hast thou prepared me As unto the Operation in the production of the Substance of it and the forming its Structure it was the peculiar and immediate work of the Holy Ghost Luk. 1. 35. This work I have at large elsewhere declared Wherefore it is an Article of Faith that the Formation of the Humane Nature of Christ in the Womb of the Virgin was the peculiar Act of the Holy Ghost The Holy taking of this Nature unto himself the Assumption of it to be his own Nature by a Subsistence in his Person the Divine Nature assuming the Humane in the Person of the Son was his own Act alone Yet was the preparation of this Body the work of the Father in a peculiar manner it was so in the Infinitely Wise Authoritative contrivance and ordering of it his Counsel and Will therein being acted by the immediate Power of the Holy Ghost The Father prepared it in the Authoritative Disposition of all things the Holy Ghost actually wrought it and he himself assumed it There was no distinction of time in these distinct actings of the Holy Persons of the Trinity in this matter but only a disposition of Order in their Operation For in the same instant of time this Body was prepared by the Father wrought by the Holy Ghost and assumed by himself to be his own And the actings of the distinct Persons being all the actings of the same Divine Nature Understanding Love and Power they differ not fundamentally and radically but only terminatively with respect unto the work wrought and effected And we may Observe that The Ineffable but yet distinct Operation of the Father Son and Spirit in about and towards the Humane Nature assumed by the Son are as an uncontroulable evidence of their distinct Subsistence in the same Individual Divine Essence so a Guidance unto Faith as unto all their distinct actings towards us in the Application of the work of Redemption unto our Souls For their actings towards the Members is in all things conform unto their acting towards the Head And our Faith is to be directed towards them according as they act their Love and Grace distinctly towards us VERSE 6 7. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God TWo things are asserted in the Foregoing Verse in general 1. The Rejection of Sacrifices for the end of the compleat Expiation of Sin 2. The Provision of a new way or means for the accomplishment of that end Both these things are spoken unto apart and more distinctly in these two verses The former ver 6. the latter ver 7. Which we must also open that they may not appear a needless repetition of what was before spoken Ver. 6. He reassumes and farther declares what was in general before affirmed ver 5. Sacrifice and Offering thou wouldst not Hereof we have yet a farther Confirmation and Explication which it stood in need of For notwithstanding that General assertion two things may yet be enquired about 1. What were those Sacrifices and Offerings which God would not For they being of various sorts some of them only may be intended seeing they are only mentioned in general 2. What is meant by that Expression that God would them not seeing it is certain that they were appointed and commanded by him Wherefore our Lord Jesus Christ whose words in the Psalm these are doth not only reassert what was spoken before in general but also gives a more particular account of what Sacrifices they were which he intended And two things he declares concerning them 1. That they were not such Sacrifices as Men had found out and appointed Such the World was filled withal which were offered unto Devils and which the people of Israel themselves were addicted unto Such were their Sacrifices unto Baal and Moloch which God so often complaineth against and detesteth But they were such Sacrifices as were appointed and commanded by the Law Hence he expresseth them by their Legal Names as the Apostle immediately takes notice they were Offered by the Law ver 8. 2. He shews what were those Sacrifices appointed by the Law which in an especial manner he intended and they were those which were appointed for the Legal and Typical Expiation of Sin The general names of them in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First was the general name of all Victims or Sacrifices by Blood the other of all Offerings of the Fruits of the Earth as Flower Oyl Wine and the like For herein respect is had unto the general design of the Context which is the removal of all Legal Sacrifices and Offerings of what sort soever by the Coming and Office of Christ. In compliance therewith they are expressed under these two general names which comprehend them all But as unto the especial Argument in hand it concerns only the Bloody Sacrifices Offered for the Attonement of Sin which were of the First sort only or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this kind of Sacrifices whose incompetency to Expiate Sin he declares are referred unto Two Heads 1. Burnt Offerings In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular Number which is usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural and Sacrifices of this kind were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ascensions from their Adjunct the rising up or ascending of the Smoak of the Sacrifices in their Burning on the Altar a Pledge of that sweet savour which should arise unto God above from the Sacrifice of Christ here below And sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firings from the way and means of their Consumption on the Altar which was by fire And this respects both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the continual Sacrifice Morning and Evening for the whole Congregation which was a Burnt Offering and all those which on especial occasions were offered with respect unto the Expiation of Sin 2. The other Sort is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or concerning Sin For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in Kal signifieth to Sin and in Piel to expiate Sin Hence the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both those Senses and where it is to be taken in either of them the circumstances of the Text do openly declare Where it is taken in the latter Sense the Greek renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice for Sin which expression is retained by the Apostle Rom. 5. 3. and in this place And the Sacrifices of this kind were of two sorts or this kind of Sacrifices had a double use For 1. The great Anniversary Sacrifice of Expiation for the Sins of the whole Congregation Levit. 26. was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin Offering 2. The same kind of Offering was also
Aethiopick follows the Syriack some read Illustrati to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum pulchrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutesque seculi futuri Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutem the Power Vul. seculi venturi We cannot in our Language distinguish between futurum and venturum and so render it the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That sin again somewhat dangerously for it is one kind of sinning only that is included and expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rursum crucifigentes sibimetipsis filium Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Acâ—sius 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
2 Cor. 9. 15. Thanks be to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Gift that cannot be declared that is fully or sufficiently Now this Gift was his Grant of a free charitable and bountiful Spirit to the Corinthians in ministring unto the poor Saints The Grant hereof is called Gods Gift So is the Gift of Christ used also Ephes. 4. 7. according to the measure of the Gift of Christ that is according as he is pleased to give and grant of the fruits of the Spirit unto men see Rom. 5. 15 17. Ephes. 3. 7. sometimes it is taken for the thing given properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jam. 1. 17. so it is used Joh. 4. 10. If thou knewest the Gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gift of God that is the thing given by him or to be given by him It is as many judge the Person of Christ himself in that place which is intended But the context makes it plain that it is the Holy Ghost For he is the Living water which the Lord Jesus promiseth in that place to bestow And so far as I can observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift with respect unto God as denoting the thing given is no where used but only to signifie the Holy Ghost And if it be so the sense of this place is determined Acts 2. 38. Ye shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of the Holy Ghost not that which he gives but that which he is Chap. 8. 20. Thou hast thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Gift of God may be purchased with money that is the Power of the Holy Ghost in miraculous Operations So expresly chap. 10. 45. chap. 11. 17. Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far as I can observe when respecting God doth not signifie the thing given but the grant it self The Holy Spirit is signally the Gift of God under the New Testament And he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly or from Heaven This may have respect unto his work and effect they are heavenly as opposed to carnal and earthly But principally it regards his Mission by Christ after his Ascension into Heaven Acts 2. 33. Being exalted and having received the Promise of the Father he sent the Spirit The Promise of him was that he should be sent from Heaven or from above as God is said to be above which is the same with Heavenly Deut. 4. 39. 2 Chron. 5. 23. Job 31. 2 8. Isa. 2. 2 15. and chap. 45. 8. When he came upon the Lord Christ to anoint him for his work the Heavens were opened and he came from above Matth. 3. 16. so Acts 2. 2. At his first coming on the Apostles there came a sound from Heaven Hence he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent from Heaven 1 Pet. 1. 12. Wherefore although he may be said to be Heavenly upon other accounts also which therefore are not absolutely to be excluded yet his being sent from Heaven by Christ after his Ascension thither and exaltation there is principally here regarded He therefore is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly Gift here intended though not absolutely but with respect to an especial work That which riseth up against this Interpretation is that the Holy Ghost is expresly mentioned in the next clause And were made partakers of the Holy Ghost It is not therefore probable that He should be here also intended Answ. 1 It is ordinary to have the same thing twice expressed in various words to quicken the sense of them and it is necessary it should be so when there are divers respects unto the same thing as there are in this place 2 The following clause may be exegetical of this declaring more fully and plainly what is here intended which is usual also in the Scrptures so that nothing is cogent from this consideration to disprove an Interpretation so suited to the sense of the place and which the constant use of the word makes necessary to be embraced But 3 The Holy Ghost is here mentioned as the great Gift of the Gospel times as coming down from Heaven not absolutely not as unto his Person but with respect unto an especial work namely the change of the whole state of Religious Worship in the Church of God Whereas we shall see in the next words he is spoken of only with respect unto external actual operations But he was the great the promised Heavenly Gift to be bestowed under the New Testament by whom God would institute and ordain a new way and new Rites of Worship upon the Revelation of himself and Will in Christ. Unto him was committed the Reformation of all things in the Church whose time was now come Chap. 9. 10. The Lord Christ when he ascended into Heaven left all things standing and continuing in Religious Worship as they had done from the days of Moses though he had virtually put an end unto it And he commanded his Disciples that they should attempt no alteration therein until the Holy Ghost were sent from Heaven to enable them thereunto Acts 1. 4 5. But when he came as the great Gift of God promised under the New Testament he removes all the carnal Worship and Ordinances of Moses and that by the full Revelation of the Accomplishment of all that was signified by them and appoints the new holy spiritual Worship of the Gospel that was to succeed in their room The Spirit of God therefore as bestowed for the introduction of the New Gospel state in Truth and Worship is the Heavenly Gift here intended Thus our Apostle warneth these Hebrews that they turn not away from him who speaketh from Heaven chap. 12. 25. that is Jesus Christ speaking in the Dispensation of the Gospel by the Holy Ghost sent from Heaven And there is an Antithesis included herein between the Law and the Gospel the former being given on Earth the latter being immediately from Heaven God in the giving of the Law made use of the Ministry of Angels and that on the Earth but he gave the Gospel Church state by that Spirit which although he worketh on men in Earth and is said in every Act or Work to be sent from Heaven yet is he still in Heaven and always speaketh from thence as our Savour said of himself with respect unto his Divine Nature Joh. 3. 13. Secondly We may enquire what it is to taste of this Heavenly Gift The expression of tasting is metaphorical and signifies no more but to make a Trial or Experiment For so we do by tasting naturally and properly of that which is tendred unto us to eat We taste such things by the sense given us naturally to discern our food and then either receive or refuse them as we find occasion It doth not therefore include eating much less Digestion and turning into nourishment of what is so tasted For its
not present as to gracious Inhabitation Or many are made Partakers of him in his spiritual Gifts who are never made Partakers of him in his saving Graces Matth. 7. 22 23. Fourthly It is added in the Description that they had tasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Good Word of God And we must enquire 1 What is meant by the Word of God 2 How it is said to be Good and 3 In what sense they taste of it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly verbum dictum a word spoken and although it be sometimes used in another sense by our Apostle and by him alone chap. 1. 3. chap. 11. 3. where it denotes the effectual active power of God yet both the signification of the word and its principal use elsewhere denotes words spoken and when applied unto God his word as preached and declared See Rom. 10. 17. Joh. 6. 68. The Word of God that is the Word of the Gospel as preached is that which they thus tasted of But it may be said that they enjoyed the Word of God in their state of Judaisme They did so as to the written word for unto them were committed the Oracles of God Rom. 3. 2. But it is the word of God as preached in the Dispensation of the Gospel that is eminently thus called and concerning which such excellent things are spoken Rom. 1. 16. Acts 20. 32. Jam. 1. 21. 2. The word is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good desireable amiable as the word here used signifieth Wherein it is so we shall see immediately But whereas the Word of God preached under the Dispensation of the Gospel may be considered two ways 1 In general as to the whole systeme of Truths contained therein and 2 In especial for the Declaration made of the Accomplishment of the Promise in sending Jesus Christ for the Redemption of the Church it is here especially intended in this latter sense This is emphatically called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 25. So the Promise of God in particular is called his Good word Jer. 29. 10. After seventy years I will visit you and perform my good word towards you as he calls it the Good thing that he had promised chap. 33. 14. The Gospel is the good tiding of Peace and Salvation by Jesus Christ Isa. 52. 7. 3. Hereof they are said to taste as they were before of the Heavenly Gift The Apostle as it were studiously keeps himself to this expression on purpose to manifest that he intendeth not those who by Faith do readily receive food and live on Jesus Christ as tendered in the word of the Gospel Joh. 6. 35 49 50 51 54 55. It is as if he had said I speak not of those who have received and digested the spiritual Food of their Souls and turned it into spiritual nourishment but of such as have so far tasted of it as that they ought to have desired it as sincere milk to have grown thereby But they had received such an experiment of its Divine Truth and Power as that it had various effects upon them And for the further Explication of these words and therein of the Description of the state of these supposed Apostates we may consider the ensuing Observations which declare the sense of the words or what is contained in them 1. There is a Goodness and Excellency in the Word of God able to attract and affect the minds of men who yet never arrive at sincere Obedience unto it 2. There is an especial Goodness in the Word of the Promise concerning Jesus Christ and the Declaration of its Accomplishment Lastly It is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Powers of the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty great miraculous Operations and Works of the Holy Ghost What they were and how they were wrought among these Hebrews hath been declared in our Exposition on chap. 2. 4. whither I shall refer the Reader and they are known from the Acts of the Apostles where sundry Instances of them are recorded I have also proved on that Chapter that by the world to come our Apostle in this Epistle intends the days of the Messiah that being the usual name of it in the Church at that time as the new world which God had promised to create Wherefore these Powers of the world to come were the Gifts whereby those signs wonders and mighty works were then wrought by the Holy Ghost according as it was foretold by the Prophets that they should be so See Joel 2. compared with Acts 2. These the Persons spoken of are supposed to have tasted for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing Either they had been wrought in and by themselves or by others in their sight whereby they had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the Gospel Yea I do judge that themselves in their own persons were Partakers of these Powers in the Gifts of Tongues and other miraculous Operations which was the highest Aggravation possible of their Apostasie and that which peculiarly rendered their recovery impossible For there is not in the Scripture an impossibility put upon the recovery of any but such as peculiarly sin against the Holy Ghost and although that Guilt may be otherwise contracted yet in none so signally as this of rejecting that Truth which was confirmed by his mighty Operations in them that rejected it which could not be done without an Ascription of his Divine Power unto the Devil Yet would I not fix on those extraordinary Gifts exclusively unto those that are ordinary They also are of the Powers of the world to come So is every thing that belongs to the Erection or Preservation of the New world or the Kingdom of Christ. To the first setting up of a Kingdom great and mighty Power is required but being set up the ordinary Dispensation of Power will preserve it so is it in this matter The extraordinary miraculous Gifts of the Spirit were used in the Erection of Christs Kingdom but it is continued by ordinary Gifts which therefore also belong unto the Powers of the world to come From the consideration of this Description in all the parts of it we may understand what sort of Persons it is that is intended here by the Apostle And it appears yea is evident 1. That the Persons here intended are not true and sincere Believers in the strict and proper sense of that name at least they are not described here as such so that from hence nothing can be concluded concerning them that are so as to the possibility of their total and final Apostasie For 1 There is in their full and large Description no mention of Faith or Believing either expresly or in terms equivalent And in no other place in the Scripture are such intended but they are mentioned by what belongs essentially to their state
Melchisedec unto his Office was extraordinary and consisted in an extraordinary Unction of the Spirit And this had two things attending of it 1. That it gave unto himself sufficient Security and Warranty to undertake and execute the Office whereunto he was Called So did every extraordinary Call accompanied with a Divine Afflatus and Inspiration Amos 7. 14 15. 2. That it evidenced it self unto all that feared God who thereon willingly submitted unto his Administrations in the discharge of his Office And this is all that we can know as to the way and manner of his becoming a Priest That he was not so by Succession unto any other by the Right of Primogeniture nor made so by men are certain from the Apostle's Discourse The Time Place Season and Occasion of his Call are all hidden from us but he was made a Priest by God himself For 1. Every one is that in the Church and nothing else which God is pleased to make him so to be Wherefore for us to rest in Gods Vocation is our Honour and our Safety as well as our Duty For 2. Where God Calleth any one unto a singular Honour and Office in his Church it is in him a meer Act of his Sovereign Grace So he took this Melchisedec who had nothing of Stock Race Descent or Succession to recommend him but as one as it were newly sprang out of the Earth and raised him to the highest Dignity that any Man in those Days was capable of Let us not therefore repine or murmure at any of Gods Dealings with others nor envy because of his Gifts bestowed on them may he not do what he will with his own seeing he is greater than Man and giveth no account of his matters 3. A Divine Call is a sufficient Warranty for the acting of them according unto it who are so Called and the Obedience of others unto them in their Work or Office By Virtue hereof this Melchisedec arose in the midst of the Nations of the World took on him a new Office and Power being owned and submitted unto therein by Abraham and all that Believed 4. The first Personal Instituted Type of Christ was a Priest This was Melchisedec There were before real Instituted Types of his Work as Sacrifices And there were Moral Types of his Person as Adam Abel and Noah which Represented him in sundry things But the first Person who was Solemnly designed to teach and represent him by what he was and did was a Priest And that which God taught herein was That the Foundation of all that the Lord Christ had to do in and for the Church was laid in his Priestly Office whereby he made Attonement and Reconciliation for Sin Every thing else that he doth is Built on the supposition hereof And we must begin in the Application where God begins in the Exhibition An Interest in the Effects of the Priestly Office of Christ is that which in the first place we ought to look after This being attained we shall be willing to be Taught and Ruled by him and not else Secondly The Apostle adds the Limitation of this his Office of Priesthood as to its Author and especial Object and that is the most High God For so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth he render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moses 1. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest to God This determines the sence of the word Cohen to the Office of the Priesthood contrary to the Pretensions of some Modern Jews and the Targum on Psal. 110. For whereas they cannot understand how the Messiah should be a Priest and perceive well enough the inconsistency of the Legal Priesthood with such a supposition they would have the word Cohen in the Psalms to signifie a Prince or a Ruler But although the word used absolutely may be applyed sometimes to such a Purpose yet where God is proposed as its object a Priest of God or unto God none can be signified but one in the Priestly Office 2. He was a Priest unto the most High God This is the first time that this Title is ascribed unto God in the Scripture which afterwards is frequently repeated and so also are others of the same Importance as God above God over all the God of Heaven and absolutely the most High And it is either Descriptive or Distinctive as all such Attributes and Epithets are 1. As it is Descriptive the Majesty Power and Authority of God over all are intended therein The most High God is the Glorious God with whom is terrible Majesty To Represent them it is said That his Throne is High and lifted up Isa. 6. 1. And he is called the High and Lofty one that Inhabiteth Eternity Isa. 57. 17. Thus is he styled to fill our Hearts with a Reverence of him as one infinitely above us and whose Glorious Majesty is absolutely unconceivable So when the Holy Ghost would express the Glory of Christ as exalted he says he is made Higher than the Heavens and he is sate down at the Right hand of the Majesty on High The most High God therefore is first God as inconceiveably exalted in Glory and Majesty Again his Power and Authority are also intended herein The most High Ruleth over all Dan. 4. 17. God over all in Power and Authority disposing of all things is the most High God So Abraham explains this Name Gen. 14. 18. 2. As it is Distinctive it respects other gods not in Truth and Reality but in Reputation For so there were then Lords many and Gods many in the World So they were esteemed by them that made them and Worshipped them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle speaks such as were called gods 1 Cor. 8. 5. but by Nature were not gods Gal. 4. 8. They were all Earthly and though some of them had their Being above as the Sun Moon and Host of Heaven yet they had all their Deity from beneath nor ever had it any Existence but in the deluded Imaginations of the Sons of Men. In Opposition unto them with Distinction from them God is called the most High God The World was at that time fallen into all manner of Idolatry Every Countrey every City every Family almost had made new gods unto themselves The most general Veneration as I have elsewhere shewed was then given unto the Sun and that because he appeared to them on High or the Highest Being they could apprehend Hence had he the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High one In Opposition unto all these gods and Renunciation of them Melchisedec professed himself the Priest of the most High God as Paul Preached at Athens the unknown God in Opposition unto all their known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Idols whom they supposed themselves acquainted withall And whereas God had not yet Revealed himself by any especial Name as he did afterwards on sundry occasions the first he made of that kind being El
yet continued obstinate in this Perswasion That the Law of Moses was yet to continue in force Acts 20. 21. And with this Opinion some of them troubled the Peace and hindred the Edification of the Churches called from among the Gentiles as hath been at large elsewhere declared This matter therefore which the Apostle now entreth upon was to be managed with care and diligence This he enters upon in this Verse being a Transition from one point unto another having made way for his intentions in the verse foregoing That which hitherto he hath insisted on in this Chapter is the Excellency of the Priesthood of Christ above that of the Law manifested in the Representation made of it by Melchisedec In the pursuit of his Argument unto that purpose he proves that the Aaronical Priesthood was to be abolished because after its Institution there was a Promise of the Introduction of another wherewith it was inconsistent And herein observing the strict Conjunction that was between that Priesthood and the Law with their mutual dependance on one another he proves from thence that the Law it self was also to be abolished Herein therefore lay the Principal Design of the Apostle in this whole Epistle For the Law may be looked on under a double consideration 1. As unto what the Jews in that degenerate state of the Church obstinately looked for from it 2. As unto what it did really require of them whilst it stood in force and power And under both these Considerations it was utterly inconsistent with the Gospel The Jews at that time expected no less from it than Expiation of Sin by its Sacrifices and Justification by the works of it It is true they looked for these things by it unjustly seeing it promised no such thing nor was ever ordained unto any such purpose but yet these things they looked for and were resolved so to do until the Law should be removed out of the way And it is evident how inconsistent this is with the whole work of the Mediation of Christ which is the sum and substance of the Gospel But suppose they looked not absolutely for Attonement and Justification by the Sacrifices and VVorks of the Law yet the continuance of their observance was repugnant unto the Gospel For the Lord Christ by the One Offering of himself had made perfect Attonement for Sin so that the Sacrifices of the Law could be of no more Use or Signification And the continuance of them wherein there was renewed mention of the Expiation of Sin did declare that there was not a perfect Expiation already made which over-throws the Efficacy and Virtue of the Sacrifice of Christ. Even as the daily repetition of a Sacrifice in the Mass continueth to do Again VVhereas the Lord Christ by his Obedience and Righteousness had fulfilled the Law and was become the End of it for Righteousness unto them that do Believe the seeking after Justification as it were by the Works of the Law was wholly repugnant thereunto And in the next place the Law may be considered as it prescribed a way of Worship in its Ordinances and Institutions which God doth accept This the People were indispensably obliged unto whilst the Law stood in force But in the Gospel our Lord Jesus Christ had now appointed a new Spiritual Worship suited unto the Principles and Grace thereof And these were so inconsistent as that no Man could at once serve these two Masters VVherefore the whole Law of Moses as given unto the Jews whether as used or abused by them was repugnant unto and inconsistent with the Gospel and the Mediation of Christ especially his Priestly Office therein declared Neither did God either design appoint or direct that they should be co-existent If then the Law continue in its force and have Power to oblige the Consciences of Men and is still so to abide there is neither room nor place for Christ and his Priesthood in the Church nor indeed for the Discharge of his other Offices And this opposition between the Law and the Gospel VVorks and Grace our own Righteousness and that of Christ our Apostle doth not only grant but vehemently urge in all his Epistles allowing none to suppose that they may have both these strings unto their Bow One of them he is peremptory that all Mankind must betake themselves unto Here the Jews were entangled and knew not what to do The greatest part of them adhered unto the Law with an utter rejection of the Gospel and the Author of it perishing in their Unbelief Others of them endeavoured to make a composition of these things and retaining of Moses they would admit of Christ and the Gospel also And this the Holy Ghost in the Apostles did for a while bear withal But now whereas the whole Service of the Tabernacle was of it self fallen down and become as Useless so of no Force its Obliging Power ceasing in its Accomplishment by Christ and whereas the Time was drawing near wherein God by his Providence would utterly remove it the inconsistency of it with the Gospel-state of the Church was now fully to be declared This therefore our Apostle grants that there was such a Repugnancy between the Law and the Gospel as unto the Ends of Righteousness and Divine Worship as that one of them must of Necessity be parted withal Wherefore the whole Controversie turning on this hinge it was highly incumbent on him to manifest and prove that the Law did now cease according unto the Appointment of God and that God had of old designed fore-told and promised that so it should do and be abolished upon the Introduction of that which was the End and Substance of it And this I look upon as the greatest Trial the Faith of Men ever had in the concerns of Religion namely to believe that God should take away abolish and leave as dead and useless that whole System of Solemn Worship which he had appointed in so Glorious a manner and accepted for so many Generations But yet as we are to acquiesce in the Soveraign pleasure of God made known by Revelation against all Reasonings of our own whatsoever So it must be confessed that Faith was greatly bespoken and prepared by the Nature End and Use of all those Institutions which more than intimated that they were appointed only for a time and served to introduce a more Glorious Dispensation of Divine Wisdom and Grace The Proof therefore of the utter Cessation of the Law the Apostle enters upon by the Invincible Argument whose Foundation or Proposition is laid in this verse and the especial parts of it are explained confirmed and vindicated in those that follow And in his ensuing Discourse his Principal Design is to prove That the Church is so far from being a loser or disadvantaged by this Change as that she receiveth thereby the highest Priviledge and greatest Blessing that in this World she is capable of In the words of this verse there is a Supposition of the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He fixed his Tabernacle among us John 1. 14. that is the signification of the word which we have translated to dwell because the Tabernacle of old was the way and means of Gods dwelling among the People in the pledges of his gracious presence All that old curious Structure for an Habitation for God did only represent his taking our nature upon him fixing his Tent thereby among men What was the pattern of this Tabernacle shewed unto Moses on the Mount we must enquire on ver 5. 3. He himself calleth his own Body his Temple with respect unto the Temple at Jerusalem which was of the same nature and use with the Tabernacle John 2. 19 22. And this he did because his Body was that true substantial Temple and Tabernacle whereof he was the Minister 4. That is the true Tabernacle which God truly and really inhabiteth and on the account whereof he is our God This was the nature use and end of the Tabernacle of old God dwelt therein in the signs and pledges of his presence and was on the account thereof the God of that People according to the terms of the Covenant between them Exod. 25. 8. Rev. 21. 3. That therefore wherein God dwells really and substantially and on the account whereof he is our God in the Covenant of Grace that and no other is the true Tabernacle But this is in Christ alone For in him dwelleth all the fulness of the Godhead bodily Col. 2. 9. Thus the Humane Nature of Christ is that true substantial Tabernacle wherein God dwelleth personally 5. He is the only way and means of our approach unto God in holy Worship as the Tabernacle was of old which we have elsewhere declared That alone which seems to be of any force against this Interpretation is that the Humane Nature of Christ is that wherein he is the Minister of this Tabernacle it cannot therefore be the Tabernacle it self wherein he doth administer and therefore the place of his abode must be intended by the Tabernacle whereof he is the Minister Answ. By the same Rule it would follow That because Christ is the High Priest he is not the Sacrifice for the Priest and the Sacrifice among men cannot be the same Howbeit Christ offered himself only And the reason of these things is that he was in his own Person and what he did therein to answer all those Types of Priest Sacrifice Altar Tabernacle and what belonged thereunto He was the body and substance of them all Col. 2. 17. No one of them was able to represent the fulness of Grace that was to be in Christ. Therefore were there many of them ordained and those of various sorts And therefore his being eminently intended in one of them no way hinders his being so in another He was all in himself Priest Tabernacle Altar and Sacrifice Lastly The efficient cause of this true Tabernacle is declared both positively and negatively which God hath pitched and not man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confined unto the Tabernacle and extends not unto the Sanctuary mentioned before Of the true Tabernacle which the Lord pitched And hereby this Tabernacle is distinguished from both the Sanctuaries the Typical here below and the Real above even Heaven it self For it was not of the same Building with either of them as the Apostle declares Chap. 9. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pitched fixed It is a word proper unto the erection and establishment of a Tabernacle The fixing of Stakes and Pillars with the fastening of Cords thereunto was the principal means of setting up a Tabernacle Isa. 54. 2. The preparation of the Humane Nature or Body of Christ is that which is intended A Body hast thou prepared me Chap. 10. 5. And this Body was to be taken down and folded up for a season and afterwards to be erected again without the breaking or loss of any part of it This of all Buildings was peculiar unto a Tabernacle and so was it with the Body of Christ in his Death and Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Author of this work was the Lord This is the word or Name whereby the Writers of the New Testament do express the name Jehovah And whereas in the revelation of that name God declared that self-subsisting firmitude and unchangeableness of his nature whereby he would infallibly give subsistence unto his Word and accomplishment unto his Promises the Apostle hath respect unto it in this great work wherein all the Promises of God became Yea and Amen How this Tabernacle was prepared and fixed immediately by the Holy Ghost acting the infinite power of God alone therein I have at large elsewhere declared It is added negatively and not man Some suppose a Pleonasm in the words and that this expression is redundant For to say it was pitched by God sufficiently includes that it was not done by man But the expression is emphatical and the Apostle hath an especial design in it For 1. The Old Tabernacle itself may in some sense be said to be pitched by God It was done by his command order and direction as were all other Ordinances of his appointment But it cannot be said that God pitched it and not man which excludes the whole Service and Ministry of Man For the Ministry of Men was used in the preparation framing and erection of it But the pitching of this true Tabernacle was the work of God alone without any Ministry or Service of men A Body hast thou prepared me 2. The Apostle hath an especial respect unto the Incarnation of Christ without the concurrence of man in natural Generation This is expressed in answer unto that enquiry of the blessed Virgin How shall this be seeing I know not a man Luke 1. 34 35. This was the true Tabernacle which the Lord pitched and whereof Christ is the Minister And we may observe 1. That all spiritually sacred and holy things are laid up in Christ. All the utensils of Holy Worship of old all means of Sacred Light and Purification were all placed and laid up in the Tabernacle And these were all Patterns of the heavenly things themselves which are all laid up in Christ the true Tabernacle They are all inclosed in him and it will be in vain to seek for them elsewhere For 2. He hath the Ministration of all these holy things committed unto him He is the Minister both of the Sanctuary and Tabernacle and of all things contained in them Herein he stands in no need of help or assistance nor can any take his work out of his hand 3. The Humane Nature of Christ is the onely true Tabernacle wherein God would dwell personally and substantially The dwelling of God with men was ever looked on as an infinite condescension So Solomon expressed it in his Prayer at the dedication of the Temple But will God indeed dwell on the earth Behold the heaven and
must take care that spiritual Light do alwayes bear sway in their minds And therefore 3 constantly to watch against the prevalency of corrupt prejudices and affections in their mind And 4 when the light of the mind is sollicited by temptations to suspend its conduct and determination on present circumstances to know that sin lies at the door this is its last address for admission And 5 If error grow strong in the heart through the love of sin truth will grow weak in the mind as to the preservation of the soul from it And 6 Nothing ought to influence the soul more unto repentance sorrow and humiliation for sin than a due apprehension of the shameful error and mistake that is in it VER VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Hoc significante Hoc declarante Hoc innuente Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this manifesting Manifestans Patefaciens notum faciens making known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is openly manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which a blind man may see And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifestly plainly perspicuously to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. nondum propalatam esse made palà m open manifest Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet revealed manifestata facta manifesta not made evidently to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Viam sanctorum the way of the Holies Beza Viam ad sacrarium the way into the sanctuary Viam in Sancta Sanctorum the way into the most Holy Place None suspect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the masculine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. habente statum having or continuing its state or condition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes so used Having its station adbuc consistente as yet abiding continuing its state standing consisting VER 8. The Holy Ghost this signifying Syr. signifying hereby evidently declaring that the way into the Holiest of all the way of the most Holy Place of the Holies was not as yet made manifest whilst yet the first Tabernacle was standing kept its station THe Apostle in this verse enters on a declaration of the use which he designed to make of the description of the Tabernacle its furniture and its Utensils which he had before laid down Now this was not to give a particular account of the nature use and signification of every thing in them which he declineth in his close of this recounting of them affirming that it belonged not to his purpose to treat of them particularly on this occasion But from the consideration of the whole in its structure order and services he would prove the Dignity Preheminence and Efficacy of the Priesthood and Sacrifice of Christ above those which belonged thereunto And hence would he manifest the unspeakable advantage of the Church in the removal of the one and introduction of the other The first Inference which he makes unto this purpose is laid down in this verse And it is taken from what he had observed immediately before concerning the time and manner of the High Priests entrance into the most Holy Place It was done by him alone and that only once a year and that not without the blood of the Sacrifices which he offered None of the People were ever suffered to draw nigh thereunto nor might the rest of the Priests themselves come into the Sanctuary the Place of their daily ministration whilst the High Priest went in and was in the most Holy Place In this order this disposal of the Institutions of divine service saith he there was that Instruction provided for the use of the Church which I shall now declare And three things he expresseth with respect hereunto 1. Who gave that Instruction it was the Holy Ghost 2. The way whereby he gave it It was by the manifest signification of his mind in and by what he did appointed ordered or prescribed 3. What was the Instruction he gave namely that the way into the Holiest of all was not yet made manifest whilst the first Tabernacle was standing And concerning this we must enquire 1. What is here intended by the Holiest of all 2. What is the way into this Holiest of all or the way of the Holies 3. How this way was manifest and how it was not manifest 4. What was the duration of that state wherein this way was not manifest namely whilst the first Tabernacle was standing 1. The Author of this Instruction was the Holy Ghost The Holy Ghost this signifying that is saith Grotius Deus per afflatum suum Mosi praecipiens So they speak by whom the divine personality of the Holy Ghost is denyed But it is not only here supposed but it may be hence undeniably proved For he that by his word and works teacheth and instructeth the Church is a person For acts of Understanding Will Power and Authority such as these are are the acts of a Person We intend no more by a Person but one that hath an understanding will and power of his own which he is able to act and exert Moreover he is a divine Person For he who by his authority and wisdom disposed of the worship of God under the old Testament so as it might typifie and represent things afterwards to come to pass and be revealed is so and none other He who doth these things and can do them is he in whom we believe the holy Spirit And as he is the immediate Author and Appointer of all divine worship so there are characters of his wisdom and holiness on all the Parts of it 2. The way whereby he gave this Instruction was by the signification of the things intended signifying declaring manifestly evidently openly He did it not by any especial revelation made unto Moses about it he did not in words declare it or express it as a doctrinal truth But this signification was made in the nature and order of the things appointed by him The framing of the Tabernacle and the constitution of the services belonging thereunto made this declaration For things in his wisdom were thus disposed that there should be the first Tabernacle whereinto the Priests did enter every day accomplishing the divine services that God required Howbeit in that Tabernacle there were not the Pledges of the gracious presence of God It was not the especial residence of his glory But the peculiar habitation of God was separated from it by a vail and no person living might so much as look into it on pain of death But yet lest the Church should apprehend that indeed there was no approach here nor hereafter for any person into the gracious presence of God He ordained that once a year the High Priest and he alone should enter into that Holy Place with blood Hereby he plainly signified that an entrance there was to be and that with boldness thereinto For unto what end else did he allow and appoint that once a year there should be an entrance into it
Divine Nature But I shall leave the Reader to chuse whether sense he judgeth suitable unto the scope of the place either of them being so unto the Analogy of Faith The Socinians understanding that both these Interpretations are equally destructive to their Opinions the one concerning the Person of Christ the other about the Nature of the Holy Ghost have invented a sense of these words never before heard of among Christians For they say that by the Eternal Spirit a certain Divine Power is intended whereby the Lord Christ was freed from Mortality and made Eternal that is no more obnoxious unto death By virtue of this Power they say he offered himself unto God when he entred into Heaven than which nothing can be spoken more fond or impious or contrary unto the design of the Apostle For 1 Such a Power as they pretend is no where called the Spirit much less the Eternal Spirit and to feign significations of words without any countenance from their use elsewhere is to wrest them at our pleasure 2 The Apostle is so far from requiring a Divine Power rendering him immortal antecedently unto the offering of himself as that he declares that he offered himself by the Eternal Spirit in his death when he shed his blood whereby our consciences are purged from dead works 3 This Divine Power rendering Christ immortal is not peculiar unto him but shall be communicated unto all that are raised unto glory at the last day And there is no colour of an opposition herein unto what was done by the High Priests of old 4 It proceeds on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this matter which is that the Lord Christ offered not himself unto God before he was made immortal which is utterly to exclude his death and blood from any concernment therein which is as contrary unto the truth and scope of the place as darkness is to light 5 Wherever there is mention made elsewhere in the Scripture of the Holy Spirit or the Eternal Spirit or the Spirit absolutely with reference unto any actings of the Person of Christ or on it either the Holy Spirit or his own Divine Nature is intended See Isa. 61. 1 2. Rom. 1. 3. 1 Pet. 3. 18. Wherefore Grotius forsakes this Notion and otherwise explains the words Spiritus Christi qui non tantum fuit vivus ut in vita terrena sed in aeternum corpus sibi adjunctum vivificans If there be any sense in these words it is the rational Soul of Christ that is intended And it is most true that the Lord Christ offered himself in and by the actings of it For there are no other in the Humane Nature as to any duties of obedience unto God But that this here should be called the Eternal Spirit is a vain conjecture For the spirits of all men are equally eternal and do not only live here below but quicken their Bodies after the Resurrection for ever This therefore cannot be the ground of the especial efficacy of the blood of Christ. This is the second thing wherein the Apostle opposeth the Offering of Christ unto the offerings of the Priests under the Law 1 They offered Bulls and Goats He offered Himself 2 They offered by a material Altar and Fire He by the Eternal Spirit That Christ should thus offer Himself unto God and that by the Eternal Spirit is the center of the mystery of the Gospel An attempt to corrupt to pervert this glorious Truth are designs against the Glory of God and Faith of the Church The depth of this mystery we cannot dive into the height we cannot comprehend We cannot search out the greatness of it of the wisdom the love the grace that is in it And those who chuse rather to reject it than to live by Faith in an humble admiration of it do it at the peril of their souls Unto the Reason of some men it may be Folly unto Faith it is full of Glory In the consideration of the Divine Actings of the Eternal Spirit of Christ in the offering of himself of the holy exercise of all grace in the humane nature that was offered of the nature dignity and efficacy of this Sacrifice Faith finds life food and refreshment Herein doth it contemplate the wisdom the righteousness the holiness and grace of God herein doth it view the wonderful condescension and love of Christ and from the whole is strengthned and encouraged Thirdly It is added that he thus offered himself without spot This Adjunct is descriptive not of the Priest but of the Sacrifice it is not a qualification of his Person but of the Offering Schlictingius would have it that this word denotes not what Christ was in himself but what he was freed from For now in Heaven where he offered himself he is freed from all infirmities and from any spot of mortality which the High Priest was not when he entered into the Holy Place such irrational fancies do false Opinions force men to take up withal But 1 There was no spot in the mortality of Christ that he should be said to be freed from it when he was made immortal A spot signifies not so much a desect as a fault And there was no fault in Christ from which he was freed 2 The Allusion and respect herein unto the legal institutions is evident and manifest The Lamb that was to be slain and offered was antecedently thereunto to be without blemish it was to be neither lame nor blind nor have any other defect With express respect hereunto the Apostle Peter affirms that we were redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 18. And Christ is not only called the Lamb of God which taketh away the sins of the world John 1. 29. that is by his being slain and offered but is represented in the worship of the Church as a Lamb slain Rev. 5. 6. It is therefore to offer violence unto the Scripture and common understanding to seek for this qualification any where but in the humane nature of Christ antecedently unto his death and blood-shedding Wherefore this expression without spot respects in the first place the purity of his Nature and the holiness of his Life For although this principally belonged unto the necessary qualifications of his Person yet were they required unto him as he was to be the Sacrifice He was the Holy One of God holy barmless undefiled separate from sinners he did no sin neither was guile found in his mouth he was without spot This is the moral sense and signification of the word But there is a legal sense of it also It is that which is meet and fit to be a Sacrifice For it respects all that was signified by the legal institution concerning the integrity and perfection of the Creatures Lambs or Kids that were to be sacrificed Hence were all those Laws fulfilled and accomplished There was nothing in him nothing wanting unto him that
day whereas he Offered but once so as that the repetition of it is destructive unto it The other is that of the Socinians who would have the Offering and Sacrifice of Christ to be only his appearance before God to receive power to keep us from the punishment of sin upon his doing of the Will of God in the World But the words are express as unto the Order of these things namely that he Offered his Sacrifice for sins before his Exaltation in Glory or his sitting on the Right Hand of God And herein doth the Apostle give Glory unto that Offering of Christ for sins in that it perfectly accomplished what all Legal Sacrifices could not effect This therefore is the only repose of troubled Souls 3. The consequent hereof on the part of Christ is two fold 1. What immediately ensued on this Offering of his Body ver 12. 2. What continueth to be his state with respect thereunto both of them evidencing Gods high approbation and acceptance of his person and what he had done as also the Glory and Efficacy of his Office and Sacrifice above those of the Law wherein no such Priviledge nor Testimony was given unto them upon the discharge of their Office 1. The immediate consequent of his Offering was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he sat down on the Right Hand of God This Glorious Exaltation of Christ hath been spoken unto and opened before on Ch. 7. 3. Ch. 8. 1. Here it includes a double opposition unto and preference above the State of the Legal Priests upon their Oblations For although the High-Priest in his Anniversary Sacrifice for the Expiation of sin did enter into the most Holy Place where were the visible pledges of the presence of God yet he stood in a posture of humble Ministration he sate not down with any appearance of Dignity or Honour Again his abode in the Typical Holy Place was for a short season only but Christ sate down at the Right Hand of God for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in perpetuum in an unalterable state and condition He sate down never to Offer Sacrifice any more And this is the highest pledge the highest assurance of those two things which are the Pillars and principal Foundations of the Faith of the Church 1. That God was absolutely pleased satisfied and highly glorified in and by the Offering of Christ. For had it not been so the Humane Nature of Christ had not been immediately exalted into the highest Glory that it was capable of See Eph. 5. 1 2. Phil. 2. 7 8 9. 2. That he had by his Offering perfectly Expiated the Sin of the World so as that there was no need for ever of any other Offering or Sacrifice unto the end 1. Faith in Christ doth joyntly respect both his Oblation of himself by Death and the Glorious Exaltation that ensued thereon He so Offered one Sacrifice for sin as that thereon he sate down on the Right Hand of God for ever Neither of these separately is a full Object for Faith to find rest in both in conjunction are a Rock to fix it on And 2. Christ in this Order of things is the great exemplar of the Church He suffered and then entred into Glory If we suffer with him we shall also reign with him ver 13. From henceforth expecting till his Enemies be made his Footstool So that 2. The state and condition of Christ after his sitting down at the Right Hand of God not absolutely but with respect unto his Enemies is declared in these words The whole Testimony is taken from Psal. 110. 1. and here explained in these Verses It is produced in the Confirmation of what the Apostle asserts concerning the impossibility as well as the needlesness of the Repetition of his Sacrifice For as it was no way necessary as in the Verses following he declares so it is impossible in his present state and condition which was Ordained for him from the beginning This was that he should sit at the Right Hand of God expecting his Enemies to be made his Footstool that is a state of Majesty and Glory But Offer himself he could not without suffering and dying whereof in this state he is no way capable And besides as was before Observed it is an evidence both of the dignity and eternal efficacy of his own Sacrifice whereon at once his Exaltation did ensue I acknowledge my thoughts are inclined unto a peculiar Interpretation of this place though I will not oppose absolutely that which is commonly received though in my judgment I prefer this other before it The Assertion is introduced by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth say we as unto what remains that is of the dispensation of the personal Ministry of Christ. He was here below he came unto his own he dwelt amongst them that is in the Church of the Hebrews some very few believed on him but the generality of the people the Rulers Priests Guides of the Church engaged against him persecuted him falsly accused him killed him hanged him on a Tree Under the Veil of their Rage and Cruelty he carried on his work of making his Soul an Offering for sin or taking away sin by the Sacrifice of himself Having fulfilled this Work and thereby wrought out the Eternal Salvation of the Church he sits down on the Right Hand of God In the mean time those stubborn Enemies of his who hated rejected and slew him continued raging in the fierceness of their implacable tumults against him and them that believed in him They hated his Person his Office his Work his Gospel many of them expresly sinning against the Holy Ghost Yet did they Triumph that they had prevailed against him and destroyed him as some of their accursed posterity do to this day It was the Judgment of God that those his obstinate Enemies should by his power be utterly destroyed in this World as a pledge of the Eternal Destruction of those who will not believe the Gospel That this was the end whereunto they were designed himself declares Matt. 22. 7. Luke 19. 24. Those mine Enemies that would not have me reign over them bring them hither and slay them before my face After our Lord Christ left this World there was a mighty Contest between the dying Apostate Church of the Jews and the rising Gospel Church of Believers The Jews boasted on their success in that by fraud and cruelty they had destroyed him as a Malefactor The Apostles and the Church with them gave Testimony unto his Resurrection and Glory in Heaven Great expectation there was what would be the end of these things which way the Scale would turn After a while a visible and glorious determination was made of this controversie God sent forth his Armies and destroyed these Murderers burning up their City Those Enemies of the King which would not have him to Reign over them were brought forth and slain before his face so were all his Enemies made his Footstool I
God by an entrance into the Holy Place He hath brought them into the last and best Church-state the highest and nearest Relation unto God that the Church is capable of in this World or the Glory of his Wisdom and Grace hath Assigned unto it And this he hath done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever so as that there shall never be any Alteration in that Estate whereunto he hath brought them nor any Addition of Priviledge or Advantage be ever made unto it 1. There was a Glorious Efficacy in the One Offering of Christ. 2. The end of it must be effectually accomplished towards all for whom it was Offered or else it is inferiour unto the Legal Sacrifices for they attained their proper end 3. The Sanctification and Perfection of the Church being that end designed in the Death and Sacrifice of Christ all things necessary unto that end must be included therein that it be not frustrate VERSE XV XVI XVII XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 15 16 17 18. Whereof the Holy Ghost also is a witness to us For after that he had said before This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their Hearts and in their Minds will I write them And their Sins and Iniquities will I remember no more Now where remission of these is there is no more Offering for Sin THe Foundation of the whole preceeding Discourse of the Apostle concerning the Glory of the Priest-hood of Christ and the Efficacy of his Sacrifice was laid in the Description of the New Covenant whereof he was the Mediator which was Confirmed and Ratified by his Sacrifice as the Old Covenant was by the Blood of Bulls and Goats Chap 8. 10 11 12 13. Having now abundantly proved and demonstrated what he designed concerning them both his Priest-hood and his Sacrifice he gives us a Confirmation of the whole from the Testimony of the Holy Ghost in the description of that Covenant which he had given before And because the Crisis which he had brought his Argument and Disputation unto was that the Lord Christ by reason of the dignity of his Person and Office with the everlasting Efficacy of his Sacrifice was to Offer himself but once which virtually includes all that he had before taught and declared including in it an immediate Demonstration of the insufficiency of all those Sacrifices which were often repeated and consequently their removal out of the Church he returns unto those words of the Holy Ghost for the proof of this particular also And he doth it from the Order of the words used by the Holy Ghost as he had Argued before from the Order of the words in the Psalmist ver 8 9. Wherefore there is an Ellipsis in the words which must have a supplement to render the sense perfect For unto that proposition after he had said before ver 11. with what follows ver 16. There must be added in the beginning of the 17. Verse He said after he had said or spoken of the Internal Grace of the Covenant he said this also that their Sins and Iniquities he would remember no more For from these words doth he make his Conclusive inference ver 18. which is the sum of all that he designed to prove There is in the words 1. The Introduction of the Testimony insisted on The Holy Ghost also is a witness unto us The Hebrews might Object unto him as they were ready enough to do it that all those things were but his own Conclusions and Arguings which they would not acquiesce in unless they were Confirmed by Testimonies of the Scripture And therefore I did observe in my First Discourses on this Epistle that the Apostle dealt not with these Hebrews as with the Churches of the Gentiles namely by his Apostolical Authority For which cause he prefixed not his Name and Title unto it But upon their own acknowledged Principles and Testimonies of the Old Testament so manifesting that there was nothing now proposed unto them in the Gospel but that which was foretold promised and represented in the Old Testament and was therefore the Object of the Faith of their Fore-fathers The same way doth he here proceed in and call in the Testimony of the Holy Ghost bearing witness unto the things that he had taught and delivered And there is in the words 1. The Author of this Testimony that is the Holy Ghost and it is ascribed unto him as all that is written in the Scripture is so not only because Holy Men of Old wrote as they were acted by him and so he was the Author of the whole Scripture but because also of his Presence and Authority in it and with it continually Hence whatever is spoken in the Scripture is and ought to be unto us as the immediate Word of the Holy Ghost he continues therein to speak unto us and this gives the reason of 2. The manner of his speaking in this Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears witness to us he doth it actually and constantly in the Scriptures by his Authority therein And he doth so unto us that is not unto us only who Preach and Teach those things not unto the Apostles and other Christian Teachers of the Gospel but unto all of us of the Church of Israel who acknowledge the Truth of the Scriptures and own them as the Rule of our Faith and Obedience So doth he often joyn himself unto them to whom he wrote and spake of by reason of the common alliance between them as Hebrews see Chap. 2. 3. and the Exposition of that place This is that which the Holy Ghost in the Scripture testifies unto us all which should put an end unto all controversies about those things Nothing else is taught you but what is testified before hand by God himself 1. It is the authority of the Holy Ghost alone speaking unto us in the Scripture whereinto all our Faith is to be resolved 2. We are to propose nothing in the Preaching and Worship of the Gospel but what is testified unto by the Holy Ghost not traditions not our own reasons and inventions 3. When an important Truth consonant unto the Scripture is declared it is useful and expedient to confirm it with some express Testimony of Scripture Lastly the manner of the Expression is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even also the Holy Spirit himself For herein we are directed unto his Holy Divine person and not an External Operation of Divine Power as the Socinians dream It is that Holy Spirit himself that continueth to speak to us in the Scripture That 's the First thing in the Introduction of the Testimony 2. There are two things in this Testimony of the Holy Ghost The 1. is the matter or substance of it 2. The Order of the things contained in it or spoken by him The Introduction of the former is in the words we have spoken unto that of the
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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