence ãâã ãâã ãâã ãâã ãâã is refugium a refuge that any one betakes himself unto in time of danger ãâã ãâã ãâã ãâã ãâã ad tenendum propositam spem to hold the proposed hope Obtinere to obtain Syr. ãâã ãâã ãâã ãâã ãâã that we may hold Ut spem propositam retineamus Bez. ad obtinendam spem propositam Ours most properly to lay hold upon for ãâã ãâã ãâã ãâã ãâã is injecta manu fortiter tenere or retinere ãâã ãâã ãâã ãâã ãâã safe and firm firm and stable Syr. ãâã ãâã ãâã ãâã ãâã which holds our Soul that it be not moved expressing the effect and not the nature or adjuncts of the means spoken of ãâã ãâã ãâã ãâã ãâã Et incedentem ingredientem introeuntem usque ad interiora velaminis Vul. ad interius velaminis usque in ea quae sunt intra velum Bez. Some respect the place only some the things within the place which entereth into that within the Veil Syr. ãâã ãâã ãâã ãâã ãâã and entereth into the faces of the Gate so that Interpreter always calleth the Veil the faces of the Gate Port or Entrance of the Temple namely the most holy place because it was as a face or frontispiece unto them that were to enter See Matth. 27. 51. ãâã ãâã ãâã ãâã ãâã Ubi praecursor pro nobis introivit But quo is better not where but whither Rhem. The precursor for us Syr. ãâã ãâã ãâã ãâã ãâã
Priests in that he was a King And we may Observe that Acts of Munificence Bounty are memorable Praise-worthy though they no way belong unto things Sacred by Virtue of Divine Institution So was this Bringing forth of Bread Wine by Melchisedec to Refresh Abraham and his People though there was nothing of Sacrifice therein In former Ages either Men were more inclined to such Acts than now they are or there were more efficacious means of engaging them thereunto than are judged meet now to be made Use of because perhaps discovered to have something of deceit in them But this went along with all their Bounty that they would make the Acts of it Sacred and Religious all should be peculiarly devoted and dedicated unto God wherein although their Pious Intentions are to be commended yet it may justly be feared that they missed of their aim in making Things and Services Sacred which God had not made so But such Acts as those we speak of towards Men need no more of Religion in them but that they be done in Obedience to the Will of God who requires of us to do good to all and to exercise loving kindness in the Earth They are so good and Praise-worthy provided 1. They are of real Use and not in things that serve only for Ostentation and show 2. That they enterfere with no other especial Duty nor cause an Omission of what is Necessary c. Again It is acceptable with God that those who have Laboured in any Work or Service of his should receive Refreshments and Encouragements from men For as such an acceptable Service is the Relief given to Abraham and his People by Melchisedec Celebrated God is himself a sufficient Reward unto his People in and for all their Services He needs not call in the help of Men to give them a Recompence However it is well-pleasing unto him that he or his Work which they do in any thing be owned by Men. IV. The Apostle proceeds with his Description of the Subject of his Proposition with Respect unto that Office which he principally regards ãâã ãâã ãâã ãâã ãâã Priest of the most High God Two things are here asserted 1. That in general he was a Priest 2. The Limitation of that Office with Respect unto the Author and Object of it is expressed He was a Priest of the most High God First he was a Priest and he was the first that was so by especial Institution How the Rite of Sacrificing was common to all Worshippers of Old and what was the peculiar Interest of the First-born therein I have at large before declared I have also proved that Melchisedec was the first who was Authoritatively separated unto this Office by Gods Approbation And as it was a new so it was a great and Remarkable thing in the World For although we know not how far it was received or understood by the Men of that Age who I believe were not stupidly Ignorant and Carnal as some would have them to be yet certain it is that the Institution of this Office and the Representation of it in the Person of Melchisedec gave great Light and Instruction into the Nature of the first Promise and the work of the Blessing Seed which was to be exhibited For the Faith of the Church in all Ages was so directed as to believe that God had respect unto Christ and his Work in all his Institutions of Worship Wherefore the Erection of the Office of a Priesthood to offer Sacrifice and that in the Person of so great a Man as Melchisedec must needs lead them into an Acquaintance with the Nature of his work in some measure both he and it being so conspicuously represented unto them In this general Assertion that he was a Priest two things are included 1. That he was truly and really a man and not an Angel or an Appearance of the Son of God praelusory unto his Incarnation For every Priest is taken from among men Chap. 5. 1. of the same common Nature with other Men and in the same state untill he be separated unto his Office And so was Melchisedec a Man called out from amongst Men or he was not a Priest 2. That he had an Extraordinary Call into his Office For he falleth likewise under that other Rule of our Apostle No man taketh this Honour unto himself unless he be Called of God Heb. 5. 4. But of what Nature this Call was and how he received it cannot positively be determined in particular Two things are certain concerning him negatively 1. That he came not to this Office in the Church by Succession unto any that went before him as did all the Levitical Priests after Aaron There was none went before him in this Office as none Succeeded unto him as we shall see immediately And when the Lord Christ is said to be a Priest after the Order of Melchisedec it doth not suppose that he was of any certain Order wherein were a Series of Priests succeeding one another but only that it was with Christ as it was with him in point of Call and Office Wherefore his Call was Personal in some Act of God towards him wherein himself and no other was concerned 2. He was not called or set apart unto his Office by any outward Unction Solemn Consecration or Ceremonious Investiture For the Lord Christ Jesus had none of these who was made a Priest after the manner that he was only there was an outward sign of his Call unto all his Offices in the descending of the Holy Ghost on him in the form of a Dove Mat. 3. John 1. These things belonged purely unto the Law and Aaronical Priesthood wherein Spiritual things were to have a Carnal Representation And those by whom they are received in the separation of any unto an Evangelical Office do prefer the Ministration of the Law before that of the Gospel as more Glorious because they discern not the Glory of Spiritual things Besides there was none in the World greater than he nor nearer unto God to confer this Office upon him as Aaron was Consecrated by Moses For in the Authoritative Collation of an Office there is a Blessing and without Controversie he who Blesseth is greater than he who is Blessed by him as we shall see immediately And therefore would not God make Use of any outward means in the Call or the Separation of the Lord Christ unto his Offices or any of them because there was none in Heaven or Earth Greater than he or nearer unto God to be employed therein Angels and Men might bear Witness as they did unto what was done by the Lord God and his Spirit Isa. 61. 1. but they could confer nothing upon him And therefore in the Collation of the Ministerial Office under the Gospel the Authority of it resides only in Jesus Christ. Men can do no more but design the Person according to his Rules and Laws which may be done among Equals Wherefore the Call of
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 ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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
Interest in the Priesthood as it was Established by Law 2. He had no Genealogy upon the Priestly Line And that which is Recorded of him on other accounts is so far from having respect unto his Right unto the Priesthood of the Law that it directly proves and demonstrates that he had none For his Genealogy is evidently of the Tribe of Judah which was excluded Legally from that Office as we have besides the Institution an Instance in King Uzziah 2 Chron. 26. 16 17 18. from Exod. 30. 7. Numb 18. 7. Hence our Apostle concludes That had he been on the Earth that is under the Order of the Law he could not have been a Priest there being others who by virtue of their Descent had alone the Right thereunto Heb. 8. 3 4. Wherefore God in these things Instructed the Church that he would erect a Priesthood which should no way depend on Natural Generation Descent or Genealogy whence it inevitably follows that the state of the Priesthood under the Law was to cease and to give place unto another which our Apostle principally designs to prove 3. In this respect also the Lord Christ was without Beginning of Days and End of Life For although in his Humane Nature he was both Born and Died yet he had a Priesthood which had no such Beginning of Days as that it should be traduced from any other to him nor shall ever cease or be delivered over from him unto any other but abides unto the consummation of all things In these things was Melchisedec made like unto Christ whom the Apostle here calls the Son of God made like unto the Son of God I have formerly observed in this Epistle that the Apostle makes mention of the Lord Christ under various Appellations on various Occasions so that in one place or another he makes Use of all the Names whereby he is signified in the Scripture Here he calls him the Son of God and that 1. To intimate that although Melchisedec were an Excellent Person yet was he infinitely beneath him whom he Represented even the Son of God He was not the Son of God but he had the Honour in so many things to be made like unto him 2. To declare how all these things which were any way Represented in Melchisedec or couched in the Story or left unto Enquiry by the vail of silence drawn over them could be fulfilled in our High Priest And it was from hence namely that he was the Son of God By virtue hereof was he capable of an always-living abiding uninterrupted Priesthood although as to his Humane Nature he once died in the Discharge of that Office This Description being given of the Person treated of which makes up the Subject of the Proposition it is affirmed concerning him that he abideth a Priest for ever For any thing we find in the Story of his Death or the Resignation of his Office or the Succession of any one unto him therein he abideth a Priest for ever Some I find have been venturing at some obscure Conjectures of the perpetuity of the Priesthood of Melchisedec in Heaven But I cannot perceive that they well understood themselves what they intended Nor did they consider that the real continuance of the Priesthood for ever in the Person of Melchisedec is as inconsistent with the Priesthood of Christ as the continuance of the same Office in the Line of Aaron But things are so related concerning him in the Scripture as that there is no mention of the ending of the Priesthood of his Order nor of his own Personal Administration of his Office by Death or otherwise Hence is he said to abide a Priest for ever This was that which our Apostle principally designed to confirm from hence namely that there was in the Scripture before the Institution of the Aaronical Priesthood a Representation of an Eternal unchangeable Priesthood to be introduced in the Church which he demonstrates to be that of Jesus Christ. It may not be amiss in the close of this Exposition of these Verses summarily to represent the several particulars wherein the Apostle would have us to observe the likeness between Melchisedec and Christ or rather the especial Excellencies and Properties of Christ that were Represented in the Account given of the Name Reign Person and Office of Melchisedec As 1. He was said to be and he really was and he only first the King of Righteousness and then the King of Peace seeing he alone brought in Everlasting Righteousness and made Peace with God for Sinners And in his Kingdom alone are these things to be found 2. He was really and truly the Priest of the High God and properly he was so alone He offered that Sacrifice and made that Attonement which was signified by all the Sacrifices Offered by Holy Men from the Foundation of the World 3. He Blesseth all the Faithful as Abraham the Father of the Faithful was Blessed by Melchisedec In him were they to be Blessed by him are they Blessed through him delivered from the Curse and all the Fruits of it nor are they Partakers of any Blessing but from him 4. He receiveth all the Homage of his People all their grateful Acknowledgments of the Love and Favour of God in the Conquest of their Spiritual Adversaries and Deliverance from them as Melchisedec received the Tenth of the Spoils from Abraham 5. He was really without Progenitors or Predecessors unto his Office nor would I exclude that Mystical sence from the intention of the place that he was without Father as to his Humane Nature and without Mother as to his Divine 6. He was a Priest without Genealogy or Derivation of his Pedigree from the Loyns of Aaron or any other that ever was a Priest in the World and moreover Mysteriously was of a Generation which none can declare 7. He had in his Divine Person as the High Priest of the Church neither Beginning of Days nor End of Life as no such thing is reported of Melchisedec For the Death which he underwent in the Discharge of his Office being not the death of his whole Person but of his Humane Nature only no Interruption of his endless Office did ensue thereon For although the Person of the Son of God died whence God is said to Redeem his Church with his own Blood Acts 20. 28. yet he died not in his whole Person But as the Son of man was in Heaven whilst he was speaking on the Earth John 3. 13. namely he was so in his Divine Nature so whilst he was dead in the Earth in his Humane Nature the same Person was alive in his Divine Absolutely therefore nor in respect of his Office he had neither Beginning of Days nor end of Life 8. He was really the Son of God as Melchisedec in many Circumstances was made like to the Son of God 9. He alone abideth a Priest for ever whereof we must particularly treat afterwards The Doctrinal Observations that may be taken from these Verses
are things still of this Nature both as unto whole Churches and as unto particular Persons Some Churches are like Capernaum as to the outward means of Grace as it were lifted up to Heaven Let them take heed of Capernaum's Judgment in being brought down as low as Hell for their Abuse of them or Negligence in their Improvement Some Persons have Eminent Endowments and if they are not Eminent in Service they will prove their disadvantage Yea the Highest Priviledges should make Men ready to condescend unto the meanest Duties This is that which our Lord Jesus Christ so signally Instructed his Disciples in when he himself washed their Feet and taught them the same Duty towards the meanest of his Disciples John 13. 11 12 13 14 15 16 17. 3. Opportunities for Duty which render it beautiful ought diligently to be embraced So did Abraham as unto this Duty upon his meeting of Melchisedec Hence the Performance of this Duty became so Renowned and was of the Use whereunto it is here applyed by our Apostle It is Season that gives every thing its Beauty And Omission of Seasons or Tergiversations under them are Evidences of an Heart much under the power of Corrupt Lusts or Unbelief 4. When the Instituted Use of Consecrated things ceaseth the things themselves cease to be Sacred or of Esteem For what became of all these Dedicated things after the death of Melchisedec They were no more Sacred the Actual Administration of his Typical Priesthood ceasing Of what Use was the Brazen Serpent after it was taken from the Pole whereon it was lifted up by Gods appointment or of what Use would the lifting of it up be when it was not under an express Command We know it proved a Snare a means of Idolatry and that was all Gods Institution is the Foundation and VVarranty of all Consecration All the Men in the world cannot really Consecrate or Dedicate any thing but by virtue of Divine Appointment And this Appointment of God respected always a limited Use beyond which nothing was Sacred And every thing kept beyond its Appointment is like Manna so kept it breeds VVorms and stinketh These things are manifest from the consideration of all things that God ever accepted or dedicated in the Church But Ignorance of them is that which hath filled the world with horrid Superstition How many things have we had made Sacred which never had warranty from any Institution of God Monasteries Abbies Persons and Lands Altars Bells Utensils with other things of the like Nature very many which whatever Use they are of yet all the Men in the world cannot make them Sacred And the extending of the Sacredness of Dedicated things beyond their Use hath had no less pernitious Event Hence was the Useless Reservation of the Consecrated Bread after the Sacrament and afterwards the Idolatrous VVorship of it But these things are here occasionally only mentioned The Apostle adds in the Confirmation of his Argument VER 5. And verily they that are the Sons of Levi who receive the Office of the Priesthood have a Commandment to take Tithes of the People according to the Law that is of their Brethren though they come out of the Loins of Abraham There is in these words an Illustration and Confirmation of the present Argument proving the Preference of Melchisedec above Abraham from his giving the Tithe or Tenth of all unto him and consequently receiving the Blessing from him And this is taken from what was determined in the Law and acknowledged among the Hebrews with which kind of Arguments the Apostle doth principally press them in the whole Epistle as we have shewed on many Occasions Now this is that the Priests who received Tithes by the Law were Superiour in Dignity and Honour unto the People from whom they did receive them And this was only declared in the Law for the Foundation of it was in the Light of Nature as the Apostle expressely intimates in the Instance of Benediction afterwards There are considerable in the words 1. The Introduction of this new confirmation of his fore-going Argument 2. A Description of the Persons in whom he Instanceth 3. The Action ascribed unto them with its Limitation And 4. The Qualification of the Persons to whom their Power was exercised The Introduction of his Reasoning herein is in these words ãâã ãâã ãâã ãâã ãâã The Connexion in the Conjunction is plain yet not a Reason is given of what was spoken before but a Continuation of the same Argument with farther Proof is intended And he adds the Note of Observation ãâã ãâã ãâã ãâã ãâã verily as if he had said as to this matter of Tithing and what may thence justly be inferred as to Dignity and Preeminence you may consider how it was under the Law and there what I propose unto you you will find directly Confirmed It is a great advantage to press them with whom we have to do from their own Principles The Description of the Persons in whom he Instanceth is in those words The Sons of Levi who receive the Office of the Priesthood It was the Priests directly whom he intended or the Sons of Aaron and he might have so expressed it the Priests according to the Law But he varieth his expression for sundry Reasons that appear in the Context 1. Because all the Levites did receive Tithes by the Law yea Tithes in the first place was paid unto them in common But because their Dignity among the People was less conspicuous than that of the Priests and the design of the Apostle is not meerly to argue from the giving of Tithes unto any but the giving of them unto them as Priests as Abraham gave Tithes of all to Melchisedec as Priest of the High God he thus expresseth it The Sons of Levi who receive the Office of the Priesthood For though all the Sons of Levi received Tithes yet all of them did not receive the Priesthood with which sort of Persons alone he was concerned 2. He doth thus express it to introduce the mention of Levi whom he was afterwards to mention on the same Occasion and to lay the weight of him and the whole Tribe under the same Argument 3. He minds them by the way of another Dignity of the Priesthood in that not all the Posterity of Abraham no nor yet of Levi were partakers thereof but it was a Priviledge granted only to one part of them even the Family of Aaron And these are the Persons in whom he makes his Instance Thus God distributes Dignity and Preeminence in the Church as he pleaseth Not all the posterity of Abraham but only those of Levi were set apart to receive Tithes and not all the posterity of Levi but only the Family of Aaron did receive the Priesthood And this Order of his Soveraign pleasure God required of them all to submit unto and acquiesce in Numb 16. 9 10. And it is a dangerous thing out of Envy pride or Emulation to transgress the Bounds of
Tenderness Love and Zeal towards those unto whom he doth Administer especially considering how greatly their Eternal welfare depends on his Ability Diligence and Faithfulness in the Discharge of his Duty And this proves on sundry accounts greatly to the Advantage of the poor Tempted Disciples of Christ. For it makes a Representation unto them of his own Compassion and Love as the great Shepherd of the Sheep Isa. 40. 11. and causeth a needful Supply of Spiritual Provisions to be always in readiness for them and that to be Administred unto them with Experience of its Efficacy and Success 3. That the Power of Gospel-Grace and Truth may be exemplified unto the Eyes of them unto whom they are dispensed in the Persons of them by whom it is Administred according unto Gods Appointment It is known unto all who know ought in this matter what Temptations and Objections will arise in the minds of poor Sinners against their obtaining any Interest in the Grace and Mercy that is dispensed in the Gospel Some they judge may be made Partakers of them but for them and such as they are there seems to be no Relief provided But is it no Encouragement unto them to see that by Gods appointment the Tenders of his Grace and Mercy are made unto their Souls by Men Subject unto alike Passions with themselves and who if they had not freely obtained Grace would have been as vile and unworthy as themselves For as the Lord called the Apostle Paul to the Ministry who had been a Blasphemer a Persecutor and Injurious that he might in him shew forth all Long-suffering for a Pattern unto them who should hereafter believe on him to Everlasting Life that is for the Encouragement even of such high Criminal Offenders to Believe 1 Tim. 1. 13 14 15 16. So in more Ordinary Cases the Mercy and Grace which the Ministers of the Gospel did equally stand in need of with those unto whom they dispense it and have received it is for a Pattern Example and Encouragement of them to Believe after their Example 4. In particular God maketh Use of Persons that dye in this matter that their Testimony unto the Truth of Gospel-Grace and Mercy may be Compleat and unquestionable Death is the great Touch-stone and Trial of all things of this Nature as to their Efficacy and Sincerity Many things will yield Relief in Life and various Refreshments which upon the approach of Death vanish into nothing So it is with all the Comforts of this VVorld and with all things that have not an Eternal Truth and Substance in them Had not those therefore who dispense Sacred things been designed themselves to come unto this Touch-stone of their own Faith Profession and Preaching those who must dye and know always that they must do so would have been unsatisfied what might have been the Condition with them had they been brought unto it and so have ground to fear in themselves what will become of that Faith wherein they have been Instructed in the warfare of Death when it shall approach To obviate this Fear and Objection God hath Ordained that all those who Administer the Gospel shall all of them bring their own Faith unto that Last Trial that so giving a Testimony unto the Sincerity and Efficacy of the things which they have Preached in that they Commit the Eternal Salvation of their Souls unto them and higher Testimony none can give they may be Encouragements unto others to follow their Examples to imitate their Faith and pursue their Course unto the End And for this cause also doth God oft-times call them forth unto peculiar Trials Exercises Afflictions and Death it self in Martyrdom that they may be an Example and Encouragement unto the whole Church I cannot but Observe for a Close of this Discourse that as the unavoidable Infirmities of the Ministers of the Gospel managed and passed through in a course of Faith Holiness and Sincere Obedience are on many Accounts of singular Use and Advantage unto the Edification and Consolation of the Church so the Evil Examples of any of them in Life and Death with the want of those Graces which should be excited unto Exercise by their Infirmities is pernicious thereunto ãâ¦ã 2 The Life of the Church depends on the Everlasting Life of Jesus Christ. It is said of Melchisedec as he was a Type of him It is witnessed that he Liveth Christ doth so and that for ever and hereon under the Failings Infirmities and Death of all other Administrators depends the Preservation Life Continuance and Salvation of the Church But this must be spoken peculiarly on ver 27. whither it is remitted VER 9 10. It may be Objected unto the whole precedent Argument of the Apostle That although Abraham himself paid Tithes unto Melchisedec yet it followeth not that Melchisedec was Superiour unto the Levitical Priests concerning whom alone the Question was between him and the Jews For although Abraham might be a Priest in some sence also by virtue of common Right as were all the Patriarchs yet was he not so by virtue of any especial Office Instituted of God to abide in the Church But when God afterwards by peculiar Law and Ordinance Erected an Order and Office of Priesthood in the Family of Levi it might be Superiour unto or Exalted above that of Melchisedec although Abraham paid Tithes unto him This Objection therefore the Apostle obviates in these verses and therewithal giving his former Argument a farther Improvement he makes a Transition according unto his usual Custom as it hath been often Observed that it is his Method to do unto his especial Design in proving the Excellency of the Priesthood of Christ above that of the Law which is the main scope of this whole Discourse VER 9 10. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Ut verbum dicere as to speak a word Vul. Lat. Ut ita dictum sit be it so said Syr. As any one may say Arab. And it is said that this Discourse or Reason may be some way ended Ut ita loquar as I may so speak In the rest of the words there is neither Difficulty nor Difference among Translators There are three things Observable in these words 1. The manner of the Introduction of the Apostle's new Assertion 2. The Assertion it self which hath the force of a new Argument unto his Purpose ver 9. And 3. The Proof of his Assertion in ver 10. The manner of the Introduction of his Assertion is in these words as I may so say This Qualification of the Assertion makes an abatement of it one way or other Now this is not as to the Truth of the Proposition but as to the Propriety of the Expression The words are as if that which is expressed was actually so namely that Levi himself paid Tithes whereas it was so only virtually The thing it self intended was with respect unto the Apostles purpose as if it had been so indeed though Levi not being
then actually existent he could not be Tithed in his own Person Nor is the Apostle dubious of the Truth of the Consequent which he urgeth from this Observation as if he had said prope dixerim which is supposed as one signification of this Phrase Only the Instance being new and he Arguing from what was virtual only as if it had been actual he gave his Assertion this Qualification This is spoken upon an allowance of the common acceptation of the sence of these words among Interpreters For my part I rather incline to judge that he useth this Phrase for as much as ut verbo dicam to sum up the whole in a word To put an Issue unto this Dispute between the Levitical Priesthood and that of Melchisedec I say that not only Abraham but even Levi himself was Tithed by him 2. His Assertion is That Levi who received Tithes was Tithed in Abraham namely when Abraham gave the Tithes of all to Melchisedec By Levi he intendeth not the Person of Levi absolutely the Third Son of Jacob but his Posterity or the whole Tribe proceeding from him so far as they were Interested in the Priesthood For Levi himself never received Tithes of any the Priesthood being erected in his Family long after his Death in the Person of his Great Grandchild Aaron So then Levi who received Tithes is the same with the Sons of Levi who received the Priesthood ver 5. Namely in their several Generations unto that Day Of this Levi it is affirmed that ãâã ãâã ãâã ãâã ãâã He was Tithed or paid Tithes in Abraham or through him and by him as the word is When Abraham himself gave Tithes to Melchisedec he did it not in his own Name only but in the Name of himself and his whole Posterity And this upon the Principles before laid down and vindicated proves the Preeminence of the Priesthood of Melchisedec above that of the House and Family of Levi. All the Difficulty of the Argument lies in the Proof of the Assertion namely That Levi did indeed so pay Tithes in Abraham This the Apostle therefore proves by the Observation which he lays down ver 10. For he was yet in the Loyns of his Father when Melchisedec met him The force of this Proof seems to depend on a double Principle 1. That Children the whole Posterity of any one are in his Loyns before they are Born And this Principle is sure in the Light of Nature and common Reason they are in them as the Effect in its Cause nor have they any future existence but with Relation unto their Progenitors even the remotest of them 2. That what any one doth that all his Posterity are esteemed to do in and by him But it is certain that this Rule will not generally hold nor indeed will it ever do so absolutely without some other cogent Circumstances By Humane Laws the Crimes of Men reflect dishonour in some cases on their Families and on the other side they entail the Honour which by their worth they have acquired on their Posterities What a Man also gives away of his Estate unto Publick Uses as in the Foundation of Schools or Hospitals his Children may be said to do it in him because so much is decreased from their Inheritance As here what Abraham gave to Melchisedec it was alienated from his Posterity Levi among the rest But none of these things reach the case in hand or are sufficient to give Force or Evidence unto the Reasoning of the Apostle Wherefore to find them out sundry things must be observed which are manifest Truths in themselves and on the Supposition whereof the Apostle's Argument stands firm 1. That Abraham was now called of God and separated unto his Service so as to be the Foundation of a new Church in the World And there is a Relation unto such an Original Stock in all the Branches beyond what they have unto any other intermediate Progenitors Hence all the Idolatrous Nations in the World constantly made the first Persons from whom they derived their Original of whose Off-spring they would be âccounted their gods whom they Worshipped These were their Joves indigites their Home-born Deities whom they Honoured and whose Honours they thought descended unto them by Inheritance 2. He had now received the Promise that God would be a God unto him and his Seed after him whereby all his Posterity were taken into Covenant with him and hereon Abraham Covenanted with God in the Name of and as the great Representative of all his Seed And such Covenants are the Foundation of all Order and Rule in this World For after Persons or a People have Covenanted into such Agreements in Government and as to the Administration of Common Right among themselves provided the terms whereon they have agreed be good and suitable unto the light of Nature their Posterity are not at Liberty to alter and change them at their Pleasure For whereas they derive all their Right and Inheritances from their Progenitors they are supposed in them to have consented unto all that was done by them 3. Hereon what God said and did unto Abraham he said it and did it unto all his Seed in him The Promises were theirs and the Inheritance was theirs yea what God is said to give unto Abraham so often namely the whole Land of Canaan was never actually made good unto him in his own Person no not a Foot 's breadth But he received the Grant of it as a Representative of his Posterity who 400 Years after had the actual Possession of it 4. What Abraham did Solemnly in Obedience unto God by virtue of the Covenant as a Publick Condition thereof he did undertake in it for his Posterity and performed it in their Name And therefore God enjoyned him to bring all his Posterity under the Token of that Engagement in Circumcision so soon as they were capable thereof And on the other hand God continually affirms that he would do them good because of his Oath and Engagement unto Abraham seeing they were intended therein Wherefore 5. Abraham in this Solemn Address unto God by Melchisedec the Type of Christ wherein he expressed his Covenant-Obedience unto him was the Representative of all his Posterity and in particular of Levi and all the Priests that Descended from him And having now received the whole Land by virtue of a Covenant in the behalf of his Posterity that it should be theirs though he himself had never Possession of it nor in it he doth in the Name of his Posterity and as their Representative give the Tenths unto God by Melchisedec as that Chief Rent which God for ever reserved unto himself upon his Grant When the People came actually to Possess the Land they held it always on this Condition That the Tenths of all should be given unto God And this Abraham in his taking seisin of it for them paid in their Name So truly and virtually was Levi himself Tithed in the Loyns of
Abraham when Melchisedec met him Wherefore it was not meerly Levi being in the Loyns of Abraham with respect unto Natural Generation whence he is said to be Tithed in him but his being in him with Respect unto the Covenant which Abraham entred into with God in the Name of his whole Posterity This Reasoning of the Apostle's I confess at first view seemeth as intricate and more remote from cogency than any else-where used by him And therefore by some Profane Persons hath it been cavilled at But all things of that Nature arise meerly from want of a due Reverence unto the Word of God When we come unto it with those Satisfactions in our Minds that there is Truth and Divine Wisdom in every Expression of it that all its Reasonings are cogent and effectual though we understand them not we shall not fail upon an Humble Enquiry to attain what we may safely embrace or see what we ought to admire And so this place which at first sight seems to present us with a Reasoning on a very uncertain Foundation being duly enquired into we find it Resolved into the firm Principles of Reason and Religion And the fore-going Observation will expedite two difficult Questions which Expositors raise unto themselves on this Verse The first whereof is whether Christ himself may not as well as Levi be said to pay Tithes in Abraham as being in his Loyns which would utterly frustrate the Design of the Apostle The Second is how or in what sence one may be said to do any thing in another which may be reckoned or imputed unto him For the first of these Austin and others have well Laboured in the solution of it The Sum of what they say is That the Lord Christ was not in Abraham as Levi was not in his Nature as it was Corrupted nor did he educe or derive his Nature from him by Carnal Generation or the Common way of the Propagation of Mankind And these things do constitute a sufficient Difference and distance between them in this Matter But yet with these Considerations and on the Supposition of them there is another which contains the true and proper Reason of this Difference And that is that the Lord Christ was never in Abraham as a foederate as one taken into Covenant with him and so Represented by him as Levi was Abraham was taken into Covenant with Christ as the Head Sponsor Surety and Mediator of the New Covenant with Respect whereunto he says of himself and the Elect Behold I and the Children which the Lord hath given me Hereon he was the Representative of Abraham and all that Believe and what he did is imputed unto them But he was never taken into Covenant with Abraham nor was capable of so being seeing unto him it was a Covenant of Pardon and Justification by Faith which he was no way concerned in but as the Procurer of them for others Wherefore what Abraham did cannot be imputed unto him so as he should be esteemed to have done them in him And this makes way for the Solution of the general Question How one may be said to do any thing in another which shall be reckoned unto him as his own act And this may be by virtue of a Covenant and no otherwise Hence Divines do usually Illustrate the imputation of the Sin of Adam unto his Posterity by this Example of Levi though I have not met with any who truly understand the Ground of the Comparison which is Abraham acting as a Covenanter in the Name of his Posterity But whereas this is opposed with some vehemency by Schlictingius in his Comment on this place I shall Transcribe his words and consider his Discourse Haec sententia non ad omnes actiones transferenda est sed ad eas tantum quae propriè versantur vel in auctione vel in diminutione rerum quae à Parentibus in liberos devolvi haereditario jure transferri solent qualis actio est decimarum solutio Persolvuntur enim de bonis facultatibus quae hactenus cùm sunt liberorum quatenus jus haereditatis ad eos spectat praesertim si certum sit fore liberos qui in bona succedant quemadmodum Abrahamo contigit cui certa fuit à deo promissa posteritas Quemadmodum enim haeredes personam patris post mortem ratione possessionis bonorum veluti repraesentant it a antequam haeredes à patre separentur de bonis paternis statuendi arbitrium habeant Pater omnium liberorum suorum personam quadam ratione refert quicquid de illis statuerit aut fecerit id haeredes quodammodo fecisse censentur Dico quodammodo quia propriè id dici non potest nec autor hic D. id propriè factum esse asserit sed improprietatem verbis suis subesse ipsemet profitetur ut antea vidimus Ex dictis autem facilè intelligitur id quod nos unà cum Autore D. statuimus ad eos tantum Successores seu posteros esse extendendum ad quos vel certò ut Abrahami posteris contigit vel saltem verisimiliter perventura sit haereditas Parentis notabilis aliqua bonorum ab eo profectorum portio Alioquin vis illa haereditatis de qua diximus expirabit nec posteris tribui poterit id quod majorum aliquis circa bona sua fecerit Quibus it a explicatis facile jam apparet falli eos qui ex hoc loco colligunt omnem Adami posteritatem in ipso Adamo parente suo peccasse mortis supplicium verè fuisse commeritum Nam vel de co nunc quidquam dicam ipsum Autorem impropriet atem in hac loquendi forma agnoscere nequaquam id extendendum est ad parentum majorumve peccata ac merita Etenim peccata ac merita qua talia mere sunt personalia seu personam ejus qui peccat non egrediuntur nec eatenus parentes posteritatem suam repraesentant licet fieri queat ut ex eorum delicto damnum aliquod nec exiguum ad liberos redumlet quemadmodum quidem in Adami delicto contigit ipsum tamen peccatum ac meritum Adami revera non communicatur cum ejus posteritate ac proinde posteri Adami ob Parentis sui noxam revera non puniuntur nisi ipsi parentem fuerint imitati I have Transcribed these words at large because their Design is to defeat that Article of our Faith concerning the Imputation of the Sin of Adam unto all his Posterity which there is no doubt but they will make Use of who are gone over among our selves unto the Negative of it and that it might appear whose Heifer they Plough withal who deny the Imputation of the Righteousness of Christ unto Justification because those things that are Personal and Inherent in one cannot be communicated unto another I say therefore 1. That this Assertion Of one being accounted unto another in what he doth holds only in those things which belong unto the Increase
be but by the Imputation of his Righteousness unto us they do virtually overthrow the very Foundation of that state of Perfection which God had designed to bring his Church unto This the Levitical Priesthood could not effect for the Reason given in the words following For under it the People received the Law It could do no more but what the Law could do but that could not make us Righteous because it was weak through the Flesh. And by the deeds of the Law no Man can be Justified It may be said that Believers had this Righteousness under the Levitical Priesthood or they could not have had a good Report through Faith namely this Testimony That they pleased God Answ. 1. Our Apostle doth not deny it yea he proves it at large by manifold Instances Chap. 11. that they had it Only he denies that they had it by virtue of the Levitical Priesthood or any Duties of the Law He speaks not of the thing it self with respect unto the Persons of Believers under the Old Testament but of the cause and means of it What they had of this kind was by virtue of another Priesthood which therefore was to be introduced and the other which could not effect it was therefore to be removed He denies not Persection unto Persons under the Levitical Priesthood but denies that they were made Partakers of it thereby 2. They had this Righteousness really and as to the Benefits of it but had it not in that Clearness and Evidence of its Nature Cause and Effects as it is now revealed in the Gospel Hence although their Interest in it was sufficient to secure their Eternal Concernments yet they had it not in such a way as was required unto this ãâã ãâã ãâã ãâã ãâã in this Life For we know how great a Portion of the perfect state of the Gospel consists in a clear Apprehension that Christ is and how he is our Righteousness whereon the main of our present Comforts do depend The great Enquiry of the Souls of Men is how they may have a Righteousness before God And the clear discovery of the causes of it of the way and manner how we are made partakers of it is a great part of the Perfection of the Gospel-state 3. It was so obscurely represented unto them as that the Law arose up in a competition with it or rather against it in the minds of the Generality of the People They looked for Righteousness as it were by the works of the Law Rom. 9. 32. and on this Rock of Offence this stumbling-stone they Shipwracked their Eternal Condition ver 32 33. For whilst they went about to establish their own Righteousness they submitted not unto the Righteousness of God Rom. 10. 3. And we may easily apprehend how great a snare this proved unto them For there is in corrupted Nature such an Opposition and Enmity unto this Righteousness of God in Christ and the dictates of the Law are so riveted in the Minds of Men by Nature that now after the full and clear Declaration of it in the Gospel Men are shifting a thousand ways to set up a Righteousness of their own in the room of it How strong then must the same Inclination be in them who had nothing but the Law to Guide them wherein this Righteousness was wrapt up under many Veils and Coverings Here therefore at the last the Body of the People lost themselves and continue unto this day under the Curse of that Law which they hoped would Justifie and Save them 2. Peace is the next thing that belongs unto this Gospel-state of Perfection The Kingdom of God is Peace Rom. 14. 17. To lay the Foundation of this Kingdom the Lord Christ both made peace and Preached peace or declared the Nature of the Peace he had made tendring and communicating of it unto us Ephes 2. 14 17. And this Peace of Evangelical Consummation is three-fold 1. With God 2 Between Jews and Gentiles 3. In and among our selves 1. It is Peace with God This is the first Effect and Fruit of the Righteousness before mentioned Isa. 32. 17. For being Justified by Faith we have Peace with God Rom. 5. 1. And hereon depends our Peace in the whole Creation above and below And if we look into the Promises of the Old Testament concerning the Kingdom of Christ the greatest part and the most Eminent of them respect Peace with God and the whole Creation All things in the Creation were at odds jarring and interfering continually upon the entrance of sin For an Enmity thereby being introduced between God and Man it extended it self unto all other Creatures that had either dependance on Man or were subservient Naturally unto his Use or were put in subjection to him by God the Lord of all Hereby were they all cast into a state of Vanity and Bondage which they groan under and as it were look out for a Deliverance from Rom. 8. 20 21 22 23. But in this Gospel-state God designs a Reconciliation of all things or a reduction of them into their proper Order For he purposed in himself that in the Dispensation of the fulness of times he would gather together in One all things in Christ both which are in Heaven and which are on Earth even in him Ephes. 1. 9 10. The ãâã ãâã ãâã ãâã ãâã here mentioned is the same on the matter with the ãâã ãâã ãâã ãâã ãâã in this place God had in his Counsel and Purpose distributed the Times or Ages of the World into several Parts or Seasons with respect unto his own Works and the Revelation of his mind and will unto Men. See Our Exposition on Chap. 1. ver 1. Every one of these Parts or Seasons had its particular ãâã ãâã ãâã ãâã ãâã or Dispensation But there was a ãâã ãâã ãâã ãâã ãâã a certain time or season wherein all the rest that were past before should have their Complement and Perfection And this Season had its especial ãâã ãâã ãâã ãâã ãâã or Dispensation also And this was the ãâã ãâã ãâã ãâã ãâã mentioned the Peace-making and Reconciliation of all things by gathering up the scattered divided jarring parts of the Creation into One Head even Christ Jesus And as this Enmity and Disorder entred into the Whole by the sin of Man so the Foundation of this Catholick Peace and Order from which nothing is excluded but the Serpent and his Seed must be laid in Peace between God and Man This therefore God designed in Christ alone 2 Cor. 5. 30 31. The First and Fundamental work of Christ as the High Priest of the New Covenant was to make Peace between God and Sinners And this he did by bringing in of Everlasting Righteousness So was he Typed by Melchisedec first King of Righteousness then King of Peace For when we were Enemies we were Reconciled unto God by the Death of his Son Rom. 5. 10. Hence his Name was ãâã ãâã ãâã ãâã ãâã the Prince of Peace Isa. 9 6.
God indeed by his Grace did influence the Minds of true Believers among them unto Satisfaction in their Obedience helping them to adore that Soveraignty and Wisdom which they believed in all his Institutions And he gave unto them really the Benefits of the good things that were for to come and that were prefigured by their Services But the state wherein they were by reason of these things was a state of Bondage Nor could any Relief be given in this state unto the Minds or Consciences of Men by the Levitical Priesthood For it was it self the principal cause of all these Burdens and Grievances in that the Administration of all Sacred things was committed thereunto The Apostle takes it here for granted that God designed a ãâã ãâã ãâã ãâã ãâã or state of Perfection unto the Church and that as unto its Worship as well as unto its Faith and Obedience We find by the Event that it answered not the Divine VVisdom and Goodness to bind up the Church during its whole Sojourning in this VVorld unto a VVorship so Carnal Burdensome so imperfect so unsuited to express his Grace and Kindness towards it or its sense thereof And who can but pity the woeful condition of the present Jews who can conceive of no greater Blessedness than the Restauration of this burdensome Service So true is it what the Apostle says the Vail is upon them unto this present day yea Blindness is on their minds that they can see no Beauty but only in things Carnal and like their fore-fathers who preferred the Bondage of Egypt because of their Flesh-pots before all the Liberty and Blessings of Canaan so do they their old Bondage-state because of some Temporal Advantages it was attended withal before the glorious Liberty of the Sons of God In Opposition hereunto there is a worship under the Gospel which hath such Properties as are constitutive also of this Perfection By Gospel-worship I understand the whole Way and Order of that Solemn VVorship of God which the Lord Christ hath Commanded to be observed in his Churches with all the Ordinances and Institutions of it and all the private Worship of Believers in their whole Access unto God The Internal Glory and Dignity of this Worship must be referred unto its proper place which is Chap. 10. 19 20 21 22. Here I shall only mention some few things wherein its Excellency consists in opposition unto the defects of that under the Law on the account whereof it is Constitutive of that Evangelical Perfection whereof we treat 1. It is Spiritual which is the Subject of the Apostle's Discourse 2 Cor. 3. 6 7 8 9 c. And it is so on a two-fold Account 1. In that it is suited unto the Nature of God so as that thereby he is glorified as God For God is a Spirit and will be Worshipped in Spirit which our Saviour asserts to belong unto the Gospel-state in opposition unto all the most glorious Carnal Ordinances and Institutions of the Law John 4. 21 22 23. So is it opposed unto the old Worship as it was Carnal It was that which in and by it self answered not the Nature of God though Commanded for a Season See Psal. 50. ver 8 9 10 11 12 13 14. 2. Because it is performed meerly by the Aids Supplies and Assistances of the Spirit as it hath been at large proved elsewhere 2. It is easie and gentle in opposition unto the Burden and insupportable Yoke of the Old Institutions and Ordinances That so are all the Commands of Christ unto Believers the whole System of his Precepts whether for Moral Obedience or Worship himself declares Take my Yoke upon you saith he and learn of me for I am meek and lowly in Heart and ye shall find Rest unto your Souls for my Yoke is easie and my Burden is light Mat. 11. 29 30. So the Apostle tells us that his Commandments are not grievous 1 John 5. 3. But yet concerning this Ease of Gospel-worship some things must be observed 1. As to the Persons unto whom it is so easie and pleasant and it is so only unto them who being weary and heavy laden do come unto Christ that they may have Rest and do learn of him that is unto convinced humbled converted Sinners that do Believe in him Unto all other who on meer Convictions or by other means do take it upon them it proves an insupportable Burden and that which they cannot endure to be obliged unto Hence the Generality of Men although Professing the Christian Religion are quickly weary of Evangelical worship and do find out endless Inventions of their own wherewith they are better satisfied in their Divine Services Therefore have they multiplyed Ceremonies fond Superstitions and down-right Idolatries which they prefer before the Purity and Simplicity of the VVorship of the Gospel as it is in the Church of Rome And the Reason hereof is that Enmity which is in their Minds against the Spiritual things represented and exhibited in that VVorship For there being so near an Alliance between those things and this VVorship they that hate the one cannot but despise the other Men of unspiritual Minds cannot delight in Spiritual VVorship It is therefore 2. Easie unto Believers on the Account of that Principle wherewith they are acted in all Divine things This is the New Nature or New Creature in them wherein their Spiritual life doth consist By this they delight in all Spiritual things in the inner Man because they are cognate and suitable thereunto Weariness may be upon the Flesh but the Spirit will be willing For as the Principle of Corrupted Nature goeth out with delight and vehemency unto Objects that are unto its Satisfaction and unto all the means of its Conjunction unto them and Union with them so the Principle of Grace in the Heart of Believers is carried with Delight and Fervency unto those Spiritual things which are its proper object and therewithal unto the ways and means of Conjunction with them and Union unto them And this is the proper Life and Effect of Evangelical VVorship It is the means whereby Grace in the Soul is conjoyned and united unto Grace in the VVord and Promises which renders it easie and pleasant unto Believers so that they delight to be Exercised therein 3. The constant Aid they have in and for its performance if they be not wanting unto themselves doth entitle it unto this Property The Institution of Gospel-worship is accompanied with the Administration of the Spirit Isa. 59. 21. and he ãâã ãâã ãâã ãâã ãâã helpeth and assisteth in all the worship of it as was intimated before 4. The Benefit which they receive by it renders it easie and pleasant unto them For all the Ordinances of Evangelical-worship are of that Nature and appointed of God unto that End so as to excite increase and strengthen Grace in the worshippers as also to convey and exhibit a sense of the Love and Favour of God unto their Souls And in
Change of the Priesthood as that which was proved before and an Inference from thence unto a Necessity of the change of the Law The Priesthood being changed that is the Priesthood of Levi appointed and exercised under the Law ãâã ãâã ãâã ãâã ãâã translato mutato so some read transferred translated some changed The former do not reach the whole sence intended For the Office of the Priesthood may be transferred from one Person to another one Family unto another yea one Tribe unto another and yet the Priesthood as to the kind and nature of it continue the same This our Apostle afterwards mentions ver 13 14. as a part of his Argument to prove the Priesthood it self to be changed But this it doth not absolutely seeing it is possible that the Office may be transferred from one Tribe unto another and yet not be changed as unto its Nature But the Proof lies in this That Moses in the Institution of the Priesthood made no mention of the Tribe of Judah and therefore if that Office be transferred unto that Tribe it must be of another kind than that before Instituted And on this Supposition that which he intends to prove follows evidently upon the Translation of the Priesthood For all the Sacred Services and Worship which the Law required were so confined or at least had that respect unto the Levitical Priesthood as that no part of it no Sacred Duty could be performed on a Supposition of taking away the Priesthood from that Tribe and Family For whereas the whole of their Worship consisted in the Service and Sacrifices of the Tabernacle God had appointed that whosoever did draw nigh unto the performance of any of these Services that was not of the Seed of Aaron should be cut off and destroyed Wherefore upon a Supposition of the ceasing or changing of the Priesthood in that Family the whole Law of Ordinances became Unpracticable Useless and lost its Power especially seeing there was no Provision made in the Law it self for a Priesthood in any other Tribe Besides such was the contexture of the Law and such the Sanction of it Cursed is he who continueth not in all things written in the Law to do them that if any thing be taken out of it if its Order be disturbed if any Alteration be made or any Transgression be dispensed withal or exempted from the Curse the whole Fabrick must of Necessity fall unto the Ground But yet it is not a meer transferring of the Priesthood from one Tribe unto another that is here intended by the Apostle For there is such a change of the Priesthood as there is of the Law But the change of the Law was an ãâã ãâã ãâã ãâã ãâã a disanulling or abolishing as is affirmed ver 18. Such therefore must the change of the Priesthood be and so it was The Priesthood was changed in that one kind of it was utterly abolished and another introduced So was the Levitical Priesthood changed as that the other Priest which came with his Office in the room thereof could not be called or said to be after the Order of Aaron but was of another kind Typed out by Melchisedec It may therefore be enquired on what Grounds this Priesthood was to be so abolished or how it appears that so it is and by what means it was actually taken away That it was so to be abolished the Apostle proves 1. Because before the Institution of that Priesthood there was another far more Excellent namely that of Melchisedec 2. That the Holy Ghost had declared that the Introduction of that more Excellent Priesthood for a Season was to prefigure and represent another Priesthood that was afterwards to be established And this could not be that of Levi seeing God doth not make use of that which is more Excellent to figure or represent that which is Inferiour thereunto Another Priesthood therefore must arise and be granted unto the Church in answer unto that Type 3. That it was impossible that this new Priest after the Order of Melchisedec should be consistent with that of Levi or that it shoudl be continued after that was brought in For 1. He was to be of another Tribe as he immediately proves 2. Because his Priesthood and Sacrifice were to be of another kind than that of Levi which he demonstrates at large in the ensuing Chapters 3. Because on the other hand the Priesthood of Aaron 1. Could never Accomplish and Effect the true and proper Ends of the Priesthood which the Church stood in need of and without which it could not be Consummate And 2. Was in its own Nature Offices Works and Duties inconsistent with any Priesthood that was not of its own Order It must therefore be abolished It may therefore be enquired how the Priesthood was changed or that of the House of Levi taken away And I say as the Apostle directs it was done by the Appointment of God For his Introduction of another Priest when it was actually accomplished had the force of a Repealing law The Institution of the former was abrogated thereby without any other Constitution For as unto its Use it did hence cease of it self It had no more to do its work was at an end and its Services of no Advantage to the Church For the Sign of what is to come is set aside when the thing signified is brought in and ceaseth to be a Sign Yea the continuance of it would give a Testimony against it self And as to its Right this new Institution of God applyed by his own Authority unto it in its proper Season took it away 2. The Application of the Authority of God in the Institution of a new Priesthood to take away the old was made by the Holy Ghost in the Revelation of the will of God by the Gospel wherein the ceasing of it was declared And sundry things may be observed concerning this abolishing of it 1. Notwithstanding the great and many provocations of them by whom it was exercised and discharged yet God took it not away until it had accomplished the End whereunto it was designed Neither the wickedness of the People nor of the Priests themselves could provoke the Lord to revoke his Institution until the appointed End of it was come And it is no small part of the Blindness of the present Jews to think that God would so utterly abolish his own Ordinance as they must acknowledge he hath done if he would have it to be of any longer Use in the Church For 1600 Years they have not had any Priest among them nor is it possible they should according unto the Law if they were actually restored unto their own pretended Right in Canaan For they have utterly lost the Distinction of Tribes among them nor can any of them in the least pretend that they are of the linage of the Priests And for any one to Usurp that Office who is not lineally Descended from Aaron they own to be an Abomination As therefore they
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã after the Order ãâã ãâã ãâã ãâã ãâã is a redundant and not a suffix ãâã ãâã ãâã ãâã ãâã is from ãâã ãâã ãâã ãâã ãâã and signifies a state or order of things ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã an Abrogation of it as in these Verses he doth declare
off is the expression of this state of nature Ephes. 2. 13. You were sometimes afar off And whatever accompanieth that state in wrath and curse upon men in fear bondage the power of sin and enmity against God within them in obnoxiousness unto misery in this world and eternal Destruction hereafter is comprized in that expression It is to be far from the Love and Favour of God from the knowledge of him and obedience unto him Wherefore our drawing nigh unto God denotes our delivery and recovery from this estate So it is expressed in the place named But now in Christ Jesus ye who were sometimes afar off are made nigh by the blood of Christ. To represent this all the Acts of solemn worship which respected the Sacrifice of Christ were called Approximations And hereunto unto this drawing nigh to God or that we may so do two things are required 1. A Removal of whatever kept us at a Distance from God And the things of this nature were of two sorts 1. What was upon us from God for our sin and Apostacy This was his wrath and curse And these were declared in the publishing of the Law on mount Sinai with the terrible appearances and dreadful voices that accompanied This made the People stand afar off Exod. 20. 21 as an Emblem of their condition with respect unto the Law 2 Guilt within with its consequences of fear shame and Alienation from the life of God Unless these things of the one sort and the other those upon us and those within us be taken away and removed we can never draw nigh unto God And to secure our Distance they were enrolled in an hand-writing as a Record against us that we should never on our own account so much as endeavour any Access unto him Ephes. 2. 14. Col. 2. 14. How they were removed by the bringing in of the better Hope that is by the Priesthood of Christ the Apostle declares in this Epistle as we shall see God willing in our Progress This neither was nor could be done by the Law or its Ordinances neither the Moral preceptive part of it nor the Ceremonial in all its Rites and Sacrifices could of themselves expiate sins make Attonement for our Apostacy turn away the wrath of God nor take away Guilt fear bondage and Alienation out of the minds of men 2. There is moreover required hereunto that upon the Justification and Acceptation of our Persons we have Faith Liberty Boldness Confidence and Assurance given unto us in our coming unto God And this cannot be without the Renovation of our natures into his Image the quickning of our souls with a new Principle of Spiritual life and Ability unto all Duties of acceptable Obedience All these things are required unto our drawing nigh unto God or unto a state of Reconciliation Peace and Communion with him And we may observe 1. Out of Christ or without him all Mankind are at an unconceivable Distance from God And a Distance it is of the worst kind even that which is an effect of mutual Enmity The cause of it was on our part voluntary and the effect of it the height of misery And however any may flatter and deceive themselves it is the present condition of all who have not an Interest in Christ by Faith They are far off from God as he is the Fountain of all Goodness and Blessedness inhabiting as the Prophet speaks the parched places of the wilderness and shall not see when Good cometh Jerem. 17. 6. far from the dews and showers of grace or mercy far from divine love and favour cast out of the bounds of them as Adam our of Paradise without any hope or power in themselves to return The flaming sword of the Law turns every way to keep them from the Tree of Life Yet are they not so far from God but they are under his wrath and curse and whatever of misery is contained in them Let them fly whither they please wish for Mountains and Rocks to fall on them as they will do hereafter hide themselves in the Darkness and Shades of their own Ignorance like Adam among the Trees of the Garden or immerge themselves in the pleasures of sin for a season all is one the wrath of God abideth on them And they are far from God in their own minds also being alienated from him Enemies against him and in all things made up with Sathan the Head of the Apostacy Thus is it and unconceivably worse with all that embrace not this better Hope to bring them nigh unto God 2. It is an effect of infinite condescension and Grace that God would appoint a way of Recovery for those who had willfully cast themselves into this wofull Distance from him Why should God look after such Fugitives any more He had no need of us or our services in our best condition much less in that useless depraved state whereinto we had brought our selves And although we had transgressed the Rule of our moral dependance on him in the way of obedience and thereby done what we could to stain and eclipse his Glory yet he knew how to repair it unto Advantage by reducing us under the order of Punishment By our sins we our selves come short of the Glory of God but he could lose none by us whilst it was absolutely secured by the Penalty annexed unto the Law When upon the entrance of sin he came and found Adam in the bushes wherein he thought foolishly to hide himself who could expect Adam did not but that his only design was to apprehend the poor rebellious Fugitive and give him up to condign Punishment But quite otherwise above all thoughts that could ever have entred into the Hearts of Angels or men after he had declared the nature of the Apostacy and his own indignation against it he proposeth and promiseth a way of Deliverance and Recovery This is that which the Scripture so magnifies under the names of Grace and Love of God which are beyond expression or conception Joh. 3. 16. And it hath also that lustre frequently put upon it that he dealt not so with the Angels that sinned which manifests what condition he might have left us in also and how infinitely free and Soveraign that Grace was from whence it was otherwise Thence it was that he had a desire again unto the works of his hands to bring poor mankind near unto him And whereas he might have recalled us unto himself yet so as to leave some marks of his displeasure upon us to keep us at a greater Distance from him than that we stood at before as David brought back his wicked Absalom to Jerusalem but would not suffer him to come into his Presence He chose to act like himself in infinite wisdom and grace to bring us yet nearer unto him than ever we could have approached by the Law of our Creation And as the Foundation means and Pledge hereof he contrived and brought forth that most glorious and
shall see more at large afterwards Chap. 9. 19 20. And if Moses were concerned herein it was as he executed the office of the Priest in an extraordinary manner Therefore the High-Priest offering solemn sacrifices in the name and on the behalf of the People making Attonement for them according to the terms of that Covenant supplyed the place of the Surety thereof And we may observe That How good and glorious soever any thing may appcar to be or really be in the Worship of God or as a way of our coming to him or walking before him if it be not ratified in and by the immediate Suretiship of Christ it must give way unto that which is better it could be neither durable in it self nor make any thing perfect in them that made use of it 2. In what is positively asserted in the words we may observe 1. The Person who is the subject spoken of and that is Jesus He had in general declared the nature of the Priesthood of him who was to have that Office according to the order of Melchisedec But he had not yet in this whole chapter that is from the beginning of this discourse mentioned who that Person was or named him But here he makes application of the whole unto him it is Jesus who in all these things was intended And this he doth suitably unto his design and occasion For two things were in question among the Hebrews 1. What was the Nature of the Office of the Messiah 2. Who was the Person For the first of these he proves unto them from their own acknowledged Principles that he was to be a Priest as also what was the nature of that Priesthood and what would be the necessary consequents of the setting up that office in the Church and the exercise of it this his whole precedent discourse is designed unto Now he asserts the second part of the difference namely that it was Jesus who is this Priest because in him alone do all things concurre that were to be in that Priest and he had now discharged the principal part and Duty of that Office It was sufficient for the Church of the Jews to believe in the Messiah and to own the work of Redemption which he was to accomplish Nor did the meer actual coming of Christ make it absolutely necessary that they should all immediately be obliged to believe him to be the Person Many I doubt not died after his Incartion and went to Heaven without an actual belief that it was He who was their Redeemer But their obligation unto Faith towards that individual person arose from the Declaration that was made of him and the Evidences given to prove him to be the Son of God the Saviour of the world So he tells those unto whom he preached and who saw his miracles if ye believe not that I am he ye shall dye in your sins John 8. 24. It would not now suffice them to believe in the Messiah in general but they were also to believe that Jesus was He or they must perish for their unbelief Howbeit they only were intended who hearing his words and seeing his Miracles had sufficient Evidence of his being the Son God Of others in the same Church this was not as yet required Nor it may be doth our Saviour oblige them immediately unto Faith in this matter only he declares what would be the event with them who upon his Accomplishment of his work in the Earth and the sending of the Holy Ghost after his Ascension whereby he gave the principal Declaration and Evidence of his being the Messiah should continue in their unbelief Hereon and not before the Belief in his individual Person in Jesus the Son of God became the Foundation of the Church so that whoever beleived not in him did die in their sins Wherefore the Apostles immediately upon the coming of the Holy Ghost made this the first and principal subject of their Preaching namely that Jesus was the Christ. See Acts 2 3 4 5. so our Apostle in this place having asserted the Nature of the Office of the promised Messiah makes an application of it unto his Person as he also had done Chap. 2. 9. And we may observe that All the Priviledges Benefits and Advantages of the Offices and Mediation of Christ will not avail us unless we reduce them all unto Faith in his Person Indeed it is not so much what is done though that be unconceivably great as by whom it is done namely Jesus the Son of God God and Man in One Person It is a matter of somewhat a surprizing Nature that divers in these days do endeavour to divert the minds and Faith of men from a Respect unto the Person of Christ. But that the crafts of Satan have made nothing be it never so foolish or impious in Religion to seem strange a man could not but admire how such an Attempt should be either owned or countenanced For my part I must acknowledge that I know no more of Christian Religion but what makes me judge that the principal trouble of Believers in this world lies herein that they can no more fervently love nor more firmly Believe in the Person of Christ than what they have as yet attained unto But this notion hath been vented and carried on among us by Persons who out of an aym after things novel and contrary to the received Faith have suffered themselves to be imposed on by those who have other Principles than what they seem to own For the Socinians denying the Divine Nature of Christ do in the pursuit of that Infidelity their utmost to take the minds of men from a regard unto his Person and would reduce all Religion unto a meer Obedience unto his Commands And indeed there can be no place for that Divine Faith in him trust on him and Love unto him which the Church always professed if it be supposed that he is not God and Man in one Person And their reasonings they are unto this purpose which some represent unto us who yet will not avow that Principle from whence alone they are taken and do rise But so long as we can hold the Head or this great Foundation of Religion that the Lord Christ is the Eternal Son of God which alone gives life and efficacy unto his whole work of Mediation our Faith in all its actings will be reduced unto his Person there it beginneth there it endeth It is Jesus who is this Mediator and Surety of the Covenant in whose Person God Redeemed the Church with his own Blood 2. That which is affirmed of this Person is that he was made a Surety 1. The way whereby he became so is expressed by ãâã ãâã ãâã ãâã ãâã He was made so So is this word used with respect unto him Chap. 1. 4. of the same importance with another translated appointed Chap. 3. 2. and it signifies what is expressed Chap. 5. 5. The places may be consulted with our exposition of
Evidence of Imperfection And by the Appointment of this Order God signified an Imperfection and Mutability in that Church state Succession indeed was a Relief against death but it was but a Relief and so supposed a want and weakness Under the Gospel it is not so as we shall see afterwards Observe that God will not fail to provide Instruments for his work that he hath to accomplish If many Priests be needful many the Church shall have 3 The Reason of this Multiplication of Priests was because they were not suffered to continue by reason of Death They were mortal men subject unto death and they died Death suffered them not to continue in the Execution of their Office It forbad them so to do in the name of the great Sovereign Lord of Life and Death And hereof an Instance was given in Aaron the first of them God to shew the nature of this Priesthood unto the people and to manifest that the everlasting Priest was not yet come commanded Aaron to dye in the sight of all the Congregation Num. 20. 25 26 27 28. So did they all afterwards as other men dye in their several Generations They were all by death forbidden to continue Death laid an injunction on them one after another from proceeding any farther in the Administration of their Office It is not surely without some especial design that the Apostle thus expresseth their dying They were by death prohibited to continue Wherefore he shews hereby 1. The way whereby an end was put unto the personal Administration and that was by death 2. That there was an Imperfection in the Administration of that Office which was so frequently interrupted 3. That they were seized upon by death whether they would or no when it may be they would have earnestly desired to continue and the people also would have rejoyced in it Death came on them neither desired nor expected with his Prohibition 4. That when death came and seized on them it kept them under its power so that they could never more attend unto their Office But it was otherwise with the Priest of the better Covenant as we shall see immediately Observe 1. There is such a necessity of the continual Administration of the Sacerdotal Office in behalf of the Church that the interruption of it by the death of the Priests was an Argument of the weakness of that Priesthood The High Priest is the Sponsor and Mediator of the Covenant Those of old were so Typically and by way of Representation VVherefore all Covenant Transactions between God and the Church must be through him He is to offer up all Sacrifices and therein represent all our prayers And it is evident from thence what a Ruin it would be unto the Church to be without an High Priest one moment Who would venture a suprizal unto his own soul in such a condition Could any man enjoy a moments peace if he supposed that in his extremity the High Priest might dye This now is provided against as we shall see in the next verse VER 24. But this man because he continueth ever hath an unchangeable Priesthood IN opposition unto what was observed in the Levitical Priests the contrary is here affirmed of the Lord Christ. And the Design of the Apostle is still the same namely to evince by all sorts of Instances his Preeminence as a Priest above them as such also 1. The Person spoken of is expressed by ãâã ãâã ãâã ãâã ãâã The Exceptive Conjunction ãâã ãâã ãâã ãâã ãâã but answereth unto ãâã ãâã ãâã ãâã ãâã before used and introduceth the other member of the Antithesis ãâã ãâã ãâã ãâã ãâã Hic ille iste He of whom we speak namely Jesus the Surety of the New Testament We render it this man not improperly he was the Mediator between God and man the man Christ Jesus Nor doth the calling of him this man exclude his Divine nature for he was truly a man though God and man in one Person And the things here ascribed unto him were wrought in and by the humane nature though he that wrought them were God also But He or this man who was represented by Melchisedec of whom we speak 2. It is affirmed of this Person that he hath an unchangeable Priesthood the Ground and Reason whereof is assigned namely because he continueth ever which must be first considered The sole Reason here insisted on by the Apostle why the Levitical Priests were many is because they were forbidden by death to continue It is sufficient therefore on the contrary to prove the perpetuity of the Priesthood of Christ that he abideth for ever For he doth not absolutely hereby prove the perpetuity of the Priesthood but his perpetual uninterrupted Administration of it ãâã ãâã ãâã ãâã ãâã This was the Faith of the Jews concerning the Messiah and his office We have heard say they out of the Law ãâã ãâã ãâã ãâã ãâã Joh. 12. 34. That Christ abideth for ever whereon they could not understand what he told them about his being lifted up by Death And so the word ãâã ãâã ãâã ãâã ãâã signifieth to abide to continue in any state or condition Joh. 21. 22 23. And this was that which principally he was Typed in by Melchisedec concerning whom there is no Record as to the Beginning of Days or End of Life but as unto the Scripture Description of him he is said to abide a Priest for ever It may be said in opposition hereunto that the Lord Christ dyed also and that no less truely and really than did Aaron or any Priest of his Order Wherefore it will not hence follow that he had any more an uninterrupted Priesthood than they had Some say the Apostle here considers the Priesthood of Christ only after his Resurrection and Ascension into Heaven after which he dyes no more death hath no more power over him And if we will believe the Socinians then he first began to be a Priest This Figment I have fully confuted elsewhere And there is no ground in the Context on which we may conjecture that the Apostle intends the Administration of his Priesthood in Heaven only although he intend that also For he speaks of his Priesthood as typed by that of Melchisedec which as we have proved before respected the whole of his Office I say therefore that although Christ dyed yet he was not forbid by death to abide in his Office as they were He died as a Priest they died from being Priests He died as a Priest because he was also to be a Sacrifice But he abode and continued not only vested with his Office but in the execution of it in the state of death Through the indissolubleness of his Person his soul and body still subsisting in the Person of the Son of God he was a capable subject of his Office And his being in the state of the dead belonged unto the Administration of his Office no less than his Death it self So that from the first
and distinctly in several Persons as they were under the Old Testament could never extend their Acts and Effects unto all the occasions and necessities of the Church The business of our Apostle in this chapter is to prove that the Office of the Priesthood as vested in Aaron and his Successors made nothing perfect did not consummate the Church state nor could effect its Salvation The Kingly Office as it was Typically managed by David and others was remote from answering that Rule and Safety which the Church stood in need of Neither did nor could any one Prophet no nor yet all the Prophets together reveal and declare the whole Counsel of God But 5. These Offices as they were in Christ did perfectly answer and yet do all that belongs to the Redemption Sanctification Protection and Salvation of the Church And this they do on two Accounts 1. Because they were Committed unto him in a more full ample and unlimited manner than either they were or could be unto others on Purpose that they might answer all the ends of Gods Grace towards the Church So as he was made a King not this or that degree or enlargement of Power was committed unto him but all Power in Heaven and in Earth over all the Creation of God in all things Spiritual Temporal and Eternal See our Description and Delineation of this Power on Chap. 1. ver 2 3. As a Prophet he did not receive this or that particular Revelation from God but all the Treasures of Wisdom and Knowledge were laid up in him and he knew the whole mind and Counsel of God as coming forth from his Divine Bosom And as unto his Sacerdotal Office we are now engaged in an enquiry into its especial nature as differing from and exalted above whatever was committed unto any of the Sons of men under that Name 2. The principal Reason of the All-sufficiency of the Office-Power and Ability of Christ is taken from his own Person which alone was capable of a Trust of such a Power and able to execute it unto all the Ends of it He alone who was God and Man in one Person was capable of being such a King Priest and Prophet as was able to save the Church unto the uttermost Wherefore in the consideration of this Office-Power of Christ wherein all our Salvation doth depend we have two things to attend unto First his Person who bears these Offices and who alone was fit and able so to do and secondly the especial Nature of the Office as committed unto him On these grounds he was Able to do infinitely more as a Priest than all the Priests of the Order of Aaron could do So the Apostle expresseth it in the next words 3. He is able to save ãâã ãâã ãâã ãâã ãâã even to save to save also not for this or that particular end but absolutely even to save The general sense of this word is limited and determined in the use and Application of it throughout the Scripture not any temporal Deliverances but that which is supernatural spiritual and eternal is intended thereby And 1. The Notion of the word includeth in it a supposition of some Evil or Danger that we are delivered from This is sin with its consequents of Misery in the Curse of the Law and the VVrath to come VVherefore it is said of Christ that he saves his People from their sins Math. 1. 21. from the Curse Gal. 3. 13. and from the Wrath to Come 1 Thess. 1. 10. In these things all that is or can be Evil unto our nature here or unto eternity are included 2. The bringing of us into an estate of present Grace and Right unto future Blessedness with the enjoyment of it in its appointed season is intended in it For although this be not included in the first notion of the VVord yet it belongs unto the Nature of the thing intended This Salvation called therefore great and Eternal Salvation doth not meerly respect the evil we are delivered from but the contrary Good also in the present favour and future enjoyment of God And concerning this Salvation two things are to be considered 1. That there is Power and Ability required unto this work He is able to save It was no easie thing to take away sin to subdue Satan to fulfil the Law to make Peace with God to procure Pardon to purchase Grace and Glory with all other things great and glorious that belong unto this Salvation And it is the great concernment of Faith well to fix this principle that he who hath undertaken this work is able to accomplish it and that by the means he hath designed to use and the way wherein he will proceed We are apt to pass this over without any enquiry into it and to take it for granted that God is able to do whatever he pleaseth But it is not of the absolute Power of God whereof we speak but of the Power of God or of Christ put forth in such a peculiar way And the want of Faith herein is the first and most proper part of Unbelief VVherefore as God ingageth his Omnipotency or All-sufficiency as the Foundation of all his Covenant Actings towards us Gen. 17. 1. So he often pleadeth the same Power to assure us of the Accomplishment of his Promises Isa. 40. 28 29. And it is expresly asserted as the principal ground of Faith Rom. 4. 21. Chap. 11. 23. 1 Cor. 10. 10. 13. Ephes. 3. 20. 2. Tim. 1. 12. Jude 24. and often in this Epistle 2. It is here supposed that the discharge of Christs Priestly Office is the Way designed to save us by or to effect this great work of Salvation No other way or means is appointed of God unto this End Here we must look for it or go without it Wherefore the enquiry is necessary whether in the discharge of this Office and within the bounds and limits of it he be able to save us with this Salvation For indeed many are like those sons of Belial who said of Saul when God had anointed him King how shall this man save us and despised him 1 Sam. 10. 21. They understand not how Christ is able to save them by his Priesthood and therefore under various Pretences they trust to themselves and despise him All false Religion is but a choice of other things for men to place their trust in with a neglect of Christ. And all Superstition grows on the same Root in all effects or instances of it be they great or small VVherefore I say we are to consider whether this Office and the Acts of it be suited and meet for the effecting all things that belong to this Salvation For if we find them not so we cannot believe that he is a Priest able to save us But they evidence themselves to be otherwise unless our minds are darkned by the Power of Unbelief as we shall see in the particulars afterwards insisted on by our Apostle And we are here taught
three things must be considered in these words 1 The state and Condition of Christ as an High Priest He liveth alwayes or for ever 2. What he doth as an High Priest in that state and Condition He maketh Intercession for us 3. The Connexion of these things their mutual regard or the Relation of the work of Christ unto his state and condition the one is the end of the other He lives for ever to make intercession for us 1. As to his state and condition He lives for ever He is alwayes living The Lord Christ in his Divine Person hath a threesold life in Heaven The one he lives in himself the other for himself and the last for us 1. The Eternal life of God in his Divine Nature This he liveth in himself As the Father hath life in himself so hath he given unto the son to have life in himself Joh. 5 26. He hath given it him by eternal Generation in a communication unto him of all the divine Properties And he that hath life in himself a life independent on any other he is the living one the living God No creature can have life in himself For in God we live move and have our being He is hereby Alpha and Omega the first and the last the Begining and end of all Revel 1. 11. because he is ãâã ãâã ãâã ãâã ãâã the living one ver 18. And this Life of Christ is the foundation of the efficacy of all his Mediatory Actings namely that he was in his own divine Person the Living God Act. 20. 28. 1 Cor. 2. 8. 1 Joh. 3. 16. But this is not the immediate cause of his Mediatory Effects nor is it here intended 2. There is a Life which he liveth for himself namely a Life of unconceivable Glory in his Humane Nature He lead a mortal life in this world a life obnoxious unto misery and death and died accordingly This life is now changed into that of immortal eternal Glory Hence forth he dyeth no more death hath no more Power over him And not only so but this Life of his is unto him the cause of and is attended with all that ineffable Glory which he now enjoyes in Heaven This Life he lives for himself it is his reward the Glory and Honour that he is crowned withal All the endowments all the enjoyments and the whole eternal exaltation of the Humane Nature in the Person of Christ belong unto this Life of Glory And the glorious exaltation of that individual humane nature which the son of God assumed far above all Principalities and Powers and every name that is named in this world or the world to come is the principal part of the Design of Infinite wisdom in the work of the new Creation But neither is this the Life here intended 3. The Lord Christ lives a Mediatory Life in Heaven a Life for us So saith our Apostle he was made a Priest after the Power of an endless Life whereof we have treated before He lives as King Prophet and Priest of the Church So he describes himself Revel 1. 18. I am he that liveth and was dead and behold I am alive for evermore and have the keys of Hell and Death As he died for us so he liveth for us and is entrusted with all Power over the Churches adversaries for its good As he died for us so he liveth for us in Heaven and therefore tells us that because he liveth we shall live also Joh. 14. 19. Now this life differeth not essentially from that life of Glory in the Humane Nature which he liveth for himself in Heaven Only it denoteth one especial end of it and that only for a season The Lord Christ will have the life in himself the divine life unto all Eternity and so also will be the Life of Glory in the Humane Nature But he shall cease to live this Mediatory Life for us when the work of his Mediation is accomplished 1 Cor. 15. 28. But he shall lead this life alwaies for us until the whole work committed unto him be accomplished and shall lead it as a Life of Glory in himself unto Eternity Obs. It is a matter of strong consolation unto the Church that Christ lives in Heaven for us It is a spring of unspeakable Joy unto all true Believers that he lives a Life of Immortality and Glory in and for himself in Heaven Who can call to mind all the miseries which he underwent in this world all the reproach and scorn that was cast upon him by his enemies of all sorts all the wrath that the whole world is yet filled withal against him but is refreshed rejoyced transported with a spiritual view by Faith of all that Majesty and Glory which he is now in the Eternal Possession of so was it with Stephen Act. 7. 56. And therefore in all the Appearances and Representations which he hath made of himself since his Ascension into Heaven he hath manifested his present Glory Act. 26. 13. Revel 1. 14 15 16 17 18. And the due consideration hereof cannot but be a matter of unspeakable Refreshment unto all that love him in sincerity But herein lyeth the Life of the Churches Consolation that he continues to live a Mediatory Life in Heaven for us also It is not I fear so considered nor so improved as it ought to be That Christ dyed for us all who own the Gospel profess in words though some so explain their Faith or rather their Infidelity as to deny its proper use and to evacuate its proper ends That so he lived for us here in this world so as that his Life was some way or other unto our Advantage at least thus far that he could not have died if he had not lived before all men will grant even those by whom the principal end of this Life namely to fulfil the Law for us is peremptorily denyed But that Christ now lives a life of Glory in Heaven that most men think is for himself alone But the Text speaks to the contrary He lives for ever to make Intercession for us Neither is this the only end of his present Mediatory Life in Heaven though this only be here expressed Should I undertake to shew the ends of the present Mediatory Life of Christ for the Church it would be too great and long a decursion from the Text. However the whole of the work of this Life of his may be reduced into these three heads 1. His immediate Actings towards the Church it self which respects his Prophetical Office 2. His Actings for the Church in the world by Vertue and Power of his Kingly Office 3. His Actings with God the Father in their behalf in the dischage of his sacerdotal Office 1. The first consisteth in his sending and giving the Holy Ghost unto the Church He lives for ever to send the Holy Spirit unto his Disciples Without this constant effect of the present Mediatory Life of Christ the Being of the Church would fail it
Wisdom and Holiness that having designed the bringing of many sons unto Glory he should make the Captain of their salvation perfect through sufferings So the Condecency here intended may respect 1. The Wisdom Grace and Goodness of God It became him to give us such an High Priest as we stood in need of namely one that was able in the Discharge of that Office to save all to the uttermost that come unto God by him For to design our salvation by an High Priest and not to provide such an one as was every way able to effect it became not the Wisdom and Grace of God 2. Respect may be had herein unto our state and condition Such this was as none but such an High Priest could relieve us in or save us from For we stand in need of such an one as our Apostle declares as 1. could make Attonement for our sins or perfectly expiate them 2. Purge our Consciences from dead works that we might serve the living God or sanctifie us throughout by his Blood 3. Procure Acceptance with God for us or purchase eternal Redemption 4. Administer supplies of the spirit of Grace unto us to enable us to live unto God in all Duties of Faith Worship and Obedience 5. Give us assistance and consolation in our Trials Temptations and Sufferings with pity and compassion 6. Preserve us by Power from all ruining Sins and Dangers 7. Be in a continual Readiness to receive us in all our Addresses to him 8. To bestow upon us the Reward of Eternal Life Unless we have an High Priest that can do all these things for us we cannot be saved to the uttermost Such an High Priest we stood in need of and such an one it became the wisdom and Grace of God to give unto us And God in infinite wisdom Love and Grace gave us such an High Priest as in the Qualifications of his Person the Glory of his Condition and the Discharge of his Office was every way suited to deliver us from the state of Apostacy sin and misery and to bring us unto himself through a Perfect salvation This the ensuing particulars will fully manifest The Qualifications of this High Priest are expressed first indefinitely in the word ãâã ãâã ãâã ãâã ãâã A Difference from other High Priests is included herein He must not be one of an Ordinary sort but one so singularly qualified unto his work so exalted after his work and so discharging his work unto such Ends. In all these things we stood in need of such an High Priest as was quite of another sort order and kind than any the Church had enjoyed under the Law as the Apostle expresly concludes ver 28. His Personal inherent Qualifications are first expressed and we shall consider first some things in general that are common unto them all and then declare the especial intendment of every one of them in particular Such an High Priest became us as is Holy Harmless Undefiled Separate from sinners And 1. There is some Allusion in all these things unto what was Typically represented in the Institution of the Office of the Priesthood under the Law For the High Priest was to be a Person without blemish not maimed in any part of his body He was not to marry any one that was defiled nor to defile himself among the People On his forehead in his ministrations he ware a Plate of Gold with that Inscription Holiness to the Lord. And no doubt but Personal Holiness was required of him in an especial manner for want whereof God cast out the Posterity of Eli from the Priesthood But all those things were only outward Representations of what was really required unto such an High Priest as the Church stood in need of For they were mostly external giving a Denomination unto the Subject but working no real change in it And where they were internal they were encompassed with such a mixture of sins weaknesses infirmities and the Intercision of Death as that they had no Glory in comparison of what was required All these things the Apostle observes reducing them unto two Heads namely that they were obnoxious unto Sin and Death and therefore as they died so they offered sacrifices for their own sins But the Church was taught by them from the Beginning that it stood in need of an High Priest whose real Qualifications should answer all these Types and Representations of them 2. It is possible that our Apostle in this Description of our High Priest designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah For generally they looked on him as one that was to be a great earthly Prince and warriour that should conquer many Nations and subdue all their enemies with the sword shedding the blood of men in Abundance In opposition unto this vain and pernicious Imagination our Saviour testifies unto them that he came not to kill but to save and keep alive And our Apostle here gives such a Description of him in these holy gracious Qualifications as might attest his Person and work to be quite of another nature than what they desired and expected And their frustration herein was the principal occasion of their unbelief See Mal. 3. 1 2 3. 3. I am sorry that it hath fallen from the Pen of an able Expositor of our own on this place that the Time when the Lord Christ was thus made an High Priest for ever and that by an Oath was after he had offered one sacrifice not many for the People not for himself once not often of everlasting vertue and not effectual for some petty Expiations for a time and after he was risen ascended and set at the right hand of God If by being made an High Priest only a Solemn Declaration of being made so is intended these things may passe well enough For we allow that in the Scripture then a thing is oft-times said to be when it is first manifested or declared So was the Lord Christ determined to be the son of God with Power by the Resurrection from the dead But if it be intended as the words will scarce admit of any other Interpretation that then the Lord Christ was first made an High Priest after all this was performed the whole real Priesthood of Christ and his proper Sacrifice is overthrown For it is said he was not made an High Priest until after that he had offered his one sacrifice And if it were so then he was not a Priest when he so offered himself But this implies a contradiction for there can be no sacrifice where there is no Priest And therefore the Socinians who make the consecration of the Lord Christ unto his Sacerdotal Office to be by his entrance into Heaven do utterly deny his Death to have been a Sacrifice but only a Preparation for it as they fancy the killing of the beast to have been of old And the Truth is either the Lord Christ was a Priest before and in the
to discharge his Ministry and preach the word of God And his Austerities in Food and Raiment were but to express outwardly the Doctrine of Repentance enforced by threats which he preached But as these Persons forsook the Example of Christ and the Gospel to go back unto John and his Ministry so they utterly mistook their pattern and instead of making their Retirement a means and help to discharge the Ministry in calling others unto Faith and Repentance they made it a Covert for their own Ignorance and Superstition And for those Votaries of the Roman Church who pretend in the foolish Imitation of them to fancy a Wilderness in the middest of populous Cities there can be no course of life invented more alien from the conduct of natural Light more useless unto the Glory of God and the Good of the Community of Mankind nor more contrary to the Example and Commands of our Lord Jesus Christ and his Apostles 3. He is not said to be separate from Sinners so in state and condition as Kings and Potentates are from Persons poor and mean and who therefore out of a sense of their own meanness and the others State and Greatness of mind dare not approach unto them No but as he was meek and lowly and took up his whole converse with the lower sort of the People the poor of this world so he did by all ways and means invite and encourage all sorts of sinners to come unto him 4. He is not said to be separate from sinners as though he had been ever in any communion with them in any thing wherein he was afterwads separated from them The Participle ãâã ãâã ãâã ãâã ãâã hath the sense of an Adjective declaring what is and not how he came so to be He was always in such a state and condition so Holy so Harmless and Undefiled as never to have a concern in any thing from which he was to be separated It appeareth hence plainly wherein it was that he was separate from sinners namely in Sin in its Nature causes and effects Whatever of that sort he underwent was upon our Account and not his own He was every way in the perfect Holiness of his Nature and his Life distinguished from all sinners not only from the greatest but from those who ever had the least taint of Sin and who otherwise were most Holy And so it became us that he should be He that was to be a middle Person between God and Sinners was to be separate from those sinners in that thing on the Account whereof he undertook to stand in their stead And these are the Properties of the Humane Nature of our High Priest and which were necessary antecedently unto the discharge of any Part or Duty of his Office His present state and condition is in the next place expressed and made higher than the Heavens ãâã ãâã ãâã ãâã ãâã Made higher God is called ãâã ãâã ãâã ãâã ãâã the most high God God above And Glory is to be asscribed unto him ãâã ãâã ãâã ãâã ãâã in the Highest Luk. 2. 14. And the Lord Christ in his Exaltation is said to sit down at the right hand of the Majesty ãâã ãâã ãâã ãâã ãâã chap. 1. 3. On high He was for a season made lower than the Angels made on the Earth and descended into the lower parts of the Earth and that for the Discharge of the principal Part of his Priestly Office namely the offering of himself for a Sacrifice unto God But he abode not in that state nor could he discharge his whole Office and all the Duties of it therein and therefore was made higher than the Heavens He was not made higher than the Heavens that he might be a Priest but being our High Priest and as our High Priest He was so made for the discharge of that part of his Office which yet remained to be performed for he was to live for ever to make Intercession for us ãâã ãâã ãâã ãâã ãâã as may be seen in the foregoing Instances hath a double signification 1 Of Place 2 Of state and condition 1. If it be Place that is meant then by the Heavens which he is made above those aspectable Heavens with all their Glory are intended He is no longer on the Earth but exalted into a Throne of Majesty above these Heavens So it is said that he passed through these Heavens when he went into the Presence of God chap. 4. 14 15. And there he abides For although the Heaven of Heavens cannot contain him as unto the Immensity of his divine Nature yet as unto his humane Nature here spoken of the Heavens must receive him until the time of the Restitution of all things Act. 3. 21. He is in this sense no more on the Earth nor Subject unto any of those inconveniences which his abode here below must be exposed unto Yea had he always continued here he could not have been such an High Priest as became us as our Apostle declares chap. 8. 4. 2. ãâã ãâã ãâã ãâã ãâã may respect state and condition or the Glorious state on the right hand of the Majesty on high which he is exalted unto And in this sense by the Heavens than which Christ is made higher exalted above the Angels the sacred Inhabitants of those Heavenly Places are intended And this our Apostle in other places often insists upon as a great manifestation of the Glory of Christ See Ephes. 1. 21 22. Phil. 2. 10 11. Heb. 1. 4. chap. 2. 7 8. I see no Reason but that both these may be included in this expression He was so exalted as to the place of his Residence from the Earth above those aspectable Heavens as withal to be placed in Honour Dignity and Power above all the Inhabitants of Heaven he only excepted who puts all things under him And so we have finished the Exposition of these words with the vindication of the proper meaning of them Two ends there are why the Apostle gives us such a Description of the High Priest that became us or which we stood in need of 1. To manifest that the Levitical Priests were no way qualifyed for this Office no way meet or able to bring us unto God Something they did represent but nothing of themselves they did effect They all of them came short in every Qualification which was necessary unto this end They were all sinners and living and dying on the Earth they never attained unto that condition of Glory and Dignity which were necessary unto the full and final discharge of that Office So he declares his mind to have been expresly in the next verses 2. To encourage the Faith of Believers by evidencing unto them that whatever was needful in an high Priest to bring them to God and to save them to the utmost was found in all Perfection in Christ Jesus And we may observe that 1. Although these Properties of our High Priest are principally to be considered as rendring him meet to be our
in the divine service of those Priests But it was so obscurely that none could see their beauty and excellency therein If it be used in the latter way then it declares that the substance of what God intended in all his worship was not contained nor comprized in the services of those Priests There were some lines and shadows to represent the body but the body it self was not there There was something above them and beyond them which they reached not unto 4. The things themselves whence they are restrained by this Limitation is expressed of Heavenly things The things intended in these words are no other than what God shewed unto Moses in the Mount and therefore we shall defer our enquiry into them untill we come unto those words This therefore is the meaning of the words The whole ministry of the Priests of old was in and about earthly things which had in them only a resemblance and shaddow of things above And we may observe by the way 1. God alone limits the signification and use of all his own Institutions We ought not to derogate from them nor to take any thing out of them which God hath put into them nor can we put any thing into them that God hath not furnished them withal And we are apt to err in both extremes The Jews to this day believe that the ministration of their Priests contained the Heavenly things themselves They do so contrary to the nature and end of them which the Scripture so often speaks unto This is one occasion of their Obstinacy and unbelief They will imagine that there was nothing above or beyond their legal Institutions no other Heavenly Mysteries of Grace and Truth but what is comprized in them They put more in them then ever God furnished them withal and perish in their vain confidence It hath so fallen out also under the New Testament God hath instituted his holy Sacraments and hath put this vertue into them that they should represent and exhibit unto the Faith of Believers the Grace which he intendeth and designeth by them But men have not been contented herewith and therefore they will put more into them then God hath furnished them withal They will have them to contain the Grace in them which they exhibit in the way of a Promise and to communicate it unto all sorts of persons that are partakers of them Thus some would have Baptisme to be Regeneration it self and that there is no other Evangelical Regeneration but that alone with the profession which is made thereon Every one who is baptized is thereby regenerate The sign and figure of Grace they would have to be the Grace it self Nothing can be invented more pernitious unto the souls of men For all sorts of Persons may be brought to a ruinous security about their spiritual condition by it and diverted from endeavours after that real internal work in the change of their hearts and natures without which none shall see God This is to put that into it which God never placed there Some suppose it to be such a distinguishing or rather separating Ordinance that the Administration of it in such a way or such a season is the fundamental Rule of all Church fellowship and Communion whereas God never designed it unto any such end In the Supper of the Lord the Church of Rome in particular is not contented that we have a Representation and instituted Memorial of the Death of our Lord Jesus Christ in the signes of his Body as broken and his Blood as shed for us with an exhibition of Grace in the word of Promise or the Gospel but they will have the natural Body and Blood of Christ his flesh and bones to be contained therein and to be eaten or devoured by all that partake of the outward signes This is to put that into an Ordinance which God never put into it and so to overthrow it And there are two Grounds or ends of what they do The first is to turn the Wisdom of Faith into a carnal Imagination It requires the Light and Wisdom of Faith to apprehend the Spiritual exhibition of Christ in the Sacrament unto us It is a great Spiritual Mystery not at all to be apprehended but by the supernatural Light of Faith This the vain darkned minds of men like not they cannot away with it it is foolishness unto them Wherefore under the name of a Mystery they have invented the most horrible and monstrous figments that ever befell the minds of men This is easily received and admitted by a meer Act of carnal Imagination and the more blind and dark men are the more are they pleased with it 2. They do it to exclude the exercise of Faith in the Participation of it As they deal with the wisdom of Faith as unto its nature So they do with the exercise of Faith as unto its use God hath given this measure unto this Ordinance that it shall exhibit and communicate nothing unto us that we shall receive no benefit by it but in the actual exercise of Faith This the carnal minds and hearts of men like not It requires a peculiar exercise of this Grace and that in a peculiar manner unto a Participation of any Benefit by it But this under the Notion of bringing more into the Ordinance then ever God put into it they exclude and ease all men of Let them but bring their mouths and their teeth and they fail not of eating the Body and drinking the very blood of Christ. So under a pretence of putting that in the Ordinance which God never put into it they have cast out of the hearts of men the necessity of those Duties which alone render it usefull and beneficial Some on the other side do derogate from them and will nor allow them that station or use which God hath appointed unto them in the church 1. some do so from their Dignity They do so by joyning their own Appointments unto them as of equal worth and Dignity with them 2. Some do so from their Necessity practically setting light or by disregarding the Participation of them 3. Some do so from their use openly denying their continuance in the Church of God The Reasons why men are so prone to deviate from the Will of God in his Institutions and to despise the measures he hath given them are 1. Want of Faith in its principal Power and Act which is submission and Resignation of soul unto the Sovereignty of God Faith alone renders that an alsufficient reason of Obedience 2. Want of Spiritual Wisdom and understanding to discern the mystery of the Wisdom and Grace of God in them 2. It is an Honour to be employed in any sacred service that belongs unto the worship of God though it be of an inferior nature unto other parts of it It is so I say if we are called of God thereunto This was the greatest Honour that any were made Partakers of under the Old Testament that they
unto Grace and Glory we may see the pattern and example of our own For if it was not upon the consideration or foresight of the obedience of the Humane Nature of Christ that he was predestinated and chosen unto the grace of the Hypostatical Union with the Ministry and Glory which depended thereon but of the meer Sovereign Grace of God how much less could a foresight of any thing in us be the cause why God should chuse us in him before the foundation of the world unto grace and glory 4. The Quality of this Ministry thus obtained as unto a comparative excellency is also expressed ãâã ãâã ãâã ãâã ãâã more excellent The word is used only in this Epistle in this sense Chap. 1. 4. and in this place The original word denotes only a difference from other things but in the comparative degree as here used it signifies a Difference with a Preference or a comparative excellency The Ministry of the Levitical Priests was good and useful in its time and season This of our Lord Jesus Christ so differed from it as to be better than it and more excellent ãâã ãâã ãâã ãâã ãâã And 5. There is added hereunto the Degree of this Preheminence so far as it is intended in this place and the present Argument in the word ãâã ãâã ãâã ãâã ãâã by how much So much more excellent by how much The excellency of his Ministry above that of the Levitical Priests bears proportion with the excellency of the Covenant whereof he was the Mediator above the Old Covenant wherein they administred whereof afterwards So have we explained the Apostles Assertion concerning the excellency of the Ministry of Christ. And herewith he closeth his Discourse which he had so long engaged in about the Preheminence of Christ in his Office above the High Priests of old And indeed this being the very hinge whereon his whole Controversie with the Jews did depend he could not give it too much evidence nor too full a confirmation And as unto what concerns our selves at present we are taught thereby That Ob. It is our Duty and our Safety to acquiesce universally and obsolutely in the Ministry of Jesus Christ. That which he was so designed unto in the infinite wisdom and grace of God that which he was so furnished for the discharge of by the communication of the Spirit unto him in all fulness that which all other Priesthoods were removed to make way for must needs be sufficient and effectual for all the ends unto which it is designed It may be said this is that which all men do all that are called Christians do fully acquiesce in the Ministry of Jesus Christ. But if it be so why do we hear the bleating of another sort of Cattel What mean those other Priests and reiterated Sacrifices which make up the Worship of the Church of Rome If they rest in the Ministry of Christ why do they appoint one of their own to do the same things that he hath done namely to offer Sacrifice unto God The Proof of this Assertion lies in the latter part of these words By how much he was the Mediator of a better Covenant established on better Promises The words are so disposed that some think the Apostle intends not to prove the excellency of the Covenant from the excellency of his Ministry therein But the other sense is more suited unto the scope of the place and the nature of the Argument which the Apostle presseth the Hebrews withal For on supposition that there was indeed another and that a better Covenant to be introduced and established than that which the Levitical Priests served in which they could not deny it plainly follows that he on whose Ministry the dispensation of that Covenant did depend must of necessity be more excellent in that Ministry than they who appertained unto that Covenant which was to be abolished However it may be granted that these things do mutually testifie unto and illustrate one another Such as the Priest is such is the Covenant such as the Covenant is in dignity such is the Priest also In the words there are three things observable 1. What is in general ascribed unto Christ declaring the nature of his Ministry He was a Mediator 2. The Determination of his Mediatory Office unto the New Covenant Of a better Covenant 3. The Proof or Demonstration of the nature of his Covenant as unto its excellency It was established on better Promises 1. His Office is that of a Mediator ãâã ãâã ãâã ãâã ãâã one that interposed between God and man for the doing of all those things whereby a Covenant might be established between them and made effectual Schlictingius on the place gives this description of a Mediator Mediatorem faederis esse nihil aliud est quam Dei esse interpretem internuntium in faedere cum hominibus pangendo per quem scilicet Deus voluntatem suam hominibus declaret illi vicissim divinae voluntatis notitid instructi ad Deum accedant cumque eo reconciliati pacem in posterum colant And Grotius speaks much unto the same purpose But this Description of a Mediator is wholly applicable unto Moses and suited unto his Office in giving of the Law see Exod. 20. 19. Deut. 15. 27 28. What is said by them doth indeed immediately belong unto the Mediatory Office of Christ but it is not confined thereunto yea it is exclusive of the principal parts of his Mediation And whereas there is nothing in it but what belongs unto the Prophetical Office of Christ which the Apostle here doth not principally intend it is most improperly applied as a Description of such a Mediator as he doth intend And therefore when he comes afterwards to declare in particular what belonged unto such a Mediator of the Covenant as he designed he expresly placeth it in his Death for the redemption of transgressions Chap. 9. 15. affirming that for that cause he was a Mediator But hereof there is nothing at all in the Description they give us of this Office But this the Apostle doth in his elsewhere 1 Tim. 2. 5 6. There is one God and one Mediator between God and man the Man Christ Jesus who gave himself a ransom for all The principal part of his Mediation consisted in the giving himself a ransom or a price of redemption for the whole Church Wherefore this Description of a Mediator of the New Testament is feigned only to exclude his satisfaction or his offering himself unto God in his death and blood-shedding with the atonement made thereby The Lord Christ then in his Ministry is called ãâã ãâã ãâã ãâã ãâã the Mediator of the Covenant in the same sense as he is called ãâã ãâã ãâã ãâã ãâã the Surety whereof see the Exposition on Chap. 7. 22. He is in the New Covenant the Mediator the Surety the Priest the Sacrifice all in his own Person The ignorance and want of a due consideration hereof
is the great evidence of the degeneracy of Christian Religion Whereas this is the first general Notion of the Office of Christ that which comprizeth the whole Ministry committed unto him and containeth in itself the especial Offices of King Priest and Prophet whereby he dischargeth his Mediation some things must be mentioned that are declarative of its nature and use And we may unto this purpose observe 1. That unto the Office of a Mediator it is required that there be different Persons concerned in the Covenant and that by their own wills as it must be in every compact of what sort soever So saith our Apostle A Mediator is not of one but God is one Gal. 3. 20. that is if there were none but God concerned in this matter as it is in an absolute Promise or sovereign Precept there would be no need of no place for a Mediator such a Mediator as Christ is Wherefore our consent in and unto the Covenant is required in the very notion of a Mediator 2. That the Persons entering into Covenant be in such a state and condition as that it is no way convenient or morally possible that they should treat immediately with each other as to the ends of the Covenant For if they are so a Mediator to go between is altogether needless So was it in the original Covenant with Adam which had no Mediator But in the giving of the Law which was to be a Covenant between God and the People they found themselves utterly insufficient for an immediate Treaty with God and therefore desired that they might have an Internuntius to go between God and them to bring his Proposals and carry back their consent Deut. 5. 23 24 25 26 27. And this is the voice of all men really convinced of the Holiness of God and their own condition such is the state between God and sinners The Law and the Curse of it did so interpose between them that they could not enter into any immediate Treaty with God Psal. 5. 3 4 5. This made a Mediator necessary that the New Covenant might be established whereof we shall speak afterwards 3. That he who is this Mediator be accepted trusted and rested in on both sides or the Parties mutually entering into Covenant An absolute Trust must be reposed in him so that each Party be everlastingly obliged in what he undertaketh on their behalf and such as admit not of his terms can have no benefit by no interest in the Covenant So was it with the Lord Christ in this matter On the part of God he reposed the whole trust of all the concernments of the Covenant in him and absolutely rested therein Behold saith he of him my servant whom I uphold mine Elect in whom my Soul delighteth or is well pleased ãâã ãâã ãâã ãâã ãâã Matth. 3. 17. When he undertook this Office and said Lo I come to do thy Will O God the Soul of God rested in him Exod. 23. 21. Joh. 5. 20 21 22. And to him he gives an account at last of his discharge of this thing Joh. 17. 4. And on our part unless we resign our selves absolutely unto an universal trust in him and reliance on him and unless we accept of all the terms of the Covenant as by him proposed and engage to stand unto all that he hath undertaken on our behalf we can have neither share nor interest in this matter 4. A Mediator must be a middle Person between both Parties entering into Covenant and if they be of different natures a perfect compleat Mediator ought to partake of each of their natures in the same Person The necessity hereof and the glorious wisdom of God herein I have elsewhere at large demonstrated and shall not therefore here again insist upon it 5. A Mediator must be one who voluntarily and of his own accord undertaketh the work of Mediation This is required of every one who will effectually mediate between any Persons at variance to bring them unto an agreement on equal terms So it was required that the will and consent of Christ should concur in his susception of this Office and that they did so himself expresly testifieth Chap. 10. 5 6 7 8 9 10. It is true he was designed and appointed by the Father unto this Office whence he is called his Servant and constantly witnesseth of himself that he came to do the Will and Commandment of him that sent him But he had that to do in the discharge of this Office which could not according unto any Rules of Divine Righteousness be imposed on him without his own voluntary consent And this was the ground of the eternal compact that was between the Father and the Son with respect unto his Mediation which I have elsewhere explained And the testification of his own Will Grace and Love in the susception of this Office is a principal motive unto that Faith and Trust which the Church placeth in him as the Mediator between God and them Upon this his voluntary undertaking doth the Soul of God rest in him and he reposeth the whole Trust in him of accomplishing his Will and Pleasure or the design of his Love and Grace in this Covenant Isa. 53. 10 11 12. And the Faith of the Church whereon Salvation doth depend must have love unto his Person inseparably accompanying of it Love unto Christ is no less necessary unto Salvation than Faith in him And as Faith is resolved into the sovereign Wisdom and Grace of God in sending him and his own ability to save to the uttermost those that come to God by him so Love ariseth from the consideration of his own Love and Grace in his voluntary undertaking of this Office and the discharge of it 6. In this voluntary undertaking to be a Mediator two things were required 1. That he should remove and take out of the way whatever kept the Covenanters at distance or was a cause of enmity between them For it is supposed that such an enmity there was or there had been no need of a Mediator Therefore in the Covenant made with Adam there having been no variance between God and man nor any distance but what necessarily ensued from the distinct natures of the Creator and a Creature there was no Mediator But the design of this Covenant was to make Reconciliation and Peace Hereon therefore depended the necessity of Satisfaction Redemption and the making of atonement by Sacrifice For man having sinned and apostatized from the Rule of God making himself thereby obnoxious unto his wrath according unto the eternal Rule of Righteousness and in particular unto the Curse of the Law there could be no new Peace and Agreement made with God unless due satisfaction were made for these things For although God was willing in infinite Love Grace and Mercy to enter into a new Covenant with fallen man yet would he not do it unto the prejudice of his Righteousness the dishonour of his Rule and the contempt of his Law Wherefore
and the souls of men In this sense alone God is properly said to make this Covenant with any The preparation and proposition of Laws is not the making of the Covenant And therefore all with whom this Covenant is made are effectually sanctified justified and saved These things being premised as it was necessary they should be unto the right understanding of the mind of the Holy Ghost I shall proceed unto the particular parts of the Covenant as here expressed namely in the blessed properties and effects of it whereby it is distinguished from the former The two first expressions are of the same nature and tendency I will put my Laws in their mind and write them in their hearts In general it is the reparation of our nature by the restauration of the image of God in us that is our sanctification which is promised in these words And there are two things in the words both doubly expressed 1 The Subject wrought upon which is the mind and the heart 2 The manner of producing the effect mentioned in them and that is by putting and writing And 3 The things by these means so communicated which is the Laws of God 1. The Subject spoken of is the mind and heart When the Apostle treats of the depravation and corruption of our nature he placeth them ãâã ãâã ãâã ãâã ãâã Ephes. 4. 18. that is the mind and the heart These are in the Scripture the seat of natural corruption the residence of the principle of alienation from the life of God which is in us Wherefore the renovation of our natures consists in the rectifying and curing of them in the furnishing them with contrary Principles of Faith Love and Adherence unto God And we may observe that The Grace of our Lord Jesus Christ in the New Covenant in its being and existence in its healing repairing efficacy is as large and extensive as sin in its residence and power to deprave our natures This is the difference about the extent of the New Covenant and the grace of it Some would have it to extend unto all persons in its tender and conditional Proposition but not unto all things as unto its efficacy in the reparation of our natures Others assert it to extend unto all the effects of sin in the removal of them and the cure of our natures thereby but as unto persons it is really extended unto none but those in whom these effects are produced whatever be its outward administration which was also always limited unto whom I do subscribe The first thing mentioned is the mind ãâã ãâã ãâã ãâã ãâã the Apostle renders by ãâã ãâã ãâã ãâã ãâã the inward part The mind is the most secret inward part or power of the Soul And the Prophet expresseth it by the inward part because it is the onely safe and useful Repository of the Laws of God When they are there laid up we shall not lose them neither Men nor Devils can take them from us And he also declares wherein the excellency of Covenant Obedience doth consist It is not in the conformity of our outward actions unto the Law that be required therein also but it principally lieth in the inward parts where God searcheth for and regardeth truth in sincerity Psal. 51. 6. wherefore ãâã ãâã ãâã ãâã ãâã is the mind and understanding whose natural depravation is the spring and principle of all disobedience the cure whereof is here promised in the first place In the outward administration of the means of grace the affections and if I may so speak the more outward part of the Soul are usually first affected and wrought upon But the first real effect of the internal promised grace of the Covenant is on the mind the most spiritual and inward part of the Soul This in the New Testament is expressed by the renovation of the mind Rom. 12. 1. Col. 3. 5. And the opening of the eyes of our understandings Ephes. 1. 17 18. God shining into our hearts to give us the knowledge of his glory in the face of Jesus Christ 2 Cor. 4. 6. Hereby the enmity against God the vanity darkness and alienation from the life of God which the mind naturally is possessed and filled withall are taken away and removed Of the nature of which work I have treated at large elsewhere For the Law of God in the mind is the saving knowledge of the mind and will of God whereof the Law is the Revelation communicated unto it and implanted in it 2. The way whereby God in the Covenant of Grace thus works on the mind is expressed by ãâã ãâã ãâã ãâã ãâã so the Apostle renders ãâã ãâã ãâã ãâã ãâã and I will give ãâã ãâã ãâã ãâã ãâã giving may by an Exallage be put for ãâã ãâã ãâã ãâã ãâã I will give So is it expressed in the next clause ãâã ãâã ãâã ãâã ãâã in the future Tense I will write The word in the Prophet is I will give we render it I will put But there are two things intimated in the word 1 The freedom of the Grace promised it is a meer grant gift or donation of Grace 2 The efficacy of it That which is given of God unto any is received by them otherwise it is no gift And this latter is well expressed by the word used by us I will put which expresseth an actual communication and not a fruitless tender This the Apostle renders emphatically ãâã ãâã ãâã ãâã ãâã that is ãâã ãâã ãâã ãâã ãâã this is that which I do am doing in this Covenant namely freely giving that Grace whereby my Laws shall be emplanted on the minds of men To shew in general before we proceed to the nature of this work so far as is necessary unto the exposition of the words we may here consider what was observed in the third place namely what it is that is thus promised to be communicated and so carry it on with us unto the other clause of this Promise That which is to be put into this spiritual Receptacle is in those words ãâã ãâã ãâã ãâã ãâã my Laws in the plural number Expositors inquire what Laws are here intended whether the moral Law only or others also But there is no need of such enquiry There is a Metonomy of the subject and effect in the words It is that knowledge of the mind and will of God which is revealed in the Law and taught by it which is promised The Laws of God therefore are here taken largely for the whole revelation of the mind and will of God So doth ãâã ãâã ãâã ãâã ãâã originally signifie Doctrine or Instruction By what way or revelation soever God makes known himself and his will unto us requiring our obedience therein it is all comprised in that expression of his Laws From these things we may easily discern the nature of that Grace which is contained in this first branch of the first promise of the Covenant And this is the effectual operation of
this Relation 1 The foundation of it 2 The mutual actings in it by vertue of this Relation Unto the manifestation of the foundation of it some things must be premised 1. Upon the entrance of Sin there continued no such Covenant Relation between God and man as that by virtue thereof he should be their God and they should be his people God continued still in the full enjoyment of his Soveraignty over men which no Sin nor Rebellion nor Apostasie of man could in the least impeach And man continued under an obligation unto dependance on God and subjection unto his will in all things For these cannot be separated from his nature and being until final judgment be executed after which God rules over them only by power without any respect unto their wills or obedience But that especial Relation of mutual interest by virtue of the first Covenant ceased between them 2. God would not enter into any other Covenant with sinful fallen man to be a God unto them and to take them to be a peculiar people unto him immediately in their own persons nor was it consistent with his wisdom and goodness so to do For if man was not stedfast in Gods Covenant but brake and disannulled it when he was sinless and upright only created with a possibility of defection what expectations could there be that now he was fallen and his nature wholly depraved any new Covenant should be of use unto the glory of God or advantage of man To enter into a new Covenant that must necessarily be broken unto the aggravation of the misery of man became not the wisdom and goodness of God If it be said God might have so made a New Covenant immediately with man so as to secure their future obedience and so to have made it firm and stable I answer it would not have become the Divine wisdom and goodness to have dealt better with men after their Rebellion and Apostasie than before namely on their own account He did in our first Creation communicate unto our nature all that grace and all those priviledges which in his wisdom he thought meet to endow it withall and all that was necessary to make them who were partakers of it everlastingly blessed To suppose that on its own account alone he would immediately collate more grace upon it is to suppose him singularly well pleased with our Sin and Rebellion This then God would not do Wherefore 3. God provided in the first place that there should be a Mediator a Sponsor an Undertaker with whom alone he would treat about a New Covenant and so establish it For there were in the contrivance of his grace and wisdom concerning it many things necessary unto it that could no otherwise be enacted and accomplished Nay there was not any one thing in all the good which he designed unto Mankind in this Covenant in a way of love grace and mercy that could be communicated unto them so as that his honor and glory might be advanced thereby without the consideration of this Mediator and what he undertook to do Nor could Mankind have yielded any of that obedience unto God which he would require of them without the interposition of this Mediator on their behalf It was therefore with him that God firstly made this Covenant How it was needful that this Mediator should be God and man in one person how he became so to undertake for us and in our stead what was the especial Covenant between God and him as unto the work which he undertook personally to perform have according unto our poor weak measure and dark apprehension of these heavenly things been declared at large in our Exercitations on this Epistle and yet more fully in our Discourse of the Mystery and Glory of the Person of Christ. Wherefore as unto this New Covenant it was firstly made with Jesus Christ the Surety of it and Undertaker in it For 1. God neither would nor Salvâ justitiâ sapientiâ honore could treat immediately with sinful rebellious men on terms of grace for the future until satisfaction was undertaken to be made for sins past or such as should afterwards fall out This was done by Christ alone who was therefore the ãâã ãâã ãâã ãâã ãâã of this Covenant and all the grace of it See 2 Cor. 5. 19 20. Gal. 3. 13 14. Rom. 3. 25. 2. No Restipulation of obedience unto God could be made by man that might be a ground of entering into a Covenant intended to be firm and stable For whereas we had broken our first Covenant engagement with God in our best condition we were not likely of our selves to make good a new engagement of an higher nature than the former Who will take the word or the security of a Bankrupt for Thousands who is known not to be worth one farthing especially if he have wasted a former estate in Luxury and Riot continuing an open Slave to the same lusts wherefore it was absolutely necessary that in this Covenant there should be a Surety to undertake for our answering and firm standing unto the terms of it Without this the event of this New Covenant which God would make as a singular effect of his wisdom and grace would neither have been glory to him nor advantage unto us 3. That Grace which was to be the Spring of all the blessings of this Covenant unto the glory of God and salvation of the Church was to be deposited in some safe hand for the accomplishment of these ends In the first Covenant God at once committed unto man that whole stock of grace which was necessary to enable him unto the obedience of it And the grace of reward which he was to receive upon the performance of it God reserved absolutely in his own hand yea so as that perhaps man did not fully understand what it was But all was lost at once that was committed unto our keeping so as that nothing at all was left to give us the least relief as unto any new endeavors Wherefore God will now secure all the good things of this Covenant both as to grace and glory in a third hand in the hand of a Mediator Hereon the Promises are made unto him and the fulness of grace is laid up in him John 1. 14. Col. 1. 17. Chap. 2. 2. Eph. 3. 8. 2 Cor. 1. 21. 4. As he was the Mediator of this Covenant God became his God and he became the Servant of God in a peculiar manner For he stood before God in this Covenant as a publick Representative of all the Elect. See our Comment on Chap. 1. 5 8. Chap. 2. 13. God is a God unto him in all the Promises he received on the behalf of his mystical Body and he was his Servant in the accomplishment of them as the pleasure of the Lord was to prosper in his hand 5. God being in this Covenant a God and Father unto Christ he became by vertue thereof to be our God and Father
John 20. 17. Heb. 2. 12 13. And we became heirs of God joint heirs with Christ and his People to yield him all sincere obedience And these things may suffice briefly to declare the foundation of that Covenant Relation which is here expressed Wherefore The Lord Christ God and man undertaking to be the Mediator between God and man and a Surety on our behalf is the spring and head of the New Covenant which is made and established with us in him Secondly The nature of this Covenant-Relation is expressed on the one side and the other I will be unto them a God and they shall be to me a People 1. On the part of God it is I will be unto them a God or as it is elsewhere expressed I will be their God And we must make a little enquiry into this unspeakable Priviledge which Eternity only will fully unfold 1. The person speaking is included in the Verb ãâã ãâã ãâã ãâã ãâã I will be I Jehovah who make this Promise And herein God proposeth unto our Faith all the glorious Properties of his Nature I who am that I am Jehovah Goodness and Being itself and the cause of all Being and Goodness to others infinitely wise powerful righteous c. I that am all this and in all that I am will be so Here lies the eternal Spring of the infinite Treasures of the supplies of the Church here and for ever Whatever God is in himself whatever these Properties of his Nature extend to in it all God hath promised to be our God Gen. 17. 1. I am God Almighty walk before me Hence to give establishment and security unto our Faith he hath in his Word revealed himself by so many names titles properties and that so frequently it is that we may know him who is our God what he is and what he will be unto us And the knowledge of him as so revealing himself is that which secures our confidence faith hope fear and trust The Lord will be a refuge for the oppressed a refuge in time of trouble and they that know thy Name will put their trust in thee Psal. 9. 9 10. 2. What he promiseth is that he will be a God unto us Now although this compriseth absolutely every thing that is good yet may the notion of being a God unto any be referred unto two general Heads 1 An all-sufficient Preserver and 2 An all-sufficient Rewarder So himself declares the meaning of this expression Gen. 17. 1. Gen. 15. 1. I will be all this unto them that I am a God unto in the way of preservation and recompence Heb. 11. 6. 3. The declared rule and measure of Gods actings towards us as our God is the promises of the Covenant both of mercy grace pardon holiness perseverance protection success and spiritual victory in this world and of eternal glory in the world to come In and by all these things will he in all that he is in himself be a God unto those whom he takes into this Covenant 4. It is included in this part of the Promise that they that take him to be their God they shall say Thou art my God Hos. 2. 23. and carry it towards him according unto what infinite goodness grace mercy power and faithfulness do require And we may observe 1. As nothing less than God becoming our God could relieve help and save us so nothing more can be required thereunto 2. The efficacy security and glory of this Covenant depend originally on the nature of God immediately and actually on the mediation of Christ. It is the Covenant that God makes with us in him as the Surety thereof 3. It is from the engagement of the properties of the Divine Nature that this Covenant is ordered in all things and sure Infinite wisdom hath provided it and infinite power will make it effectual 4. As the Grace of this Covenant is inexpressible so are the obligations it puts upon us unto obedience The Relation of man unto God is expressed in these words And they shall be unto me a People or they shall be my People And two things are contained herein 1 Gods owning of them to be his in a peculiar manner according to the tenor and promise of this Covenant and dealing with them accordingly ãâã ãâã ãâã ãâã ãâã 1 Pet. 2. 5. A peculiar People Let others take heed how they meddle with them lest they intrench on Gods propriety Jer. 2. 3. 2 There is included in it that which is essentially required unto their being his People namely the profession of all subjection or obedience unto him and all dependence upon him Wherefore this also belongs unto it namely their avouching this God to be their God and their free engagement unto all that obedience which in the Covenant he requireth For although this expression And they shall be unto me a People seem only to denote an Act of Gods Grace assuming of them into that Relation unto himself yet it includes their avouching him to be their God and their voluntary engagement of obedience unto him as their God When he says Ye are my People they also say Thou art my God Hos. 2. 23. yet is it to be observed 1. That God doth as well undertake for our being his People as he doth for his being our God And the Promises contained in this Verse do principally aim at that end namely the making of us to be a People unto him 2. Those whom God makes a Covenant withall are his in a peculiar manner And the profession hereof is that which the world principally maligneth in them and ever did so from the beginning V E R. XI And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest THE second general Promise declaring the nature of the New Covenant is expressed in this Verse And the matter of it is set down 1 Negatively in opposition unto what was in use and necessary under the first Covenant 2. Positively in what should take place in the room of it and be enjoyed under this New Covenant and by vertue of it 1. In the former part we may observe the vehemency of the negation in the redoubling of the negative Particle ãâã ãâã ãâã ãâã ãâã They shall by no means do so that shall not be the way and manner with them whom God makes this Covenant withall And this is designed to fix our minds on the consideration of the priviledge which is enjoyed under the New Covenant and the greatness of it 2. The thing thus denied is Teaching not absolutely but as unto a certain way and manner of it The Negation is not universal as unto Teaching but restrained unto a certain kind of it which was in use and necessary under the Old Covenant And this necessity was either from Gods institution or from practice taken up among themselves which must be inquired into 3. The
the Conscience when awaken'd by Conviction The second is ãâã ãâã ãâã ãâã ãâã This is properly a missing of an erring from that end and scope which it is our duty to aim at There is a certain end for which we were made and a certain rule proper unto us whereby we may attain it And this end being our onely blessedness it is our interest as it was in the principles of our natures to be always in a tendency towards it This is the glory of God and our eternal salvation in the enjoyment of him Thereunto the Law of God is a perfect Guide To sin therefore is to forsake that Rule and to forgo therein our aim at that end It is to place self and the world as our end in the place of God and his glory and to take the imaginations of our hearts for our Rule Wherefore the perverse folly that is in sin in wandering away from the chiefest good as our end and the best guide as our rule embracing the greatest evils in their stead is ãâã ãâã ãâã ãâã ãâã rendering punishment righteous and filling the sinner with shame and fear 3. There is ãâã ãâã ãâã ãâã ãâã We have no one word in our language properly to express the sense hereof nor is there so in the Latine We render it Transgression of the Law ãâã ãâã ãâã ãâã ãâã is a lawless person whom the Hebrews call a Son of Belial one who owns no yoke nor rule And ãâã ãâã ãâã ãâã ãâã is a voluntary unconformity unto the Law Herein the formal nature of sin consists as the Apostle tells us 1 Joh. 3. 4. And this is that which in the first place passeth on the Conscience of a sinner Wherefore as all sorts of particular sins are included in these multiplied names of sin so the general nature of sin in all its causes and respects terrifying the sinner and manifesting the righteousness of the Curse of the Law are declared and represented by them And we may learn 1. That the aggravations of Sin are great and many which the Consciences of convinced Sinners ought to have regard unto 2. There is grace and mercy in the New Covenant provided for all sorts of sins and all aggravations of them if they be received in a due manner 3. Aggravations of Sin do glorifie grace in pardon Therefore doth God here so express them that he may declare the glory of his grace in their remission 4. We cannot understand aright the glory and excellency of pardoning mercy unless we are convinced of the greatness and vileness of our sins in all their aggravations Secondly That which is promised with respect unto these sins is two ways expressed 1 ãâã ãâã ãâã ãâã ãâã I will be merciful 2 ãâã ãâã ãâã ãâã ãâã I will remember no more It is pardon of sin that is intended in both these expressions the one respecting the cause of it the other its perfection and assurance And two things are considerable in the pardon of sin 1 A respect unto the Mediator of the Covenant and the propitiation for sin made by him Without this there can be no remission nor is any promised 2 The dissolution of the obligation of the Law binding over the guilty sinner unto punishment These are the essential parts of Evangelical Pardon and respect is had in these words unto them both 1. ãâã ãâã ãâã ãâã ãâã which we translate merciful is propitious gracious through a propitiation But the Lord Christ is the onely ãâã ãâã ãâã ãâã ãâã or propitiation under the New Testament Rom. 3. 25. 1 John 2. 2. And he died ãâã ãâã ãâã ãâã ãâã to propitiate God for sin to render him propitious unto sinners Heb. 2. 17. in him alone God is ãâã ãâã ãâã ãâã ãâã merciful unto our sins 2. The Law with the sanction of it was the means appointed of God to bring sin unto a judicial remembrance and tryal Wherefore the dissolution of the obligation of the Law unto punishment which is an Act of God the Supreme Rector and Judge of all belongeth unto the pardon of sin This is variously expressed in the Scripture here by remembring sin no more The Assertion whereof is fortified by a double Negative Sin shall never be called legally to remembrance But the whole Doctrine of the Pardon of Sin I have so largely handled in the Exposition of Psalm 130. that I must not here again reassume the same Argument VER XIII ãâã ãâã ãâã ãâã ãâã HAving in the foregoing Verses proved in general the insufficiency of the Old Covenant the necessity of the New the difference between the one and the other with the preference of the later above the former in all confirming the excellency of the Priesthood of Christ above that of Aaron In this last Verse of the Chapter he maketh an especial inference from one word in the Prophetical Testimony wherein the main truth which he endeavoured to confirm with respect unto these Hebrews was asserted It was their persuasion that of what sort soever this promised Covenant should be yet the former was still to continue in force obliging the Church unto all the Institutions of Worship thereunto appertaining Hereon depended the main Controversie that the Apostle had with them For he knew that this persuasion was destructive to the Faith of the Gospel and would if pertinaciously adhered unto prove ruinous unto their own Souls Wherefore the contrary hereunto or the total cessation of the first Covenant he presseth on them with all sorts of Arguments as from the nature use and end of it from its insufficiency to consecrate or make perfect the state of the Church from the various Prefigurations and certain Predictions of the introduction of another Covenant Priesthood and Ordinances of Worship which were better than those that belonged unto it and inconsistent with them with many other cogent evidences to the same purpose Here he fixeth on a new argument in particular to prove the necessity and certainty of its abolition and hereby according unto his wonted manner he makes a transition unto his following discourses wherein he proves the same truth from the distinct consideration of the use and end of the Institutions Ordinances and Sacrifices belonging unto that Covenant This he pursues unto the 24 ver of the Tenth Chapter and so returns unto the paraenetical part of the Epistle making due applications of what he had now fully evinced In that he saith a new Covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away A double Argument the Apostle here maketh use of 1 From a special word or testimony 2 From a general Maxim of truth in all kinds In the former we may consider 1 The Testimony he makes use of 2 The Inference unto his own purpose which he makes from it 1. The first consisteth in the Adjunct of this other promised Covenant It is by God himself called New ãâã ãâã ãâã ãâã ãâã in
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. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã is which is rendred
covering of the Ark above falling in close within the crown of Gold exactly answering it in its dimensions Out of this Mercy-seat of the same substance of it and contiguous unto it the Cherubims being formed their wings which were above some distance from it being turned towards it did overshadow it giving a representation of a glorious Throne This is a brief description of the Utensils of the most holy place The Ark which was as the heart and center of the whole was placed at the West end of it with its ends towards the sides of the place the face as unto the entrance and the back part unto the West end Before it was placed the pot of Manna and the Rod that budded as afterwards at one end of it was placed the book of the Law In the Ark was the Testimony or the 2 Tables of stone with the Law written in them by the finger of God and nothing else When they were put into it it was covered with the Mercy-seat and that shadowed with the wings of the Cherubims At the entrance into it was the Golden Altar of Incense with the Golden Censer which although as our Apostle shews it did in its use principally respect the service of this part of the Tabernacle yet could not be placed within the vail because the High Priest was not to enter himself until he had raised a cloud of Incense through which he entred The Apostle having given this account of the Sanctuary in both parts of it and what was contained in them adds of which we now cannot speak particularly or rather concerning which things it is not now a season to speak particularly or of the several parts of it one by one And the Reason hereof was because he had an especial design to manage from the consideration of the whole fabrick the service of the High Priest in it which the particular consideration of each part by it self would have too much diverted him from Howbeit he plainly intimates that all and every one of them in particular were of singular consideration as Typical of the Lord Christ and his Ministry For unto this end doth he reckon them up in order Only it seemed good unto the Holy Ghost not to give unto the Church a particular application of them in this place but hath lest it unto our humble diligence to seek after it out of the Scripture according unto the Analogy of faith and such rules of the interpretation of those Mysteries as himself giveth in the ensuing declaration of their nature use and end in general This therefore I shall briefly endeavour yet so as according unto the example of the Apostle not to divert from the especial design of the place As was said before so must I say again expositors either pass by these things without any notice or indulge unto various conjectures without any certain rule of what they assert Those of the Roman Church are generally so taken up with their fourfold sense of the Scripture Literal Allegorical Tropological and Anagogical wherein for the most part they know not how to distinguish one from another that they wrest this and the like passages unto what sense they please I shall keep my self unto a certain rule and where that will not guide me I shall not venture on any conjectures When Ezekiel had his vision of God in the administration of his providence he sayes of it this was the appearance of the likeness of the Glory of the Lord chap. 1. 28. And we may say of this Holy Place with its furniture This was the appearance of the likeness of the Glory of the Lord in the administration of Grace Why God would in this manner by these means represent himself and the Glory of his Grace absolutely we can give no reason but his own holy will and infinite wisdom But this we find he did and that with great solemnity For first he made a glorious Representation of it immediately by his own power in the Mount He shewed a pattern of it in the Mount which was not only an Exemplar of what he would have framed here below but expressive of the Idea in his own mind of good things to come And thereon he gave command that it should in all things be made exactly according unto that Pattern enabling certain persons with wisdom skill and understanding so to do And some things we may observe concerning the whole in general 1. The Nature of the things themselves or the materials of the whole being earthly and the state of the Church unto whose service it was allotted being imperfect and designed so to be two things did necessary follow thereon 1. That sundry concernments of it as the outward shape form and dimensions both of the Tabernacle and all its Utensils were accomodated unto the present state of the Church Hence were they made outwardly glorious and venerable for the People being comparatively carnal were affected with such things Hence were they all portable also at their first institution to comply with the state of the People in the wilderness whence alterations were made in all of them excepting the Ark and Mercy-seat on the building of the Temple In these things therefore we are not to seek for any mystical signification for they were only in compliance with present use They served as the Apostle immediately declares unto the use of carnal ordinances which were to continue unto the time of Reformation only 2. That the resemblance of heavenly things in them was but dark and obscure as the Apostle expresly affirms chap. 10. 1. This both the nature of the things themselves being earthly and carnal with that state wherein the Church was to be kept unto the fullness of time did require 2. This yet is certain and indubitable which gives us our stable rule of the Interpretation of their significancy that God chose this way and these means to represent his glorious presence in and with the Lord Christ unto all the ends of his mediation For with respect unto them it is said that the fullness of the Godhead dwelt in him bodily Col. 2. 9. namely as it dwelt Typically in the Tabernacle by the outward Pledges of his especial presence Whence he concludes that they were all a shadow whereof the body was Christ ver 17. But we need seek for no further Testimony hereunto than the express design of the Apostle in this place For his whole discourse in this and the ensuing chapter is to manifest the representation of Christ in them all And those who would have only an application to be made of something unto Christ by way of accomodation or allusion as the Socinians contend do reject the wisdom of God in their institution and expresly contradict the whole scope of the Apostle We have therefore nothing else to do but to find out the resemblance which as an effect of divine wisdom and by vertue of divine institution was in them unto Gods being in
Lord Christ had not yet actually offered himself unto God nor made Atonement for Sin Howbeit by vertue of the Eternal Agreement that was between the Father and him concerning what he should accomplish in the fulness of time the benefit of what he was so to do was applied unto them that do believe they were saved by Faith even as we are Hence is he called a Lamb slain from the foundation of the world that is in and from the giving of the first Promise 2. Although the coming of his Person was promised and his Sacrifice variously shadowed out or represented unto the Church yet their perception and understanding thereof was weak and dark proportionate unto the means of its Revelation Hence whatever were its vertue and efficacy yet was it not in it self and its own nature made manifest 3. There were many blessed Priviledges that attended the opening of this way in the actual existence of it in the oblation of Christ which the Church of the old Testament was not acquainted with nor made partaker of And although these things belonged not unto the essence of the way yet they did so as unto our entrance into it We could not without them that is the Administration of the spirit in Gospel-Ordinances make use of this way though prepared and set open unto the Glory of God and our own spiritual advantage Wherefore the plain open manifestation of the way into the Holiest which the Apostle denies unto the Church under the old Testament consists in these three things 1. In the actual exhibition of Christ in the flesh and his Sacrifice of himself making atonement for sin For hereby alone was the way laid open unto an access with boldness into the gracious presence of God Without this the Law and its Curse were like the Cherubims and flaming Sword that turned every way to keep sinners from drawing nigh unto God Hereby were they removed a new and living way being consecrated for our access unto him 2. In the full plain declaration of the nature of his Person and of his Mediation And therefore although the Gospel be not this way in the Precepts of obedience which it gives unto us yet is it the declaration and manifestation of this way and our sole direction how to make use of it or how to enter by it into the most Holy Place This they enjoyed not under the old Testament but were limited unto typical institutions directing the Priests how to enter into the Sanctuary made with hands which were but an obscure representation of these things 3. In the Introduction or Revelation and Establishment of those Priviledges of Gospel-worship whereby believers are led comfortably into the presence of God as our Apostle declares cap. 10. 19 20. For they are full of Light and Grace and a Guide unto all the steps of faith and obedience in this way Hereunto may be added all those things which we have declared to belong unto that perfection or consummation of the Church-state which the Law could not bring it unto on chap. 7. ver 11. In these things consisted that manifestation of the way into the most Holy Place which is here denyed unto the old Testament 4. The continuance of this state is added Whilst the first Tabernacle was standing 1. By the first Tabernacle the Apostle understands not that first Part of the Tabernacle into which the Priests entred continually accomplishing the divine services which before he had so called But he intends the whole Tabernacle with respect unto the true Tabernacle of the Body of Christ which succeeded into its room Neither yet doth he understand precisely that Tent or Tabernacle which was erected in the wilderness which was not in itself of any long continuance nor designed thereunto For it was only suited unto the service of the Church whilest it was in an unsettled condition But he intends the whole worship instituted together with it and belonging unto it celebrated afterwards in the Temple according unto the Laws of that Tabernacle For there was the same worship and the same order of things in the one and the other and so the same signification made at first by the Holy Ghost in the constitution of the Tabernacle was still continued under the Temple also 2. It was continued whilst this first Tabernacle or the Tabernacle in this sense was standing Having its station that is according unto the mind of God it had its state and use in the Church This it had absolutely until the death of Christ and no longer For until then both the Lord Christ himself and all his Disciples continued the observation of all its services according to the mind of God For he was made under the Law of it whilst it was in force Declaratively it continued until the day of Pentecost For then was in the coming of the Holy Ghost the foundation of the Gospel-Church State Order and Worship solemnly laid whereon a new way of worship being established the abrogation of the old was declared And this was yet farther made known by the Determination put unto the Observation of it by the Holy Ghost among the Gentile converts in the Council of the Apostles and Elders at Ierusalem Actually it continued until the destruction of the Temple City and People some years after Its first station it had in Gods appointment the second in his connivence and the third in his patience It is the first of these that is here intended The Tabernacle that is the Laws and Service of it preserved its station and use in the Church by Gods ordinance and appointment unto the Death of Christ. Then did he pronounce concerning it and all things belonging unto it It is finished Then was the Vail rent and the way into the Holiest laid open Then was peace with God publickly confirmed by the blood of the Cross Ephes. 2. 14 15. and the nature of the way of our access unto him made known And some things we may hence observe which also tend unto the further explication of the mind of the Holy Ghost in the Text. 1. Although the Lord Christ were not actually exhibited in the flesh under the old Testament nor had actually offered himself unto God for us yet had Believers then an access into the Grace and favour of God though the way the cause and means of it was not manifestly declared unto them The Apostle doth not exclude them all from the Grace and Favour of God but only shew their disadvantage in comparison of Believers under the Gospel in that this way was not manifested unto them 2. The design of the Holy Ghost in all the Tabernacle Ordinances and Institutions of worship was to direct the faith of Believers unto what was signifyed by them 3. Typical Institutions attended diligently unto were sufficient to direct the faith of the Church unto the expectation of the real expiation of sin and acceptance with God thereon God was never wanting unto the Church in what was
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 ãâã ãâã ãâã ãâã ãâã almost constantly used in the new Testament So is it in this Epistle chap. 6. 13 16. The humane nature of Christ doth thus more excel the old Tabernacle than the Sun doth the meanest Star 2. More perfect This respects its Sacred use It was more perfectly fitted and suited unto the end of a Tabernacle both for the inhabitation of the divine nature and the means of exercising the Sacerdotal Office in making A tonement for sin than the other was So it is expressed chap. 10. 5. Sacrifice and Burnt-offering thou wouldst not have but a body hast thou prepared me This was that which God accepted wherewith he was well pleased when he rejected the other as insufficient unto
that 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 ãâã ãâã ãâã ãâã ãâã that is to say I shall consider both 1. It was ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
is used in all good Authors for not only to find but to obtain by our endeavors so do we render it and so we ought to do Rom. 4. 1. Heb. 4. 16. He obtained effectually Eternal Redemption by the price of his Blood And it is mentioned in a Tense denoting the time past to signifie that he had thus obtained Eternal Redemption before he entred into the Holy Place How he obtained it we shall see in the consideration of the nature of the thing it self that was obtained Three things must be inquired into with what brevity we can for the Explication of these words 1 What is Redemption 2 Why is this Redemption called Eternal 3 How Christ obtained it 1. All Redemption respects a state of Bondage and Captivity with all the Events that do attend it The Object of it or those to be redeemed are only persons in that estate There is mention ver 15. of the Redemption of Transgressions but it is by a Metonymy of the Cause for the Effect It is Transgressions which cast men into that state from whence they are to be redeemed But both in the Scripture and in the common Notion of the word Redemption is the deliverance of persons from a state of Bondage And this may be done two ways 1 By Power 2 By payment of a Price That which is in the former way is only improperly and metaphorically so called For it is in its own nature a bare deliverance and is termed Redemption only with respect to the state of Captivity from whence it is a deliverance It is a vindication into liberty by any means So the deliverance of the Israelites from Egypt though wrought meerly by Acts of Power is called their Redemption And Moses from his Ministry in that work is called ãâã ãâã ãâã ãâã ãâã a Redeemer Acts 7. 35. But this Redemption is only metaphorically so called with respect unto the state of Bondage wherein the people were That which is properly so is by a Price paid as a valuable consideration ãâã ãâã ãâã ãâã ãâã is a Ransom a price of Redemption Thence are ãâã ãâã ãâã ãâã ãâã Redemption and a Redeemer So the Redemption that is by Christ is every-where said to be a Price a Ransom See Mat. 20. 28. Mark 10. 45. 1 Cor. 6. 20. 1 Tim. 2. 6. 1 Pet. 1. 18 19. It is the deliverance of persons out of a state of Captivity and Bondage by the payment of a valuable price or Ransom And the Socinians offer violence not only to the Scripture but to common sense it self when they contend that the Redemption which is constantly affirmed to be by a Price is metaphorical and that only proper which is by Power The Price or Ransom in this Redemption is two ways expressed 1 By that which gave it its worth and value that it might be a sufficient Ransom for all 2 By its especial nature The first is the Person of Christ himself He gave himself for us Gal. 2. 20. He gave himself a Ransom for all 1 Tim. 2. 6. He offered himself to God ver 14. Eph. 5. 2. This was that which made the Ransom of an infinite value meet to redeem the whole Church God purchased the Church with his own Blood Acts 20. 28. The especial nature of it is that it was by Blood by his own Blood See Eph. 1. 7. 1 Pet. 1. 18 19. And this Blood of Christ was a Ransom or Price of Redemption partly from the unvaluableness of that Obedience which he yielded unto God in the shedding of it and partly because this Ransom was also to be an Atonement as it was offered unto God in Sacrifice For it is by Blood and no otherwise that Atonement is made Lev. 17. 11. Wherefore he is set forth to be a Propitiation through Faith in his Blood Rom. 3. 24 25. That the Lord Jesus Christ did give himself a Ransom for Sin that he did it in the shedding of his Blood for us wherein he made his Soul an offering for Sin that herein and hereby he made Atonement and expiated our Sins and that all these things belonged unto our Redemption is the substance of the Gospel That this Redemption is nothing but the Expiation of Sin and that Expiation of Sin nothing but an Act of Power and Authority in Christ now in Heaven as the Socinians dream is to reject the whole Gospel Though the nature of this Redemption be usually spoken unto yet we must not here wholly put it by And the nature of it will appear in the consideration of the state from whence we are redeemed with the causes of it 1 The Meritorious Cause of it was Sin or our Original Apostasie from God Hereby we lost our primitive liberty with all the rights and priviledges thereunto belonging 2 The Supreme Efficient Cause is God himself As the Ruler and Iudge of all he cast all Apostates into a state of Captivity and Bondage For Liberty is nothing but peace with him But he did it with this difference Sinning Angels he designed to leave irrecoverably under this condition For Mankind he would find a Ransom 3 The Instrumental Cause of it was the Curse of the Law This falling on men brings them into a state of Bondage For it separates as to all relation of love and peace between God and them and gives life unto all the actings of sin and death wherein the misery of that state consists To be separate from God to be under the power of sin and death is to be in Bondage 4 The External Cause by the application of all other causes unto the Souls and Consciences of men is Satan His was the power of darkness his the power of death over men in that state and condition that is to make application of the terror of it unto their Souls as threatned in the Curse Heb. 2. 14 15. Hence he appears as the Head of this state of Bondage and men are in Captivity unto him He is not so in himself but as the external application of the causes of Bondage is committed unto him From hence it is evident that four things are required unto that Redemption which is a deliverance by Price or Ransom from this state For 1 it must be by such a Ransom as whereby the Guilt of Sin is expiated which was the Meritorious Cause of our Captivity Hence it is called the Redemption of Transgressions ver 14. that is of persons from that state and condition whereinto they were cast by sin or transgression 2 Such as wherewith in respect of God Atonement must be made and satisfaction unto his Justice as the Supreme Ruler and Judge of all 3 Such as whereby the Curse of the Law might be removed which could not be without undergoing of it 4 Such as whereby the Power of Satan might be destroyed How all this was done by the Blood of Christ I have at large declared elsewhere 2. This Redemption is said to be Eternal And it is so on
taken meerly à minori For there is a greater reason in the nature of things that the Blood of Christ should purge our Consciences from dead works than there is that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh For that had all its efficacy unto this end from the sovereign pleasure of God in its Institution In it self it had neither worth nor dignity whence in any proportion of Justice or Reason men should be legally sanctified by it The Sacrifice of Christ also as unto its Original depended on the sovereign pleasure wisdom and grace of God But being so appointed upon the account of the infinite dignity of his Person and the nature of his Oblation it had a real efficacy in the justice and wisdom of God to procure the effect mentioned in the way of purchase and merit This the Apostle refers unto in these words Who through the eternal Spirit offered himself unto God That the Offering was himself that he offered himself through the eternal Spirit in his Divine Person is that which gives assurance of the accomplishing the effect assigned unto it by his Blood above any grounds we have to believe that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh And we may observe from this How much more That There is such an Evidence of Wisdom and Righteousness unto a spiritual Eye in the whole Mystery of our Redemption Sanctification and Salvation by Christ as gives an immoveable foundation unto Faith to rest upon in its receiving of it The Faith of the Church of Old was resolved into the meer sovereign pleasure of God as to the efficacy of their Ordinances nothing in the nature of the things themselves did tend unto their establishment But in the dispensation of God by Christ in the work of our Redemption by him there is such an Evidence of the Wisdom and Righteousness of God in the things themselves as gives the highest security unto Faith It is Unbelief alone made obstinate by prejudices insinuated by the Devil that hides these things from any as the Apostle declares 2 Cor. 4. 3. 4. And hence will arise the great aggravation of the Sin and condemnation of them that perish 2. We must consider the things themselves The Subject spoken of and whereunto the Effect mentioned is ascribed is the Blood of Christ. The Person unto whom these things relate is Christ. I have given an account before on sundry occasions of the great variety used by the Apostle in this Epistle in the naming of him And a peculiar Reason of every one of them is to be taken from the place where it is used Here he calls him Christ For on his being Christ the Messias depends the principal force of his present Argument It is the Blood of him who was promised of Old to be the High-Priest of the Church and the Sacrifice for their Sins In whom was the Faith of all the Saints of Old that by him their Sins should be expiated that in him they should be justified and glorified Christ who is the Son of the living God in whose Person God purchased his Church with his own Blood And we may observe That The Efficacy of all the Offices of Christ towards the Church depends on the Dignity of his Person The Offering of his Blood was prevalent for the Expiation of Sin because it was his Blood and for no other Reason But this is a Subject which I have handled at large elsewhere A late learned Commentator on this Epistle takes occasion in this place to reflect on Dr. Gouge for affirming that Christ was a Priest in both Natures which as he says cannot be true I have not Dr. Gouge's Exposition by me and so know not in what sense it is affirmed by him But that Christ is a Priest in his entire Person and so in both Natures is true and the constant Opinion of all Protestant Divines And the following words of this learned Author being well explained will clear the difficulty For he saith that He that is a Priest is God yet as God he is not he cannot be a Priest For that Christ is a Priest in both Natures is no more but that in the discharge of his Priestly Office he acts as God and Man in one Person from whence the Dignity and Efficacy of his Sacerdotal Actings do proceed It is not hence required that whatever he doth in the discharge of his Office must be an immediate Act of the Divine as well as of the Humane Nature No more is required unto it but that the Person whose Acts they are is God and Man and acts as God and Man in each Nature sutably unto its essential Properties Hence although God cannot dye that is the Divine Nature cannot do so yet God purchased his Church with his own Blood and so also the Lord of Glory was Crucified for us The sum is That the Person of Christ is the Principle of all his Mediatory Acts although those Actâ be immediately performed in and by vertue of his distinct Natures some of one some of another according unto their distinct Properties and Powers Hence are they all Theandrical which could not be if he were not a Priest in both Natures Nor is this impeached by what ensues in the same Author namely That a Priest is an Officer and all Officers as Officers are made such by Commission from the Sovereign Power and are Servants under them For 1 It may be this doth not hold among the Divine Persons it may be no more is required in the dispensation of God towards the Church unto an Office in any of them but their own infinite condescension with respect unto the order of their subsistence So the Holy Ghost is in peculiar the Comforter of the Church by the way of Office and is sent thereon by the Father and Son Yet is there no more required hereunto but that the order of the operation of the Persons in the blessed Trinity should answer the order of their subsistence and so he who in his Person proceedeth from the Father and the Son is sent unto his work by the Father and the Son no new Act of Authority being required thereunto but only the determination of the Divine Will to act sutably unto the order of their subsistence 2 The Divine Nature considered in the Abstract cannot serve in an Office yet He who was in the Form of God and counted it no robbery to be equal unto God took on him the form of a Servant and was obedient unto death It was in the Humane Nature that he was a Servant nevertheless it was the Son of God he who in his Divine Nature was in the Form of God who so served in Office and yielded that Obedience Wherefore he was so far a Mediator and Priest in both his Natures as that whatever he did in the discharge of those Offices was the Act of his entire Person whereon the
the Throne of God whereon he receiveth power to deliver them that believe in him from the punishment due to sin But 1 This appearance of Christ in Heaven is no where called his Oblation his Sacrifice or his Offering of himself The places wherein some grant it may be so do assert no such thing as we shall see in the Explanation of them for they occur unto us in this Chapter 2 It no ways answers the Atonement that was made by the Blood of the Sacrifices at the Altar which was never carried into the Holy Place yea it overthrows all Analogy all Resemblance and Typical Representation between those Sacrifices and this of Christ there being no similitude nothing alike between them And this renders all the reasoning of the Apostle not only invalid but altogether impertinent 3 The Supposition of it utterly overthrows the true Nature of a proper and real Sacrifice substituting that in the room of it which is only metaphorical and improperly so called Nor can it be evidenced wherein the Metaphor doth consist or that there is any ground why it should be called an Offering or a Sacrifice For all things belonging to it are distinct from yea contrary unto a true real Sacrifice 4 It overthrows the Nature of the Priesthood of Christ making it to consist in his actings from God towards us in a way of power whereas the Nature of the Priesthood is to act with God for and on the behalf of the Church 5 It offers violence unto the Text For herein Christ's offering of himself is expressive of the way whereby his Blood purgeth our Consciences which in their sense is excluded But we may observe unto our purpose 1. This was the greatest expression of the unexpressible love of Christ he offered himself What was required thereunto what he underwent therein have on various occasions been spoken unto His condescension and love in the undertaking and discharge of this work we inay we ought to admire but we cannot comprehend And they do what lies in them to weaken the Faith of the Church in him and its love towards him who would change the Nature of his Sacrifice in the offering of himself who would make less of difficulty or suffering in it or ascribe less efficacy unto it This is the foundation of our faith and boldness in approaching unto God that Christ hath offered himself for us Whatsoever might be effected by the glorious dignity of his Divine Person by his profound Obedience by his unspeakable Sufferings all offered as a Sacrifice unto God in our behalf is really accomplished 2. It is hence evident how vain and insufficient are all other ways of the expiation of sin with the purging of our consciences before God The sum of all false Religion consisted always in contrivances for the expiation of sin what is false in any Religion hath respect principally thereunto And as Superstition is restless so the Inventions of men have been endless in finding out means unto this end But if any thing within the power or ability of men any thing they could invent or accomplish had been useful unto this end there would have been no need that the Son of God should have offered himself To this purpose see Chap. 10. 5 6 7 8. Micah 6. 8 9. 2dly The next thing in the words is unto whom he offered himself that is to God He gave himself an Offering and a Sacrifice to God A Sacrifice is the highest and chiefest Act of Sacred Worship especially it must be so when one offereth himself according unto the Will of God God as God or the Divine Nature is the proper Object of all Religious Worship unto whom as such alone any Sacrifice may be offered To offer Sacrifice unto any under any other Notion but as he is God is the highest Idolatry But an offering an expiatory Sacrifice for Sin is made to God as God under a peculiar Notion or Consideration For God is therein considered as the Author of the Law against which Sin is committed as the Supreme Ruler and Governor of all unto whom it belongs to inflict the punishment which is due unto sin For the end of such Sacrifices is averruncare malum to avert displeasure and punishment by making atonement for sin With respect hereunto the Divine Nature is considered as peculiarly subsisting in the person of the Father For so is he constantly represented unto our Faith as the Judge of all Heb. 12. 23. With him as such the Lord Christ had to do in the offering of himself concerning which see our Exposition on Chap. 5. v. 7. It is said if Christ was God himself how could he offer himself unto God That one and the same Person should be the Offerer the Oblation and he unto whom it is offered seems not so much a mystery as a weak imagination Ans. 1. If there were one Nature onely in the Person of Christ it may be this might seem impertinent Howbeit there may be cases wherein the same individual Person under several capacities as of a good man on the one hand and a Ruler or Judge on the other may for the benefit of the Publick and the preservation of the Laws of the Community both give and take satisfaction himself But whereas in the one Person of Christ there are two Natures so infinitely distinct as they are both acting under such distinct capacities as they did there is nothing unbecoming this mystery of God that the one of them might be offered unto the other But 2. It is not the same Person that offereth the Sacrifice and unto whom it is offered For it is the Person of the Father or the Divine Nature considered as acting it self in the Person of the Father unto whom the Offering was made And although the Person of the Son is Partaker of the same Nature with the Father yet that Nature is not the object of this Divine Worship as in him but as in the Person of the Father Wherefore the Son did not formally offer himself unto himself but unto God as acting Supreme Rule Government and Judgment in the Person of the Father As these things are plainly and fully testified unto in the Scripture so the way to come unto a blessed satisfaction in them unto the due use and comfort of them is not to consult the cavils of carnal wisdom but to pray that the God of our Lord Jesus Christ the Father of Glory would give unto us the Spirit of wisdom and revelation in the knowledge of him that the eyes of our understandings being enlightned we may come unto the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ. 3dly How he offered himself is also expressed it was by the eternal Spirit By ãâã ãâã ãâã ãâã ãâã It denotes a concurrent operation when one works with another Nor doth it always denote a subservient instrumental cause but sometimes that which is principally
The Redemption or Expiation of Sins is confined unto those under the Old Testament whence it should seem that there is none made for those under the New Ans. The Emphasis of the Expression Sins under the Old Testament respect either the Time when the sins intended were committed or the Testament against which they were committed And the Preposition ãâã ãâã ãâã ãâã ãâã will admit of either sense Take it in the first way and the Argument follows à fortiori as unto the Sins committed under the New Testament though there be no Expiation of Sins against it which properly are only final Unbelief and Impenitency For the Expiation intended is made by the Mediator of the New Testament And if he expiated the Sins that were under the first Testament that is of those who lived and dyed whil'st that Covenant was in force much more doth he do so for them who live under the Administration of that Testament whereof he is the Mediator For Sins are taken away by vertue of that Testament whereunto they do belong And it is with peculiar respect unto them that the blood of Christ is called the blood of the New Testament for the Redemption of Sins But yet more probably the meaning may be the Sins that were and are committed against that first Covenant or the Law and Rule of it For whereas that Covenant did in its Administration comprise the Moral Law which was the substance and foundation of it all Sins whatever have their form and nature with respect thereunto So Sins under the first Covenant are all Sins whatever For there is no Sin committed under the Gospel but it is a Sin against that Law which requires us to love the Lord our God with all our hearts and all our strength Either way the Sins of them who are called under the New Testament are included 2. It is enquired whether it is the Nature of the Sins intended that is respected or the Persons guilty of them also under that Testament The Syriac Translation avoids this difficulty by rendring the words of the Abstract the Redemption of Transgressions in the Concrete a Redeemer unto them who had transgressed That it is a certain sort of Sins that is intended Socinus was the first that invented And his invention is the foundation of the Exposition not only of Schlictingius but of Grotius also on this place Such Sins they say they are as for which no Expiation was to be made by the Sacrifices of the Law Sins of a greater Nature than could be expiated by them For they only made Expiation of some smaller Sins as Sins of Ignorance or the like But there is no respect unto the Persons of them who lived under that Testament whom they will not grant to be redeemed by the blood of Christ. Wherefore according unto them the difference between the Expiation of Sin by the Sacrifices of the Law and that by the Sacrifice of Christ doth not consist in their nature that the one did it only typically and in an external representation by the purifying of the flesh the other really and effectually but in this that the one expiated lesser Sins only the other greater also But there is nothing sound or consonant unto the Truth in this Interpretation of the words For 1 It proceeds on a false Supposition that there were Sins of the people not only presumptuous Sins and which had impenitency in them for which no Atonement was made nor Expiation of them allowed which is expresly contrary unto Lev. 16. 16 21. And whereas some offences were capital amongst them for which no Atonement was allowed to free the Sinner from death yet that belonged unto the Political Rule of the people and hindred not but that typically all sorts of Sins were to be expiated 2 It is contrary unto the express design of the Apostle For he had proved before by all sorts of Arguments that the Sacrifices of the Law could not expiate any Sin could not purge the Conscience from dead works that they made nothing perfect And this he speaks not of this or that Sin but of every Sin wherein the Conscience of a Sinner is concerned Chap. 10. 2. Hence two things follow First That they did not in and of themselves really expiate any one Sin small or great It was impossible saith the Apostle that they should do so Heb. 10. 4. only they sanctified to the purifying of the flesh which overthrows the foundation of this Exposition Secondly That they did typifie and represent the Expiation of all sorts of Sins whatever and made application of it unto their Souls For if it was so that there was no Atonement for their Sins that their Consciences were not purged from dead works nor themselves consummate but only had some outward purification of the flesh it cannot be but they must all eternally perish But that this was not their condition the Apostle proves from hence because they were called of God unto an eternal Inheritance as he had proved at large concerning Abraham Chap. 6. Hence he infers the necessity of the mediation and death of Christ as without the vertue whereof all the called under the first Covenant must perish eternally there being no other way to come to the Inheritance 3. Whereas the Apostle mentions only the Sins under the first Covenant as unto the time passed before the Exhibition of Christ in the flesh or the death of the Mediator of the New Testament what is to be thought of them who lived during that season who belonged not unto the Covenant but were strangers from it such as are described Eph. 4. 12. I answer The Apostle takes no notice of them and that because taking them generally Christ dyed not for them Yea that he did not so is sufficiently proved from this place Those who live and dye strangers from God's Covenant have no interest in the Mediation of Christ. Wherein the Redemption of these Transgressions did consist shall be declared in its proper place And we may observe 1. Such is the malignant Nature of Sin of all Transgression of the Law that unless it be removed unless it be taken out of the way no Person can enjoy the Promise of the Eternal Inheritance 2. It was the Work of God alone to contrive and it was the Effect of infinite Wisdom and Grace to provide a way for the removal of Sin that it might not be an everlasting Obstacle against the Communication of an Eternal Inheritance unto them that are called Fifthly We have declared the design of God here represented unto us who are the Persons towards whom it was to be accomplished and what lay in the way as an hindrance of it That which remains in the words is the way that God took and the means that he used for the removal of that hindrance and the effectual accomplishment of his design This in general was first the making of a New Testament He had fully proved before that this could not
Testator Where a man hath nothing to give or bequeath he can make no Testament For that is nothing but his Will concerning the disposal of his own Goods after his decease So is it in this New Testament All the Goods of Grace and Glory were the Property the Inheritance of Christ firmly instated in him alone For he was appointed Heir of all things But in his death as a Testator he made a Bequeathment of them all unto the Elect appointing them to be Heirs of God Coheirs with himself And this also is required unto the nature and essence of a Testament 3. In a Testament there is always an absolute Grant made of the Goods bequeathed without condition or limitation So is it here also the Goods and Inheritance of the Kingdom of Heaven are bequeathed absolutely unto all the Elect so as that no intervenience can defeat them of it And what there is in the Gospel which is the Instrument of this Testament that prescribes Conditions unto them that exacts terms of Obedience from them it belongs unto it as it is a Covenant and not as a Testament Yet 4. It is in the Will and Power of the Testator in and by his Testament to assign and determine both the time season and way whereby those to whom he hath bequeathed his Goods shall be admitted unto the actual possession of them So is it in this case also The Lord Christ the great Testator hath determined the way whereby the Elect shall come to be actually possest of their Legacies namely by Faith that is in him Acts 26. 18. So also he hath reserved the time and season of their Conversion in this world and entrance into future glory in his own hand and power And these things belong unto the Illustration of the Comparison insisted on although it be only one thing that the Apostle argues from it touching the necessity of the death of the Testator But notwithstanding these instances of agreement between the New Covenant and the Testaments of men whereby it appears to have in it in sundry respects the nature of a Testament yet in many things there is also a disagreement between them evidencing that it is also a Covenant and abideth so notwithstanding what it hath of the nature of a Testament from the death of the Testator As 1. A Testator amongst men ceaseth to have any right in or use of the Goods bequeathed by him when once his Testament is of force And this is by reason of death which destroys all title and use of them But our Testator devests himself neither of Right nor Possession nor of the use of any of his Goods And this follows on a twofold difference the one in the Persons the other in the Goods or things bequeathed 1 In the Persons For a Testator amongst men dyeth absolutely he liveth not again in this world but lieth down and riseth not until the Heavens be no more Hereon all Right unto and all use of the Goods of this life ceaseth for ever Our Testator dyed actually and really to confirm his Testament but 1 He dyed not in his whole Person 2 In that Nature wherein he dyed he lived again and is alive for evermore Hence all his Goods are still in his own power 2 In the things themselves For the Goods bequeathed in the Testaments of men are of that nature as that the Propriety of them cannot be vested in many so as that every one should have a right unto and the enjoyment of all but in one onely But the spiritual good things of the New Testament are such as that in all the riches and fulness of them they may be in the possession of the Testator and of those also unto whom they are bequeathed Christ parts with no Grace from himself he diminisheth not his own Riches nor exhausts any thing from his own Fulness by his communication of it unto others Hence also 2. In the Wills of men if there be a Bequeathment of Goods made unto many no one can enjoy the whole Inheritance but every one is to have his own share and Portion only But in and by the New Testament every one is made Heir to the whole Inheritance All have the same and every one hath the whole For God himself thence becomes their Portion who is All unto All and All unto every one 3. In Humane Testaments the Goods bequeathed are such only as either descended unto the Testators from their Progenitors or were acquired during their lives by their own industry By their death they obtained no new Right or Title unto any thing only what they had before is now disposed of according unto their Wills But our Testator according unto an antecedent Contract between God the Father and him purchased the whole Inheritance by his own blood obtaining for us eternal Redemption 4. They differ principally in this That a Testament amongst men is no more but meerly so it is not moreover a Solemn Covenant that needs a confirmation suited thereunto The bare signification of the Will of the Testator witnessed unto is sufficient unto its constitution and confirmation But in this Mystery the Testament is not meerly so but a Covenant also Hence it was not sufficient unto its force and establishment that the Testator should dye only but it was also required that he should offer himself in Sacrifice by the shedding of his blood unto its confirmation These things I have observed because as we shall see the Apostle in the progress of his discourse doth not confine himself unto this Notion of a Testament but treats of it principally as it had the Nature of a Covenant And we may here observe 1. It is a great and gracious Condescension in the Holy Spirit to give Encouragement and Confirmation unto our Faith by a Representation of the Truth and reality of spiritual things in those which are temporal and agreeing with them in their general nature whereby they are presented unto the common understandings of Men. This way of proceeding the Apostle calls a speaking ãâã ãâã ãâã ãâã ãâã Gal. 3. 15. After the manner of men Of the same kind were all the Parables used by our Saviour For it is all one whether these Representations be taken from things real or from those which according unto the same Rule of Reason and Right are framed on purpose for that end 2. There is an irrevocable Grant of the whole Inheritance of Grace and Glory made unto the Elect in the New Covenant Without this it could not in any sense have the Nature of a Testament nor that Name given unto it For a Testament is such a free Grant and nothing else And our best Plea for them for an interest in them for a participation of them before God is from the free Grant and Donation of them in the Testament of Jesus Christ. 3. As the Grant of these things is free and absolute so the Enjoyment of them is secured from all interveniences by the
afterwards 7 This Imagination is destructive of the principal design and Argument of the Apostle For he proves the Imperfection of the Sacrifices of the Law and their insufficiency to consummate the Church from their annual Repetition affirming that if they could have perfected the Worshippers they would have ceased to have been offered Yet was that Sacrifice which he respects repeated only once a year But on this Supposition the Sacrifice of Christ must be offered always and never cease to be actually offered which reflects a greater Imperfection on it then was on those which were repeated only once a year But the Apostle expresly affirms that the Sacrifice which could effect its End must cease to be offered Chap. 10. 2. Whereas therefore by One offering he hath for ever perfected them that are Sanctified he doth not continue to offer himself though he doth so to appear in the Presence of God to make Application of the Vertue of that One offering unto the Church The Expositors of the Roman Church do raise an Objection on this place for no other End but that they may return an Answer unto it perniciously opposite unto and destructive of the Truth here taught by the Apostle though some of them do acknowledge that it is capable of another answer But this is that which they principally insist upon as needful unto their present Cause They say therefore that if Christ cease to offer himself then it seems that his Sacerdotal Office ceaseth also For it belongs unto that office to offer Sacrifices continually But there is no force in this Objection For it belongs to no Priest to offer any other or any more Sacrifices but what were sufficient and effectual unto the End of them and their office And such was the One Sacrifice of Christ. Besides though it be not actually repeated yet it is vertually applyed always and this belongs unto the present discharge of his Sacerdotal Office So doth also his Appearance in Heaven for us with his Intercession where he still continues in the actual exercise of his Priesthood so far as is needful or possible But they have an Answer of their own unto their own Objection They say therefore that Christ continueth to offer himself every day in the Sacrifice of the Mass by the hands of the Priests of their Church And this Sacrifice of him though it be unbloody yet is a true real Sacrifice of Christ the same with that which he offered on the Cross. It is better never to raise Objections then thus to answer them For this is not to expound the words but to dispute against the Doctrine of the Apostle As I shall briefly evince 1. That the Lord Christ hath by the One offering of himself for ever perfected them that are Sanctified is a Fundamental Article of Faith Where this is denied or overthrown either directly or by just Consequence the Church is overthrown also But this is expresly denied in the Doctrine of the frequent Repetition of his Sacrifice or of the offering of himself And there is no Instance wherein the Romanists do more expresly oppose the Fundamental Articles of Religion 2. The Repetition of Sacrifices arose solely from their Imperfection as the Apostle declares Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law that they were repeated once every year in one place only how great must the Imperfection of the Sacrifice of Christ be esteemed if it be not effectual to take away Sin and perfect them that are Sanctified unless it be repeated every day and that it may be in a thousand Places 3. To say that Christ offereth himself often is expresly and in Terms contradictory to the Assertion of the Apostle Whatever therefore they may apprehend of the offering of him by their Priests yet most certain it is that he doth not every day offer himself But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself of himself by the eternal Spirit once for all so the pretence to offer him often by the Priests is highly Sacrilegious 4. The infinite actings of the Divine Nature in Supporting and Influencing of the Humane the inexpressible Operation of the Holy Ghost in him unto such a peculiar acting of all Grace especially of Zeal unto the Glory of God and compassion for the Souls of men as are inimitable unto the whole Creation were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God And how can a poor sinful Mortal man such as are the best of their Priests pretend to offer the same Sacrifice unto God 5. An unbloody Sacrifice is 1 A Contradiction in it self ãâã ãâã ãâã ãâã ãâã which is the only Sacrifice which the Apostle treats of is victimae mactatio as well as victimae mactatae oblatio It is a Sacrifice by death and that by blood-shedding other ãâã ãâã ãâã ãâã ãâã there never was any 2 If it might be supposed yet is it a thing altogether useless For without shedding of Blood there is no Remission The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin An unbloody Sacrifice for the Remission of Sin overthrows both the Law and the Gospel 3 It is directly contrary unto the Argument of the Apostle in the next verse wherein he proves that Christ could not offer himself often For he doth it by affirming that if he did so then must he often suffer that is by the Effusion of his Blood which was absolutely necessary in and unto his Sacrifice Wherefore an unbloody Sacrifice which is without Suffering whatever it be is not the Sacrifice of Christ. For if he be often offered he must often suffer as the Apostle affirms Nor is it unto any Purpose to say that this unbloody Sacrifice of the Mass receiveth its Vertue and Efficacy from the One Sacrifice of Christ on the Cross as it is pleaded by the defenders of it For the Question is not what value it hath nor whence it hath it but whether it be the Sacrifice of Christ himself or no. To sum up the substance of this whole Controversie The Sacrifice or Offering of Christ was 1 By Himself alone through the eternal Spirit 2 Was of his whole Humane Nature as to the matter of it He made his Soul an offering for Sin 3 Was by Death and Bloodshedding whereon its entire Efficacy as unto Attonement Reconciliation and the Sanctification of the Church do depend 4 Was once only offered and could be so no more from the Glory of his Person and the Nature of the Sacrifice it self 5 Was offered with such glorious internal actings of Grace as no Mortal creature can comprehend 6 Was accompanied with his bearing the
Curse of the Law and the Punishment due unto our Sins which were taken away thereby And in all this the Humane Nature was supported sustained and acted by the Divine in the same Person which gave the whole Duty its Efficacy and Merit That pretended in the Mass is 1. Offered by Priests without Him or those which call themselves so who therefore rather represent them by whom he was Crucified then himself who offered himself alone 2. Is only of Bread and Wine which have nothing in them of the Soul of Christ allowing their Transubstantiation 3. Can have no Influence into the Remission of Sins being confessedly unbloody whereas without the shedding of Blood there is no Remission 4. Is often offered that is every day declaring a greater imperfection in it then was in the great Expiatory Sacrifice of the Law which was offered only once a year 5 Requires unto it no Grace in the Offerer but only an Intention to do his Office 6 Doth in nothing answer the Curse of the Law and therefore makes no Attonement Wherefore these things are so far from being the same Sacrifice as that they are opposite inconsistent and the admission of the One is the Destruction of the other Some Observations we may take from the Text. 1. Such is the absolute Perfection of the One offering of Christ that it stands in need of that it will admit of no Repetition in any kind Hence the Apostle affirms that if it be despised or neglected there remains no more sacrifice for Sin There is none of any other kind nor any Repetition to be made of it self as there was of the most solemn legal Sacrifices Neither of them are consistent with its perfection And this absolute Perfection of the One offering of Christ ariseth 1 From the Dignity of his Person Acts 20. 28. There needs no new offering after that wherein he who offered and who was offered was God and Man in one Person The Repetition of this offering is inconsistent with the Glory of the Wisdom Righteousness Holiness and Grace of God and would be utterly derogatory to the dignity of his Person 2 From the Nature of the Sacrifice it self 1. In the internal gracious actings of his Soul He offered himself unto God through the eternal Spirit Grace and Obedience could never be more glorified 2. In the Punishment he underwent answering and taking away the whole Curse of the Law any farther offering for Attonement is highly Blasphemous 3. From the Love of the Father unto him and delight in him As in his Person so in his one offering the Soul of God resteth and is well-pleased 4. From its Efficacy unto all Ends of a Sacrifice Nothing was ever designed therein but was at once accomplished by this One offering of Christ. Wherefore 2. This one offering of Christ is always effectual unto all the Ends of it even no less then it was in the day and hour when it was actually offered Therefore it needs no Repetition like those of old which could affect the Conscience of a sinner only for a season and until the Incursion of some new sin This is always fresh in the Vertue of it and needs nothing but renewed Application by Faith for the communication of its Effects and Fruits unto us Wherefore 3. The great Call and Direction of the Gospel is to guide Faith and keep it up unto this One offering of Christ as the spring of all Grace and Mercy This is the immediate End of all its Ordinances of Worship In the preaching of the Word the Lord Christ is set forth as evidently Crucified before our Eyes and in the Ordinance of the Supper especially is it represented unto the peculiar Exercise of Faith But we must proceed to a brief Exposition of the remainder of this Verse The One offering of Christ is not here proposed absolutely but in Opposition unto the High Priest of the Law whose entrance into the Holy Place did not put an end unto his offering of Sacrifices but his whole Service about them was to be annually repeated This Sacrifice of the High Priest we have treated of before and shall therefore now only open these words wherein it is expressed 1. The Person spoken of is the High Priest that is any One every One that is so or that was so in any Age of the Church from the Institution of that Priesthood unto the Expiration of it As the High Priest in like manner so he did 2. It is affirmed of him that he entreth in the present Tense Some think that respect is had unto the continuance of the Temple-service at that Time He entreth that is he continueth so to do And this the Apostle sometimes admits of as Chap. 8. 4. But in this Place he intends no more but the Constitution of the Law According unto the Law He entereth This is that which the Law requires And hereby as in other Instances the Apostle lays before their Consideration a Scheme of their ancient Worship as it was at first established that it might be the better compared with the Dispensation of the New Covenant and the Ministry of Christ. 3. This Entrance is limited unto the Holy Place The most Holy Place in the Tabernacle or Temple the Holy Place made with hands 4. There is the Season of their Entrance yearly Once in an annual Revolution or the day fixed by the Law the tenth day of the Month Tisri or our September 5. The Manner of his entrance was with the blood of others Blood that was not his own as the Syriack expresseth it The Blood of the Sacrifice of Christ was his own He redeemed the Church ãâã ãâã ãâã ãâã ãâã Acts 20. 28. Hereunto ãâã ãâã ãâã ãâã ãâã is opposed ãâã ãâã ãâã ãâã ãâã other blood the Blood of others that is the blood of Bulls and Goats offered in Sacrifice in for cum say most Expositors which is not unusual See 1 Joh. 5. 6. Gen. 32. 10. Hos. 4. 3. The meaning is by vertue of the Blood of others which he carried with him into the Holy Place That which is denied of Christ the Antitype is the Repetition of this Service and that because of the Perfection of his Sacrifice the other being repeated because of their Imperfection And we may observe that Whatever had the greatest Glory in the Old Legal Institutions carried along with it the evidence of its own Imperfection compared with the thing signified in Christ and his Office The Entrance of the High Priest into the Holy Place was the most glorious Solemnity of the Law Howbeit the annual Repetition of it was a sufficient Evidence of its Imperfection as the Apostle disputes in the beginning of the next Chapter VER XXVI ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã is properly Causal quia quandoquidem quoniam But it is generally rendred in this Place by all Expositors alioqui by Concession if it were so that he would offer offer himself for
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã in the Singular Number which is usually rendred by ãâã ãâã ãâã ãâã ãâã in the Plural and Sacrifices of this kind were called ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã or firings from the way and means of their Consumption on the Altar which was by fire And this respects both the ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã which the Greek renders by ãâã ãâã ãâã ãâã ãâã for or concerning Sin For ãâã ãâã ãâã ãâã ãâã the Verb in Kal signifieth to Sin and in Piel to expiate Sin Hence the Substantive ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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
do judge that these are the Enemies of Christ and the making of them his Footstool which are peculiarly here intended namely the destruction of the hardned unbelieving Jews who had obstinately rejected his Ministry and opposed it unto the end Then were those his Enemies who so refused him slain and destroyed thereon For 1. This Description of his Enemies as his Enemies peculiarly directs us unto this sense the Enemies of his Person Doctrine and Glory with whom he had so many contests whose Blasphemies and Contradictions he underwent They were his Enemies in a peculiar manner 2. This the word ãâã ãâã ãâã ãâã ãâã expecting better answers unto than unto the other sense For the glorious visible propagation of the Gospel and Kingdom of Christ thereon began and was carried on gloriously upon and after the destruction of Jerusalem and the Church of the Jews his Enemies With reference hereunto Expectation may be no less distinctly ascribed unto him than if we extend the word unto the whole time unto the end of the World 3. The Act of Vengeance on these his Enemies is not said to be his own but peculiarly assigned unto God the Father and those imployed by him In the Original promise the words of God the Father to him are I will make thine Enemies thy Footstool I take it upon me Vengeance is mine to revenge the injuries done unto thee and the obstinacy of those Unbelievers Here in this place respect is had unto the means that God used in the work of their destruction which was the Roman Army by whom they were as the Footstool of Christ absolutely trodden under his feet with respect unto this special Act of God the Father who in the Execution of it proclaims that Vengeance is his For in the following words the Lord Christ is said only to expect it as that wherein his own cause was vindicated and revenged as it were by another Hand while he pleaded it himself in the World by that mild and gentle means of sending his spirit to convince them of Sin Righteousness and Judgment 4. This is that which the Apostle constantly threatens the obstinate Hebrews and Apostate Professors of the Gospel withal throughout this Epistle the time of their destruction being now at hand So he doth Chap. 6. 4 5 6 7 8. In this Chapter ver 26 27 28 29 30 31. Where it must be spoken to 5. This was that ãâã ãâã ãâã ãâã ãâã or what remained as unto the personal Ministry of Christ in this World The horrible Destruction of the stubborn Obstinate Enemies of the Person and Office of Christ which befell the Nation of the Jews is a standing security of the endless destruction of all who remain his Obstinate adversaries 6. I leave this Interpretation of the Words unto the thoughts of them that are Judicious and shall open the Mind of the Holy Ghost in them according unto the generally received Opinion of their sense And to this end 1. The Subject spoken of is the Enemies of Christ ãâã ãâã ãâã ãâã ãâã his Enemies He hath had many Enemies ever since his Exaltation and so shall have unto the Consummation of all things when they shall all of them be Triumphed over For his Enemies are of two sorts 1. Such as are so immediately and directly unto his Person 2. Such as are so to his Office and Work with the benefits of the Salvation of the Church Those of the first sort are either Devils or Men. All the Devils are in a Combination as sworn Enemies unto the Person of Christ and his Kingdom And for Men the whole World of Unbelieving Jews Mahumetans and Pagans are all his Enemies and do put forth all their Power in Opposition unto him The Enemies unto his Office Grace and Work and the benefits of it are either persons or things 1. The Head of this Opposition and Enmity unto his Person is Antichrist with all his Adherents and in a special manner all Worldly Power Authority and Rule acting themselves in subserviency unto the Antichristian Interest 2. All Pernicious Heresies against his Person and Grace 3. All others which make Profession of the Gospel and live not as becomes the Gospel they are all Enemies of Christ and his Office The things which rise up in Enmity and Opposition to him and the work of his Grace are Sin Death the Grave and Hell All these endeavour to obstruct and frustrate all the ends of Christs Mediation and are therein his Enemies 2. There is the Disposal of this Subject of these Enemies of Christ. They shall be made his Footstool ãâã ãâã ãâã ãâã ãâã until they be put and placed in this condition it is a State which they would not be in but they shall be made put and placed in it whether they will or no as the word signifies ãâã ãâã ãâã ãâã ãâã A Footstool is used in a Threefold sence in the Scripture 1. For the visible pledge of Gods Presence and his Worship Gods Throne as we have shewed was represented by the Ark Mercy-Seat and Cherubims in the most Holy Place whereon the Sanctuary it self was his Footstool 1 Chron. 28. 2. Psal. 99. 5. Psal. 132. 7. So it is applyed unto God and his presence in the Church as the Ark was his Throne so the Sanctuary was his Footstool 2. It is applyed unto God and his presence in the World so Heaven above is called his Throne and this lower part of the Creation is his Footstool Isa. 66. 1. In neither of these senses are the Enemies of Christ to be his Footstool Therefore it is taken 3. For a Despised Conquered Condition a State of a mean subjected people deprived of all power and benefit and brought into absolute subjection In no other sense can it be applyed unto the Enemies of Christ as here it is Yet doth it not signifie the same condition absolutely as unto all persons and things that are his Enemies For they are not of one Nature and their subjection to him is such as their Natures are capable of But these things are intended in it 1. The Deprivation of all Power Authority and Glory They fate on Thrones but now are under the Seat of him who is the only Potentate 2. An utter defeat of their Design in opposing either his Person or the work of his Grace in the Eternal Salvation of his Church They shall not hurt or destroy no more in the Mountain of the Lord. 3. Their Eternal Disposal by the Will of Christ according as his Glory shall be manifested therein Sin Death the Grave and Hell as unto their Opposition to the Church shall be utterly destroyed 1 Cor. 15. 55 56 57. and there shall be no more Death Sathan and Antichrist shall be destroyed two ways 1. Initially and Gradually 2. Absolutely and Compleatly The First they are in all Ages of the Church from the time of Christs Glorious Ascension into Heaven They were then immediately put in subjection to him
see that the day was approaching 5. In the Preparations for it For at this time all things began to be fill'd with Confusions Disorders Tumults Seditions and Slaughters in the whole Nation being all of them entrances of that woful day whose coming was declared in them and by them 1. If men will shut their eyes against evident signs and tokens of approaching Judgments they will never stir up themselves nor engage into the due performance of present duties 2. In the approach of great and final Judgments God by his Word and Providence gives such intimations of their coming as that wise men may discern them Whoso is wise he will consider these things and they shall understand the loving kindness of the Lord. The Prudent foreseeth the evil and hideth himself How is it that you discern not the Signs of the times 3. To see evidently such a day approaching and not to be sedulous and diligent in the duties of divine Worship is a token of a backsliding frame tending unto final Apostacy VERSE XXVI XXVII ãâã ãâã ãâã ãâã ãâã VERSE 26 27. For if we sin wilfully after that we have received the knowledge of the Truth there remaineth no more Sacrifice for sins But a certain fearfull looking for of Judgment and fiery indignation which shall devour the Adversaries IN these Verses the Apostle gives a vehement enforcement of his preceding Exhortation from the dreadful Consequences of a total neglect of it or uncompliance with it And this he doth 1. By expressing the nature of the sin which lyes therein 2. By an impossibility of deliverance from the Guilt of it 3. The Punishment that would unavoidably follow upon it Interpreters have greatly perplexed themselves and others in the interpretation and exposition of these verses and those that follow Their conjectures in great variety have proceeded principally from a want of a due attendance unto the scope of the Apostle the argument he had in hand the circumstances of the people unto whom he wrote and the present State of Gods Providence towards them I shall not trouble the Reader with their various conjectures and censures of them but I shall give such an evident sence of the words as themselves and the Context do evince to be the mind of the Holy Ghost in them 1. As unto the words wherein the Sin and State of such men is expressed If we sin wilfully He puts himself among them as is his manner in Comminations both to shew that there is no respect of persons in this matter but those who have equally sinned shall be equally punished And to take off all appearance of severity towards them seeing he speaks nothing of this nature but on such suppositions as wherein if he himself were concerned he pronounceth it against himself also We sinning or if we sin ãâã ãâã ãâã ãâã ãâã wilfully say we our former translations willingly which we have now avoyded lest we should give Countenance unto a supposition that there is no Recovery after any voluntary sin If we sin wilfully that is Obstinately Maliciously and with despight which is the nature of the sin it self as is declared v. 28. But the word doth not require nor will scarce bear any such sence Willingly is of choice without surprizal compulsion or fear and this is all that the word will bear The Season and circumstance which states the sin intended is after we have received the knowledge of the truth There is no Question but that by the Truth the Apostle intends the Doctrine of the Gospel and the receiving of it is upon the conviction of it's being truth to take on us the outward profession of it Only there is an Emphasis in that word ãâã ãâã ãâã ãâã ãâã the word is not used any where to express the meer conceptions or notions of the mind about truth but such an acknowledgment of it as ariseth from some sense of it's power and excellency This therefore is the description of the persons concerning whom this sin is supposed They are such as unto whom the Gospel had been preached who upon conviction of its truth and sense of its power have taken upon them the publick profession of it and this is all that is required to the constitution of this state And what is so required may be reduced to one of these two heads 1. The solemn Dedication of themselves unto Christ in and by their Baptism 2. Their solemn joyning themselves unto the Church and continuance in the duties of its worship Acts. 2. 41 42. On this opening of the words it is evident what sin it is that is intended against which this heavy doom is denounced And that on these two considerations 1. That the head of the precedent Exhortation is that we would hold fast the profession of our Faith without wavering v. 22. And the meanes of continuing in that profession v. 24 25. Wherefore the sin against this Exhortation is the relinquishment and renouncing of the profession of the Faith with all acts and duties thereunto belonging 2. The state opposite unto this sin that which is contrary unto it is receiving the knowledg of the Truth which what is required thereunto we have now declared Wherefore the sin here intended is plainly a relinquishment and renunciation of the truth of the Gospel and the promises thereof with all duties thereunto belonging after we have been convinced of its truth and avowed its power and Excellency There is no more required but that this be done ãâã ãâã ãâã ãâã ãâã Willingly as 1. Not upon a suddain surprizal and temptation as Peter denied Christ. 2. Not on those compulsions and fears which may work a present dissimulation without an internal rejection of the Gospel 3. Not through darkness Ignorance making an impression for a season on the minds and reasonings of men which things though exceedingly evil and dangerous may befal them who yet contract not the guilt of this crime But it is required thereunto that men who thus sin do it 1. By choice and of their own accord from the internal pravity of their own minds and an evil heart of unbelief to depart from the living God 2. That they do it by and with the preference of another way of Religion and a resting therein before or above the Gospel 3. That whereas there were two things which were the foundation of the profession of the Gospel 1. The Blood of the Convenant or the blood of the Sacrifice of Christ with the attonement made thereby And 2. The dispensation of the Spirit of Grace These they did openly renounce and declare that there was nothing of God in them as we shall see on v. 29. Such were they who fell off from the Gospel unto Judaism in those daies Such are they whom the Apostle here describeth as is evident in the context I will say no more unto the sin at present because I must treat of it under its aggravations on v. 29. 1. If a voluntary relinquishment
of the profession of the Gospel and the duties of it be the highest sin and be attended with the height of wrath and punishment we ought earnestly to watch against every thing that inclineth or disposeth us thereunto 2. Every declension in or from the profession of the Gospel hath a proportion of the guilt of this great sin according unto the proportion that it bears unto the sin it self Hereof there may be various degrees 3. There are sins and times wherein God doth absolutely refuse to hear any more from men in order unto their Salvation 2. The first thing which the Apostle chargeth as an aggravation of this sin is that it cannot be expiated There remains no more Sacrifice for sin Words not unlike those of God concerning the house of Eli. 1 Sam. 3. 14. I have sworn unto the house of Eli that the Iniquity of Eli's house shall not be purged with Sacrifice nor offering for ever An Allusion is had herein unto the Sacrifices of the Law As there were certain sins which from their nature as Marder Adultery Blasphemy or from the manner of their Commission with Obstinacy and an high hand that had no Sacrifice allowed for them but those that were so guilty were to be cut off from the people of God and to dye without mercy as the Apostle declares his own mind vers 28. So is it with them that thus sin willingly there is no relief appointed for them no means for the expiation of their sin But yet there is an especial Reason of this Severity under the Gospel which the Apostle hath principal respect unto And this is that there is now no multiplication or repetition of Sacrifices for sin That of Christ our High Priest was offered once for all henceforth he dyeth no more he is offered no more nor can there be any other Sacrifice offered for ever This the words express ãâã ãâã ãâã ãâã ãâã there remains not there is not in the Counsel purpose or institution of God any other Sacrifice yet left to be offered in this or any other Case To suppose there is yet any such left it must be on one of these two accounts 1. That God would change the whole dispensation of himself and his Grace by Christ because of its weakness and insufficiency But it may be said whereas God did thus deal with the Mosaical Law and all its Sacrifices to bring in that of Christ Why may not therefore there be another way of Expiation of sin yet remaining whereby they may be purged and purified who are guilty of Apostacy from the Gospel 2. Although men have justly forfeited all their interest and benefit by the one Offering of Christ why may he not appoint another for them or cause himself to be offered again for their recovery But both these suppositions are not only false but highly Blasphemous for it is certain there remains no more Sacrifice for sin ãâã ãâã ãâã ãâã ãâã compriseth all sorts of Offerings and Sacrifices whereby sin might be expiated Wherefore the Apostle plainly expresseth that as persons by a voluntary relinquishment of the Gospel did forfeit all their interest in the Sacrifice of Christ as he further declares v. 29. so there was no way appointed for the relief of them by the expiation of their sin for ever Further to clear the mind of the Holy Ghost herein I should Answer some enquiries that may arise on this interpretation of the words but in this place I shall only propose them 1. Whether this Commination may be extended to all Ages Times and Seasons or whether it were confined unto the present state of the Hebrews with the circumstances they were in The Reasons of the Enquiry are 1. Because their circumstances were eminently peculiar and such as cannot befall others in any season 2. Because there was a temporal Destruction then impendent over them ready to devour Apostates which cannot be applied unto them who fall into the same sins at other seasons 2. Whether the sin intended may include great actual sins after the profession of the Gospel answering such as under the Law were said to be committed with an high hand 3. Whether there may be hopes for the persons here intended though no express provision be made in the Covenant for the expiation of this sin 4. Whether there be any defect in the Priesthood of Christ that it hath but one Sacrifice for sins which if it be neglected and despised can never be repeated nor can any other Sacrifice be added unto it 5. Whether a person who hath voluntarily forsaken and renounced the Gospel with a great appearance of all the circumstances that concur unto the state of the sin here mentioned should make profession of repentance what may be conceived concerning his Eternal condition what is the duty of the Church concerning such an one These things shall be spoken unto elsewhere The loss of an interest in the Sacrifice of Christ on what account or by what means soever it fall out is absolutely ruinous unto the souls of men VERSE 27. But a certain fearfull looking for of Judgment and fiery indignation which shall devour the adversaries When a man under the Law had contracted the guilt of any such sin as was indispensibly capital in its punishment for the legal expiation whereof no Sacrifice was appointed or allowed such as Murder Adultery Blasphemy he had nothing remaining but a fearful expectation of the Execution of the sentence of the Law against him And it is evident that in this Context the Apostle argues from the less unto the greater If it was so that this was the case of him who so sinned against Moses Law how much more must it be so with them that sin against the Gospel whose sin is incomparably greater and the punishment more severe The Connexion of the words with those foregoing by the Adversative ãâã ãâã ãâã ãâã ãâã for ãâã ãâã ãâã ãâã ãâã includes or brings along with it the Verb ãâã ãâã ãâã ãâã ãâã there remains No Sacrifice for sin is left or remains But there doth remain or abide for such persons a fearful expectation of Judgment There are two things in these words 1. The punishment due unto the sins of Apostates which is three waies expressed 1. By the general nature of it It is Judgment 2. By the special nature of that Judgment it is fiery indignation 3. By the efficacy of it unto its end it devours the adversaries 2. The certain approach of this Judgment there remains a fearful expectation This last lies first in the words And 1. That which we render certain is in the Original only ãâã ãâã ãâã ãâã ãâã It doth not denote an assured expectation nor the certainty of the punishment but only a certain kind of expectation a kind of fearful expectation Nor is this spoken in the way of diminution but to intimate something that is inexpressible such as no heart can conceive or tongue express
1 Pet. 4. 17 18. What shall be the end of them who obey not the Gospel Where shall the sinners and ungodly appear 2. ãâã ãâã ãâã ãâã ãâã an expectation is the frame of mind with respect unto any thing that is future good or bad wherein we are concerned that we are to look for what ever it be which we have reason and grounds to think it will come unto us or befal us 3. This Expectation is said to be ãâã ãâã ãâã ãâã ãâã fearful tremendous which men can neither conflict withall nor avoid as we shall see further ver 31. That which fills the mind with dread and horror depriving it of all Comfort and relief An expectation of this dreadful and terrible nature may be taken two wayes 1. For the certain Relation that is between the sin and punishment spoken of the punishment is unavoidable as any thing is which upon the most certain grounds is looked for So they are said only metaphorically to look for that which will certainly ensue 2. As it expresseth the frame of the minds of them concerning it And though the Assertion may be used in the former sence yet I doubt not but this latter also is included in it and that also on two accounts 1. Because if they did set themselves unto the consideration of the event of their Apostacy nothing else could befal their minds nothing will present it self unto them for their relief their minds will not admit of other thoughts but what belongs to this dreadful expectation 2. On the account of that dread and terror that God sends at times into the minds and Consciences of such persons They may bear it high and with an Ostentation of Satisfaction on what they have done yea commonly proclaim a self-Justification and prove desperate persecutors of them who sacredly adhere unto the Truth But as he said of old of Tyrants that if their Breasts were opened it would appear what tortures they have within I am perswaded it is probable that God very seldom lets them pass without tormenting fear and dread of approaching Judgments in this world which is a broad entrance into Hell I. There is an inseparable concatenation between Apostacy and Eternal ruin II. God often times visits the minds of cursed Apostates with dreadful expectations of approaching wrath III. When men have hardned themselves in sin no fear of punishment either will rouze or stirr them up to seek after relief IV. A dreadful expectation of future wrath without hope of relief is an open entrance into Hell it self 2. This dreadful punishment is described by the general nature of it it is ãâã ãâã ãâã ãâã ãâã Judgment it is not a thing that is dubious that may fall out or may not do so It is not an unaccountable severity that they are threatned withall but it is a just and righteous sentence denouncing punishment proportionate unto their sin and crime Judgment is taken sometimes for punishment it self Ps. 9. 16. James 2. 13. 1 Pet. 4. 17. 2 Pet. 2. 3. But most commonly it is used for the sentence of judicial condemnation and tryal determining the offender unto punishment And so 't is most commonly used to express the general Judgment that shall pass on all mankind at the last day Mat. 10. 15. 5. 11 22 24. chap. 12. 36. Mark 6. 2. 2 Pet. 2. 9. 2 Pet. 3. 1. John 4. 17. I doubt not but that in the word as here used both these are included namely the righteous sentence of God judging and determining on the guilt of this sin and punishment it self which ensues thereon as it is immediately described And although respect be had herein principally to the Judgment of the great day yet is it not exclusive of any previous Judgments that are preparatory unto it and pledges of it such was that dreadful Judgment which was then coming on the Apostate Church of the Hebrews The Expectation of future Judgment in guilty persons is and will be at one time or another dreadful and tremendous The punishment and destruction of those sinners is described by its particular nature it is a fiery indignation ãâã ãâã ãâã ãâã ãâã For these words do not relate unto ãâã ãâã ãâã ãâã ãâã as ãâã ãâã ãâã ãâã ãâã doth nor are regulated by it It is not the expectation of fiery indignation but refer immediately unto ãâã ãâã ãâã ãâã ãâã As there remains an expectation of Judgment so there is a fiery indignation that remains And so which shall afterwards ãâã ãâã ãâã ãâã ãâã referrs to fire ãâã ãâã ãâã ãâã ãâã and not to indignation ãâã ãâã ãâã ãâã ãâã The indignation the vehemency the power of fire What is this fire and what is this indignation of it 1. God himself is in the Scripture said to be a consuming fire Deut. 4. 24. Ch. 9. 3. Isa. 33. 14. Heb. 10. 29. What is intended thereby is declared in a word Deut. 4. 24. ãâã ãâã ãâã ãâã ãâã as here ãâã ãâã ãâã ãâã ãâã The essential holiness and righteousness of God whereby he cannot bear with the Iniquities and provocations of men who betake not themselves unto the only Attonement and that he will by no means acquit the Guilty is intended in this Metaphorical expression The Judgment of God concerning the Punishment of sin as an Effect of his will in a way consonant unto the holiness of his nature and the Exigence of his Righteousness is called fire 1 Cor. 3. 13. But that is not the fire that is here intended It is Devouring Consuming Destroying such as answereth the severity of Gods Justice unto the utmost as Isa. 9. 5. chap. 30. 33. chap. 66. 15. Amos 7. 4. Math. 18. 8. 2 Thes. 1. 8. Ps. 11. 7. Deut. 32. 22. Therefore this indignation or fervor of fire hath respect unto three things 1. The Holiness of the nature of God from whence Originally this Judgment doth proceed as that which is most suitable thereunto 2. The righteous act of the Will of God sometimes called his wrath and anger from the effects of it being sutable unto the holiness of his nature 3. The dreadful severity of the Judgment in self in its nature and effects as it is declared in the next words I doubt not but respect is had unto the final Judgment at the last day and the Eternal destruction of Apostates But yet also it evidently includeth that sore and fiery Judgment which God was bringing on the Obstinate Apostate Jews in the total destruction of them and their Church-State by Fire and Sword For as such Judgments are compared to and called fire in the Scripture so this was so singular so unparallel'd in any people of the World as that it might well be called fiery indignation or fervor of fire Besides it was an eminent pledge and token of the future Judgment and the severity of God therein Wherefore 't is foretold in expressions that are applicable unto the last Judgment See
the State of things under the Law by Gods appointment as to Sin and Punishment the Apostle makes his Inference unto the certainty and equity of the punishment he had declared with respect unto sins against the Gospel v. 29. Of how sorer punishment c. And there is in these words three things 1. The nature of the sin unto which the punishment is annexed 2. The punishment it self expressed comparatively with and unto that of the transgression of Moses Law 3. The evidence of the inference which he makes for this is such as he referrs it unto themselves to judge upon suppose ye-shall be thought worthy The Sin it self is described by a threefold Aggravation of it each instance having its especial Aggravation 1. From the Object sinned against 2. From the Act of the minds of men in sinning against it 1. The first aggravation of the sin intended is from the Object of it the Person of Christ the Son of God and that included in it is the Act of their minds towards him they trod or trampled upon him 2. The second against the Office of Christ especially his Sacerdotal Office and the Sacrifice of his blood which he offered therein the blood of the covenant wherewith he was Sanctified And the aggravation included therein from the act of their minds towards it that they accounted it an unholy thing 3. A third aggravation as unto the Object is the Spirit of Christ or the Spirit of grace and the aggravation included therein is that they do despight unto him In general the Nature and Aggravation of the sin intended may be reduced unto these heads 1. The Object of it which is the summ and substance a divine constellation of all the blessed effects of infinite Wisdom Goodness and Grace yea the whole divine Wisdom Goodness and Grace of God in the most glorious manifestation of them All these things are comprized in the Person Office and Glory of the Son of God as the Saviour and Redeemer of the Church 2. The Actings of the minds of men towards this Object which is in and by all the vilest affections that humane nature is capable of Contempt Scorn and Malice are ascribed unto such sins they trample on they despise and do despight Wherefore if it be possible that any thing any sins of men can provoke the heat of divine indignation if any can contract such a guilt as that the holiness righteousness truth and faithfulness of God shall be engaged unto its eternal punishment the sin here intended must do it We shall therefore consider it in its Nature and distinct Aggravations The sin in General is that which we have spoken to before namely sinning wilfully after we have received the knowledge of the truth and in an absolute total relinquishment and rejection of the Gospel In the description of the special Object of this sin that which is first exprest is the Person of Christ the Son of God I have on sundry occasions before shewed how the Apostle doth vary in his expression of Christ here he calls him the Son of God and he maketh use of this name to give a sence of the glorious greatness of the person with whom they had to do against whom this sin was committed For although he were a man also who had Blood to shed and did shed it in the Sacrifice of himself and notwithstanding what cursed Blasphemous thoughts they might have of him yet indeed he is and will appear to be the Eternal Son of the Living God But how comes this Son of God to be concerned herein What injury is done him by Apostates from the Gospel I answer that as the Lord Christ in his own Person was the special Author of the Gospel as his Authority is the special Object of our Faith in it as his Office with all the fruits of it is the Subject Summ and Substance of the Gospel So there is no reception of it in a due manner unto Salvation no rejection of it unto final condemnation but what is all of it Originally fundamentally and vertually contained in the reception or rejection of the person of Christ. This is the Life the Soul and Foundation of all Gospel truth without which it is of no power or efficacy unto the Souls of men But I have treated at large of these things elsewhere I cannot but Observe that as whosoever rejects refuses forsakes the Gospel rejecteth and forsaketh the Person of Christ so on what account soever men take up the Profession of it and perform the Duties of it if the foundation be not laid in a reception of Christ himself of the Person of Christ all their profession will be in vain This is the first aggravation of this sin it is committed immediately against the Person of the Son of God and therein his Authority Goodness and Love But it may be thought if the Person of Christ be concerned herein yet it is indirectly or consequentially only and in some small degree No saith the Apostle but he that is guilty of this sin doth trample on the Son of God or tread him under foot The word is rendred with great variety but that of our Translation is proper and 't is the highest expression of scorn contempt and malice amongst men To tread under foot is to despise and insult over as is plain in the Metaphor And this contempt respects both the Person of Christ and his Authority He is proposed in the Gospel was professed by this sort of sinners for a while to be the Son of God the true Messiah the Saviour of the World Hereon Faith in him and all holy reverence unto him are required of us as on him whom God had exalted above principalities and powers and whom therefore we ought to exalt and adore in our Souls But now by this sort of Persons he was esteemed an Evil doer a Seducer one not at all sent of God but one that justly suffered for his crimes Herein they trod under foot the Son of God with all contempt and scorn Again it respects his Authority This the Gospel declared and those who had come unto any profession of it as those had done whereof he speaks in this place as all must have done who contract the guilt of this sin did avow and submit themselves unto The profession they made was to Observe and do all that he had commanded them because all Power was given unto him in Heaven and Earth This they now utterly rejected and despised as unto the outward observance of his Commands Ordinances and Institutions of Divine Worship they openly rejected them betaking themselves unto other Modes and Rites of Divine Service in opposition and contradiction unto them even those of the Law Neither did they retain any regard in their minds unto his Authority I. Though there may be sometimes an appearance of great severity in Gods Judgments against sinners yet when the nature of their sins and the aggravation of
in them all Consider now what aggravations this sin is accompanied withall above all sins whatever against the Law and be your selves Judges of what will follow hereon What do you think in your own hearts will be the Judgment of God concerning these sinners This argument the Apostle doth frequently insist upon as chap. 2. 2 3 4. chap. 12. 25. and it had a peculiar cogency towards the Hebrews who had lived under the terror of those legal punishments all their dayes I. The inevitable certainty of the Eternal punishment of Gospel-despisers depends on the Essential holiness and righteousness of God as the Ruler and Judge of all It is nothing but what he in his just Judgment which is according unto truth accounteth them worthy of Rom. 1. 32. II. It is a righteous thing with God thus to deal with men Wherefore all hopes of Mercy or the least relaxation of Punishment unto all Eternity are vain and false unto Apostates they shall have Judgment without Mercy III. God hath allotted different degrees of Punishment unto the different degrees and aggravations of sin The wages indeed of every sin is Death but there is unto such persons as these a Savour of death unto death and there shall be different degrees of Eternal Punishment IV. The Apostacy from the Gospel here described being the absolute height of all sin and impiety that the nature of man is capable of it renders them unto Eternity obnoxious unto all punishment that the same nature is capable of The greatest sin must have the greatest Judgment V. It is our Duty diligently to enquire into the nature of sin lest we be overtaken in the great Offence Such Persons as they in the Text it may be little thought what it was that they should principally be charged withal namely for their Apostasie and how dreadful was it when it came upon them in an evident conviction VI. Sinning against the Testimony given by the Holy Ghost unto the truth and power of the Gospel whereof men have had experience is the most dangerous Symtom of a perishing Condition VII Threatnings of future Eternal Judgments unto Gospel-despisers belong unto the preaching and declaration of the Gospel VIII The Equity and Righteousness of the most severe Judgments of God in eternal Punishments against Gospel-Despisers is so evident that it may be referred to the Judgment of men not obstinate in their Blindness IX 'T is our Duty to justifie and bear witness unto God in the Righteousness of his Judgments against Gospel-Despisers VERSE XXX XXXI ãâã ãâã ãâã ãâã ãâã VERSE 30 31. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord. And again the Lord shall Judge his People It is a fearfull thing to fall into the Hands of the living God THere is in these Verses the confirmation of all that was spoken before by the consideration of what God is in himself with whom alone we have to do in this matter and what he assumeth unto himself in this and the like Cases As if the Apostle had said In the severe sentence which we have denounced against Apostates we have spoken nothing but what is suitable unto the holiness of God and what indeed in such cases he hath declared that he will do The conjunction ãâã ãâã ãâã ãâã ãâã denotes the introduction of a Reason of what was spoken before but this is not all which he had discoursed on on this Subject but more particularly the reference he had made unto their own Judgments of what sore punishment was due unto Apostates Thus it will be with them thus you must needs determine concerning them in your own minds for we know him with whom we have to do in these things Wherefore the Apostle confirms the truth of his discourse or rather illustrates the evidence of it by a double consideration 1. Of the person of him who is and is to be the sole Judge in this case who is God alone For we know him And 2. What he hath assumed unto himself and affirmed concerning himself in the like-cases which he expresseth in a double Testimony of Scripture And then lastly there is the way whereby our minds are influenced from this Person and what he hath said which is that we know him The first consideration confirming the Evidence and certainty of the truth asserted is the person of him who is the only Judge in this case I confess the Pronoun herein is not exprest in the Original but as 't is included in the Participle and Article prefixed ãâã ãâã ãâã ãâã ãâã he that saith who expresseth himself in the words ensuing But it is evident that the Apostle directeth unto a special consideration of God himself both in the manner of the expression and in the addition of those words ãâã ãâã ãâã ãâã ãâã to the Testimony which he writes immediately If you will be convinced of a righteousness and certainty of this dreadful destruction of Apostates consider in the first place the Author of this Judgment the only Judge in the case We know him that hath said I. There can be no right Judgment made of the nature and demerit of sin without a due consideration of the Nature and Holiness of God against whom it is committed Fools make a mock of sin they have no sense of its guilt nor dread of its punishment Others have slight thoughts of it measuring it only either by outward effects or by presumptions which they have been accustomed unto Some have general notions of its guilt as 't is prohibited by the Divine Law but never search into the nature of that Law with respect unto its Author Such false measures of sin ruin the souls of men Nothing therefore will state our thoughts aright concerning the guilt and demerit of sin but a deep consideration of the infinite greatness holiness righteousness and power of God against whom it is committed And hereunto this also is to be added That God acts not in the effect of any of these Properties of his nature but on a preceding contempt of his Goodness Bounty Grace and Mercy As it is impossible that sin should come into the world but by the contempt of these things Antecedently unto all possibility of sinning God communicates the effects of his goodness and bounty unto the Creation And in those sins which are against the Gospel he doth so also of his Grace and Mercy This is that which will give us a due measure of the guilt and demerit of sin Look upon it as a contempt of infinite Goodness Bounty Grace and Mercy and to rise up against infinite greatness holiness righteousness and power and we shall have a view of it as it is in it self II. Under apprehensions of great severities of Divine Judgments the consideration of God the Author of them will both relieve our Faith and quiet our hearts Such instances are given of the Eternal casting off Multitudes of Angels on
should certainly enjoy it in the appointed season Wherefore they are said to have it 1. Because it is prepared for them in the will pleasure and Grace of God It is your Fathers pleasure to give you the Kingdom 2. Because 't is purchased for them by the blood of Christ he hath purchased or obtained eternal redemption 3. 'T is promised unto them in the Gospel 4. It is secured for them in the Intercession of Christ. 5. Granted unto them in the First-fruits 6. All this is confirmed unto them by the Oath of God The First-fruits they had in possession and use the whole in right and title And continual application of it was made unto their souls by the hope which will not make ashamed 4. How this substance is better then outward enjoyments and abiding needs not to be explained they are things in themselves so plain and evident This two-fold interpretation of the words is so far coincident and agreeing in the same sence in general that we may draw our Observations from both or either of them As I. It is the glory of the Gospel that it will on a just account from a sense of and interest in it give satisfaction and joy unto the souls of men in the worst of sufferings for it II. It is our duty to take care that we be not surprized with outward sufferings when we are in the dark as unto our interest in these things This may often fall out through our carelesness negligence and want of keeping our garments about us in our walk before God They rejoyced as knowing they had in themselves which otherwise they could not have done III. Internal Evidences of the beginnings of Glory in Grace a sense of Gods love and assured pledges of our Adoption will give insuperable joy unto the minds of men under the greatest outward sufferings IV. It is our Interest in this world as well as with respect unto Eternity to preserve our Evidences for heaven clear and unstain'd so that we may know in our selves which is the ground of this great Duty V. There is a substance in spiritual and Eternal things whereunto Faith gives a subsistence in the souls of believers See chap. 11. 1. VI. There is no Rule of proportion between Eternal and temporal things Hence the enjoyment of the one will give joy in the loss of the other VERSE XXXV XXXVI ãâã ãâã ãâã ãâã ãâã VERSE 35 36. Cast not away therefore your Confidence which hath great recompence of reward For ye have need of patience that after ye have done the will of God ye might receive the Promise IN these two verses there is an Inference from his former argument and a Confirmation of it from the necessity of what is required thereunto The first in ver 35. wherein the Apostle gives us the peculiar design use and force of the preceding Exhortation unto the consideration of what they had suffered in and for the profession of the Gospel And there is in the words 1. A note of inference from the foregoing discourse ãâã ãâã ãâã ãâã ãâã wherefore 2. A grace and duty which in this Inference he exhorts them to retain and that is ãâã ãâã ãâã ãâã ãâã 3. The manner of their retaining it cast not away 4. The Reason of the Exhortation not to cast it away because it hath great recompence of reward 1. The inference is plain seeing you have suffered so many things in your Persons and Goods seeing God by the power of his grace hath carried you through with satisfaction and joy do not now despond and faint upon the approach of the same difficulties or those of a like nature The especial force of the inference the words themselves do declare 2. That which he exhorts them thus unto by this argument is the preservation and continuance of their confidence This ãâã ãâã ãâã ãâã ãâã whatever it be was that which engaged them in and carryed them through their sufferings which alone was praise-worthy in them For meerly to suffer is ãâã ãâã ãâã ãâã ãâã and may be good or evil as it's causes and occasions and circumstances are Now this was absolutely neither their Faith nor Profession But as we have had occasion to mention several times it is a fruit and effect of faith whereby the minds of Believers are made prompt ready free unto all duties of profession against all difficulties and discouragements It is a boldness of mind with freedom from bondage and fear in the duties of Religion towards God and man from a prevailing perswasion of our acceptance with God therein In this frame of Spirit by this fruit and effect of faith these Hebrews were carried chearfully through all their sufferings for the Gospel And indeed without it it is impossible that we should undergo any great sufferings unto the glory of God or our own advantage For if we are made diffident of our cause by unbelief if the helps and succours tendered in the Gospel and promises thereof be betrayed by fear if the shame of outward sufferings and scorns do enfeeble the mind if we have not an evidence of better things to lay in the Ballance against present evils it is impossible to endure any great fight of afflictions in a due manner Unto all these evil habits of the mind is this confidence opposed This was that Grace that exercise of Faith which was once admir'd in Peter and John Acts 4. 13. And there can be no better account given of it then what is evident in the behaviour of those two Apostles in that season Being in bonds under the power of their enraged enemies for preaching the Gospel yet without fear tergiversation or hesitation without all questioning what will be the issue and how they would deal with them whom they charged to have murdered the Lord Jesus with all boldness and plainness of speech they gave an account of their Faith and testified unto the Truth Wherefore these things that I have mentioned are plainly included in this confidence as to invincible constancy of mind and boldness in the profession of the Gospel in the face of all difficulties through a trust in God and a valuation of the Eternal reward which are the Foundation of it This frame of Spirit they ought to labour to confirm in themselves who are or may be called unto sufferings for the Gospel If they are unprepared they will be shaken and cast down from their stability 3. This confidence which hath been of such use unto them the Apostle Exhorts them now not to cast it away ãâã ãâã ãâã ãâã ãâã He doth not say leave it not forgo it not but cast it not away For where any Graces have been stirred up unto their due exercise and have had success they will not fail nor be lost without some positive act of the mind in rejecting of them and the refusal of the succours which they tender unto us And this rejection may be only as unto it's actual
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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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. ãâã ãâã ãâã ãâã ãâã 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
So that where any of them is mentioned the whole Humane Nature of Christ as unto the efficacy of it in his Sacrifice is intended 5. Yet were these things distinctly typified and fore-signified in the Sacrifices and Service of old So was the Flesh of Christ by the Veil as his whole Nature by the Tabernacle his Soul by the Scape-goat his Body and Blood by the Sin-offering on the day of Expiation when the Sacrifice was burnt without the Camp 6. Herein in an especial manner was the whole a Type of the Flesh of Christ in that there was no entrance to be laid open into the Holy place but by the rending of the Veil The time when the High Priest entered into it it was indeed by turning it aside whereon it immediately closed again and forbad an entrance and a prospect unto others Wherefore there could be no entrance into that holy place abiding unless the Veil was rent and torn in pieces so that it could close no more For it came to pass on the death of the Lord Jesus that the Veil of the Temple was rent from the top to the bottom And that which is signified hereby is only this that by virtue of the Sacrifice of Christ wherein his Flesh was torn and rent we have a full entrance into the holy place such as would have been of old upon the rending of the Veil This therefore is the genuine interpretation of this place we enter with boldness unto the most holy place through the Veil that is to say his Flesh We do so by vertue of the Sacrifice of himself wherein his Flesh was rent and all hindrances thereby taken away from us Of all which hindrances the Veil was an Embleme and principal Instance until it was rent and removed The sufficiency of the Sacrifice of Christ unto all the ends of the perfection of the Church in all duties and priviledges is that which the Apostle instructs us unto herein And there is great instruction given us in this Comparison of the Type and Anti-type into the way and nature of our access unto God in all our solemn Worship It is God as he was represented in the holy place to whom we address our selves peculiarly that is God the Father as on a Throne ef Grace the manner of our Access is with holy confidence grounded solely on the efficacy of the Blood or Sacrifice of Christ. The way is by Faith as to the removal of the Obstacles and the view of God as reconciled This is given us by the suffering of Christ in the Flesh which laid open the entrance into the Holy place Wherefore the Apostle saies not that the Veil was the flesh of Christ as some pretend who have hence cavill'd at the Authority of this Epistle on no other ground but because they could not apprehend the spiritual Light and Wisdom that is therein Only he says we have Our entrance into the Holy place by vertue of the flesh of Christ which was rent in his Sacrifice as through the rending of the Veil a way was laid open into the Holiest This is the first encouragement unto the Duty Exhorted unto from the benefit and priviledge we have by the Blood of Christ. Another to the same purpose follows VERSE 21. And having a great high Priest over the House of God Having is understood from v. 19. The word whereby the Apostle expresseth our relation unto Christ ch 4. 15. He is our Priest he exerciseth that Office on our behalf and our Duty 't is in all things to be such as becometh this great High Priest to own in the discharge of his Office What became him that he might be our High Priest as it is expressed ch 7. 26. shews what we ought to be in our measure that belong unto his care and say with boldness we have an High Priest which is another encouragement unto the diligent attendance to the duties we are here exhorted unto For it may be said that notwithstanding the provision of a new way into the Holiest and boldness given us to enter thereinto yet in our selves we know not how to do it unless we are under the conduct of a Priest as the Church of old was in their Worship All those Priests being removed how shall we do now to draw nigh unto God without such a conduct such a countenance The Apostle removes this from them and gives encouragement for what he had proved to be a Duty before namely that we have a great High Priest Three things are in the words 1. That we have a Priest 2. That he is a great Priest 3. That part of his Office wherein in this duty we are concerned which is that he is over the House of God The first hath been spoken unto on many occasions Onely the Apostle calls him not here Our High Priest which he doth most frequently but a Priest with the addition of Great A Great Priest which answers directly to the Hebrew Expression ãâã ãâã ãâã ãâã ãâã as the High Priest was called yet the Apostle hath a respect unto his Eminency above all other Priests whatsoever He is great in his Person God and Man as he had described him ch 1. 2 3. Great in his glorious Exaltation ch 8. 1 2. Great in his Power and the efficacy of his Office ch 7. 25. Great in Honour Dignity and Authority the consideration whereof leads both unto the confirmation of our Faith and the ingenerating of a due reverence in our hearts towards him For as he is so great as that he can save us unto the uttermost or give us acceptance before God as unto our Persons and our Duties So he is so glorious that we ought to apply our selves to him with reverence and godly fear That which unto the particular end designed in this place we ought to consider in his Office is that he is over the House of God The Apostle doth not therein consider the Sacrifice of himself which he proposed as the foundation of the priviledge whence the ensuing Duty is inferr'd but what he is and doth after his Sacrifice now he is exalted in Heaven For this was the second part of the Office of the High Priest The First was to Offer Sacrifice for the people the other was to take the oversight of the House of God For so it is particularly exprest with respect unto Joshua who was an eminent Type of Christ Zech. 3. 6 7. The whole care of ordering all things in the House of God was committed to the High Priest so is it now in the hand of Christ he is over the House of God to order all things unto the Glory of God and the Salvation of the Church The House of God that is the whole House of God the Family of Heaven and Earth that part of the Church above and that here below which make up but one House of God The Church here below is comprized in the first place for unto them it is that