Apostates Therefore as they desired God's favour and an happy End and feared his Indignation and their own eternal Destruction let them persevere and use all means to perswade others to continue firm and faithful to the end And here you must observe that the principal Duty exhorted unto is Perseverance and the rest are subservient thereunto § 25. It follows Ver. 26. For if we sin wilfully after that we have received the Knowledg of the Truth there remaineth no more Sacrifice for Sins IN these words 1. We have a Reason given to perswade unto perseverance 2. Yet this Reason is directly and immediately disswasive and dehorrative from Apostacy 3. Secondarily and by Consequence it exhorts and moves to perseverance For whatsoever Reason is against Apostacy the same is for perseverance 4. This Reason doth seem to imply that the forsaking of Christian Assemblies was Apostacy or tended to it and the day approaching to be a day of Judgment and in particular of the Punishment of such as fall away 5. This Reason begins here and is continued to the 32d Verse 6. It 's taken à poena from the Punishment which is avoided by perseverance and is executed upon Apostates 7. In Form it 's this If the Sin of Apostacy be unpardonable and shall be punished with unavoidable and most grievous Punishment then we ought to be very careful copâ—â—severe But the Antecedent is true Therefore we ought to persevere In the words of the Reason we have 1. The Sin 2. The Punishment which is Unavoidable Grievous The Sin is described in the 26. Ver. to be a sinning wilfully after we have received the Knowledg of the Truth Where we must consider 1. What it presupposeth and that is the Acknowledgment of the Truth 2. What it is upon this presupposed It 's a wilful sinning In the presupposition we have 1. Truth 2. The Knowledg of it 3. The receiving of this Knowledg 1. By the Truth is meant the true pure and most certain Doctrine of the Gospel concerning Christ already come Faith and Salvation This is called Truth because it 's true and most eminently and infallibly true which is no wayes in any thing false and erroneous as being at first immediately revealed from God the God of Truth of all Truth who is not only true but Truth it self It 's called also the Truth by way of eminency as the most excellent Truth revealed for Man's eternal Happiness The Reason of this Truth is the Perfection of his full and clear Knowledge and his absolute Integrity and purest Holiness which both are such as that he neither can nor will reveal any thing but Truth 2. Truth may be Truth and yet not known to any Man or Angel and this Truth was first known only unto God Yet it pleased him out of his great Mercy to reveal his mind to Man and in particular this Truth of the Gospel by Christ and his Apostle who made it known unto others who by that means came to know it For many who heard the Gospel preached and attended unto it attained to the Knowledg of the great Mystery of God's Kingdom and of those things which were sufficient and effectual for Information of the Understanding unto everlasting Life This Knowledg was not Mathematical Physical Political or Metaphysical as some use to speak but Theological and Divine and a Light above the Light of Nature The word may signify not only Knowledg but Acknowledgment of this Truth by a full Assent upon Conviction And this might be caused not only by outward Revelation Information and Miracles but also by the Illumination of the Spirit and supernatural Gifts For God goes far with Man and doth much to save him he many times penetrates his inward parts and by his divine Light and Power enters into his very heart and all this to convert him 3. They received this Knowledg God did not only offer it but give it which he might be properly said to do when they received it They had it not by Nature for it 's far above the natural Man They acquired it but not by their own Power and Industry neither did they merit it Yet in this receiving they were not meerly passive yet passive before they could be active God must do something without Man before he can actively receive he must prevent him by Revelation and Information without and by Illumination and Operation within and this done Man may be active For to receive it is certainly an Act not only of the Understanding which assents but of the Will which approves So that he both wittingly and willingly receives and that with some delight and proceeds to Profession and continues for a while to believe approve profess Though this receiving of Knowledg may seem only to be Acknowledgment yet it 's something more Truth is opposed to Erroar Knowledg to Ignorance Acknowledgment to Dissent Approbation to Rejection of this Truth § 26. This receiving and having is presupposed to Apostacy and sinning wilfully For no Man can loose and fall away from that which he never had either in Title or Possession so none can fall away from Grace or any degree of Grace which he never had The Heathens in Scripture were never said to breâ—k the Covenant of God or forsake God as their God by Covenant Therefore the proper Subject of Apostacy is one in the Church a member of the visible Church and in the times of the Gospel a Christian who hath professeth his Faith in Christ yet of these Apostates there is a difference and there are degrees of this Apostacy For some receive and profess Christianity by tradition and an implicit Faith yet never have any distinct knowledg of the Truth to be believed Some believe and understand more explicitely the Doctrine of Christianity and are convinced of the truth of it yet are never affected with the matter so as to forsake their Sins and reform their Lives but continue in their Sin Some know believe are affected with the matter as so they begin by the power of the Spirit to escape the corruption that is in the World through lust and find some spiritual joy and comfort To fall away from any of these is Apostacy but to fall from the last is the greatest And there was something proper to those times which did aggravate this sin very much For the Truth then was confirmed both by Miracles and Gifts of the Holy Ghost this confirmation was clear and extraordinary and to renounce that Truth so confirmed must needs be hainous and of this the Apostle seems to speak Christians may fall away three wayes by denying the Truth 1. In their Profession Or 2. In their practise Or 3. In both And that denial which we call Apostacy is destructive of Christianity and maketh a man of a Christian no Christian. Yet some may deny Christ or fall into some grievous Sin and yet verily believe in their hearts and retain the love of Christ as Peter and others have
Throne of the Majesty in the Heavens The Order of things and not of the words is 1. There is such an High-Priest 2. He is ours 1. He is a Priest and he is such an High-Priest so eminent and so excellent tâ—â—t he is set at the right hand of the Throne of the Majesty in the Heavens A Robe a Scepter a Sword a Diadem a Throne are Ensigns and Ornaments of Sovereign Power To sit in the Throne of Majesty is to possess Sovereign Power and Dominion There is an earthly Dominion and Sovereignty and also an heavenly and supercelestial Majesty which is proper to God as the Supream universal and eternal Lord. This is here to be understood Christ this High-Priest sits at the right hand of this Throne As he is the Word by which the World was made he sits in this Throne with the Father and the Spirit as one God and Lord with them yet as Man though assumed by the Word he sits but at the right hand of this Throne And so to do is to possess the highest degree of dignity and power next to that which is infinite and eternal The place of residence of Christ this great High-Priest where he possesseth and exerciseth this power is Heaven whither he ascended after his Resurrection and it was the highest degree of his Exaltation and a Reward of his deep Humiliation This Power and super-excellent Dignity agrees to him as a King who was fully invested with this Regal Power when God said unto him Sit thou on my right hand at which time God sware unto him Thou art a Priest for ever after the Order of Melchizedec For Christ was both King and Priest and from the 110. Psal. we learn that he was first made King and then at the same time by Oath confirmed in his everlasting Priest-hood and these words are an Abridgment of the first four Verses of that Psalm 2. This High-Priest is ours for we have him The Jews had their High-Priest ministring in the Temple at Jerusalem and upon him they relyed for their Justification and Salvation The Christians and amongst others these believing Hebrews had their High-Priest not on Earth but in Heaven and the same far more excellent than the Levitical Pontiff who might stand and not sit before the Mercy-seat on Earth not at the right hand of the heavenly and eternal Throne This was proper to Christ who is the High-Priest of all Christians upon whom they rely for eternal Salvation and all such as are sincere Believers have Interest in him as in their own For he was made and consecrated for them to benefit and save them and none other And if we knew his excellency and being sensible of our sin and misery would rely upon him with our whole hearts we might find unspeakable Comfort in him It 's our honour that we have an High-Priest at the right hand of God and our great happiness that he is able to save us for ever who come to God by him But our Ignorance of his excellency the senslesness of our sins and the want of a true and lively Faith deprive us of those inestimable benefits we might certainly expect from him These things are the Sum of all that excellent Discourse in the former Chapter upon the Text of Psal. 110. 4. For that Christ 1. Is a Priest after the Order of Melchizedec 2. That he is a Priest for ever 3. That he is made such by Oath 4. That he after his one Sacrifice once offered was higher than the Heavens 5. That he being the Son consecrated for evermore needs offer no more Sacrifice but remains at the right hand of God lives for ever to make Intercession and by this exercise of his Regal and Sacerdotal power makes his Sacrifice eternally effectual for his Saints are all comprised in these words § 2. If Christ be an High-Priest he must officiate and that in some place and so be the Minister of some Sanctuary or Temple and so he is For Ver. 2. He is a Minister of the Sanctuary and of the true Tabernacle which the Lord pitched not Man THese words may be so understood as to be the latter part of the transition Yet whether they be so or no they plainly speak of Christ's officiation in some Sanctuary For in them we have 1. A Sanctuary and Tabernacle 2. A true Tabernacle pitched by God not Man 3. A Minister of this Sanctuary this Tabernacle 1. A Sanctuary or an holy place for the most part with men is a place or Building made by Man and dedicated unto God who sanctifies it by his special Presence For the presence of a Deity makes a Temple or a Sanctuary and the special Presence of the true God manifested by some Divine effect makes a Sanctuary of the true God For when God by a bright Cloud entred the Tabernacle and after the Temple then he took possession of those places and made them his House The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plural yet may be turned Sanctuary not Sanctuaries because we find it so used by the Septuagint The reason why it 's plural is because in the Tabernacle and the Temple there were divers parts and partitions and every one of them were holy yet altogether made but one house Thus it 's used Exod. 29. 30. Ezâ—k 44. 11. Lev. 20. 3. 24. 12. and in many other places One part of this Sanctuary is that within the second Veil which is the principal and most holy and signified the holy place of Heaven which here is chiefly meant That 's a true Sanctuary and Temple and that in a most eminent manner because of God's eminent and more glorious presence in that place So the word signifies Chap. 9. 12. and is so interpreted Ver. 24. ibid. Tabernacle is here the same with Sanctuary and so it might be called because the whole Building was holy yet in the Tabernacle that part within the first and that within the second Veil were the Sanctuary more properly Yet these were called Tabernacles by a Synechdoche and the first was called the Sanctuary or Holy the second the Holiest of all Heb. 9. 2 3. And this is the difference between a Tabernacle and Temple in the Type that the one was removable the other fixt But what is here to be understood by Tabernacle is much controverted Some will have it to be the Church both Militant and Triumphant and especially the Triumphant because of Christ's bodily presence there Some conceive that it 's the Body of Christ wherein the Schekina or the divine Glory and Majesty fixed it's habitatation Thus Junius Beza and others following them expound it and give their reasons for that Interpretation But their Arguments are of little or no force at all as if it were worth the while might be easily made evident Others and the most for number understand the Heavens mentioned in the former Verse And this is the most genuine sense for the Priest did never
is there is no more offering for Sin IN all which we may observe 1. The Apostle's manner of Allegation ver 15. 2. The Text alledged ver 16 17. 3. The Aoostle's Application of the Text to the point in hand ver 18. 1. The manner of Allegation we have in these words Whereof the Holy Ghost is a witness to us For after he had said before The principal things here considerable are 1. The thing testified 2. The Witness testifying The thing testified is implyed in the word Whereof and it is the excellency of Christ's Sacrifice in respect of the virtue thereof in taking away Sin for this is the principal Subject of his present Discourse and the demonstration of this Virtue is chiefly intended The witness testifying this is the Holy Ghost a greater a better Witness we cannot have This Testimony we find in the Scriptures which signifie That all Scripture is given by inspiration from God we read it in the Prophet Joremiah therefore he spake and wrote this as moved by the Holy Ghost Jeremy so speaks and writes them as the words of God for saith the Lord is his Style from whence we observe That the Holy Ghost is the eternal Jehovah For that which Jehovah saith there The Spirit is sâ—d to witness or testify here Therefore seeing it 's the Spirit that testifieth and upon Record the thing testified must needs be of infallible and undeniable Truth 2. The matter of the Text alledged is a Promise and it is two-fold 1. Of putting God's Laws in our hearts that we may believe and be converted 2. The Remission of our Sins upon our Faith and Conversion The first is done by illumination and inspiration whereby that word concerning Christ and Salvation which we hear is made effectual and the power of the Spirit is added to work Faith by that word in our hearts to make us capable of Remission The second is done by the Sentence of the Supream Judge absolving us The first is referred to Vocation The second to Justification And here we must observe what the Apostle's intention is which will appear in The third thing which is the Apostle's Application in ver 18. 1. The difference between the second Allegation of the same Text here and in Chapter 8th is That there he proves the excellency of the Covenant above the former Covenant from the excellency of the promises but here he proves the excellency of Christ's one offering above all the offerings of the Law because by virtue of it Sins are taken away which implies that the mercies promised in the New Covenant were merited by this Sacrifice and that in respect of this Sacrifice offered he was the Mediatour of this Covenant so that without it those promises had been never made or if they had been made they never had beeneffectual and beneficial unto sinful Man For in consideration of this offering God made these promises and for Christ's sake offering himself once he gives the things promised to such as are capable of them according to the Tenour of the Covenant 2. He singles out the latter promise of Remission as most pertinent to the point in hand for though the former promise be excellent and the thing promised necessary for to enable Man to keep the Covenant yet it is but subordinate to this second promise because if the Covenant be not kept there can be no remission neither is there any keeping of the Covenant except God's Laws be written in man's heart as well as in the Scripture outwardly 3. He puts an Emphasis upon the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Hebrew Text and the double negative in the Greek which imports That he will in no wise remember out Sins any more he will forgive them for ever 4. From hence he draws this conclusion there is no more offering for Sin 5. And from thence that Christ's Sacrifice was of that excellent virtue that by one offering it took away Sin all Sin and made it eternally Remissible and upon Faith eternally to be remitted So that the substance of the Doctrinal part of this Chapter is to demonstrate the inefficacy of the many Legal Offerings and the Efficacy of Christ's one Offering And all this tends to this end to inform us 1. That Legal Offerings cannot help and save us 2. That Christ's can 3. That Christ's is far more excellent and absolutely necessary And the Comparison therefore is in respect of the expiating power and vertue of both which of the one is little or none of the other is very great and sufficient for our Salvation and eternal happinesse And this Doctrine is full of heavenly Comfort to humble penitent and believing Sinners for by this Offering though our Sins be many and hainous yet they are all eternally pardoneâ— and we for ever consecrated § 15. The Apostle having finished his Doctrine of Christ's Priest-hood begins here to apply the same and that by way of Exhortation to certain Duties which they were bound to perform by vertue of God's Command and that Faith in Christ they did profess The former Doctrine did serve to inform their Understanding more fully and to improve and confirm their Faith the Exhortations following tended to stir up the heart informed by the Understanding and directed by Faith to the performance of other Duties necessary to the attainment of that eternal life which Christ had merited for them This is the second part of this Chapter and almost of the whole Epistle for the Connexion will make it appear to be so if we either consider the matter or manner For the matter we find that these words are joyned with the antecedent Doctrine concerning the Excellency of Christ both as Prophet and Priest and so it 's the second part of the whole which is 1. Doctrinal 2. Practical For the former part is didascalical this latter protreptical and more practical But if we consider the immediate Connexion then it will appear that it 's in a more special manner joyned with the Doctrine of Christ's Priest-hood continued from the fifth Chapter to this place and the first Application following as the last Chap. 13. doth more especially respect Christ's Priest-hood The manner of the Connexion is evident from the Illative Therefore which signifies that the Exhortations are so many Conclusions deduced from the former Doctrine especially that of Christ's Priest-hood The principal Duty exhorted unto and urged by many and powerful Arguments is Perseverance in the Christian Faith which they did profess Yet he exhorts unto many other which should alwayes accompany sincere Faith and are not separable from it These things premised it 's time to enter upon the Text as delivered Ver. 19. Having therefore Brethren boldness to enter into the Holiest by the Blood of Christ Ver. 20. By a new and living way which he hath consecrated for us through the Veil that is to say his Flesh Ver. 21. And having an High-Priest over the House of God THE Method of
Hebrews THE parts of this Letter written and sent to the Hebrew Christians are The Substance and Body of the same The Conclusion The End whereat the Apostle aims is The confirmation of them in the belief and profession of the Gospel The Means he useth for the attainment of this end is Clearly to demonstrate the excellency of Christ as a Prophet and a Priest far above all former Prophets and Priests and thereupon to perswade them to rely upon Him who alone can effectually and eternally save them and make them fully blessed The Method observed by him is to deliver 1. The Doctrine of his Prophetical Office and to apply the same and this is done in the first four Chapters 2. The Doctrine of his Sacerdotal Office and to apply it this is begun Chap. 5. and continued to the 18 verse of the last Chapter CHAP. 1. VVHerein the Apostle taking for granted that the Doctrine of the Old Testament was revealed from God by Prophets and by Angels and the Doctrine of the Gospel by Christ he begins his Discourse concerning Christ as a Prophet and proves him 1. More excellent then all the Pen-men of the Old Testament For 1. He was the Son of God 2. He was the Heir of all things 3. God by him did make the Worlds 4. He was the Brightness of his Father's Glory and Character of his Person 5. He upholdeth all things by the Word of his Power 6. He expiated and purged Sin by his Blood 7. He is set down at the right hand of the Majesty on High In all these seven particulars he far excells the former Prophets ver 1. 2 3. 2. More excellent then the Angels because he hath inherited a far more excellent Name Power and Dignity ver 4. He hath obtained by inheritance a more excellent Name Because 1. He is his The Son and God his Father ver 5. 2. God commanded all the Angels to Worship him ver 6. 3. They being created are but Messengers and Servants but Christ the Son sits in a glorious Throne and is possessed of a Kingdom which is everlasting and when the Earth and the Heavens created by him shall wax old and be changed it shall abide unchangeable for ever ver 8 9 10 11 12. 4. He is set at the right hand of God and by the Word and Patent of God is made Supreme and Universal King and Prince a Place never granted to any of the Angels who all of them are but Ministring Spirits under Him for the Heirs of Salvation This Jesus Christ so excellent was a Prophet for God spake by him as more excellent and in a more excellent manner then by them so that his Doctrine is more full more powerful and more perfect then the Doctrine of Prophets and Angels CHAP. II. VVHerein 1. The former Doctrine of the excellency of Christ and the Gospel is applied by way of exhortation 2. The excellency of Christ above the Angels though he was lower then them for a time is further proved In the Exhortation we may observe 1. The Duty exhorted unto 2. The Reason or Motive to enforce performance 1. The Duty is diligently to attend unto the Doctrine of the Gospel and to take heed of falling from the belief and profession of the same ver 1. 2. The Reason is taken from the most grievous punishment which they cannot escape if they continue not in their Profession This Reason is delivered by way of comparison in quantity For if they who disobeyed the Law then much more they who disobey the Gospel shall be severely punished and shall not escape The Consequence is good and clear from the excellency of the Gospel above the Law For 1. The Law was delivered by Angels the Gospel by Christ. 2. The Law is a Doctrine of Death and Damnation the Gospel of Salvation 3. The Gospel preached by the Apostles commissioned by Christ was attested from Heaven and confirmed by Signs Wonders Miracles and Gifts of the Holy Ghost but the Law was not And from the excellency of the Gospel in respect of the Authour the Matter and Confirmation the Sin is aggravated and the Punishment made more grievous ver 2 3 4. The Exhortation finished the Apostle doth not only enforce the former Reason but proceeds farther to demonstrate the excellency of Christ above the Angels The Argument is That God hath not subjected the World to come to Angels but to Christ who for a little time was lower then the Angels for so it is to be understood ver 5. This Argument is taken out of Psal. 8. 4 5. Where we may observe 1. The words of the Psalm cited ver 6 7. 2. The Apostle's Discourse upon them wherein he observes 1. That all things were put in subjection to him by the Patent and Edict of his heavenly Father yet not actually subdued and brought into subjection ver 8. 2. The Humiliation of Christ which went before his Exaltation For He was made lower then the Angels for a little time Of this Humiliation he delivers the Causes Efficient Final The efficient Cause was 1. The Grace and free Mercy of God which did decree it for the benefit of sinful man ver 9. 2. The Wisdom of God which contrived it as the fittest way in bringing many Sons to Glory to consecrate their Captain by Sufferings ver 10. The final Cause may best be understood if we consider what this Humiliation whereby he was lower then the Angels is It was 1. To be made a Mortal man 2. In this mortal humane Nature to suffer Death 1. The reason why he must be made Man and mortal was Because he that sanctisieth and they that are sanctified must be one and because the sanctified which were to be made Sons did partake of Flesh and Blood therefore he took part with them that in this respect they might be his Brethren And that they were so he proves ver 11 12 13. 2. The End and final Cause why he was made man and mortal was 1. That he might dye for his Brethren and by his Death destroy the Devil and deliver his People ver 14 15. And for this reason he took not the Nature of Angels to deliver them but the Seed of Abraham ver 16. 2. Another end was That he Suffering and being Tempted in their Nature might be a merciful and faithful High Priest and make atonement for the Sins of the People and succour them who were tempted ver 17 18. CHAP. III. VVHerein Christ is proved to be more excellent and a greater Prophet then Moses For the Jews did think it very unreasonable in any part to recede from that Doctrine which they had received from God by Prophets Angels Moses and to hearken unto Christ except he could be proved to be a Greater Prophet sent from God and his Doctrine more excellent and perfect And this was the cause of the Apostle's Undertaking This part of his Discourse is brought in by way of Exhortation Where 1. The Duty exhorted
unto is To consider Christ the Apostle and High Priest of our Profession and to presevere in his Doctrine ver 1. 2. The Reasons by which he presseth the performance of this Duty are 1. Christ was not only faithful in his Trust as Moses was but also far greater then Moses in two respects For 1. Moses was but part in the House builded Christ was the Builder of all things and especially of the Church ver 3 4. 2. Moses was but a Servant in that House Christ was the Lord and Owner ver 5 6. 2. If they persevere in his Doctrine and the Faith they shall be his House of Glory wherein God shall for ever dwell and make them fully blessed ver 7. 3. If they that disobeyed and hardned their hearts against Mose's Doctrine fell in the Wilderness and by a peremprory Oath were shut out of God's Rest much more shall they disobeying the Gospel and falling from the Faith be shut out of God's eternal Rest in Heaven In this Reason we must consider 1. That it 's taken out of Psal. 95. the words whereof are recired ver 7 8 9 10 11. 2. That from these words applied unto them he dehorts them from Unbelief and Apostacy and exhorts them to use all means of perseverance that so he might be partakers of that eternal Rest which Christ had merited for them ver 12 13 14 15. 3. He wisheth them to take special notice of such as did and such as did not enter into God's Rest and what was the cause of the exclusion of those whom God destroyed in the Wilderness and would not suffer to enter into Canaan and that was Unbelief ver 16 17 18 19. CHAP. IV. VVHerein the Discourse upon the words of the Psalm is continued and application made by way of Exhortation And 1. The Duty exhorted unto is To be obedient and mix the word with Faith ver 1. 2. The Reasons are 1. They are partakers of the heavenly Call and the Gospel was preached unto Them as well as to their Fathers 2. They not mixing the Word with Faith but being disobedient to the heavenly Call did not enter but came short ver 2. 3. They which do believe do enter into God's Rest ver 3. And here lest they should be ignorant what Rest of God is meant and to be expected he informs them of a three-fold Rest of God 1. His Rest of Creation 2. His Rest which he promised in the Land of Canaan to their Fathers 3. His spiritual and eternal Rest promised in the Gospel It was not the first ver 3 4. For after this he speaketh of another Rest ver 5. It was not the second into which many of their Fathers because of unbelief did not enter and after this he limitteth another Time and Rest which had never been mentioned if Joshua who brought their Fathers into the Land of Canaan had brought them into This ver 6 7 8. It 's a spiritual and eternal Rest in Heaven which remaineth for the People of God and is to be enjoyed when they cease from all their works of Obedience and Sufferings as God did from his when he had finished the work of Creation ver 9 10. 4. If they do not persevere they may fall after the example of their unbelieving Ancestors and lest they should presume or be secure he lets them know that Christ by the piercing Word of the Gospel will discover their inward and most secret sins and will be a severe and impartial Judg ver 11 12 13. 5. The same great Prophet who hath called us by the Word of the Gospel is our High Priest very sensible of our infirmities and entred into Heaven the eternal Rest of God in our behalf and if we wanting strength do come boldly by him before the Throne of Grace we shall obtain help in due season when we have greatest need ver 14 15 16. CHAP. V. VVHerein after the discourse of the excellency of Christ's prophetical Office he begins to speak of his Priest-hood And 1. Delivers the Doctrine thereof from this Chapter to ver 19 of the 10th 2. Applies the same and continues the Application from the 19th verse of the 10th Chapter unto the latter end of the last The scope of the Apostle in the Doctrine is To demonstrate the excellency of Christ's Priest-hood in respect of 1. The Constitution from the beginning of this Chapter to the 8th 2. The Ministration from the beginning of the 8th to the middle of the 10th In this Chapter we have 1. A Discourse of Priest-hood 2. A Digression begun in the latter end of this Chapter and continued in the 6th 1. The Discourse is 1. Concerning a Priest in general 2. Concerning Aaron 3. Concerning Christ. 1. An High Priest in general is described 1. From his Vocation He is taken from amongst men and ordained ver 1. 2. From his Ministration He must offer Gifts and Sacrifices for sins Ibid. 3. From his Qualification He must be merciful and compassionate ver 2 3. 2. Vocation which consists in Election and Ordination is not from Man but God for no Priest-hood can be efficiently conducing to Man's spiritual good except it be instituted from Heaven as Aaron's was ver 4. 3. Therefore Christ did not usurp his Sacerdotall Power but he had his Vocation Confirmation Consecration from God 1. His Vocation he finds Psal. 2. in these words Thou art my Son this day have I begotten thee by which upon his Resurrection he was made and constituted King and Priest ver 5. 2. His Confirmation he reads Psal. 110. 4. I have sworn and will not repent Thou art a Priest for ever after the Order of Melchizedec ver 6. 3. His Consecration which tended to his fuller Constitution was finished in his Agony and Death upon the Cross by which he became the Author of eternal Life to as many as obey him ver 7 8 9. Thus far the Author's Discourse of Priest-hood which is closed up with the Repetition of the words of Confirmation 1. Because the Confirmation followed the Consecration 2. From the same the Apostle takes occasion to make the Digression which followeth And therein he reproves them of their Ignorance contracted by their negligence which was such that whereas for the time they might have been more and apt to able teach others yet were Babes had need to be taught again the first Principles and were uncaple of the Doctrine which he intended to deliver concerning the Priest-hood of Christ ver 11 12 13 14. CHAP. VI. VVHerein 1. The Digression is continued 2. The principal Subject resumed ver 20. In the Digression we have 1. His Resolution 2. An Exhortation In the Resolution 1. The Thing Resolved upon 2. The Reasons of his Resolution The thing resolved upon is expressed 1. Negatively Not to go back and lay the Foundation 2. Affirmatively To go on with his intended Discourse ver 1 2 3. The Reasons are 1. If any of them after a clear conviction and considerable
understands the removing of guilt and punishment and affirms that by the oblation they are removed whereas instrict sense it did not remove them but make them removeable and so he himself saith afterward That it had then only an efficacy and power 2. He distinguisheth between the Slaughter and the offering of the Sacrifice and saith That the Slaughter was on Earth and the Offering in Heaven That Christ dyed and suffered Death on Earth is clear That he willingly suffered this Death to expiate the sin of Man in obedience to his heavenly Father none can truly deny and this willing Suffering for sin in obedience may be truly said to be an offering and an act of a Priest as properly a Priest though they will not have him to be a Priest untill he entered Heaven which is very untrue Was not the High Priest a Priest before he entred with the expiatory blood into the holy Place There were many Sacrifices offered to God the Blood whereof was not presented in the holy place yet it may be granted that if type and antitype agree so far as the Scripture makes them so to do then Christ must present himself in Heaven and he did so For by his own Blood he entered in once into the holy Place Heb. 9. 12. But whether he entered as mortal or immortal in Soul only or in Soul and Body as dead or living when he presented himself before the Throne of the great eternal Judge may be doubted That his Soul that very day he dyed was in Paradise it 's certain and that entrance was properly by Blood with his Soul separated from his Body and made the expiation For when he enters the second time forty days after his Resurrection he enters as immortal in Soul and Body to make Intercession not to make Satisfaction and expiation or to merit § 10. Sâ—te down on the right hand of the Majesty on High This was a reward for his suffering and being obedient unto Death the Death of the Cross. This agrees unto him as the Word incarnate and in respect of his Man-hood And thus to sit is to be next to God above all Men and Angels and every Creature in holiness bliss honour and especially in Power and Dominion This properly agrees to him as King This is not to participate of the divine perfections and excellency as infinite and eternal but so far as the most noble Creature was capable From all this is manifest the excellency of Christ above all Prophers both as a Prophet and in other respects For as a Prophet he knew more of God and of his mind then all the Prophets joyned in one He declared his Will more fully clearly and powerfully then he did and this both by himself and by his Apostles God gave the Spirit not in measure but in fulness unto him He is more excellent not only as a Prophet but in other respects 1. As the Son of God 2. As Heir of all things 3. As he by whom the Worlds were made 4. As he is the brightness of his Fathers Glory and the expresse Image of his Person 5. As upholding all things with the word of his Power 6. As by himself purging our Sins 7. As set down at the right hand of the Majesty on high There is not the least of these though all be very great but therein he far excels the Prophets This might be added that he spake by him 1. As by his Son so did he not by any of the Prophets 2. In the last Days after which he will speak no more to mortal Men neither will there be any need § 11. The second Proposition is That Christ is more excellent then the Angels Being made so much better then the Angels This might be a conclusion of the former words but that in them Christ is compared with the Prophets Therefore we will consider it as a distinct Proposition concerning Christ as compared with the Angels And if he be more excellent then them he must needs be more excellent then the Prophets He is more excellent then the Angels in the seven sormer Respects but the Divine Apostle seems to insist principally upon the last as will appear by that which follows The occasion of this Discourse may be this because the Jews or Hebrews might say That though Christ was more excellent then the Prophets yet he was inferiour to the Angels by whom the Law was given and who spake to the Fathers and the Prophets so that they were Prophets and God spake by them and it 's not like that Jesus of Nazareth was above them or equal with them This is the more probable because it follows If the Word spoke by Angels c. Chap. 2. 2. Which implys that some part of the Old Testament especially the Law was declared by Angels For the Law was ordained by Angels in the hand of a Mediatour Gal. 3. 19. The Revelation was signified to John by an Angel of Christ Revel 1. 1. And this Angel calls himself a Prophet For he had the Testimony of Jesus which was the Spirit of Prophecy and was one of the Brethren the Prophets Revel 19. 10 22 9. So that some part of the New Testament was delivered by Angels Now to take away this conceit of the excellency of Angels above Christ he not only affirms that Christ is equal with but above the Angels and not only affirms it but ptoves it His first argument in form is this He that hath inherited a more excellent Name then Angels is more excellent then the Angels but Christ hath inherited a more excellent Name therefore he is more excellent § 12. Let 's first consider the terms of the Major then the connexion of those termes or the Consequence The terms are Angels Name a Name by Inheritance 1. Angels are Spirits or spiritual Substances the most noble and excellent Creatures God made and because Angels are good or bad who being made good became bad by their own folly here the Apostle understands the holy loyal and obedient Angels who never sinned against God They are called Angels by reason of their Office and imployment not of their nature The Word signifies Messengers because they are God's Messengers sent by him not only to do but declare his Will Angelus is the same that Malaach Nâ—â—tius Legaâ—us and those names agree to their Prophetical Office 2. These Angels have a Name but Christ a more excellent Name By Name in this place is not signified a bare Title but the Dignity and Power of Christ and a more excellent Name as a more excellent Dignity and Power Thus the word Name is used Phil. 2. 9. Ephes. 1. 21. For Fame Glory Dignity it 's signified by Name in the Old Testament and in many other Authours and in several Languages That the Apostle understands thus for a Title not only of Dignity but Power inherent in the person whose Titlo it is may easily appear from what follows 3. This more excellent Name
Spirits To be Ministers is 1. To be Servants in general 2. To be Officers and imployed either in sacred or civil Service therefore the word doth signify Priests or Magistrates Yet these are Ministers or Servants in the Court of Heaven under God the Supream Lord of all 3. They are sent forth for as they have their Office so they have their Imployment they are sent forth to Minister They do not go of their own head but have their work designed by God and receive both Direction and Command from him 4. The parties for whose good the Minister are the converted Believers who are designed Heirs of Salvation and eternal Glory For though they be God's Servants yet they serve for the good of his Children and this is their principal work and their happiness is the end of their Service 5. They are all and every one both Servants and also sent forth for this Service the greatest is not exempted This is the absolute consideration of the words The relative as they referr unto the scope of the Apostle is to prove that Christ is more excellent and they inferior to Christ. The force of the argument lyes chiefly in this 1. That they are Ministers and Servants 2. That all of them none excepted are such For all and every of them be Ministers not Lords and Kings then they are inferior to Christ. Nay they all and every one of them are subject to Christ as the Word from the Creation and after Christ as the word incarnate was set at the right hand of God they all were his Servants commanded and sent by him for the promoting of the Salvation of his redeemed ones believing on him So that they are not only Servants but his Servants this Doctrine informs us 1. Of the excellency of Christ advanced in our Nature above the Angels 2. Of the benefit of Believers they are Heirs of Salvation and the Angels the heavenly Spirits must take a special care of them 3. Of our Duty 1. To believe that we may be Heirs of Salvation and enjoy the guardance guidance and protection 2. To be humble Servants unto God to do good to others especially the Houshold of Faith seeing Angels though excellent are humble Servants to Christ for our good This principal matters in this Chapter are several The first is concerning the excellency of the Scriptures wherein God speaks by Prophets and by his own Son 2. The excellency of Christ in respect of the Prophets and the Angels 3. The Nature and Ministry of Angels The Use of this Doctrine follows in the beginning of the next Chapter CHAP. II. Ver. 1. § 1. THis Chapter is an Exhortation to the constant Profession of the Doctrine of the Gospel These words may be considered 1. In that Connexion with and dependence upon the former 2. In themselves The Connexion and Dependence is signified by the illative therefore which implys that the proposition in the first verse is a conclusion inferred from some premisses in the former Chapter wherein the Apostle had not only affirmed and proved that Christ was a Prophet more excellent then the former Prophets but the Angels And if he was so then it follows he must needs be heard and his Doctrine observed which is the substance of the first verse For seeing God speaks by the Prophets and more excellently by Christ therefore Prophets much more Christ are to be heard § 2. This is a Connexion The words themselves we must consider First As an Exhortation And secondly in the same 1. The duty exhorted unto 2. The reasons whereby the performance is urged An exhortation is reducible to a Rhetorick and proper to a deliberative Theme according to Aristotle and Tully ' whose Rules are not meerly Rhetorical but Political and are miscellaneous It presupposeth the party exhorted to know and remember the thing exhorted unto and a perswasion that it 's good especially honest and just The end of it is to move inslame and stir up the Will and Heart of the Auditor to performance This upon the by To proceed we have 1. The matter of the Exhortation or the Duty exhorted unto For the subject of divine Exhortations is some duty possible by the power of Grace to be performed Duty presupposeth a Command of God upon which follows an obligation to performance and a duty is nothing else and is a duty whether performed or not The duty is affirmative or negative So that in the words we have not only an exhortation but a dehortation too yet to speak properly they are but implyed For the Apostle signifies rather that the matter is a duty then exhorts unto it The affirmative is to give the more earnest heed to the things heard the negative not to let them slip yet the former must be done lest the latter which is a Sin should follow The matter of the duty is the things heard that is the Doctrine of Christ the great Prophet and his Apostles as made known and heard by them The act is attention earnest attention the more earnest attention because spoken by Christ more excellent then the Prophets then the Angels This attention is not only a diligent consideration of the things heard but a belief and constant profession joyned with practise and presupposeth the knowledg of them The negative which upon the neglect of the affirmative will follow is not to let them slip Thus it 's translated in our English but with divers Latine Interpreters it's to leak or flow out or aside And here Expositors compare the Soul unto a broken Cistern or torn-Vessel which will not keep any liquid substance powred into it In this sense to let slip seems to be nothing else then to forget But the Sytiack turns it so lest we fall off or from our profession The Septuagint use the Apostles word Prov. 3. 21. where the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luz which signifies not only in that Language but in the Chaldee to depart go back decline from a thing Therefore here the sin we must take heed of is not only to forget the Doctrine of Christ but to fall from the Faith and Profession of it And the reason why they must be so careful is because there was great danger and many temptations which would prove the more effectuall against the careless and the negligent In a word the duty is upon most dillgent attention constantly to believe and profess the Doctrine of Christ and never to recede or fall from it Thus to do is our duty there is a necessity of precept God's Command binds us we ought and the reason is because the Doctrine we have heard is the Doctrine of Christ the Doctrine of God made Man And it was God's Command to hear him the great Prophet upon peril of total Destruction This duty is reducible to the first Commandment evangelically understood and not to hear believe profess the Doctrine of God Redeemer by Christ is a grievous sin there forbidden As the duty
Works because they 1. Signify God's Approbation of the Doctrine 2. Cause men to wonder 3. Are done by a divine and supernatural Power The same words are used 2. Cor. 12. 12. In Signs Wonders mighty Deeds They are said to be divers because they are not onely many of one kind but of several and different kinds as dispossessing of Devils raising the Dead and miraculously healing all kind of Diseases and as they are Works of extraordinary Power and Wisdom so they are of Mercy 2. By Gifts or Distributions of the Holy Ghost according to his own Will So that there were Gifts of the Holy Ghost Distributions of them These according to his Will Gifts of the Holy Ghost were extraordinary Qualities and Powers given such as heard the Apostles Doctrine and believed it as power to heal to speak in strange Languages to prophesy to do Miracles They are said to be Gifts and Effects of the Holy Ghost because they had them not by Nature or Industry or Instruction by Man but from the Power of God-Redeemer and the Spirit of Christ. They are called in the Original distributions or divisions because they were 1. Communicated to divers Persons 2. Were many of different kinds 3. Were given in several degrees They were distributed according to his own Will 1. Freely 2. To whom he will 3. What Gifts he will 4. In what measure he will For there are diversities of Gifts 1. Cor. 12. 4. But all these worketh that one and the self-same Spirit dividing to every man severally as he will Ver. 11. The Effect of these Miracles and Gifts was the confirmation of the Doctrine of the Apostles which they did confirm by Word and Deed For 1. They did most certainly affirm and assert this Doctrine as having heard it immediately of Christ and as having received the immediate Knowledge there of from him 2. They did these Signs Wonders and mighty Deeds and upon the Imposition of their hands Believers received the extraordinary Gifts of the Holy Ghost yet they neither did these Miracles nor gave these Gifts by their own power or holiness But the Works were done and the Graces given by them as Instruments in the Name of Christ as risen and glorified and from God So that the Power of God the merit of Christ their Ministration did all concur to the production of these glorious Effects God was the principal Cause therefore is it said that by these God did bear them witness and attest their Doctrine to be true and from him so that this confirmation was a giving credibility to the Doctrine of the Gospel so far as it was new and delivered the positive truths concerning Jesus of Nazareth dying for our sins rising again sitting at the right hand of God and the dependence of Justification before the Tribunal of God and eternal Glory upon Faith in him making Intercession in Heaven For there was no need thus to confirm the Ceremonials of Moses and the Covenant of God with Israel before Mount Sinai to the Jew For these things he made no doubt of nor was this confirmation needful for to perswade the Gentile of the Equity and Justice of the Morals of the Scripture for the natural light of Reason did approve them These Miracles and Gifts were Proofs very strong and powerful for they were no jugling Impostures or Delusions but real demonstrations of the divine Will and clear to the senses § 7. The Transgression is a neglect of this divine Doctrine thus declared thus confirmed This neglect implies a contempt and is a disobedience to that Law of God-Redeemer by Christ exhibited in not believing and repenting or a positive deâ—ial of this excellent truth in such as never professed it or in Apostates who once received it The punishment is eternal death which can no ways be avoided by the Offenders neglecting this Salvation The force of the Argument is the last and chief thing to be considered To understand this we must observe the Form of the Apostles Argument which is this That sin which makes us liable to grievous and unavoidable punishment must with earnest heed be avoided But to let slip or recede from and neglect the Doctrine of the Gospel is such a Sin Therefore with all earnest heed to be avoided The Apostle in this Argument presupposeth 1. That sin makes liable to Punishment â—ainous sins to grievous punishments some sins to unavoidable punishments For the punishment of some sins are avoidable and the sins whereby we are made obnoxious though committed yet may be remitted Some are not by the tenor of God's Laws remissible 2. That we are made liable to punishment by the divine comminations 3. That the end of Comminations in God's Laws is by representing the penalty as certainly due upon Transgression to restrain us from Transgression and Disobedience For though the Love of God and Righteousness and hatred of Iniquity are the principal Motives to Obedience and Restraints from sin yet the hope of Rewards and fear of Punishments may have great force because we love our selves desire our own peace and happiness and abhor such things as tend to our misery and ruine These things taken for granted make the Proposition good But the doubt might be of the Assumption That neglect of the Doctrine of the Gospel will make us liable to such a grievous unavoidable punishment This he therefore proves thus If Disobedience unto the Law mucâ— more will the Disobedience to the Gospel make us liable to such a Punishment But Disobedience to the Law made the Offenders liable to such a Punishment This the Hebrew and Jew would grant for they knew it but the Proposition onely could be controverted by them Therefore he confirms it from this presupposed in general That greater sins make us obnoxious to greater Punishment but disobedience to the Gospel is the greater Sin And this he proves fully and that from many particulars For this end he proves the Doctrine of the Gospel more excellent than that of the Law more powerfully binding men to receive it and retain it And if it be so then to sin against it is more hainous than to sin against the Law That it is as excellent there could be no doubt for it hath all the excellencies of the Law But that it was more excellent he manifests by four things 1. It was the Doctrine of so great Salvation for such the Law was not It by it self without the Promise could not save eternally and suppose it could yet it was not so full so clear so powerfull and effectually conducing to eternal life 2. It was first spoken by the Lord Christ who is so far above the Angels by whom the Law was given 3. It was confirmed by Miracles far more in number and more glorious 4. Upon the hearing and receiving the Gospel the Believers received many different and extraordinary Gifts of the Spirit which the Hearers of the Law did not For the Apostle saith to the Galathians He therefore that
ministreth unto you the spirit and worketh Miracles amongst you doth he it by the works of the Law or by the hearing of Faith Chap. 3. 5. Where he doth imply 1. That he did not so many and great Miracles amongst them to confirm the Doctrine of the Law but to confirm the Faith that is the Gospel 2. He did not minister the Spirit and gifts of the Holy Ghost by the preaching nor they receive the Spirit by the hearing of the Law but of the Gospel 3. That God to testify the excellency of the Gospel above the Law did concurr to work Miracles and give the Spirit in confirmation of the one not of the other Therefore if the Gospel in so many respects be more excellent then the Law then to let it slip to recede from it to neglect it is a far greater sin and therefore makes us obnoxious to far more grievous punishment So we are come to the principal Conclusion which is to take heed of departing from or neglecting of this Doctrine of so great Salvation § 8. The application of this is to be made unto all and every one who having the use of reason hath heard the Gospel Let every one of them seriously consider that God speaks in it he speaks not by Angels but his own Son it 's the most clear full and powerful Doctrine that ever was revealed from Heaven a Doctrine of eternal Salvation it 's confirmed by most glorious works and the excellent Gifts of the blessed Spirit It 's a discovery of profoundest wisdom a manifestation of greatest love and the last warning God will give No other knowledg so useful so excellent so absolutely necessary as this Therefore receive it readily lay it up in your hearts never forget ever remember it prize it never neglect it never depart from it If the love of God cannot perswade you let the fear of his eternal displeasure and the love of your own Salvation prevail with you What will you despise his sweetest mercy reject the tender of Salvation bring upon your selves eternal and unavoidable misery It will be the greatest Sin that you can commit and make you obnoxious to the greatest punishment if you shall refuse to hearken to this great Propher Shall the word of Angels transgressed be so severely punished and shall no Offender escape And shall the word of the eternal Son of God be disobeyed and any Offender guilty in this particular escape everlasting penalties Let not any slatter themselves and think to escape For how shall we escape if we neglect c Ver. 5. For unto the Angels hath he not put in subjection the World to come whereof we speak § 9. The words are difficult to be understood and must be explained before the scope of the Apostle in them can be discovered The subject matter of them is the World to come and God's subjection of it The greatest difficulty is to know what 's meant by the World to come which many think referrs to the state of glory and the World which follows the Resurrection Thus à Lapide and some of the Antients Riverae understands the Church-Christian as opposed to the Church of former times especially under the Law This is the more probable sense For the Apostle speaks of these last times wherein God spake unto men by his Son and it 's opposed to the times wherein he spake by his Prophets and Angels Yet we must not understand it of the Church exclusively as though God had not subjected other things even Angels for the good of the Church That World and those times whereof the Apostle speaks are here meant but he speaks of the times of the Gospel The proposition is negative God subjected not the World to come to Angels In former times God had used very much the ministery of Angels in ordering the Church and put much power in their hands to that end Yet now in this last time he made Christ his Son who by reason of his suffering was a little lower then the Angels to be the administratour-General of his Kingdom the Universal Lord and subjected the very Angels unto him The expression seems to be taken from Esay 9. 6. for whereas there amongst others Titles given to Christ one is â—verlasting Father the Sepâ—uagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father or Governour of the World to come which seems to be the genuine sense of the Hebrew words The sum is that God did not subject the Church in the times of the Gospel nor the World of those times to Angels but to Christ. The words thus understood may inform us 1. That Christ is more excellent then the Angels 2. If the Law and Word spoken by Angels when neglected and disobeyed was so severely punished much more severely shall they who neglect the Gospel spoken by Christ be punished 3. That if it was the duty of the Fathers and those who lived in former times to hearken to the Word spoken by Angels which are but Servants Then it 's much more the duty of us who live in these last times to hearken unto the Word of so great Salvation spoken by Christ made Lord of All. From hence we may understand the scope of the words to be the same with that of the former and that may be considered either aâ—part of the former reason why we should hearken to Christ and not neglect the Gospel or they may with the latter words following contain another distinct reason and in this manner that seeing God hath not to the Angels subjected the World to come but to Christ who by his Suffering and Death was for a little time made lower then the Angels and for that suffering afterward made Lord of all even of Angels then we ought to give the more earnest heed to his Doctrine Crellius understands by the World to come Heaven but without any reason but rather contrary to reason and to the purpose of the Apostle § 10. The former Text being negative doth not express but imply that the World to come was put in subjection to Christ. But in these words he doth not only express it but prove it And to this purpose he alledgeth the words of Psal. 8 4 5 6. In this testimony we may observe the allegation or the words alledged application of them The manner of the allegation we need not examine the Authour neither names the Book of Psalms as a distinct part of the Scriptures of the Old Testament nor the particular Psalm which is for number the 8th nor the Authour of the Psalm David But saith 1. That one or a certain man testifieth 2. He testifieth in a certain place This he did not through ignorance or defect of memory but out of some other reason He knew that the testimony or thing testified was the principal thing and that these Hebrews were well acquainted with the Scriptures and especially with the Book of Psalms To return to the words alledged out of the holy
8. 17 18 verses where we have in the Septuagint the very words here used and alledged of the Apostle In that part of the Chapter we have a clear prophecy of Christ fulfilled in the time of his abode on Earth and before his ascent into Heaven There is a plain prediction of Christ's Incarnation and living amongst men and of his Disciples who did believe on him as also of the unbelief of the greatest part of the Jews of their rejection of Christ and of God's rejection of them and the destruction of Jerusalem And Christ is brought in saying And I will wait upon â—â— for the Lord that hideth or turneth his Face from the House of Jacob and I will trust in him as in the Septuagint Behold I and the Children which God hath given me These words are to be understood of him as one with his Disciples and man as they were men And in that Chapter we find some passages directly agreeing with the words of Simons which he spake after that he being in the Temple had received Christ being then Incarnate and an infant into his arms So that to understand the Apostle and the Prophet too we must not so must stand upon the words in themselves severed from the rest but joyntly with the context of the Chapter speaking of Immanuel that is Christ Incarnate § 16. In ver 11 he had said That both he that sanctifieth and they that are saâ—ctified are of one and in these words he assumes but the sanctified are parâ—akers of Flesh and Blood and so concludes that he must have Flesh and Blood and therefore saith He likewise took part with them And those which he called The sanctified by him ver 11. Here he names Children according to the words of the Prophet and these were Disciples and such as believed in him And it 's to be observed 1. That to be of one is to be Flesh and Blood and so man 2. That there is a two-fold union of Christ with Mâ—nsâ— The first by his Incarnation And the second by his actual Sanctification In the first respect he is one with all mankind as they are men and the Head of the whole body of them In the second respect he is one in a special manner with his Elect. By him â—â— man and dying for man all men receive this benefit to to be savable which Angels sinning do not By him as man dying and believed upon all such as do believe are actually sanctified and in the end saved And He and the Sanctified which are the Church are one in a special manner yet because to take part with the Children and be man was not sufficient except he dyed for them that by his Death he might be beneficial unto them therefore it 's added That he took part with them that he might destroy him that had the power of Death which is the Devil Where we may observe two things 1. That the Devil hath the power of Death 2. That Christ by Death destroyed him The first is implyed The second is expressed The word Devil is to be understood collectively for the Devils but in a special manner for the Prince of Devils who is said to be a Lyar and a Murderer Joh. 8. 44. because by his lyes he deceived our first Parents inducing them to Sin whereby they were made liable to Death For by his Temptations and false Suggestions he insinuateth into man and infuseth his poyson into their Soul Man yielding unto his Temptations falls into his hands and comes under his Power so that he hath dominion over him reigns in him blinds him perverts him inclines him effectually to sin and by sin stings him to Death And because he hath so great power to draw man into sin he may be said to have the Power of Death because by this means he makes man more and more obnoxious to Death which so unavoidably by the Law follows upon Sin yet he may be said to have the power of Death as a Jaylour Hangman or Executioner may be said to have such a power and God in his just Judgment may deliver disobedient man into his hand and by him execute his punishments as some understand the place and by divine permission he may have great strength to torment and destroy man Otherwise he can have no right unto Man to judg condemn him punish as being his Lord and Judg For that belongs only unto God who if man yield unto Satan may deliver him into his hand and he may detain him as his Captive The Scripture speaks much of the power of Satan over man till God deliver him out of his hand and this power can be no power of Life but of Death and Destruction This is the first thing implyed the second is That Christ by his Death destroyed him He destroyed him he destroyed him by his Death To destroy him is not to take away his immortal Life and Being but to take away his power or strength For the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the power of an Enemy over a Captive is not a legal and regular power and authority This strength and force and also right unto man as his Captive Christ took away by his Death For by his Death he satisfied God's Justice and merited a power and right to him as having by a lutron or price payed to the supream Lord and Owner bought him So that upon this price and ransome paid and accepted man became his and the Devil had only the possession of him though Christ had the right unto him and the propriety in him Therefore Christ in his prayer doth acknowledg that his Father had given power over all Flesh that he should give eternal life to as many as he had given him Again by this Death Christ made Death removable because by it he made man's sin remissible Bacon Thorpe tells us that the Devil by putting Christ being innocent to Death lost all his power over man because he had no Commission from God to put any person innocent and free from all sin unto Death yet for this he brings no clear Scripture though this be certain that God gave all men to Christ because he dyed for them This Death aimed at a further end then the destruction of the Devil as having the power of Death Christ indeed came to destroy the works of the Devil 1 Joh. 3. 8. and though the Devil at the first as a strong man keeps peaceable possession yet Christ is that stronger man who takes away his power disarms him takes possession and all this is done to deliver man out of his hands For 1. Christ must be lower then the Angels and mortal Man that he may dy 2. He must dy that he may destroy the power of the Devil 3. He must destroy the power of the Devil that man may be delivered from the danger of Death Man cannot be delivered except the power of the Devil be destroyed this
power cannot be destroyed except Christ dy Christ cannot dy except he be lower then the Angels and made mortal Man This connexion and subordination of these things did become God and was agreeable to his heavenly wisdom whereas the Socinian saith That for Christ to take part with Men and be Flesh and Blood as they are doth not prove that the Incarnation is true if we consider it barely in it self as a participation of humane nature and mortality Yet if we consider the subject of this participation and the person taking part with man to be the Son of God by whom he made the Worlds the brightness of his Fathers Glory and the expresse Image of his Person and look upon him as that word which was in the beginning and was with God and was God then if this Son this Word be made Flesh as here the Apostle doth affirm and else-where then the Incarnation is plain and clear enough it cannot be denyed § 17. This farther end is expressed in these words Ver. 15. And deliver them who through the fear of Death were all their life-time subject to bondage This Text represents unto us two things 1. The sad condition of such as are under the power of Satan 2. A deliverance or freedom from it The sad condition is an estate of perpetual slavery and fear of Death For to be subject to bondage is to be a slave and to be thus subject all the time of his Life is to be a perpetual slave for time of Life And this is a grievous slavery and bondage not only because it 's perpetual but because of the great danger For by fear of Death may by a Metonymy be meant the danger of Death For the proper cause of fear is danger once apprehended for it 's true that men may be in danger and yet without fear because the danger is not seen apprehended known And the bondage of perpetual fear is woful if not intolerable This Death which is so dangerous and ever threatens to terrify and torment us is not only bodily but spiritual not only temporal but eternal and the greatest Evil of all others and if we be Satan's slaves and in his power he is a most cruel Tyrant and Enemy and seeks our extream and everlasting misery and we can expect nothing better from him who delights in our destruction Oh that man did but see his condition and were sensible of it For then he could take no rest Day or Night and he would seek and cast about for deliverance We see how sad it is by the terrours and torments of Judas and Cain and by the fears griefs troubles wounds sigh◠groans of such as were once sensible of their sins and apprehensive of the wrath of God Though this be a sad condition yet there is deliverance from this continual danger this perpetual fear which is the greatest slavery of all other The beginning of comfort is to know that there is a possibility of Freedom and that the Danger is avoidable or removable The first degree of this deliverance is in Christ's Death whereby divine justice was satisfied and freedome merited 2. That the power of the Devil was destroyed for whilst it continued this fear could not be removed 3. This freedome and liberty is more compleat when upon Faith in Christ's Death Sin is pardoned and the cause of this fear is taken away For the justified have peace with God are freed from condemnation and the Law of Sin and Death and they who feared eternal Punishments rejoyce in the hope of Glory Then this slavery is changed into a blessed liberty fear into hope and the sorrow of Death into the joy of Life § 18. It follows Ver. 16. For verily he took not upon him the Nature of Angels but he took on him the Seed of Abraham In these words it 's conceived a reason is given why Man and not Angels are delivered from the slavery of death and danger of eternal punishments and the reason is this because the Word was made Flesh and Man not a Spirit or an Angel And they more clearly explain these words Seeing the Children were partakers of Flesh and Blood he took part with them By Death to deliver them For if he 1. Took part with them 2. To deliver them 3. Deliver them by Death then he took not part with Angels but with the seed of Abraham as a fit means which it became God to use The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not always causal to inferr a reason of some thing from the cause or some other argument For it is sometimes expletive sometimes hath another signification and so it may be here But to let that pass let 's consider the Text in it self which logically considered is a discretive axiom denying the same thing of one subject and affirming it of a another Christ took upon him something But 1. That was not the Angels or nature of Angels 2. He took upon him or to him the seed of Abraham So that in the words we have two simple axiomes or propositions The first is negative For verily he took not upon him the nature of Angels The second is affirmative He took on him the seed of Abraham The negation in the former proposition is strong for it 's not barely said He took not but he no where or not at all For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify nusquam aut nequaquam no where or in no wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies verily To understand the whole Text is difficult because of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which some turn apprehend it he took hold on and think the expression is taken from such as pursue and follow hard after one that flyes from them to take hold on him and bring him back So Man runs from God and God became Man to follow after Man and take hold on him to save him Thus Chrysostome and from him Bishop Andrews Heinsius à Lapide with others Crellius and the Socinians turn the word another way and understand the place thus Christ succoured not the Angels but succoured the seed of Abraham This and also the former may be true but not pettinent The reason why Crellius likes the latter sense is because he likes not the Doctrine of the Incarnation he cannot digest it The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated and that rightly by Vatablus Beza the Turgurines and Tremelius out of the Syriack assumpsit he assumed and by our English took on him doth answer to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned by the Septuagint several times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used And not to take the Angels that is nature of Angels is not to be made an Angel or Officer the individual substance of an Angel to redeem the Angels that sinned To assume or take the Seed of Abraham is 1. To be a man as Abraham and his Seed were men and partakers of Flesh and Blood
believs and this High-Priest makes intercession effectually for his People who come to God by him and then it 's consummate when all the sins of his People are for ever pardoned and they finally justified This is a Work of great Mercy and if God commit it to him he undertake it and Man rely upon him if it be not done how can he be said to be faithful To reconcile and propitiate is a Work of greatest fidelity because of greatest Consequence Ver. 18. For in that he hath suffered being tempted he is able to succour them that are tempted § 21. In this Text and by these words we are informed of the Reason why Christ is so merciful and faithful an High-Priest and how he became such and that was by suffering and temptation whereof he had experience in himself In the words we have his Suffering and Temptation Power to help the tempted 1. His Sufferings were many and cruel and such as never any did endure yet his greatest Sufferings were reserved to the last And though he never sinned yet he knew and felt the woful Consequences of Sin and the Punishments it deservs 2. He was tempted for no sooner was he baptized and publickly initiated and declared in the sight of Heaven and Earth to be the Son of God but Satan the great Enemy set upon him and attempted his ruine yea all his Sufferings as from Satan were temptations and it 's very likely he did assault him most violently in the end By both these he knew what a sad and woful thing Suffering for Sin is and how hard a thing it is to be tempted and not to sin and how much such as being violently tempted do sin are to be pitied For if he who had the greatest power that ever was to resist and overcome temptations was hardly put to it he must needs know and could not be ignorant how dangerous Man's condition is and how easily a frail Sinner may be foiled 2. This Suffering and Temptation made him more merciful and faithful and able to succour To succour is to do all things for the procuring the Reconciliation of his People and his ability to succour is his mercifulness and fidelity whereby he is every way fitted powerfully inclined and effectually moved to succour them To be able sometimes is to be sit as Varinus observeth and so it may be here taken And the more fit the more able The saying is None so merciful as those who have been miserable and they who have not onely known misery but felt it are most powerfully inclined not onely to inward compassion but to the real relieving of others miserable And this was a contrivance of the profound Wisdom of that God who is infinitely knowing and merciful to find a way how to feel misery and be merciful another way This was by his Word assuming Flesh that in that Flesh he might be tempted violently and suffer most grievously and all this that he might be more merciful and effectually succour sinful Man This is the most powerful Remedy against despaire and the firmest ground of hope and comfort that ever sinful miserable Man sensible of his Sin could have And that was the great reason why Christ must suffer being tempted that he might be a merciful and faithful High-Priest and that he might be such was the end why it behoved him to be like his Brethren not onely in being Man and assuming flesh but in Suffering and Temptation too And thus the Son of God for a little time was made lower than the Angels This the Apostle insists upon so largely to let the Hebrews know that there was little reason why they should be offended with his Humiliation either because he was a mortal Man or that he suffered death For 1. It was fore-told that he must be lower than the Angels 2. That he should be lower for a little time 3. That this his Humiliation for a time was a way to Glory he was lower than those heavenly Spirits for a little time that he might be above them for ever 4. That thus to be humbled became God and it seemed in his Wisdom to be the most excellent way of consecrating the great Captain of our Salvation 5. It was most fitting that he that was sent to redeem and sanctify Man should be Man and not an Angel 6. It was infinitely beneficial unto us for by this means 1. He tasted death for us 2. By his death destroyed the Power of Satan 3. By destroying his Power delivered us from the slavish fear and danger of death 4. By his Humiliation in Suffering and Temptation he became a most merciful and faithful High-Priest and most able effectually to procure their Reconciliation And why should this voluntary Humiliation be either any the least derogation from the Excellency of Christ or stumbling-block unto the Jew or seem foolishness to the Gentiles There is no reason at all but it argues the Ignorance if not the wilful blindness of both Jew and Gentile The Errours of Crellâ—us we shall meet with hereafter For 1. He denieth Christ's Sufferings to be Punishments 2. He affirmeth that to succour is to expiate Sin 3. He saith that the principal Function of Christ's Priest-hood is performed now in Heaven and was not performed by his death on Earth which he denyes to be an Expiation by suffering Punishment for our sins CHAP. III. Ver. 1. § 1. THE Sum and Substance of this Chapter is an Exhortation to perseverance in the Christian Faith yet upon new grounds and reasons distinct from those in the two former Chapters For they shew that Christ was more excellent than the Prophets and the Angels and that the World to come was not subject to Angels but to Christ who though by his Sufferings he was for a little time lower than the Angels yet upon his Resurrection and Ascension was far above them This Chapter manifesteth his Excellency far above Mofes and argues that if Moses was to be heard then Christ much more and if they which disobeyed Moses were punished much more they which disobey Christ. In the Exhoâ—tation we must observe 1. The parties to whom the Exhortation is directed 2. The Duty exhorted unto 3. The reasons whereby the performance of the Duty is urged And these Reasons are taken from the Excellency of Christ. Benefit of Perseverance Punishment of Apostacy The Punishment is set forth by an Example of their Fathers Proposed Applied Ver. 1. Wherefore holy Brethren partakers of the heavenly Calling c. § 2. This is the Description of the parties exhorted They were Hebrews yet Christians and described as Brethren Holy Partakers of the heavenly Call They were Brethren and as such related to Paul an Hebrew and one unto another And the ground of this Relation and Fraternity was not onely Generation but chiefly Regeneration not so much natural as supernatural For though they were Brethren by natural Generation as descended from Abraham the same Father as the unbelieving Jews
drink it and receive it into our bodies yet if we neither eat the one when it 's set before us nor drink the other when put into our hands we may perish for hunger and thirst So it is spiritually with our Souls in respect of the Word preached and heard only our with outward ears and not received and receiued in our hearts by a true and lively Faith So that the cause why the Word of God being so great a Blessing and so excellent a means of Salvation doth us no good is from our selves or in our selves who either refuse it at the first or reject it after we have professed it and promised to live according to it And this refusal and rejection as they are hainous sins not onely against God's just Laws but his merciful tender of eternal life so they will prove in the end the cause of our eternal misery which shall be greater and more intolerable than those to whom the Word of God was never preached 4. Therefore it concerns us all to fear this Sin of Apostacy as we fear loss of heavenly Rest God's eternal displeasure Hell Death and eternal Punishments The Apostle by this word fear implies there is danger of falling away and if we consider there is danger and the same very great For if we look upon our weakness and the remainders of corruption the deceipt and hypocrisy of our own hearts the imperfection of our Understanding in heavenly things the inconstancy of our Wills our little experience in the wayes of God and the violence and power of temptation from the Devil and the World we may easily see that it 's a wonder if not a matter of amazement that we stand one day one hour yet when we look up towards Heaven remember our Saviour Christ reigning and victorious the power of the blessed Spirit the helps God hath given us the Promises of assistance there is great cause of hope yet this hope doth not exclude but require our diligent Care continual Watching and instant Prayers without which we cannot by which we may hope to stand Oh how should we carefully and constantly attend unto God's Word lay it up in our hearts make it the Rule of our whole life so as to obey his Commands rely upon his Promises and fear his threats and every day call to mind the Profession we have made and the Promises whereby we have engaged our selves unto our God And seeing so few do fear it 's no wonder so many fall and come short of this blessed Rest. Most men presume upon the Promise and neglect the Duty The Israellres had a Promise yet did not enter because they did not believe § 3. There follows another distinct Reason from the former and that is the great benefit that follows upon the performance of the Duty Ver. 3. For we who have believed do enter into Rest as he said As I have sworn in my Wrath c. THere is some difficulty to know the coherence of these words with the former as also of those that follow with these and amongst themselves Some say they come in upon the words immediately antecedent and give a reason why the Word not mixed with Faith did not profit nor bring the hearers into God's Rest For onely we that believe do enter that is There is no entrance but by Faith but by Faith there is Others think they propose a reason why we should fear Apostacy and be careful to persevere and that from the happy consequent and the glorious reward which follows upon perseverance in belief and that is entrance and admittance into God's Rest yet they may referr to those words of the former Chapter For some when they had heard did provoke howbeit not all that came out of Aegypt by Moses For Caleb and Joshua heard and believed and persevered for it 's said of Caleb and it 's the Testimony of God That he had another Spirit with him and followed the Lord fully Numb 14. 24. This he applyes to himself and the Hebrews to this purpose That though some did not enter because of Unbelief yet some did believe and did not provoke and so entred so likewise shall we believing do As the former might cause fear so this latter might cause hope and prove a strong motive why we should fear to fall and be very careful to persevere So that if we will sum up that which went before it 's this in brief To day if we will hear God's voice we must not harden our hearts 1. Because if we do harden them we shall be shut out of God's Rest as our rebellious and Apostate Fathers were 2. If we do not harden our hearts but believe we shall enter into God's Rest as Caleb and Joshua did It follows As he said I have sworn in my wrath if they shall enter into my Rest c. These words serve to inform us of three things 1. That the Word not believed could not profit because by Unbelief they provoked God to wrath and in his Wrath he sware they should not enter into his Rest so likewise we should fear to be guilty of Unbelief because if we prove such God in his Wrath by the like Oath will exclude us 2. That as God by this Oath did exclude none but Unbelievers and brought the Believers into Canaan so he will exclude none out of the Rest promised in the Gospel but Unbelievers and will without all fail bring us believing into our spirituall Canaan 3. That as the Oath so the Exhortation used by the Prophet David implied that as there was a Rest in the dayes of Joshua so there is another Rest besides that of the promised Land Therefore because it might be doubted what Rest either David meant or the Gospel doth promise the Apostle proceeds to prove that there is yet a Rest prepared for God's People under the Gospel and determines what Rest that is This is done by distinction for he informs us of a three-fold Rest 1. Of the Sabbath 2. Of the Land of Canaan 3. Of the eternal Rest in Heaven That it was the intention of the Apostle to manifest that there was a Rest for the People of God under the Gospel and yet that Rest was neither the first of the Sabbath nor the second of the Land of Canaan is evident by that which follows especially Ver 19 10. That it was expedient if not necessary for him to do thus is as clear because he had alledged the words of the Psalm To day if ye will hear his Voice and also said in Ver. 1. That a Promise was left us of entring into his Rest. The first is the Rest of the Sabbath in these words Although the Works were finished from the Foundation of the World And Ver. 4. For he spake in a certain place of the seventh day in this wise And God did rest the seventh day from all his Works THE particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned here although yet it may signify and
a great High-Priest above all others as Universal and Supream Pontiffe of Heaven and Earth in comparison of whom all other Priests even the highest are but shadows This is the excellency of his Office His Relation to us is this that we have him that is He is our great High-Priest in whom we who professe our Faith in him have a special Interest so that He as a Priest doth officiate for us and his excellent Office was instituted of God for our eternal good no Unbelievers can be said to have him in this manner Of this great High-Priest it 's affirmed that He is passed into the Heavens This entrance into Heaven was shadowed by the High-Priests entrance into the inmost sacrary of the Tabernacle or Temple which was called the Holy of Holiest The reason why this which is here first affirmed of him is mentioned may well be this because by this he hath not only obtained and taken possessiâ—â— of this eternal Rest wherein we must seek to enter but by this means hath procured an entrance for us For where he is there we shall be and the Head and Members must be and abide together Therefore if we labour and strive we cannot doubt of entrance seeing he hath made a passage open for us This of it self is a great encouragement that our High-Priest is passed into the heavenly Rest not only for himself but also in our behalf even to assure us that if we follow him trust in him and labour to enter that we shall not come short yet this is not all the encouragement is yet greater For it followeth Ver. 15. For we have not an High-Priest which cannot be touched with the feeling of our Infirmities but was in all points tempted like as we are yet without Sin I Will not here mention the principal Exhortation expressed in the former verse but reserve it to the last For it is usual upon several Reasons delivered to repeat the exhortation In the words we may observe two things 1. Christ's merciful disposition towards us 2. The Reason of it His mercy is set down negatively in that he is not sensless of our Infirmities but is one that will be touched with the feeling of our Infirmities To be inwardly affected and moved with the miseries of others doth argue an excellent temper of spirit and is a proper act of that we call mercy and compassion and it issues from goodness and love Christ as God is infinitely merciful and mercy it self and in his Word doth signify how readily and abundantly he is inclined unto it and he would have man to know it And as Man none so merciful as He and that God might manifest what store of his mercy he had for sinful Man He became Man nay miserable and mortal Man and because experimental knowledg and sense is the most effectual therefore as Man he was willing to Suffer and be Tempted And this is the Reason why he is so sensible of our sad condition because he was tempted in all points like unto us This is that wonderful way which God by his profound Wisdom contrived to make his mercy greater and in some sort more then Infinite He would have a kind of knowledg of man's infirmities which as God and infinite he could never have That which makes us an object of compassion is our infirmity that which makes him so sensible of our condition is That he was tempted in all points like us yet alwayes without Sin Infirmity is sometimes weaknesse and so the word signifies sometime Sickness and Diseases which cause weaknesse The one is opposed to strength and the other to eucrasy and health and both are twofold either of Body or Soul and here is meant the weakness and distemper of the Soul and may be Sin or Punishment which makes our Case very miserable For sin taken either for native or acquired corruption and imperfection doth fearfully weaken the Soul because it doth not only incline to actual sin but makes us unable to resist temptation so that we are easily overcome by Satan a potent subtle malicious enemy who will not only violently but continually assault us This is the reason why our sins are so many and we so often and so halnously guilty and have continually great need of mercy and pardon which cannot be obtained without the effectual intercession of this righteous Advocate and merciful High-Priest And how merciful must he needs be that was tempted himself For he was tempted in all points like unto us but without Sin Where two things are observed 1. That his temptations were in all points like ours 2. That yet he was without Sin Temptation may be taken for Sufferings or for an inducement to Sin as directly tending to sin and having a power or causality moving us thereunto As for Christ's Sufferings they were exactly like unto Ours To that end he took a Body and Soul and continued for a while in a state of Humiliation whereby he was obnoxious unto them and did actually fall under them and felt them As for temptation to sin it 's inward outward inwardly he was not tempted outwardly he was Of us it 's truly said that every man is tempted when he is drawn away of his own lust and enticed But in him there was no such corruption lust or inward concupiscence yet he was outwardly vehemently assaulted by Men and Devils as much as ever any Man was and was tempted to the same kind of sins to which we being tempted to do commit This appears from the History of the temptation and passion yet though we being tempted do often sin yet he being often and violently tempted never sinned never yielded to the temptation but alwayes resisted and alwayes overcame This is a great comfort to us that he never sinned for because of this his Intercession for us is the more effectual with God and the more acceptable unto him For a guilty person pleading for guilty persons could not have made reconciliation for their sins As it is a comfort so it 's a rare example for us to follow that when we are tempted we should use all means to avoid Sin as he did § 8. But let it be granted Christ is so merciful an High-Priest and though entred into Heaven so sensible of our miseries what benefit do we receive by him This the Apostle resolves in the words following Ver. 16. Let us therefore come boldly unto the Throne of Grace that we may obtain mercy and find grace in time of need IN which words we may observe 1. That as we may so we ought to come boldly unto the Throne of Grace 2. That coming thus we may speed and attain that which we desire That which in the first Proposition is presupposed is that God sits in the Throne of Grace There is a Throne of Justice and a Throne of Grace If He look upon Man according to the Law of works he must needs sit upon the Throne of Justice as a severe Lord
which follows as will appear anon Two things here I will only observe 1. That to be called is openly and solemnly with power to be declared For this inauguration and confirmation was made with great solemnity and that in the presence of all the Host and Angels of Heaven Whether God commanded any Archangel with sound of heavenly Trumpet to proclaim him and ouer these words before the Throne of Glory and the place of his special presence in the Heaven of Heavens we know not It 's certain by these words he was made an eternal Priest and thereupon all the Angels of Heaven did acknowledg him The second thing to be observed is that he was not only made a Priest but also a King for without either of these he could not be so powerful a Saviour yet he was not so made by these but other words § 10. Now follow a Digression For after that the Apostle had proved him to be a Priest and so made of God and a Priest for ever after the Order of Melchisedec and not after that of Aaron order did require he should enlarge upon the words of the Psalmist yet because this Doctrine was mysterious and profound and they not so capable of it he takes occasion by the way to reprove their dulness stir up their attention and prepare them for this Doctrine concerning Christ's Priest-hood which he intended more fully to declare unto them This reproof is brought in artificially by a kind of Transition and in this manner Ver. 11. Of whom we have many things to say and hard to be uttered seeing â—â— are dull of hearing IN these words and those which follow We have 1. The excellency and copiousness of the matter 2. The Hebrews incapacity 3. The reason of their incapacity The subject whereof he intended to speak was the Priest-hood of Christ and seeing he was a Priest after the Order of Melchisodec he must needs speak something of him The copiousness and aburdince of matter is signified by those words Of whom we have many things to say the excellency in those and hard to be uttered their incapacity they were dull of hearing The cause of this For when for the time ye ought to be Teachers ye have need that one teach you again c. which implies their negligence Of whom Some think this Relative whom referrs to Melchisedec others to Christ as Priest But it referrs to both to Christ principally to Melchisedec in order unto Christ For many things were to be known of Melchisedec that it might be made evident how he did typify Christ and how Christ was a Priest according to that Order and not the Order of Aaron This is the subject of which he intended to speak Of this subject he had many things to say This implies 1. That he knew many things concerning this Priest and Priest-hood and the same certainly and infallibly true as revealed unto him by the divine Spirit 2. That these things he could utter and express and that clearly and perspicuously enough and he was willing yea desirous to make them known if he could have found Schollars capable of this excellent Doctrine But such they were not for many excellent things might be taught if men would be careful to learn and improve their time and parts Yet these many things were hard to be uttered This implies that they were excellent and above the capacity of Babes and Children They were not hard or obscure to him for he knew them and fully understood them neither were they such things as he learned when he was rapt up into the third Heaven unutterable in themselves but they were hard to be uttered so as they might understand them For They were dull of hearing This was their incapacity The meaning is not that they were deaf either in whole or part or that such amongst them as were learned could not read them if written or understand the language but by hearing is meant understanding There are outward ears and outward hearing of the body inward ears and inward hearing of the Soul the former they had the latter they had not so as to be capable of such things as he had to say of this Priest and Priest-hood This was no obscurity in the matter but an indisposition in the Soul to receive this Doctrine Dulness was this indisposition which in general is a defect of active Power in particular in this place of the intellective faculty as not able to perceive discern apprehend and judge of this higher Doctrine It 's opposed to that we call acâ—â—â—n the sharpness quickness and piercing power of the wit and intellect yet here this dulness is restrained to a certain object for in other things they might be apprehensive and judicious enough By reason of this defect it is that much excellent and divine Doctrine is lost or at least useless to the greatest part of the People who are no whit moved with Doctrine though excellent if above their capacity For this cause the meanest Teachers are most popular though it 's true that all wise men must have respect unto the capacity of their Hearers and condescend unto them yet men should not be alwayes Babes and Dunces in God's School But what might be the cause of this dulness The Apostle informs us Ver. 12. That when for the time ye ought to have been Teachers you have need that one teach you again the principles of the Oracles of God and are become such as have need of milk and not strong meat § 11. THis incapacity and defect of the Understanding may be either from natural imperfection as in Ideots and Naturals or such as are not much better or from want of teaching instruction and disciplination or from God's just Judgment and the delusions of Satan or from the negligence of such as are taught and do not attentively hear heed consider or from the sublimity and excellency of the matter taught or from ignorance of the language or terms or manner of expression used by such as take upon them to be Teachers or from the want of Understanding in principles upon which the knowledg of other things doth depend Dulness and so ignorance from some of these causes is blamless and will not be charged upon man in his last tryal For ignorance invincible is not counted a Sin but ignorance and dulness from neglect of the means God hath given Man to improve his knowledg for his own good is inexcusable If the things to be known be necessary and concern his everlasting Salvation or conduce to the same it 's far more hainous Such was the dulness and ignorance of these Hebrews and it 's implyed in this that they had had time and all other necessary means to improve their knowledg to that of Teachers and yet they were so ignorant that they had need to be taught again the very principles of Christianity This was a Sin and the same very grievous and a great impediment to their Salvation and increase
of heavenly comfort The Sin therefore which was the cause of this dulness and incapacity was their great neglect of the improvement of their knowledg in the Word of God And this their neglect was great For 1. They had had time and teaching enough and other means to increase their knowledg so far as to be able to teach and instruct others and yet they had wofully mispent this time and lost much knowledg which they might have attained both for their own advantage and the good of others 2. They had so wofully mispent this time that they were ignorant of the very principles of the Oracles of God and had need to be instructed in them by others had need of milk not strong meat 3. By this means they had made themselves uncapable of further instruction in the higher and more execellent points of the Gospel concerning the Priest-hood of Christ. This was the greater Sin because they not only might but also ought to have improved their time so as to be men of Age able to digest strong meat and understand and learn higher Doctrine In this Text we may observe 1. That they are principles of the Oracles of God 2. That when these are once taught and learned men ought to improve their knowledg so far as to be able to teach others that are ignorant of these principles and to be capable of higher points of Doctrine 3. That many are so negligent and careless in this particular that they forget their principles are Babes and have need of Milk still and be taught their principles again The first Proposition implies 1. That there are principles of the Oracles of God 2. These are like Milk 3. Men should be first taught these By Oracles of God we must understand the Word of God revealed in the Scripture for to direct us to Salvation For God being willing to save Man gave him a Rule to direct him to eternal happiness Man knew not the way neither could he direct himself neither could any other Man or Angel teach him Therefore God was willing by the illumination and inspiration of his blessed Spirit to make known his mind unto certain men who being infallibly directed must teach others both by word and writing and their Doctrine must be the Rule of all other Teachers and is sufficient as a Doctrine to save any Man that shall learn to know and practise it This Doctrine may well and truly be called the Word of God because by it whether inspired or spoken by word of mouth or written he doth express his mind and signifies unto Man what he must know and do to be for ever saved Yet here we must observe that by these Oracles of God is here principally meant the Doctrine of the New Testament and the Gospel Yet here it 's to be noted 1. That all Scripture is the Word of God and is immediately from God in respect of the first Revelation 2. That as it came first from God it is of unchangeable Truth and the dictates of divine Wisdom are therein contained 3. That it 's sufficient without any other addition in that kind to that end God intended it Of these Oracles there are Principles In these Oracles we are taught many things and of them there be several parts which are unequal and different one from another one part and the chiefest is that of the Principles These are 1. Such as are first in order and first to be taught and learned 2. They are the chief and fundamental Truths of the Gospel and such as upon which the rest depend or to which the rest are appertinent and which are most conducing to Salvation These being prime Truths are reduced to a few Heads in a certain method intimated in several places of the New Testament and contracted in the antient Creed's grounded upon our Saviours words Go and teach all Nations baptizing them in the Name of the Father Son and Holy Ghost as I have shewed in my Theopolitica These are like the A. B. C. or letters of the Alphabet upon which all words and sentences so far depend in Grammar that except they be first learned it will be impossible to spell or read They are like the Elements in Nature of which all mixt bodies are compounded and made They are like the foundation of an House without which it can neither be built or stand And not to teach these first to those who are willing to learn is a vain undertaking and a preposterous course and a very unprofitable way and we find it to be so in the learning of all other Arts and Sciences 2. These principles are like Milk Milk is the fittest nourishment for new-born Babes and Infants and of most easie digestion so these are plain and easie and such as Children ignorant and unlearned People if wisely directed may understand and they give great light to all other Doctrines and it was the great Wisdom and Mercy of God to make them such And 3. They which do not first learn these cannot profit much some confused knowledg they may acquite but distinct clear and orderly understanding without these first learned cannot be expected For the very matter and method of those give great light to all other divine Doctrines of the Scripture 2. After the first Proposition That they are principles of the Oracles of God first to be taught and learned follows the second which is That when these principles are learned men may and ought to improve their knowledg so far as to be able to teach others and be capable of higher Doctrines This is implyed in these words when for the time yo ought to have been Teachers By Teachers are not meant Ministers and publick Teachers who are Officers and have taken upon them the charge of others Souls but such as privately are fit and able to instruct their Families and their ignorant Neighbours Neither may they presume to teach higher Points of Doctrine but the principles and such as they well understand If these would do their Duty they might help the Ministers much and edisy one another and so knowledg in necessaries might abound If any of these be of excellent parts and much improved they may be called to the Ministry Yet many are so ignorant that they are not able to teach their Children and their Servants and so are not fit as for matter of Religion to be Masters of Families 3. The last Proposition is That many of these Hâ—brews and so others were so negligent that when they might and ought to have been Teachers of others they have need to be taught again the very principles of Christianity This is a great Sin and cannot be excused and many are guilty of it for two Reasons 1. Because they do not improve their former knowledg 2. Because they forget and so lose the knowledg of the very principles which they had formerly gained and so become Babes uncapable of higher Doctrine which is for men of better improvement By this
the Holy Ghost given to that end 2. The two latter also may be the same and that is the affection and disposition of the heart answerable to the illumination and an effect thereof The first is a divine and supernatural knowledg of saving-Truth The second is some sanctification and consolation of the will and heart of Man 4. The qualification and condition of these persons were not meerly natural and moral but supernatural For they could not be acquired by any exercise of the natural and moral power of the Soul without a Divine active Power given them whereby they might act upon supernatural objects according to a supernatural Rule And as their operations were supernatural because they had a supernatural Efficient a supernatural Object a supernatural Rule and did tend to a supernatural End so the Consequents were supernatural and divine 5. To fall from the supernatural disposition and estate was a very grievous Sin and a great contempt of God's mercy Christ's merit and the Power of the Holy Ghost For 1. These things tended directly to their eternal Salvation 2. They issued from the mercy of God the merit of Christ and the Power of the Holy Spirit 3. That Grace which they had received and which was in them was real true serious and divine and if they had gone forward they might have attained to an estate of confirmation 4. It was a Crime so much the more hainous because they had received the Truth of the Gospel professed it and engaged by their Baptism in the Covenant and were fully convinced not only by Powers or Miracles without but by the Gifts of the Spirit and divine effects within 6. Yet here is no mention of any firm inherency or deep radication of divine Virtues in their Souls but rather the contrary is implyed For it 's said They did but taste of the heavenly Gift and taste of the good Word of God and taste of the Powers of the World to come To taste is indeed a real participation yet but of a little and in low degree But there can be no state of confirmation till Grace by a firm and deep radication proceed to an universal dominion of Sin and Corruption Yet this radication is not a sufficient cause in or by itself of confirmation which depends upon the Will of God who hath bound himself by promise to preserve Man attaining to a certain degree by his power through Faith unto Salvation which shall be revealed in the last Day For though this estate of one that only tasteth be good and comfortable and hopeful yet it may leave some lust or corruption unmortified which though it doth not appear for the time to the party thus far renewed yet in the day of Tryal it will break out and discover the hidden malignancy of the heart nor fully regenerate For they that have escaped the pollution of the World through the knowledg of the Lord and Saviour Jesus Christ may again be entangled therein and overcome 2 Pet. 2. 20. 7. Yet this falling away from this measure of Grace and hopeful Condition is not to be attributed to divine desertion For God will not with-draw or with-hold any necessary support till Man by his negligence or pride and presumption give him cause For he loves any degree of Grace and is very tender over the weak and will not break the bruised Reed nor quench the smoaking Flax he will gather the Lambs with his Arm and carry them in his Bosom and shall gently lead those that are with young § 5. Hitherto you have heard what it is to fall away and who they are that may fall away and that they all are Christians yet so that some may make a further progress in Christianity they are not all of one measure The 2. Proposition which for the order of matter might be the third is That it 's impossible for Apostates to be renewed To be renewed in this place is to be initiated and made Christians of no Christians For initiation is the entrance and admission into Christianity as the Apostle intends it To understand this better you must know that Apostacy doth un-Christian a man makes void his Baptism and takes away all Christian Priviledges by razising the very foundation As Apostacy presupposeth the Apostate a Christian first so this renewing presupposeth Christianity formerly received to be lost and forfeited For an Apostate is like a Rebel or a perfidious Revolter who loseth sussabdih and ceaseth to be a Subject contrary to his Allegiance Whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again is inserted it 's rather to be joyned with the antecedent Verb fall away and signifies that as he was no Christian at the first and afterwards became a Christian so by Apostacy he is made to be no Christian again he returns unto his former estate of non-Christianity And the former estate was a kind of negation this latter a privation of Christianity This renovation if it could be made must be by repentance and way of return For the first initiation is by profession of Faith confession of Sin and promise of Reformation this therefore much more yet this Renovation is affirmed to be impossible That proposition or axâ—om which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impossible is opposed to that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary and alwayes true for it is alwayes false and can never be true the dis unction and separation of the terms iâ— perpetual Therefore to say That an Apostate may be renewed by Repentance is eternally false because the thing represented by the subject and predicated are eternally separated yet this impossibility is not to be considered in respect of God's absolute and almighty power for he can renew an Apostate by Repentance but it 's in respect of his Will which hath decreed it to be impossible His Power can do it but his Will hath limited his power so that though he could do it yet he will never do it never suffer it to be done This is that which the School-men mean when they distinguish of God's Power and say It 's absoluta aâ—t ordinata Whereas some call this a Proposition modal there is no Proposition but is such and essentially includes the manner how the terms argue one another and here impossible is the predicate and to be renewed by Repentance is the Subject It was much controverted amongst some of the Antients whether such as fell away in time of persecution might be admitted to penance and reconciled to the Church some denyed some affirmed And as their opinion so their practise was some were more rigid some more remisse some moderate The reason of the difference was because they did not agree in the definition of an Apostate and so could not unanimously judge of the parties offending and their offences whereof some were so hainous that though they did not reach Apostacy yet many thought it not safe to admit them to communion because the example might be of bad
it receiveth Blessing from God For it is God that maketh the Earth fruitfull and flourishing and without his Blessing the best Land though never so well husbanded is barren and of this we have frequent experience The Reddition of this is 1. That the thing signified in general is sinful Man and especially his heart Yet there is a great difference of men's heart for though no man can make his heart spiritually good yet every man may make his heart bad and worse then other mens and may by neglect and other wayes much obscure the light of Nature and dull the edge of conscience and so render himself indisposed for better things If this were not so there would be no inequality but all men would be equally sinful which daily experience contradicts A good heart is like good Ground therefore may be an heart not so bad or morally good according to the light of Nature and the power of Conscience which we find in Heathens and somewhat improved higher by Christian Education For the heart to bring forth fruit meet for the Dresser is to bring forth the fruits of the Spirit answerable to God's Spiritual Husbandry and the Showres of his heavenly Doctrine and the workings of his Spirit It 's to walk worthy of our Calling wherewith we are called This is that good and honest heart which bringeth forth fruit unto perfection The Blessing received is the continuance of the means of Salvation the increasing of heavenly Graces and Comforts and in the end eternal Life which is the greatest Blessing of all The end of this part of the Comparison is not only to perswade and encourage to Duty because of the great Blessing and Reward which will follow but also to let others who incline to Apostacy know how they deprive themselves of God's heavenly Blessings and these glorious Rewards § 8. The second protasis or proposition is concerning bad Ground which 1. Appears to be bad by bearing Thorns and Bryers 2. Is used as bad Ground 1. By being rejected 2. Nigh unto Cursing 3. In the end burned This Ground is a bad heart which is manifested by the fruits which are words and deeds tending to the dishonour of God and the hurt of Man And this Sin is so much the greater because of the means of Grace and workings of the Spirit over and above the light of Nature which God hath graciously afforded them The punishment of this barrenness in all virtue and fruitfulness in Sin followeth and there are three degrees thereof The first is rejecting when God takes away his Ministers his Word or if they continue withdraw the powerful working of the Spirit whereupon man is justly deserted of God as unworthy of any farther spiritual Dressing and useless for that end God in his great Mercy intended him The second he is nigh unto Cursing and the sentence of Excommunication whereby he is delivered up to Satan and a reprobate mind Hence blindness hardness of heart and the spirit of slumber This was the case of the unbelieving Jew and is the greatest Curse that can fall upon man in this life The third their end is Burning For rejection and this Curse will end in eternal punishments compared to torment with unquenchable fire This comparison is not only an illustration for the more clear representation of the condition of Apostates but also a very serious admonition to take heed of that grievous Sin and of all things that tend thereunto because the end will be so woful and the punishment so grievous For if men deal thus with their Ground which is devoid of reason sense and understanding how much more cause hath God to punish and that so severely men who are endued with understanding and enjoy so many helps and means of Conversion and Salvation § 9. The second reason of the Apostates resolution is given Ver. 9. But beloved we are perswaded better things of you and things that accompany Salvation though we thus speak THe brief meaning of the words is 1. That though we did sharply reprove you and by our discourse of Apostacy might seem to imply that you were either Apostates or very near unto it yet I desire to be understood in another manner For I have more charity for you better conceirs of you and hopes of your continuance in Christianity so that you need not be initiated again by laying the foundation and I have good Grounds of this my hope 2. This is the reason why I will not lay the foundation again but go on to perfection and further inform you of higher points of Doctrine and in particular of the excellency of Christ's Priest-hood In this reason we may observe 1. His hope and good perswasion of them 2. The ground of this his hope In these words we have a Rhetorical Anticipation whereby he endeavours to prevent the thoughts which might arise in their hearts upon his former speeches and expressions For they might think that he did by them tacitely condemn them as Apostates or in the way to Apostacy And if he did so he must needs wrong them and discourage them for he did tacitely imply though not positively and expresly affirm that they were of a bad disposition and in a very sad condition and this Opinion of them was against charity and truth To remove such suspicious and jealousies out of their minds he in these words assures them of his Charity and that his words were not inconsistent with his good conceipt of them The first that is his Charity he signifies by the term of Compellation Beloved for he loved them with a dear and tender Love as Christians continuing in Christianity This he could not have done if he had judged them Apostates and Enemies to Christ. By this we are taught that it is our Duty not onely to love our Christian Brethren but upon occasion to express it and further to give the reason and ground of our love as the Apostle here doth For the reason and ground of this love was his perswasion of their continuance in Christianity For he was perswaded better things of them c. In which words 1. He confesseth he spake such things as might seem to charge them with Apostacy and condemn them as cursed 2. He yet denies that those words do imply any such thing and that he was so far from any such thoughts of them that he was perswaded of the contrary He did indeed reprove them for their Ignorance and Negligence whereof some of them were highly guilty and also signify the deplorable and desperate case of Apostates and there was danger lest some might in time be guilty of that Sin yet all this was not to accuse them but warn them that this danger might be prevented To reprove and admonish are Acts of Charity and such as the most loving Father in the World may and sometimes must use if he truly love his Children We may represent the ugly and filthy face of Sin and the horrid pains of
and divine and that 's evident from the effect which is Salvation he is able to save This Salvation is not natural or temporal but spiritual and a full deliverance from sin the greatest evil and the most woful Consequents thereof for he so delivers that he makes the parties saved fully happy and blessed 3. He might save Man and that spiritually and yet but for a time but he is able to save for ever and this is full and compleat Salvation indeed and it 's indifferent whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be turned to the uttermost or for ever for both are intended Neither could Christ save fully and to the uttermost except he should save for ever with an everlasting Salvation 2. The subject and parties whom he thus saves are not all and every one but such as come to God by him Some will not come to God at all some will come to God but not by him But they who will be saved must 1. Come to God and none else And 2. Must come to God by him and by none else This is the qualification and right disposition of the subject without which it 's not capable of Salvation For Actus activorum sunt in passo unit disposito may be applyed here For as this rule is true in natural so it 's true in supernatural Phisophy To come to God some times is to turn from Sin and Satan to God and Righteousness and the further we depart from Sin the nearer we come to God For this coming is a spiritual and divine motion between the terms of Sin and God it 's from Sin and to God Sometime it 's to worship God which if done aright presupposeth the former motion When a man doth worship God he turns his back upon all other things and leaves all other business and company and turns his face the face of his Soul to God as Supream Lord and the fountain of all happiness One part of Worship is to pray and present our petitions unto God wherein as we seek for many things so amongst others we sue for pardon This is a principal Suit which sinful man hath to his God therefore to come to God in this place is by prayer to sue earnestly for pardon of Sin everlasting Salvation and the more sensible of Sin we are the more powerful is our prayer Yet we may come to God and sue earnestly for mercy and not speed except we take the right way We must therefore not only come but come by Him that is by Christ God is not accessible to sinful guilty man without a Mediatour who may and can satisfy his justice merit his favour and mercy and will effectually intercede for him and plead his Cause These things only Christ can and will do and if we will speed we must believe that he alone is our Mediatour and rely upon him alone as our only Propitiatour and Intercessour And all such as live under the Gospel must rely upon him as having suffered Death already offered his great Sactifice obtained eternal Redemption hath ascended Heaven and is set at the right hand of God where he is made an everlasting King and interceding Priest They who thus come to God by him renounce all righteousness in themselves acknowledg themselves guilty and miserable Wretches plead the Blood of Jesus Christ and cast themselves wholly upon his infinite mercy which he hath merited and God hath promised with a resolution to subject their selves wholly to him and obey him for ever Thus the Saints of God did come to him by Faith 1. In the Seed of the Woman who should bruise the Serpents Head Then 2. In Christ as the Seed of Abraham in whom all Nations should be blessed 3. In the Son of David who should sit upon his Throne and reign for ever and ever 4. In him as exhibited and glorified The faith of the former was but implicite the faith of these last is more explicite clear and distinct This is his ability to save wholly and to the uttermost 2. The reason of this is Because He ever liveth to make Intercession for then Where we must consider 1. What it is to make Intercession 2. For whom this Intercession is made 1. To intercede is to sue plead and sollicite for another and so in generall it 's taken here This Intercession presupposeth that he is immortal is in Heaven appears continually before his Father's Throne for all his Clients in the Court of Heaven He hath great interest in the supream Judge as a most beloved Son before a Father sitting in the Throne of Grace He sues for Pardon and Salvation He pleads his own Blood and Propititation his Father's Promise his Clients Faith and except he should plead his Propitiaion he could not make the cause of his Client good Therefore we have his Intercession and Propitiation joyned together for he is our Advocate with the Father and the propitiation for our Sins 1 Joh. 2. 1 2. This is directly against the Socinian 2. The parties for whom he pleads are they who come to God by him for it 's in vain and against the rules of that Court to plead for any others who are impenitent and unbelieving For though the Scripture saith He died for all to make their sin 's reâ—sissible yet it no where saith He makes Intercession for all to obtain actual Remission and Salvation For his Blood and Sacrifice doth merit Remission the Covenant doth promise it to Believers Faith makes us immediately capable and justifiable and by virtue of the Promise gives us right Christ's Intercession obtains actual pardon These who come to God by him are his Clients and he undertakes their cause and is alwayes ready to carry it for them The reason why Advocates were appointed by the imperial Laws as Civilians tell us was to supply the defects of such Clients as could not alwayes be present were ignorant of the Law and could not manage their own cause before the Judge So the imperfection of our prayers our unworthiness and our many defects gave occasion to the supream and universal Lord and Judge out of his abundant mercy to appoint Christ Jesus Advocate-General in the Court of Heaven and to make our Justification to depend not only upon his death suffered on Earth but his intercession made in Heaven He is that Angel which John saw in Heaven who came and stood by the Altar having a Golden Censer and there was given unto him much Incense which he should offer or add unto it the prayers of all Saints upon the Golden Altar which was before the Throne Rev. 8. 3. This is an allusion to the Levitical Priest offering Incense in his Golden Censer upon the Golden Altar before the Throne or Mercy-seat of God and praying for the People And in this he was a Type of Christ making such Intercession in Heaven as that the prayers of penitent Sinners perfumed with the Incense of his merits and offered unto God the
in his Conception Birth Life Death as innocent and harmless as the new born Child never tainted or stained with the lest Sin and so separate from Sinners that though he did converse with them to convert them yet he was far from being drawn to sin by them or partaker of sin with them or any wayes guilty by his presence amongst them All these do signify that he was both habitually and actually more virtuous and righteous then ever any was and far more free from any vicious quality habit act then any Priest on Earth or Angel in Heaven ever was and therefore was the fittest of all others to be a Priest as being more like and nearer unto God then ever any other In this respect he was more fit then any to draw nearer unto God as one that had the greatest interest in him And therefore He was made higher then the Heavens For he ascended far above all Heavens where he ever liveth and keeps his Residence and being entred into that holy and glorious Sanctuary he was made King to Reign and by Oath confirmed an everlasting Priest to officiate there and make his great Sacrifice effectual and actually beneficial to all true Believers And God advanced him not only above the highest place but above all the Angels and Inhabitants of that glorious Palace His work in this Temple is to make Intercession not to Sacrifice for Ver. 27. He needed not daily as those High-Priests to offer Sacrifice first for his own sins and then for the People's for this he did once when he offered up himself THis Text though here brought in upon the By and handled of purpose and more at large Chap. 9. 10. is concerning one of his chiefest Services which was his great Sacrifice wherein he far excelled all the Levitical Priests in severall respects for in this 1. He offered Himself whereas they offered Bullocks and Goats 2. He offered not for his own but the Peoples sins but they offered first for their own then the Peoples sins 3. He offered but once they daily and often Therefore is it said That this man Christ after he had offered one Sacrifice for sins for ever sate down at the right hand of God From henceforth expecting till his Enemies be made his Foot-stool Chap. 10. 12 13. Where it 's observable That this Sacrifice was of that eternal efficacy as that he needed not to offer any more but only to enter into the Sacrary of Heaven and make Intercession and plead this Sacrifice for every penitent and believing Sinner And these words are added to the former That he was holy harmless undefiled and separate from Sinners made higher then the Heavens 1. To signifie that the reason why this Sacrifice was of so great virtue was because the Priest was so holy and devoid of sin that he had no need to offer for himself as not having any infirmity which the best of the former Priests had 2. To shew why upon this offered he was advanced above the Heavens 3. To manifest the time when he was by Oath confirmed a Priest for ever after the Order of Melchizedec and that was after he had offered this Sacrifice and was set at the right hand of God in the highest Heavens In these words we may note 1. His excellent qualification whereby he was free from all sin 2. His pure unspotted Sacrifice and offering of himself 3. His exaltation above the Heavens upon the same so that he had no need to offer any Sacrifice again And these things were so ordered of God that one should be subordinate to another the first to the second and that to the third For without this qualification he could not have offered so perfect a Sacrifice without this Sacrifice thus offered he could not have entred the Sanctuary of Heaven neither could his Intercession have been so powerful to save No God did not swear unto him and by Oath make him a Priest for ever but as so qualified and as by vertue of that qualification having offered so perfect a Sacrifice and as by virtue of this Sacrifice having entred Heaven This man and thus considered was he who by the Oath of the everlasting God was made an everlasting Priest And in the Text we might as formerly observe 1. The similitude 2. The dissimilitude and difference 3. The superexcellency 1. The similitude they were Priests Christ was a Priest they offered Sacrifice Christ offered Sacrifice 2. The dissimilitude they were many he but one they offered often he but once they offered Buls and Goats and other things he himself they offered for themselves and the People he offered not for himself as having no infirmity but only for the People 3. The superexcellency of Christ above them especially in two things 1. That he needed not offer for himself as being without sin 2. He needed not to offer often for the People but only once and by that one Sacrifice once offered he did infinitely far more then they did or could do by their daily offerings This superexcellency also did appear both in his perfect qualification and his exaltation above the Heavens These things are so plain in these Enthymatical words that there is no need to reduce them to the precise form of a Syllogism or Syllogisms according to the rules of Logick The first words of these two verses 26 27. which are handled last are these For such an High-Priest became us wherein we must consider 1. What such an High-Priest is 2. How and in what sense he is said to become us 1. Such an High-Priest is one who is described from 1. His Qualification 2. His one perfect Sacrifice 3. His being made higher then the Heavens For 1. He must be pure and holy without any sin or else he cannot offer a pure unspotted Sacrifice which being offered is able to purge the Conscience and expiate the sins of the People for ever 2. If he do not offer such a Sacrifice he cannot enter into the holy place of Heaven as the High-Priest without Blood could not enter the earthly Sanctuary 3. Except he enter Heaven he cannot be ready there to make Intercession for us 2. Such a Priest doth become us To become is 1. To be sit suitable convenient 2. To be useful and profitable 3. Sometimes to be necessary All these significations are here intended But to whom is he so convenient profitable necessary even to us To understand this we must consider what our condition is It 's sinful miserable for we are guilty polluted with sin liable to Death have no access to God and at a great distance from eternal Life and that which is worst of all we are sensless of this sad condition and if we once know it we are hopeless helpless We cannot propitiate God or sanctify our selves or come near the Throne of God's Justice and except we find one that is fit to mediate and deal with God in our behalf we perish utterly and for ever For our
own prayers and offerings will not be excepted they can do us no good The Levitical Priests have sins and infirmities of their own and they can offer nothing but the Blood of Beasts And how can these purge the conscience There must be a Priest an High-Priest and he must be without sin and offer an unspotted Sacrifice far more noble precious and excellent then that of Beasts and enter into the heavenly Sacrary otherwise he can do us no good such an High-Priest only Christ is Therefore our condition was such as none but he was convenient for us could do us good and save us And seeing he and he alone was such and without him we must needs perish therefore he was necessary to our Salvation For we must of necessity have such an High-Priest as shall by his purity and his spotless Sacrifice satisfy God's Justice merit his favour and enter Heaven and by his Intercession procure the actual remission of our sins and our full and everlasting Salvation And how much are we bound to acknowledg the unspeakable mercy of our God who knowing our sad condition pittying us and resolving to save us provided such an High-Priest as was convenient for to save us and reconcile us to himself for ever But we unworthy wretches being ignorant and sensless of our sin guilt and misery do not understand what need we have of Christ nor do we seek him and long after him nor praise our God for his greatest love in Providing him for us § 28. But who is this High-Priest and how and when was he made It could not be the Levitical High-Priest for he had infirmities therefore it must be some other and the Text following will inform us who he is how he was made and when he was constituted in these words Ver. 28. For the Law made men High-Priests which have infirmity but the word of the Oath which was since the Law maketh the Son who is consecrated for evermore BY these words we understand 1. Who he was that was made a Priest for ever after the Order of Melchizedec and it was not the Levitical High-Priest but the Son 2. How he was made and that was by the word of the Oath 3. When he was made and that was after the Law and in them he finisheth his discourse upon Psalm 110. 4. They have some coherence with the former words but how is not so clear Yet they have much agreement with the Text immediately antecedent which makes mention of Priests which must offer first for their own sins and of a Priest who being free from all sin had no need to offer for himself but only for others and that but one Sacrifice once and the same so perfect that it was of eternal virtue And here he gives a reason by the rational Conjunction for why they had need to offer for themselves and that is because he had infirmity and the Law made no better Priests And also implies another reason why this other Priest made by the word of the Oath had no need to do any such thing and it 's because he had no infirmity but was consecrated for evermore The former Priests did not become us would not serve our turn therefore God abolished that Priest-hood and would never confirm it by Oath and also abrogated the Law which had no better High-Priests And because the Son was free from all infirmities and able to finish the work of man's Salvation therefore he pitched upon him and gave him an everlasting Priest-hood But let us consider the words in themselves and we shall find in them two divine Axioms 1. The Law maketh men High-Priests which have infirmity 2. The word of the Oath which was after the Law maketh the Son who is consecrated for ever And here it 's to be observed That these two make but one compound Axiom and it 's discretive as appears by the particle But Therefore we must consider 1. The parts severally in themselves 2. Joyntly in their opposition In the first we have 1. Men which have infirmities 2. These made High-Priests 3. These made such by the Law By infirmities are meant sins as appeareth from the former verse where it 's plainly implied That the Levitical High-Priests had sins because they must offer Sacrifice first for their own sins There is a natural and bodily and there is a spiritual and moral infirmity And though Christ was not subject to the latter yet he had something of the former for though he had no diseases yet he was subject to hunger thirst fainting weariness pain and such like infirmities All men born of Adam had their bodily infirmities and all men but Christ have their spiritual infirmities Yet though all have their infirmities yet some of them were made Priests and some High-Priests and they must officiate and draw near to God and officiate and perform religious Services not only for themselves but for others And because there were no other kind of men free from sin therefore the Law made such men High-Priests and the best and the most holy of them had their failings and lesser sins though they were not wicked And whereas it 's said the Law made them it 's meant God in the Law made them High-Priests and therefore they were such by the Law of God instituting that Priest-hood and by that Law making them who were men of infirmity High-Priests they were bound first to offer for themselves the great Sacrifice of expiation and then for others Lâ—v. 16. 11 15. and none of them could offer up themselves without spot to God § 29. The second Axiom is That the word of the Oath which is since the Law maketh the Sov who is consecrated for ever Where we may observe 1. The constitution or making of the Son a Priest for ever 2. The word of the Oath which makes him such 3. The time when he was made such by this Oath 1. By Son understand Jesus Christ who though he be the Son of Man yet is the Son of God in a more eminent manner then ever any other was is or shall be It 's that Son whom God hath made Heir of all things by whom he made the Worlds the brightness of his Fathers Glory and the express Image of his Person This Son is constituted and made a Priest for ever for to be consecrated or perfect for ever is nothing else then to be made a compleat and everlasting Priest 2. This Son was made thus by the word of the Oath that is God by the word of this Oath did constitute and make him such The word of the Oath is Thou art a Priest for ever after the Order of Melchizedec for this did signify and declare the Will of God concerning him The Oath was that whereby God did confirm this Word and signify his Will that the Priest-hood of the Son should remain unto him so that it should never be changed in it self or pass from him or be abolished The word did
The time expressed in the second Axiom was the time when God brought them out of Aegypt in the third Month after their departure out of the Land of Bondage They were in a sad condition when God as a Father took them by the hand and it was a great Mercy to deliver them to have such a special care of them to do so many wonders for them and then bind himself in Covenant to them For though that Covenant was far inferiour to this new one yet it was a great Mercy unto them and tended to their great good The place where it was made is here implyed which was the Wilderness of Sinai Of the making of it we read Exod. 19. of the confirming of it by Sacrifice Blood and a Sacrificial Feast Exod. 24. 3. They continued not in that Covenant for they did prove unfaithful to their God and disobedient to his Laws They forsook him and revolted from their Lord and Sovereign went a whoring after other gods the golden Calves and Idols of the Heathen â—nd polluted themselve with their Abominations And though God had been a Husband to them yet they did all this according to their leud and whorish hearts and this did much aggravate their sin For the Covenant made between God and them was like the Covenant of Marriage a Covenant of nearest Union dearest Love and strictest Obligation and God had carried himself towards them like a loving and most faithful Husband and yet they did Apostate from him and made the Covenant void 4. Therefore God neglected them and regarded them not For he rejected and cast off the Kingdom of Israel and sent Judah into Captivity And why should he regard a leud impious whorish People who had forsaken their God and refused to turn unto him this was a just Punishment for their grievous sin And so it was to their Posterity who adhering to the old rejected the new Covenant 5. This new Covenant was not according unto but different from this old one It differed in the foundation and ground in the terms and conditions in the Promises in the force and efficacy and we might add in the Mediator The foundation of this Covenant whereon as upon its Basis it stood so firm as never to be shaken and altered was the Blood and Sacrifice of Christ without which God would not covenant upon any terms with sinful guilty man The terms were Repentance and Faith not Do this and live The Promises were not of legal Remission and temporal Prosperity but of eternal pardon of all Sins repented of and of eternal happiness The efficacy and power was great for this Covenant gave power to keep the conditions and could purge the Conscience neither of which the former was able to do Lastly the Mediator was the Son of God a far more excellent Priest 6. The Lord said this And this is the second time wherein the Lord is brought in as Witness and that to signify the certainty of the whole and every part of what was spoken And it had been to little purpose if any but God had said so for he alone had power to alter and make void the former and establish this new latter Covenant He only fore-knew what should come to pass and could fore-tell it infallibly He only could make the Prediction good His Testimony only was of undeniable Authority § 10. After that you have heard of the parties confederating the time of confederation and the quality of the Covenant as being new and far different from the old you must more especially consider the Promises which are essential parts of this Covenant by which is manifested the real difference of it from the former and the excellency and perfection thereof For the former was so defective that it could sanctify and justify no man nay by reason of the unfaithfulness and untowardliness of the People under the same it did not reach the end which by it was intended The parts thereof seem to be only Promises yet the Covenant had Precepts and Terms as conditions with threatnings of penalty if not performed and though these are not expressed yet they are not excluded but implyed The reason why the Promises are only mentioned is because they are the principal part upon which the attaining of the ultimate end did most depend And these are solemnly ushered in by these words Ver. 10. For this is the Covenant that I will make with the House of Israel after those dayes c. FOR God not content to say I will make a new Covenant adds That this is the Covenant By the former words he signified his Will to make a new Covenant and by these he informs us what this Covenant is and what be the Promises By the former we understand that it was different from the former by this latter we learn wherein the the difference consists and that is chiefly though not only in the Promises which are so excellent that the Promises of the former Covenant were not worthy to be named with them yet this is not all but he again informs of the time after those dayes For as the former Covenant was made after the deliverance out of Aegypt so this latter must be made after the return of Babylon's Captivity And it 's remarkable that he deeply humbles by great and bitter Afflictions both the Fathers and the Children before he makes any Covenant with them For he knew this to be the way to prepare them and make them more ready to obey more capable of his Mercies and more desirous of his Blessings So much Corruption is in Man that God hath much a-do with us for to reduce us and make us a Subject fit to receive his Covenant and his Promises And here again God is brought in a Witness the third time by that Clause saith the Lord to signify how excellent and important and also how certain the matter is The Promises which are the principal part of this Covenant are Ver. 10. I will put my Laws in their mind and write them in their hearts This is the first Promise wherein we may observe 1. Some things to be written 2. The Book wherein they must be written 3. The Scribe or Pen-man who must write them 4. The Writing it self The things to be written are the Laws of God the Table Mens hearts the Scribe and Pen-man is God the writing is a wonderful Work of God whereby the Soul is enlightned sanctified and made capable of nearer Union with God 1. The things to be written are the Laws of God but what Laws these are may be doubted For some will have them to be the several Commandments of the Decalogue Yet these are said to be written in the heart of the very Heathens Rom. 2. 15. Yet suppose they be already in their hearts yet the writing of them there is very imperfect for both the Knowledge of them and power to keep them are very imperfect so that the Love of God and our Neighbour may be
satisfaction made Neither is it cruelty but Justice to require explation to be made and to accept it for a guilty Person and so upon the same to remit him is a great Mercy The second word is Not to remember To remember Sin in this place is an Act of a Judge taking notice of Sin so as to punish the Sinner Not to remember is not to charge the Sin upon the Sinner and so punish him but to free him from the Punishment and the Guilt too so that he shall neither be punished nor be liable to Punishment And it 's observable 1. That he will not only be mercifull but he will not remember 2. That though in the Hebrew there be but one Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in the Septuagint and the Apostle we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a double Negative where by the Multitude of words is signified that God's Mercy will be very great and by the Negatives that it will be very certain and the Sinner shall have no cause to doubt And both the words and the Negatives imply that God will certainly and abundantly pardon and he will in no wise punish 3. This Remission is eternal and takes away the Guilt of Sin for ever and puts the sinful guilty wretch once pardoned in a condition of eternal safety In the Law notwithstanding their Sacrifices for Sin and Burnt-Offerings and Expiations there was a yearly remembrance of Sin upon the day of Expiation and their many Sacrifices offered by many Priests often could not take away Sin But Christ by one Offering consecrated the sanctified for ever and by his Blood entring into the Holy place obtained eternal Remission and made Sin eternally pardonable And upon Repentance and Faith follows actual and eternal Remission and freedom from all Guilt and Punishment for evermore So that the pardon here promised is plenary for it 's total of all sins and perpetuall and an Act of eternal Amnesty or Oblivion will be passed in the supream Court of Heaven No sin not any shall in any wise be remembred any more 4. The party pardoning is God who makes the Covenant and in the Covenant this Promise For it 's said I will be mercifull I will not remember He is the supream Law-giver and the supream Judg and if he once justify none can condemn His Sentence cannot be revoked and null'd there lyes no Appeal from his Tribunal his Decrees once passed stand firm for ever Yet God pardons as propiâ—â—ated by the Blood of Christ and â—s there upon freely and abundantly merciful For to pardon one whom he may justly punish is Mercy to pardon many grievous sins is abundant Mercy to pardon for ever is eternal Mercy It is the Lord the Lord God merciful and gracious â—â—ng-suffering and abundant in goodness and truth Keeping Mercy for thousands forgiving Iniquity and Transgression and Sin Exod. 34. 6. 7. Where we may observe that Mercy goes before Remission He loved and piâ—yed us when we were sinful and Enemies and gave his only begotten Son for us that by his Blood he might make way for his Mercy make our Sins paâ—â—â—onable and when the Sinner once repetus and believs and the Blood of Christ is once pleaded then he actually freely abundantly eternally pardons How are God's justified Ones bound to praise him with all their heart for evermore 5. The Persons pardoned are not all Sinners and every Transgressout For though God's Mercy â—e as he himself is infinite yet it 's by his Wisdom and Justice limited to certain Persons For though Christ hath merited pardon by his death yet no Sinner as a Sinner is capable of it his Death makes Sin and Faith makes the Sinner pardonable God must write his Laws in Man's heart and Man must know his God and Saviour and believe in him and Christ must make Intercession before Man can be actually justified Therefore this Promise follows all the rest Except Man receive God for his God and God become his God no pardon can be expected God received as our God and engaging himself to be our God in Christ doth justify And this is great Mercy of God that seeing Man is by Nature uncapable of Remission because sensless of his Sin and ignorant of his Saviour he writes his Laws in his heart to take away the stony and sensless quality thereof and makes it tender and sensible and so Man sees his Sin hates it is humbled and grieved for it willing to turn unto his God He enlightens him and lest he should despaire he manifests unto him his Saviour and his infinite Mercy in him promiseth pardon invites and calls him and lets him know there is plentiful Redemption Upon all this Man is willing to submit himself and take God to be his God in Christ and now he is in a capacity of pardon and justifiable Thus Man by God's Grace and performance of his Duty by the power of that Grace is prepared for this great Mercy of Remission and Justification And they who through neglect of hearing God's Word and Prayer continue in their Sin and harden their hearts can have no hope of this great benefit which God is so willing to give and sinful Man unwilling upon God's terms to receive These words thus explained contain this Promise That God will forgive Man his Sin and justify him and the words are brought in upon the former by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek turned by our Translators For. And as I have observed before it 's sometimes expletive sometimes illative for therefore sometimes causal and accordingly is rendred Sometimes the Hebrew Particle signifies When. If it be expletive it 's used onely to bring in this last Promise and joyn it with the rest But if it be not such but used here as a rational Conjunction the Connexion of these words with the former is very doubtful Some make Remission to be the ground of all the other Priviledges which God doth promise because he will forgive their Sins Thus Dr. Gouge seems to understand it Yes this seems to give a Reason why God will write his Laws in their hearts be their God and so teach them as that they shall know him and it 's this That he may make them capable of Remission and being made such he may remit them This is certain that this is a distinct Promise of the Covenant different from the rest and it 's such a Promise and of so great a Blessing that the Law had none such neither by the Observation of it could any Man obtain Pardon and Justification And it 's certain and clear enough that one end why God made this Covenant and in the same promised to write his Laws in our hearts was that by them so written we might repent and believe and by them obtain Remission For the chief Laws and Commandments of this new Covenant are those of Repentance and Belief
in Christ which performed Remission which the Law did neither promise nor could give will certainly follow And before I conclude this part I will inform you 1. That Remission of Sins and Justification are the same 2. That there is no Justification but by the Blood of Christ. 3. That no man is justifiable by the Blood of Christ but upon his Faith 4. That this Remission and Justification takes away from the party justified all the sad and woful Consequents of Sin 5. That God never justifies any but in justifying he sanctifies him and doth not onely free him from the Guilt of Sin past but from the Power and Dominion of Sin so as to preserve Man from Sin for time to come The Imperfection and Corruption of Man which followed upon the first Sin is one of the greatest Punishments that Man can suffer and be liable to and to remove this Punishment is one part of our Justification 6. In this Remission is included Reconciliation Adoption and all those Blessings which tend to everlasting Salvation 7. Though upon our first Conversion and our first true and lively Faith we enter into the state of Justification which frees us from the eternal penalty yet we are not perfect in this state till all Sins even the last be pardoned and all Punishments fully and for ever prevented and removed which will not be before the Resurrection Thus you have heard the words of the Prophet alledged by the Apostle explained Now we must consider what they prove and being the words of God they must needs prove strongly and the thing proved is That the Covenant whereof Christ is Mediator is established upon far better Promises than the former Covenant with the Fathers was § 15. The Apostle by the words of the Prophet hath proved that the Covenant whereof Christ was Mediator was a better Covenant because established upon better Promises Yet though this was sufficient he proceeds further out of the same Text to prove the abrogation of the former Covenant whereof the Levitical Priest was Mediator and that in this manner Ver. 13. 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 THE Subject of these words is the Old Covenant made with the Fathers and they inform us of two things 1. The Abrogation 2. The total Abolition of it 1. The Abrogation It 's made old 2. The total Abolition It being made old is near vanishing and Abolition The Abrogation he proves from these words of the Lord by the Prophet I will make a new Covenant If God make a new Covenant then he abrogates the old But he makes a new Covenant Therefore he abrogates the old To understand the force of this Argument let 's enquire into the meaning of the words 1. To make old in this place must be to abrogate for as old things lose their Power Strength and Vigour so the Covenant being made old loseth it's binding force which is the very Essence of a Law from which the vigour and the vertue of it as a Law doth issue Hence that Phrase to antiquate a Law which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take away the Authority of a Law And this is the genuine sense of the word in this place 2. It may be doubted whether the making a new Covenant or Law doth antiquate the former Law and Covenant for the making of a new doth not alwayes take away the old but sometimes confirm it Therefore you must know That for God to make a new Covenant is to make such a Covenant as is different from and inconsistent with the former â—ay to make it so as by it to take away the former as useless needless and imperfect Such and so made is this new Covenant and the former doth lose all force two wayes 1. By Expiration for it was intended to continue untill the latter was made and upon the making thereof it became out of Date 2. By another Law and Covenant which could not stand with it but must needs destroy it These words thus understood do necessarily infer the Antiquation of the former Covenant and the inference is evident in the light of Nature and needs no further Confirmation The Argument That God will make a new Covenant we find in the express words of the Prophet's Text. This is the Abrogation The total Abolition which follows upon this Abrogation is expressed in this Proposition That which decayeth and waxeth old is ready to vanish Where to decay and wax old are but Synonymal and signify the utter Abrogation of a Law and Covenant in general of this Covenant with the Fathers in particular That which is thus antiquated is said to be nigh or ready to vanish or disappear and as it were to lose its Being The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned Vanishing is used oft by the Septâ—â—gint as a Verbal to signify destruction and desolation and the Verb whence it 's derived signifies to ruine destroy Persons Cities Countries so as to take away their Being and Existence And this Expression may intimate thus much that as things after they become old and have lost their strength and vigot may retain some kind of imperfect Being for a time and moulder away by little and little till they vanish and totally perish so the Law once abrogated may continue though in no force for a while and by little and little decay till it totally cease § 16. This is the Explication of the Text which may be further cleared and made more evident if we examine the time of the Abrogation and Abâ—lition It was not abrogated in the dayes of the Prophet Jâ—remiah by whom God revealed the making of the new Covenant and the tenour and substance of it for it continued in force for many years after even untill the exhibition of Christ. Neither was it abrogated upon his Birth or Baptism but upon his Death which unhinged the Law and so virtually nul'd this Covenant Yet it was not actually abrogated but upon the Promulgation of the Gospel for then the force of it was taken away and no baptized Christian was bound to observe it yet there were many attempts made that by some who professed Christianity to continue iâ— in power Hence that great Controversy raised in the famous Church of Antiocâ— in Syria which occasioned the great Synod at Jerusalem mentioned Act. 15. where it was unanimously determined that it was abrogated therefore they would not impose it upon the Gentiles And though after that they suffered some believing Jews to observe it in some particulars as a thing indifferent yet the Apostle in his Epistle to the Galatians doth clearly demonstrate that whosoever should observe it as necessary and so binding as that Christ could not save them without ' it they were fallen from Grace and went about to make void the Gospel By all which it 's evident that the new Covenant of the Gospel was
to blot out all our Sins and never remember them never charge them upon us that Christ should be the Mediator of this Covenant and never cease his Mediation till he hath fully sanctified justified and blessed us for ever What can Man desire which he shall not have What can he want which God hath not provided for him Doth he desire an High-Priest He is ready and he is the best in the World Doth he desire his Ministry in Heaven He shall be sure of it Doth he desire a Covenant Here is a Covenant a new Covenant a Covenant of the best and sweetest Promises that ever were Doth he desire a Mediator of this Covenant A Mediator is at the right hand of God who ever lives there and as an Advocate pleads his Cause and will not rest Day or Night untill he hath made us capable of Pardon and procured Remission of all our Sins for ever The remembrance of these things must needs be sweet and wonderfully revive and refresh a bruised Spirit and a broken heart sensible of Sin hungring and thirsting after Righteousness and Salvation But how great is our Ignorance of these things how weak our Faith how languishing our Hopes Our eternal happiness depends upon this Covenant this Priest this Mediation and Ministry and issues from God the Father and from this High-Priest and from pure Mercy And how happy we if we had but a true and living Faith effectually to believe these things and totally to rely upon God's pure free and abundant Mercy in Jesus Christ for they who believe in him shall not perish but have everlasting life and he that hath the Son hath Life and Life for evermore Many and grievous are our Sins great is our danger and none can help us but this great Mediator of this blessed Covenant yet we are sensless of our Sins and do not seek unto our Saviour We are secure and do not understand that without his help and Ministry we must unavoidably perish God hath done much to save us and hath brought eternal life near unto us but we regard it not We continue in our Sins and will not believe on Christ and therefore are we condemned already because we have not believed in the Name of the onely begotten Son of God And this will be our Condemnation that Light is come unto us and yet we love Darkness rather than the Light therefore Salvation is far from us Christ will not be our Saviour nor make Intercession for us O Lord put thy Laws in our minds and write them in our hearts that we may see our Sins and be sensible of them and seek our Saviour that thou mayest be our God and we thy People and know thee all of us from the least unto the greatest that so thou mayest mercifully pardon our Unrighteousness and remember our Sins and Iniquities no more Amen Amen CHAP. IX Of the Sacrifice of Christ and the excellent vertue thereof § 1. THE Apostle here doth enlarge upon and more particularly and distinctly explain those things which in the former Chapter he had only in general and briefly mentioned For he implyed there that a Priest once made and consecrated must have a Sanctuary must minister in it and be the Mediator of a Covenant and that the more excellent the Sanctuary the Service and the Covenant the more excellent the Priest that is Minister of these And did affirm that Christ in respect of all these was more excellent than the Levitical Priest But in this Chapter he speaks more at large of the earthly and the heavenly Sanctuary of the Service performed in both but especially of the great Sacrifice and Expiation made by both the Priests most of all of Christ's Expiation-Offering of the rare vertue and the excellent Effects thereof and how by it he was the Mediator of the new Covenant and made it effectual unto Remission and the eternal Salvation of Man This is some kind of co-herence whereby this part is joyned to the former But there is another for the Apostle having proved Christ more excellent than the Levitical High-Priest 1. In respect of his Constitution Chap. 5. 6. and especially in the 7th 2. In respect of his Ministration in the 8th In this 9th he proceeds to speak of his Ministration in particular and of his excellent Service in Offering himself a Sacrifice without spot to God § 2. The Subject of this whole Chapter and part of the tenth is the Sacrifice of the Cross. The Scope is to manifest how excellent this piece of Service is The Method upon consideration of the whole is this He informs us 1. Of the Typical Tabernacle and the Service especially the great Expiatory Sacrifice performed therein and this by way of Introduction to the 11th Verse 2. Of the Anti-Typical Sanctuary and Sacrifice and teacheth us 1. The Nature and Quality of both especially of the Sacrifice 2. The Vertue of this Sacrifice manifested in the Effects thereof from Ver. 11. to the end And this he doth 1. Both absolutely and sometimes comparatively in this Chapter 2. More comparatively in the Chapter following This is the general Analysis the particular you may expect both in and after the Explication The Substance of the whole is this He that being a Minister of a better Sanctuary doth offer a far more excellent Sacrifice must needs be a more excellent Priest than the Levitical But Christ being Minister of a better Tabernacle offered a more excellent Sacrifice Therefore he is a more excellent Priest The Proposition he takes for granted The Assumption he proves at large and very effectually and this is his Design and Work in this Chapter and part of the 10th § 3. To begin with the Introduction Ver. 1. Then verily the first Covenant had also Ordinances of Divine Service and a worldly Sanctuary VVHere we may observe 1. The Connexion 2. The Matter The Connexion is signified by these words Then verily or according to the Original Therefore verily and so Vatablus Beza Junius translate By which the words following seem to contain a Conclusion deduced from the former Chapter Ver. 2. 3 4 5. and especially from the 5th where it 's implyed that there must be a Tabernacle and the Priests must serve and officiate in it according to the Example and Shadow of heavenly things and there were certain Rules given to Moses according to which both he must make the Tabernacle and the Priests must serve therein This briefly for the Connexion It follows 2. The former had Ordinances of Divine Service c. Where we have 1. The Subject 2. The Predicate The Subject the first the Original expresseth no more not informing us whether the first Priest-hood or the first Tabernacle or the first Covenant be meant Some Copies expresly read the first Tabernacle and so some understand the place but most reject that and supply the Ellipsis by the word Covenant and so much the rather because in the last Verse of the former
Oblatio the death of the thing Sacrificed and the offering of it to God and the blood must not only be shed but in the Law it must be sprinkled either upon the horns of the Altar without or upon and before the Mercy-seat within the second Vail The blood being shed was the death of the thing Sacrificed and the sprinkling of it upon the Altar or the Mercy-seat was the presenting it to God These both did signify that life must go for life and the blood wherein is the life must be presented to God as Supream Judge and accepted of him before the work of Sacrificing could be finished and made efficacious Therefore Christ's Sacrifice could not be compleated except he be not only slain on Earth but present himself as slain before the Mercy-seat of God in Heaven and both the suffering and offering must be with Incense and Prayer requesting eternal Redemption Whether he did miraculously take some or all his blood shed as some conceit into Heaven is not necessary to be believed except it be evident out of Scripture unto us that he did so Some Socinians affirm and inferr from hence that Christ was not a Priest till he entred Heaven because though his Suffering was on Earth yet his Offering was in Heaven But this is ridiculous and not worth the answering For though this work of Sacrificing was not finished before he entred Heaven yet it doth not follow that he was no Priest before that time because this great Sacrifice was not finished For Aarou must be a Priest before he can minister in the Tabernacle much more before he enter into the inner Sanctuary with the expiatory blood The Socinian doth not assert any entrance of Christ into Heaven but that only one by and upon his Ascension yet Christ was made a compleate Priest instantly upon his Resurrection For from these words This Day which was the day of Resurrection have I begotten thee the Apostle proves Christ to be made a Priest and that by those words This is point-black against his assertion Christ may be and was a Priest by Designation Consecration Constitution Confirmation He was designed from his Birth yet more solemnly upon his Baptism he was consecrated by his great Sacrifice he was fully constituted and made a compleate Priest upon his Resurrection he was confirmed Priest by Oath upon his Ascension and Session at the right hand of God He must needs therefore be very ignorant that shall think that he was no Priest before this confirmation in Heaven But 2. How was this propitiation made and this eternal Redemption obtained for us It 's said he gave himself a Ransome for all 1 Tim. 2. 6. That he gave his life a Ransonâ—â— for many Matth. 20. 28. That he was delivered for our Offences Rom. 4. 25. That he is the propitiation for our sins and not for ours only but also for the sins of the whole World 1 Joh. 2. 2. And more fully in the Prophet All we like Sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquities of us all Esay 53. 6. Out of all which places especially the last we may observe 1. That Christ suffered and by his blood entred Heaven for man 2. For man as sinful 3. To make God propitious to us for ever 4. God in this is to be considered as a Judge punishing us in him and by laying the iniquities that is the punishments of the iniquities of us all upon him 5. He did not suffer not offer for his own sins for God made him who knew no sin sin that is a suffering or propitiatory and redemptory Sacrifice for us so that the benefit redounds to us 6. Seeing he suffered for sin though not for his own his Death was a punishment in proper sense 7. The blood of Christ shed and offered to God as Supream Judge was the price of our Redemption and the immediate effect thereof was eternal propitiation 8. In this work Christ by God's appointment and his own voluntary submission became our Surety and Hostage and so liable to Death That God did punish sin in him was justice that he did punish our sins in him was mercy unto us It 's true that God considered as a private person and as the party offended was merciful and pityed Man but as supream Law-giver and Judg of Mankind he must be just and punish Sin that his Justice being satisfied he might have free and full power to pardon Sin and that without any breach of Justice The Intention of the Apostle in this Text is to prove and make it evident That this Service and Sacrifice was far more excellent than the greatest Service the Levitical High-Priest could or did perform This super-excellency is set forth in respect 1. Of the Blood which was not that of Goats or Calvs but his own Blood 2. In respect of the place into which he entred which was not an earthly Sanctuary but the Holy place of Heaven 3. And most of all in respect of the Effect which was not a yearly Expiation but an eternal Redemption In Form he argues thus That Service wherein by his own Blood he enters Heaven but once and obtains eternal Redemption is more excellent than the Service of that Priest who enters often with the Blood only of Calvs and Goats into an earthly Sacrary and obtains but a yearly Remission But Christ's is such and the Levitical High-Priest's Service but such as is formerly described Therefore Christ's Service is more excellent § 12. The Apostle goes on and proves by a second Argument that the Service and Ministry of Christ is far more excellent and that in respect of the Effect which it hath vertue to produce The former Effect was Propitiation or Expiation this latter and second is cleansing or Purification This as the former is delivered by way of Comparison and the Comparison is in Quantity yet presupposing another in Quality The whole may be reduced to Propositions in this manner 1. The Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the unclean sanctify to the purifying of the Flesh. 2. The Blood of Christ who through the eternal Spirit offered himself without Spot to God purgeth the Conscience from deaÌ„d Works to serve the Living God 3. If the Blood of Buls and Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh then much more doth the Blood of Christ who through the eternal Spirit offered himself without spot unto God to purge the Conscience to serve the Living God The Comparison in quality is between the Blood of Buls and Goats the thing wherein they are compared and do agree is purging and sanctifying The Comparison in quantity presupposing also a dissimilitude in this that one doth sanctify the Flesh the other the Conscience is this That if the one hath power to purge and cleanse the Flesh the other hath much more
People as a third part 1. In making the Covenant in signifying God's Will unto the People and returning the People's Answer unto God Exod. 19. 2. 2. In confirming it by Blood as an indifferent distinct person Exod. 24. To which place the Apostle doth allude as we shall understand hereafter in the illustration This is the meaning of the first Proposition The second may be divided for explication and made two 1. Christ by means of Death expiated Transgressions under the former Covenant 2. By means of this Death the Called receive the promise of eternal Inheritance The first implies 1. That there were Transgressions under the former Covenant 2. That there was a Redemption of these Transgressions 3. This Redemption was by the Death of Christ. The first is clear enough for Moses Aaron David and the Saints of God from the times of Moses till the exhibition of Christ had their sins much more others not sanctified The second cannot be doubted of for if there was no Redemption of those Sins and Transgressions then they could not be saved they must suffer eternal punishments as they did temporal By Redemption here is meant Expiation and Propitiation whereby their sins were made remissible and upon certain terms and conditions performed actually to be remitted The third will be granted in general that the Expiation was by Death and Blood but that they were expiated by the Blood of Christ many of the Jews denied Yet if they had understood the Books of Moses they might have known that the Blood of Bulls and Goats could not expiate the Sin of Man a rational and immortal Creature not free from the eternal Punishment Some Legal frailties and infirmities they might expiate and avert some temporal penalties Therefore there must of necessity be some other Death and Blood that must do it And this was the Blood of Christ which all their Ilastical Sacrifices and Lustrations did typify Yet this is not so to be understood as though their Sins were not remissible and remitted till Christ dyed and offered his Sacrifice for by vertue of this Death fore-seen and fore-accepted they were in their Life-time upon their Repentance Faith in Christ to come and their fervent Prayers pardoned They did not rely upon their Legal Sacrifices nor expected Remission from them but relyed upon this Death of Christ to come according to the Promise That in him all Nations should be blessed This Proposition is not to be understood exclusively as though Christ's Death did expiate no Sin but that which was committed under the first Covenant but emphatically to singnify 1. That there was no Expiation for Transgressions under the Law 2. That if Christ's Death expiate former Transgressions under the Law much more will it expiate such as are committed under the Gospel 3. That there was no reason as some observe why they should be offended with the Death of Christ seeing without his Death and Blood neither they nor their Fathers could be saved but must suffer eternal penalties The second part of this second Proposition informs us that 1. There is an eternal Inheritance 2. There is a Promise of it 3. The called receive this Promise 4. By means of Christ's Death they receive this Promise For in the words we have an Inheritance the Heirs the Conveyance the Purchase or rather the price whereby it 's purchased The Inheritance is eternal Happiness the Heirs are the called the Conveyance is by Promise and Covenant the price of the purchase is Christ's Death and Blood 1. The Inheritance is that blessed and glorious Estate which is to be enjoyed upon the Resurrection for the full possession and enjoyment is reserved for Heaven where it 's said to be laid up and reserved It 's said to be eternal in opposition to the Land of Canaan which was the temporal Inheritance of them and their Fathers and to be enjoyed with the Blessings thereof so long as they kept the Covenant of their God and this was the Inheritance promised in the former Covenant and to this which formerly was called God's Rest the Apostle seems to allude as a Type of this which was far more excellent and glorious of eternal continuance in respect of the Inheritance it self the parties enjoying it and the enjoyment thereof 2. This eternal Inheritance was promised there was a Promise of it It was God's and the disposal of it was at his Will Man for his sin was cast out of Paradise and forfeited Heaven with the eternal Bliss thereof yet it was in his mind to give it sinful Man who deserved it not so great was his mercy and bounty and Man must know this For this end he promised it and by his Promise bound himself to give it and in it did signify his Will The Effect of this Promise was Obligation on God's part and a Right unto it on Man's part an Hope to obtain it and a Comfort upon this Hope And here it 's to be observed that our Title to eternal life depends immediately upon the Promise and is derived from it for as the Israelites had the Land of Canaan and held it by Covenant and Promise so do all the Children of God expect the heavenly Canaan and hope to have it by Promise of the new Covenant Some do ' understand by the Promise of eternal Inheritance this Inheritance promised yet there must be a Promise received before we receive the thing promised 3. After the Inheritance and the Promise and Conveyance follows the Heirs which are here said to be the called Some are not called at all these have no Promise of the Inheritance Such were the Gentiles before the Gospel was preached unto them they were Strangers from the Covenants of Promise having no Hope and without God in the World Ephes. 2. 12. Some are called and have the means of Conversion but reject the terms of the Covenant and refuse to enter into it and engage themselvs such were the unbelieving Jews and many others Some are called enter the Covenant and solemnly bind themselvs to the observation of it yet do not observe it In respect of these two last it is that Christ saith Many are called but few are chosen Matth. 22. 14. None of these are Heirs Some are called and are obedient to the heavenly Call and keep the Covenant these receive the eternal Inheritance promised and first acquire the Title and after that the Possession Some were called before the Exhibition of Christ some after the former are here principally meant though the latter with them receive the Inheritance 4. These called Ones of former times with us receive this Promise by vertue of Christ's Death expiating their sins and of his Blood purging their Conscience To understand this you must consider that none but such whose Sins are expiated and their Consciences purged can be Heirs for they must be regenerated and acted by the Spirit and adopted Sons before they can be Heirs For as the Apostle argues If Sons then Heirs
better Sacrifices because they were purified by the Sacrifice of Christ. This Reason 1. Presupposeth and taketh for granted that Christ's Sacrifice is better than those of the Law but not content to suppose he proves it to be better because Christ by it entred Heaven and it once offered was of eternal vertue 2. He proves the necessity implicitly for here it 's implyed that no other Sacrifice in the World could purify them For earthly Sacrifices could not purify spiritual and heavenly Persons Or more briefly thus It was necessary that the heavenly things should be purified by the Sacrifice of Christ but that was better than all the Levitical Sacrifice It was better because by the Blood thereof Christ entred Heaven and it once offered had vertue to purify not here expressed for ever This Reason implies several things as 1. That it was the Will of God that the Types and Anti-Types should be purified 2. That though the Types and Figures might be sufficiently purified by the Blood and Sacrifice of Bulls and Goats yet heavenly things which were the Anti-Types could not 3. That only the Sacrifice of Christ was sufficient and fit to purify these heavenly things 4. That it was God's Will that this this alone should purify them From all this it 's evident how these words come in upon the former and also what they add unto them For formerly the Author had made a Comparison whereof there were two parts 1. The Proposition 2. The Reddition The Proposition was this That under the Law there was no Purification and Expiation of the Types and Figures without the Blood of Legal Sacrifices The Reddition this So there is no Purification and Expiation of the Anti-Types of heavenly things without the Blood of some better Sacrifice which is the Sacrifice of Christ. So that these words belong unto the Reddition which formerly affirmed only in general That the heavenly things must be purified with some better Sacrifice and here it 's added that the only better Sacrifice was the Sacrifice of Christ to which the Author by vertue of the Comparison must needs be understood to add a singular vertue of purifying heavenly things § 23. But to enter upon the Text absolutely considered in it self the Subject whereof is Christ and his Sacrifice we find in it 1. An Act of Christ which is entrance into a Sanctuary 2. The end of that Act which is to appear before God for us To understand this we must note 1. That what is here done by Christ was done in Figure by the Levitical High-Priest 2. That this High-Priest after he had slain and taken the Blood of Bulls and Goats enters into the Sanctuary within the second Veil 3. That bâ—i geâ—tred he appears before God for the People 4. That appearing before the Mercy-Seat which was said to be the Throne of God he sprinkles the Blood upon the Ark and the Mercy-Seat 5. That by this and Prayer he expiates the Sins of the People and procures a Legal Remission These things give Light to the Text For here 1. Christ must be considered as a High-Priest 2. To be slainand crucified upon the Cross. 3. Having shed his Blood to enter into Heaven 4. Being entred to appear before the Throne of God the Supream Judg. 5. By his Blood and Death presented to God to expiate our sins and procure Remission But here it may be doubted Whether the first or second Entrance and Appearance be intended or rather both For Christ first entred and appeared with his Soul separated from his Body when the Veil of the Temple was rent to signify the Entrance of the great High-Priest having sacrificed himself into Heaven Of this you heard before He entred the second time when risen again and made immortal he ascended into the Heaven of Heavens where as a King he fits and reign at his Father's right hand and as a Priest appears as an Advocate before his Father's Tribunal and pleads his Blood for all his penitent Clients on Earth Both may be meant both purify and the latter presupposeth the former The former purifieth vertually and by way of Merit the latter actually by obtaining actual Remission So that in these words we have 1. A Sanctuary 2. An Entrance into it 3. An Appearance before God 4. An Appearance for certain Persons 1. The Sanctuary is described negatively affirmatively Negatively It was not any Holy place or places made with hands which are the Figures of the true For the Levitical Holy places were made by the Art and hands of men and were true Sanctuaries but they were not the true but the Figures of them They were â—laces Holy places and Figures for so the word Anti-Types doth sometime signify of far more holy and glorious places where God did manifest his presence in a far more glorious manner Affirmatively It was Heaven it self the highest and most holy and glorious place of all sanctified by the special presence of God Therefore this Sanctuary is not earthly but heavenly not the Figure but the place figured the supernatural celestial and eternal Betheâ— 2. Christ entred not into the figured Sacrary but into Heaven it self both the first and second time and it was expedient that so he should do For that was the place where God had appointed a special piece of Service to be done even there and no where else 3. He did not onely enter but being entred did appear and appear as a Priest having offered his great Sacrifice and now presenting himself as slain for the Sin of Man and after this appears again as immortal and as a Priest to plead his Sacrifice for his People And he as a Priest must appear first as Mortal secondly as Immortal and present himself before the Supream Lord and Judg or else his Sacrifice is not compleat and actually effectual 4. He dyed he entred he appeared for us sinful men and guilty First that Sin our Sin might be remissible and then the second time for us though sinful yet penitent that our Sins might be actually remitted and both Souls and Bodies sanctified § 24. But it might be said If Christ must expiate Sin by Sacrifice as the High-Priest did he must often offer often enter as he did For every Year once at least he entred and appeared with Blood before the Mercy-Seat To this the Apostle answers by way of Anticipation That as Christ entred not into the earthly Sanctuary so neither had he need as the Levitical High-Priest to offer himself and often to enter into Heaven for one Offering in the end of the World and one Entrance upon that Offering with his Blood was sufficient to take away Sin The Apostle's words are these Ver. 25. Nor yet that He should offer Himself often as the High-Priest entreth into the Holy place every Year with Blood of others Ver. 26. For then He must have often suffered since the Foundation of the World but now once in the end of the World hath He appeared to
and Sin reigned from Adam to Moses Rom. 5. 12 14. And the wages of Sin is Death Rom. 6. 23. Besides it 's said That in Adam all dye that is in Adam sinning for he was that one man by whom Sin entred into the World 1 Cor. 15. 22. So that God appointed Man to dye and to dye but once The second Proposition is That after Death followeth Judgment This is the second thing For Death is first Judgment the second and the word after signifies the order of time For Death goes before and Judgment follows after The party Judged is Man the Judge is God whose Judgment is particular or general particular of every particular individual person general or universal of all For there is the Judgment of the great Day when all shall appear before the Judgment Seat of Christ and this Judgment is appointed of God and appointed to follow after Death after which follows the final and eternal estate of man which shall be unalterable and by Judgment may be meant not only the Sentence of the Judge but the estate of the parties judged which followeth thereupon whether it be an estate of misery or of felicity We live here that we may prepare for this Judgment and we ought so to live as that we may be happy for ever hereafter and prevent the suffering of eternal punishments Yet men do not believe that God will Judge us and that Judgment will follow and that unavoidably after Death or if they do not believe this yet they do not seriously consider it This is the reason why they live secure in their Sins and extream danger and this is the cause of their eternal ruine It 's not material to enquire whether the act of the Judge or the estate of the parties judged or whether particular or universal Judgment be here meant or no. It 's certain that this is a Judgment which followeth after Death and the final and universal Doom seems to be here intended when both Soul and Body the whole man and all men that dye shall be judged This is the proposition § 26. The Reddition followeth in these words Ver. 28. So Christ was once offered to bear the Sins of many and unto them that look for him shall he appear the second time without sin unto Salvation THis Text informs us of the appearance of Christ for that 's the subject of it This appearance is two-fold the first and the second and both these differ much not only for the manner but the end The first was in Humility and the end was to suffer and by suffering to expiate Sin The second shall be in Glory and the end of it to give eternal Salvation to such as look for him The first was to suffer and save the second to judge and reward his faithful and obedient Servants The propositions therefore are two 1. Christ was once offered to bear the Sins of many 2. Unto them that look for him shall he appear the second time without Sin unto Salvation The first is the same with that in ver 26. But now once in the end of the World hath he appeared to put away Sin by the Sacrifice of himself The words differ the matter is the same For as there so here two things are observable 1. The Sacrifice the single Sacrifice of Christ. 2. The end of it The single Sacrifice for Christ was once offered the end for he was once offered to bear the Sins of many First he offered himself this was an act of him as a Priest and as he was the best Priest that ever lived so he himself was the best Sacrifice that ever was offered The end was also excellent for he bare the sins of many that is the punishment due for the sins of many and he bare this punishment to satisfy divine Justice and procure God's favour to sinful man We deserved the punishment and he suffers it he is punished that we may be spared It was tender compassion in him to offer himself for us and it was exceeding love in God to send and give him for to suffer and so be the propitiation for our Sins He bare the sins of all to make them pardonable and the sins of many even of all sincere Believers that they may be actually pardoned for ever possibility of pardon is the benefit of all actual pardon of many yet not of all For Christ had no absolute intention to procure the Salvation of all but of such as believe in him yet the reason why all are not pardoned is not from Christ's Death which made the Sins of all pardonable but from some other cause And this is the condemnation of all those to whom the Gospel is preached That Light comes unto them and they love Darkness rather then Light God hath given his only begotten Son and his Son hath offered himself and made the way to Heaven passible and remission of Sins and eternal Life are offered unto u upon fair and reasonable terms and conditions and though to corrupt Flesh and Blood they be difficult yet they are made easy by the power of the Spirit yet we love our Sins more then our Saviour and continue in them to our eternal condemnation § 27. The second Proposition is concerning his second appearance For he shall appear the second time where as before we have the manner and the end The manner is Glorious for he shall appear without Sin yet he never had any Sin and in his first appearance he was without Sin For Sin of his own he had not yet he bare Sins the Sins of others the Sins of many Yet these Sins were not his by Commission but by Imputation so far as to be liable to Death For God laid on him the Iniquities of us all So that without Sin is without suffering for the Sins of others He shall not come the second time to dye for our Sins as he did the first this is the genuine sense When he came to Sacrifice for Sin he came in great Humility and took upon him the form of a Servant and was obedient unto Death the Death of the Cross this low condition was suitable to the work he then undertook But now he comes as King and Lord to judge the World and therefore he comes in Glory The end of his coming is to reward and the reward is Salvation and the parties to be rewarded are such as look for him By Salvation is meant eternal Life and full Happiness which he purchased by his precious Blood and it 's so called because man in danger of eternal Death shall then be fully saved and delivered from all Sin and all the sad and woful Consequents of Sin and that for ever for then Death man's last Enemy shall be destroyed Yet this immunity from all evil cannot consist without the enjoyment of those glorious and eternal Blessings which God hath promised this is the great reward which Believers do expect and because they know they shall not
fully enjoy it till his second appearance therefore they look and wait for his coming from Heaven that then their joy may be full Some think the Apostle doth here allude to the manner and order of the Levitical Service which was this The High-Priest enters the Sanctuary to pray and expiate Sin and the People stay without and wait for his coming out to bless them So Christ enters Heaven that glorious and eternal Sanctuary there appears before God and stayes a while and all his Saints do wait and look for his return and coming out from thence that they may by him be eternally Blessed These Lookers for him are they who shall be rewarded For though Christ came the first time to dye for all so far as to make their Sins remissible yet he comes the second time to conferr the ultimate benefit of his Redemption only upon them that look for him To look for Christ from Heaven doth presuppose the parties regenerate and renewed from Heaven justified and in the estate of justification and as having a title unto eternal Glory with a certain belief that Christ will come from Heaven and appear in Glory and that then they shall be glorified with him And this looking for Christ is their hope with a longing desire expressed sometimes by groans and yet a patient waiting God's leisure out of an assurance that he that shall come will come and will not tarry All this is signified by that of the Apostle And not only they but our selves also who have the first Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodie Rom. 8. 13. Where we have 1. The persons waiting or the expectants 2. The thing waited for 3. The act and manner of waiting 1. The persons waiting are such as have the first Fruits of the Spirit which is a certain measure of Sanctification and consolation for these are the beginnings of Heaven where our holiness and comfort shall be perfect and full and these being but a little which bear the like proportion with eternal Glory as the first Fruits do with the Harvest do assure us as an Earnest of the full possession 2. Adoption is said to be the Redemption of our Bodies that is the Resurrection when our Adoption shall be compleat for then our minority being past and the time appointed by our heavenly Father come we shall be put into full possession of the Inheritance and glorious eternal estate which God hath prepared for those that love him and this is that which is called Salvation in this place 3. The act of waiting is an act of hope which resting upon the promise is assured and fully perswaded of the fruition of Glory in God's time and looks often towards it as our own The manner of this waiting is with vehement desires and longings and gâ—oans and yet with patience For because this blessed estate is so full of happiness and yet to come and only present in the first Fruits therefore we earnestly desire and long for Christ's comming saying Come Lord Jesu come quickly And because for the present we are pressed with the remainders of sin and corruption within us and with temptations and persecutions without and the distance between Heaven and Us is great therefore we groan and sigh and say Oh when will that time come when I shall be rid and fully freed from Sin and sorrow for ever I see the place of mine eternal Rest afar off when shall I come near and enter and enjoy my God for ever Yet because we have God's Word to assure us of possession we therefore are patient and content our selves in God's Will For if it be his will and pleasure that we must stay a while longer and suffer more we desire his will may be done and we submit unto it and there is great reason we should so do For we are unworthy of the least mercy and he might require a thousand years tryal and suffering and to give us so great and glorious reward and that within so short a time after our first regeneration is an act of greatest love and bounty § 28. Thus far the words have been absolutely handled now it 's time to consider them comparatively The notes of Similitude for it 's a comparison in quality are As and So For as man dies so Christ dies As man dies once So Christ dies once and no more And as man is appointed by God to dye but once so Christ was appointed by God to dye but once And as man after Death comes to Judgment so Christ after he died once will not dye again but come to Judgment Yet as in all things that are like there is some dissimilitude and difference so there is in Man and Christ. Man dies for his own Sin Christ for the Sins of others Man's Death doth not satisfy for Sin Christ's Death satisfies divine Justicé and his Sacrifice doth expiate the Sins of many for ever Upon man's Death follows Judgment and he himself is judged but after once suffering and offering Christ appears and comes to Judge and not to be judged to reward such as believe in him but not to be rewarded And here it 's to be noted 1. That as Christ died to make man savable so he appears before God actually to save and comes to Judgment to make man fully happy As by his Death he merited Remission and Glorification inestimable Benefits so he appears before God for us now and in the end will come to Judgment that he may communicate these Benefits and make men actually partakers of them 2. That remission of Sins and the enjoyment of Salvation and full happiness do depend upon Christ's Sacrifice once offered as the effect depends upon the cause To sum up the Chapter we must observe 1. That the Subject of it is the Sacrifice of Christ. 2. That in it the scope of the Authour is to prove the excellency of the same above all Levitical Services 3. That his method is this 1. He describes the Tabernacle and the parts thereof and the Services performed therein and singles out the greatest Service performed by the greatest Priest in the most holy place which was the yearly Sacrifice of Expiation 2. He proves the Sacrifice of Christ to be far more excellent then this in many respects but chiefly in respect of the effects thereof The first effect is eternal Expiation ver 12. The second purification of the Conscience from dead Works to serve the living God in which respect it did excell all Legal purifications ver 14. The third is the confirmation of the New Covenant by virtue of this Expiation and Purification ver 15. The fourth lest they should think it strange that the Death and Blood-shed of their Messias should be any wayes conducing or necessary to these effects of Confirmation Expiation and Purification he lets them know First That for confirmation of the New Covenant it was very
first words of the Text for some read them negatively as our Translation doth For then should they not have ceased Some read them Interrogatively For then should they not have ceased Thus Vatablus and some others Some omit the negative particle and read them thus For then they should have ceased Thus the Vulgar Beza Tramelius Vetesius Stephaâ—â—s in his fifth Copy and the Complâ—teâ—sis and this seems to be the true Reading though the Interrogative hath the same sense The Apostle seems to argue thus If the Sacrifices of the Law had perfected the Commers or â—urged the Worshippers then they should have ceased to be offered This Consequence is proved because if they had been once purged they should have had no more Conscience of Sin and so the Offerings had been needless and useless It was said before that they were offered year by year continually and here from that continuance of them he infers their Imperfection For as the Sytiack paraphraseth if they had perfected and sanctified the Worshippers they should have ceased This presupposeth That when an Agent hath produced his Effect finished his Work and attained his end he ceaseth to work for that end any more and takes his Rest Thus God when he had finished the World and made all things then he rested from the Work of Creation Now the End of Sacrifices was to purge and expiate the Sins of those who offer them and if once they can do that fully and perfectly Reason it self would dictate they may cease But to proceed unto the Reason why they should have ceased if they had pâ—â—ged the Worshippers which is this For then the Worshippers being purged should have no more Conscience of Sin Where we have three things observable 1. The vertue of purging proper to a Sacrifice 2. The Subject purged by them which is the Worshippers 3. The Effect of this sanctifying Power in this Subject which is to take away the Conscience of Sins To begin with the last By Sins are meant 1. Sins past 2. Guilt which necessarily and unavoidably follows upon Sin once committed By Conscience of this Sin is understood 1. The Knowledg of this Guilt as we use to say of a Delinquent that he is conscious to himself that he hath offended 2. Some Effects consequent which either are apt to follow or do follow thereupon as Sorrow Fear Accusation therefore Tremelius turns it Sin wounding the Conscience though it is the Knowledg of Sin as our Sin as rendring us guilty and liable to Punishment that doth torment and wound For by Conscience is meant the Soul conscious and privy to it 's own Sin and the Acts of this the Soul thus conscious and knowing are to accuse threaten and condemn it self and from hence it is that the guilty Soul is such a Tormentor of it self By having no Conscience of Sin is meant 1. To be freed from the Guilt of Sin 2. A Knowledg thereof grounded upon certain Rules The Subject of this benefit are Worshippers for these are not only guilty but know it and are sensible of it and therefore come to God and use some means to propitiate him that being propitiated he may pardon them For it 's pardon that actually frees from Guilt and the Conscience of Sin Those who are guilty and yet sensless and so no Worshippers continue guilty still Yet these Worshippers as purged only are free from Guilt and this purging is two-fold 1. By Sacrifice as propitiating and making Sin pardonable 2. By God's Sentence upon Repentance and Faith pleading the Sacrifice as offered and accepted And without both Guilt is not actually taken away Thus far these words have been explained as considered absolutely in themselvs yet we must further examine them as referring to the Antecedent part of the Text and containing a Reason why the Legal Sacrifices should have ceased if they had perfected the Worshippers And for the clearing of this I must resume the former distinction of purging as it is an immediate Effect of a Sacrifice or an Effect of the Sacrifice upon God's Sentence of Absolution The former purging is here principally meant yet so as not to exclude the latter Yet this purging by Sacrifice offered may be an Expiation of some-Sins for a time as making liable to some certain Punishment or as an Expiation of all sins expiable and making the Sinner liable to all Punishments not only temporal but spiritual and eternal Now if there had been any such expiatory Sacrifice under the Law that could have made God propitious for ever and all sin remissible for ever and so have made not only temporal but spiritual and eternal penalties eternally removable then if that had been once offered and accepted there had been no need of offering that Sacrifice again or any other For this would have purged the Worshipper so as to free him from the Guilt and Conscience of Sin without any other or without any Re-iteration of it at all But there was no such Sacrifice therefore the Worshippers upon new sins had recourse to a new and to another Sacrifice and these Sacrifices did not cease but continue and hence the Author proves their Imperfection Under the Gospel we commit new Sins contract new Guilt and have Conscience of Sin and so do often re-iterate the Offering of a broken Spirit renew our Repentance and our Faith yet we plead no new Sacrifice Expiatory but rely only upon one Sacrifice once offered till such time as by vertue of it we be so purged as never to be guilty again or have Conscience of Sin any more and when upon our finall Repentance and Faith in this Sacrifice we receive a full and final Absolution then by vertue of this Sacrifice we have no Conscience of Sin for ever § 4. The Apostle goes on and further informs thus Ver. 3. But in those Sacrifices there is a Remembrance again made of Sins every Year THESE words seem to produce a third Argument to prove the insufficiency of the Legal Sacrifices as to perfecting and purging the Worshippers In Form he argues thus If in those Sacrifices there was a Remembrance of Sins every Year then they did not purge and perfect the Worshippers But in them there was a Remembrance again of Sins every Year Therefore they did not perfect and purge the Worshippers In the Text we have 1. A yearly offering of Sacrifices 2. In these Sacrifices a Remembrance of Sin every Year 1. There was a yearly Offering and this seems to be that great and solemn Sacrifice of Explation offered the tenth day of the seventh Month every Year It 's true that there were many other propitiatory and Ilastical Sacrifices besides this offered every Year yet this was the general and publick Sacrifice offered for the Universality and whole Body of the People and therefore vas the principal This doth prove that they ceased not because they took not away the Gâ—ilt and Conscience of sin Therefore some think these words to be an
Assumption to sone former Proposition 2. There was in these yearly Scrifices a Remembrance of Sin for when this great Sacrifice was to be offered God dâ— command That Aaron the High-Priest should lay both his hands upon the Head of the Scape-Goat and confess over him all the Iniquities of the Children of Israel and all thir Transgressions in all their Sins Levit. 16. 21. Where we learn what Remembrance of Sin is it 's the Confession of Sins Now Confession presupposeth Remembrance and is â—n outward Expression and Declaration of the sins remembred To confess sins is to aknowledg the Confessors guilty notwithstanding Sacrifices had been offered and Expiaâ—on made and from hence it follows that those Sacrifices had no vertue to take away sin Some vertue they had and some Legal Expiation was made yet the Offering was â— sooner made but the expiating vertue vanished and their new sins must have a new Câ—nfession and a new Sacrifice which had been needless if the former Sacrifices had been sufficient And whereas it may be said that although many Sacrifices severally could 〈◊〉 yet all joyntly might purge the Worshippers The Answer is they could not â—o not any nor all had Power to purge the Conscience that must be purged by some bette Sacrifice whereof they were but Types and Shadows This is the third Argument § 5. The fourth we find Ver. 4. For it is not pssible that he Blood of Bulls and Goats should take awâ—y Sins THE force of the Reasons in this That seeing the Effect is to take away sin it must have a Cause sufficent to produce it but the Blood of Bulls and Goats which was the princiâ—l thing in the Legal Annual Sacrifices was no such Cause it had no such vertue the Effet was so far above it that there was no possibility that such a Cause should reach it For â—ery Cause doth work according to it's Power as it is greater or less but if there 〈◊〉 power at all in respect of any particular Effect in respect of that it can do nothingâ— all The Blood of Buls and Goats might be a sign of that Blood that could take away sin but take it away or any wayes actively concur to the taking away thereof it could â—o In the words we have 1. An Effect 2. The Impotency of Legal Sacrifices in respect of this Effect 1. The Effect is taking away of sin Where by Sins we must understand sins as past yet remaining in their Guilt For though the sins be past and not in being yet the Effect abides for the party that hath sinned is liable to Punishment and must suffer it if it be not prevented Therefore to take away Sin is to make it remissible and that by some Sacrifice and Satisfaction This is to make the Guilt removable which yet is not actually removed but by the Sentence of the Judg passed upon the Sinner rightly disposed and qualified by Faith in a right Sacrifice And here you must observe that the Guilt is an Obligation not only to some temporal but also to spiritual Punishment because sin is from the Soul an immortal substance and against a Law of God which binds the Conscience and immortal Soul and promiseth Rewards and threatneth Punishments not only temporal but spiritual and eternal And the taking away sins in this place is a freeing of the party from this Obligation 2. Such an Effect so great and glorious and so beneficial to sinful Man must have some excellent and powerful Cause such the Blood of Buls and Goats cannot be Where we must know that the things sacrificed on the great day of Expiation were Buls or Bullocks and Goats and with the Blood of these shed and taken and sprinkled in the Holy place within the second Veil the Legal Expiation was made As the Beasts so the Blood was morally neither bad nor good but indifferent And though offering and sprinkling of this Blood was a rational Act in the High-Priest yet it could give no moral spiritual or supernatural Power to the Blood Neither could the Priest have had any warrant to have made this use of this Blood if God hadnot commanded him and that to signify some better and far more excellent Blood Therefore if we look upon the Blood and consider what it was we cannot rationally inagine any Power in it either placare or piacere either to satisfy divine Justice or to merit any Acceptation for that end from the supream Judg Therefore well might the Apstle say That it was not possible for the Blood of Buls and Goats to take away Sins and thence conclude that the Legal Sacrifices could not perfect or purge the Worshippers § 6. Hitherto the Apostle hath proved the insuiclency and impotency of the chiefest Legal Sacrifices for to take away sins and this heâ—ath done by Artificial Arguments taken from the Nature of the Sacrifices themselvs ad the Reiteration of them and now he goes further to manifest that they could not perect any and that by an inartificial Argument and a Testimony The Testimony is â—ivine and of infallible Authority and such in the Judgment of these Hebrews so that thâ— could not deny it The End of it is to prove that they could not purge or perfect th Worshippers because God never intended to do any such thing by them He argueso this purpose That if God intended to expiate Sin and perfect sinful Man by anothe and a more excellent Sacrifice even the Sacrifice of Christ and by that alone then they ould not expiate and take away Sin and so purge the Worshippers But he intended to â— this great Work by another more excellent which was the Sacrifice of Christ and thaalone Therefore they could not do that great Work of Expiation This was so strong a Proof that it did evince that though the Legal Sacrifices might have had some expiatig Power yet they could never expiate Sin because that Effect was and that by God's ntention reserved for another and a better Cause And this may be said to be a fifth argument â—istinct from all the former Seeing this is an inartificial Argument we must consider the Nature of the Testimony it self and the matter or thing testified The Testmony as yo heard before is divine for it 's taken out of the Old Testament and out of that part whih is called The Book of Psalms and out of one of those Psalms which by the Title is said o be David's The Pen-men of the whole were Prophets and inspired from Heaven ad amongst the rest David of whom it 's said The Spirit of the Lord spake by me and his Vord was in my Tongue 2 Sam. 23. 2. And not only he but all the men of God spake assey were moved by the Holy Ghost 2 Pet. 1. 21. As they spake so they wrote thefore their Writings are called The Scriptures by way of Eminency and The Holy Scripres and the words written therein are all the words of God who spake in them
Will and great Command of God which can never be found in the Moral Law That Christ should suffer and offer himself to expiate the Sin of Man This Law is said to be in his heart and he delighted to do it For if he had not done it willingly it never had been accepted or effectual These words are left out in the Apostles allegation not only because he would have them understood but also because the Text of the Psalmist without them was sufficient for his purpose Though it 's very true that in the New Testament several times a few words of the Text cited out of the Old are expressed and the Reader referred to the Book where they are written at large 2. He came to do his Will that is to dye for the Sin of Man and to do this Will and offer himself a Sacrifice for the Expiation of our Sins was the end of his coming For as that was the great Command of his Father so it was the great Work he had to do Not long before his Death he said Now my Soul is troubled and what shall I say Father save me from this hour but for this cause came I unto this hour Joh. 12. 27. And in his Agony he prayes That the bitter Cup of his Passion if it were possible might passe from him yet concludes Thy will not mine be done Where it 's implyed That it was his Father's Will he should suffer and offer himself and he was resolved to do it and to deny his own Will and submit unto his heavenly Father And again The Cup which my Father hath giveâ— me shall I not drink it Joh. 18. 11. He could have prayed to his Father and have obtained twelve Legions of Angels a Power sufficient to have rescued him from all his Enemies yet would not do it For saith he How then shall the Scriptures be fulfilled that thus it must be Matth. 26. 54. Where we must observe 1. That the Father had by the Prophets of Old signified That it was his Will that Christ should suffer 2. That he câ—me into the World to fulfil this Will and to present himself before his Father when the time came and said Lo I come 3. This was written in the Volume of God's Book This Book is the Book of the Old Testament and it 's called a Volume because it was not bound up as now Books are but rouled up into a Scroul or Volume as the Hebrew word doth signify and as some say The Jews do fold up the Book they read in their Synagogues Therefore is it said That when the Book of the Prophet Esay was delivered to Christ he unfolded it and when he had read a part of it he folded it up again as the word in the Original signifieth Luke 4. 17 20. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned by Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Hierom Pagnine Pratensis Tremelius and Junius Volumen by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Vulgar Caput and so in this place Tremelius and Beza translate it Schindler thinks the Septuagint took Megittah for Gilgoleth which signifies the Scul or the Head But this is not likely We need not much trouble our selves about the Word For as Genebrard observes the meaning is That it was written of him in the whole body of the Scriptures and the sum of them for the sum of Moses and the Prophets is Christ. And it 's certain That Christ was the principal Subject of all their Writings which Christ read and perfectly knew his Fathers Will revealed in them that men might believe in him and expect Salvation from him This Will so perfectly known to Christ was in his heart which he delighted to do and was resolved upon it Thus must we deny our own natural Desires to suffer loss of life and cruel pains to do the Will of God if we will be Christ's Disciples and receive benefit by him § 8. Thus far the words of the Psalmist the Apostle's Application followeth which will be the more perspicuous if we consider the Subject of his discourse and the scope whereat he aims His Subject is the sanctification and perfection of such aâ— Worship God by Sacrifices and Offerings and his scope is this to prove that the Legal Sacrifices and Offerings could not expiate Sin and perfect the Worshippers because that effect was reserved for an higher Cause and for a more excellent Sacrifice Thus much premised the Apostle having recited the words of the Psalm observes three things in them 1. The rejection of the Legal Offerings and that in these two words Thou wouldst not and thou hadst no pleasure therein 2. The acceptation of the Sacrifice of Christ the Offering whereof was the doing God's Will 3. The reason why he rejected and took away the former was that he might establish the latter And seeing these were the words of God spoken by the Prophet David and that in time of the Law and that they plainly signify the Will of God in the matter of Sacrifices therefore the argument was strong and evincing and did clearly prove that the Legal Offerings could not take away sin but Christ's could § 9. That Christ's Offering could do this he affirms saying Ver. 10. By which Will we are sanctified by the Offering of the Body of Jesus Christ once for all HEre the Apostle returns again unto the Sacrifice of Christ and proves it far more excellent then those of the Law and that especially in two things 1. In that it could sanctify which they could not 2. It did sanctify being but one and once offered whereas they were many and often offered This excellency virtue and efficacy is set forth two wayes 1. Absolutely ver 10. 2. Comparatively ver 11 12 13 14. In these words where we have the virtue of this Sacrifice asserted absolutely we have two things 1. An Effect our Sanctification 2. The Cause the Will of God through the once offering of the Body of Christ. Where 1. We must not understand by Sanctification only a communication of inherent Righteousness in renuing the Image of God in us but also Justification and a freedom from all Sin and all the consequents thereof so that we shall never Sin or be guilty of Sin any more This is a rare and noble Effect and such as upon the same we shall be fully and for ever blessed 2. The Cause of this is God's Will through Christ's Body once offered And here by Will is meant the Will and Command of God signifyed to Christ that he should offer his Body once with his promise to accept it Yet this Will may be considered 1. As a Law or Command given and signified to Christ. 2. As performed by Christ in which latter sense it is here taken principally For it 's not this Will or Command but this Will done that doth sanctify If God had given this Command and Christ had never
obeyed it how could it have sanctified us But Christ came to do this Will and did it And he did it by offering of his Body once for all Where we may take notice of 1. The Body of Christ. 2. The Offering of it 3. The Offering of it once 1. The Body of Christ was the thing to be slain and sacrificed For he had said before A Body hast thou prepared me and here we understand why God did prepare him a Body and that is that it might be Sacrificed So that the matter of this Sacrifice was a Body yet not any Body but the Body of Christ which was the Body of the Son of God and so of God in a singular manner 2. This Body of Jesus Christ must be offered this was the form of the Sacrifice And here we might enquire and search out a reason why it 's said That the Body of Christ was offered And to discover this we must know That the God-head could not be offered For who can offer himself or any other thing to himself Neither could the Soul of Christ be offered because it was immortal For when it 's said That God made his Soul an offering for Sin Esay 53. 10. yet there by Soul is meant the Life of Christ. For the thing to be sacrificed must be slain the Blood shed and it must be offered to God But Christ's Soul though obedient unto Death was not slain had no Blood to be shed could not be sacrified to God Yet his Body might be slain the Blood thereof shed and both tendered unto God In this respect it 's said by Christ himself The Bread that I will give is my Flesh which I give for the Life of the World And when he instituted the Eucharist in memory of this great Sacrifice he mentions his Body broken and given and his Blood shed This Body must be offered and resigned up to God and willingly yielded unto Death out of obedience to God's Command and love to sinful Man with an intention to propitiate God offended and to expiate the Sin of Man For otherwise if it had been crucified and separated from the Body and not out of this obedience and love and for this end it could never have sanctified us For it must be offered yet though offered if not accepted of God as a Ransome for Man's Sin it could not have had this effect For as it was God's free love to give his only begotten Son so it was his free love to accept this Offering in the behalf of sinful Man the rare and excellent effects thereof depended upon his Will It 's true that this Offering in it self was very acceptable yet that thereupon so incomparable a benefit should redound unto Man was from his Will and good Pleasure For though in it self it was far above all Offerings of the Law and the dignity of the person was great yet to sanctify Man and free him from eternal penalty did depend upon God's acceptation 3. This Body was but offered once for that once was sufficient and so much accepted of God that a second Offering of the same Body or any other thing was needless And that cause which by one efficiency can reach the effect must not act again for a new production of it Neither did it seem good to the infinite Wisdom of God to require any offering of this Sacrifice but this one § 10. Thus far the excellency of this Offering considered absolutely in it self hath been declared the comparative excellency is set forth in the words following to ver 15. Where we have 1. The Proposition concering the Legal Offering ver 11. 2. The Reddition ver 12 13 14. The Proposition we find Ver. 11. And every Priest standeth daily Ministring and Offering oftentimes the same Sacrifices which can never take away Sins IN which Text we may take notice of 1. The Minstration of the Legal Priests 2. The inefficacy or weakness of their Ministration The Priests are of the Order of Aaron and are here implied to be many in opposition to Christ which was but one for it 's said Every Priest These Priests were ordained of God to minister before him and especially the High-Priests which are here principally intended whose principal Work it was by the yearly Sacrifice offered on the tenth day of the seventh Month to expiate the Sins of Israel 1. In the Ministration of those Priests which was principally to offer we may consider 1. The Sacrifices offered 2. The frequency of their Offering 3. Their continual attendance at the Altar for that purpose 1. That which they offered was Sacrifice yet the Sacrifices were many individually yet the same in kind for the same kind of Sacrifice was offered several times And hence 2. The frequency of offering and the manifold Re-iteration of the Act for they offered the same Sacrifices often and many several times 3. Lest this Work and Service should at any time be neglected every Priest stands daily ready to offer such Sacrifices as God had instituted and commanded to be offered at set and determinate times The Sum is that 1. Many Priests 2. Offered many Sacrifices individual of the same kind 3. Offered the same Sacrifice oftentimes 2. Though these many were many times offered by many Priests and often by the same individual Priest yet they could never take away Sin This was their impotency and ineffectual Causality in respect of Expiation spiritual and eternal Where it 's to be noted 1. That to perfect to sanctify to take away Sin is the same 2. That there is a Legal carnal Expiation and a spiritual and eternal and this latter is here to be understood as denyed of the Legal Sacrifices which could not expiate Sin in this manner 3. Whereas it sometimes falls out that that which one Cause cannot many may effect and that Cause which may be deficient at one time may be efficacious at another yet here it is said that not all these nor any of these could take away Sin at any time They could never take it away 4. Whereas Sin may be expiated and made remissible for ever in respect of the Sacrifice yet not actually taken away or remitted by reason of the indisposition of the Subject and impenitency of the Sinner in this place you must know that these Sacrifices were deficient not only in respect of the indisposition of the Subject but also in respect of the active expiating power of the Cause For they never made any Sin spiritually remissible or the spiritual and eternal Punishment removable For otherwise that Blood of Christ which obtained eternal Remission hath no Effect of Justification upon impenitent Unbelievers for before Sin can be actually taken away from any Person there must be 1. A propitiatory Sacrifice and such as God will accept as a full satisfaction for Sin 2. The party sinful must repent believe pray 3. Christ the great High-Priest since his Ascension must make Intercession and plead 4. God the Supream Judg must
pass the Sentence and execute the same The Sacrifice of a broken and penitent heart and of Prayer may be offered often but the propitiatory Sacrifice need not often to be offered one Offering will serve the turn § 11. Thus far the Proposition the Reddition follows Ver. 12. But this Man after he had offered one Sacrifice for Sins for ever sate down at the right hand of God Ver. 13. From henceforth expecting till his Enemies be made his Foo◠〈◊〉 Ver. 14. For by one Offering he hath perfected the sanctified for ever VVHere we have 1. The offering of Christ's one Sacrifice 2. The Reason why it was but once offered In the former we are informed 1. Of the Dissimilitude between the Legal Sacrifices and that Sacrifice of Christ and this is expressed 2. Of their Imparity which is implied 1. The Dissimilitude we find in several things 1. There under the Law were many Priests yea the Legal High-Priests were many this Priest Christ is but one 2. Their Sacrifices were many Christ's but one 3. There the same Sacrifices were offered often Christ's one Sacrifice was offered but once 4. Those Priests after they had offered the same Sacrifice stood ready to offer them again at set times Christ when he had offered once never offered again but sate down at the right hand of God 5. They had no Power to take away Sin Christ by this one Sacrifice once offered takes away Sin for ever 2. The Imparity which is great is implyed in the Dissimilitude for that Sacrifice which being but one and but once offered by one Priest took away Sin for ever is incomparably more excellent than those Sacrifices which being many and offered many times by many Priests could never take away Sin But such is Christ's Sacrifice and such were theirs therefore it 's incomparably more excellent The Text may be reduced to three Propositions 1. This Man offered one Sacrifice for Sins for ever 2. Having offered it he sate down at the right hand of God 3. Being set there he expects his Enemies to be made his Foot-stool In all which we have the Humiliation and Exaltation of the Son of God In the first Proposition there is little or no difficulty Yet 1. The Connexion of it with the former part of the Comparison is made by the Conjunction But for so they turn the Greek Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place which implies the difference and dissimilitude 2. The Subject of it according to our Translation is This Man but in some Copies the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here it 's read and whereas they supply the Substantive by the word Man this Man yet it may be turned this Priest or this High-Priest as some Manuscripts in the former Verse read every High-Priest 3. When it 's said He had offered one Sacrifice it must be understood not only of one Sacrifice but of one single Offering 4. This is said to be offered for Sins this puts us in mind of our misery God's Mercy and Christ's merit For we have our Sins whereby we are liable to death yet God was so merciful as to give Christ for our Sins and Christ's offering was so acceptable and meritorious that it obtained eternal Remission in respect of which eternal efficacy some think it's said Christ offered this one Sacrifice for ever never to be offered again because of eternal vertue Yet several Copies joyn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever with the latter Proposition which is 2. That Christ having offered one Sacrifice for Sin sate down at the right hand of God for ever So the Vulgar Vatablus Beza Tremelius out of the Syriack and divers other Greek Copies read it This sitting at the right hand of God doth presuppose Christ's Offering and deep Humiliation his Resurrection and Ascension into Heaven 2. It is the highest degree of Glory and Power to that which is infinite which is the Power of God as God 3. This Power which under God is supream and universal is perpetually continued to him and his Kingdom is an everlasting Kingdom Some think this sitting is opposed to the standing of the Levitical Priests which may be so and so it may signify that his Ministration in the Form of a Servant on Earth was ended and did cease for ever 4. This Session and Exaltation is to be considered not only as a Reward of his Humiliation unto death whereby he merited Remission and Salvation but also as a means whereby he might apply his merits and confer the Mercies which by his Sacrifice he had procured for us For as King he sends down the Holy Ghost reveals his Gospel by the Word and Spirit works Faith in us and converts us and so makes us Subjects capable of the benefits of his Redemption and as a Priest pleads his bloody Sacrifice and by his Intercession for us converted obtains our actual Remission and Salvation He need not offer any more but plead his one Offering till all his Saints be fully justified The third Proposition is concerning his expectation of a final Victory over all his Enemies by the Exercise of his transcendent Power at the right hand of God For so God had said and promised when he first invested him with supream Power For the Lord said to my Lord Sit thou at my right hand till I make thine Enemies thy Foot-stool Where we must observe 1. That in respect of himself all his Enemies are conquered they have not the least Power to molest him Yet 2. In respect of his Reign and Government they oppose his Power continually 3. These Enemies are Sin Satan the World and Death all which must be destroyed in his Church and Saints yet this Destruction goes on by degrees and shall be finished in the end when the Saints shall rise and be immortal and freed from all Sin Sorrow Misery Enemies and Death it self 4. This is expectation of their final ruine is not doubtful and uncertain but most certain And this estate of Glory is opposed to his Death and Humiliation and both his Regal and Sacerdotal Power are subservient to this total final Victory § 12. But here it may be enquired what should be the Reason why Christ's Sacrifice should not be iterated but that one single Offering should be sufficient To satisfy us in this particular the Apostle gives the Reason thus Ver. 14. For by one Offering he hath perfected for ever them that are sanctified THE Conjunction For doth signify that in these words is given a Reason of something antecedent and that is why the offering of Christ was but one and this it is Because by that one Christ did more than all the Legal Priests by all their many frequent Offerings could do And not only so but also it did enough to consecrate all true Believers for ever and proved to be of eternal vertue in all such as were capable of it In the words themselvs we
may observe 1. An Effect To perfect the sanctified for ever 2. A Cause of that Effect Christ's one Offering I will begin for Explication's sake with the Effect though it be after the Cause in the Order of Nature In it we may consider 1. An Act. 2. A Subject 3. The Perpetuity of the force of this Act in the Subject 1. The Act is to perfect which may be to consummate or make a thing perfect and seeing the end of Christ's Sacrifice is Man's full Happiness therefore to perfect is to make us perfectly and fully happy and this certainly is intended in this place Yet we must further examine the force of the Greek Verb as it is used in this Epistle and other places of the Holy Scriptures and we find it signifies To consecrate and make one a perfect complete Priest so as that he may minister before God And though some understand the perfecting of the sanctified to be nothing else but to sanctify perfectly yet we find in several places of this Epistle that it signifies to make a Priest and is applyed by the Septuagint to the Consecration of Aaron and his Sons For though they were chosen and designed formerly to be Priests yet they could not act as Priests minister in the Tabernacle offer Sacrifice and officiate before they were consecrated and upon their Consecration finished they were actually constituted Priests and might perform any Acts of Service essential and proper to a Priest so as to please God and be accepted This Work of Consecration was finished in seven dayes and one Sacrifice used in this Consecsation was that of a Ram which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ram of Consecration And as they so we must be consecrated and made Priests to God and that by the Blood of Christ and this life is the time of our Consecration which goes on by degrees and will be made complete for Body and Soul upon the Resurrection when we shall be fit to approach the Throne of Glory and serve our God in a perfect manner in the eternal Temple of Heaven That Christ doth consecrate and make us Kings and Priests is express Scripture He hath made us Kings and Priests unto God and his Father Rev. 1. 6. And this is the acknowledgment of all his redeemed Saints Thou hast made us to our God Kings and Priests Rev. 5. 10. In this respect we are said to be a Royal Priest-hood an Holy Nation 1 Pet. 2. 9. There in this life though our Consecration be not finished we are styled An holy Priest-hood to offer up spiritual Sacrifices acceptable unto God by Jesus Christ ibid. 5. This perfection and Consecration we find attributed to his Blood and Offering 2. The Subject of this Consecration are the Sanctified for Sanctification must go before Consecration and the more sanctified the more consecrated and when our Sanctification is finished then our Consecration is consummate By Sanctification some understand Baptism as it 's a solemn Rite of our Initiation Others say it is Election whereby we are separated and set apart to this Perfection Yet it is that whereby we are freed not only from Infirmities Defects Depravations Inclinations to evil and so made inherently holy and righteous but also from the guilt of Sin The former is an act of the Spirit regenerating us and renuing the Image of God in us the other is the work of the same Spirit sprinkling our Consciences with the Blood of Christ and by the same frees us from God's vindicative Justice and the punishments due unto us for our Sins The former is usually called Sanctification the latter Justification That only the sanctified can be thus consecrated and come so near to God it 's plain out of the former places as Revel 1. 5 6. we are said first to be washed from our Sins in Christ's Blood which is Sanctification before we are be made Kings and Priests And Chap. 5. 9 10. to be redeemed with his Blood before we are Crowned and Consecrated And the persecuted Saints who came out of great Tribulation had their Garments first washed in the Blood of the Lamb before they were admitted to be as Priests before the Throne of God to serve him Day and Night in his Temple Chap. 7. 14 15. Where we learn that upon this Sanctification and Consecration we have near access to the Throne of Glory full communion with our God a clear vision of his eternal beauty and as great a fiuition of his God-head as we shall be capable thereof And upon all this follows our eternal bliss joy and full content when we shall be freed from all evil and enjoy the fountain of eternal life This Sanctification and Consecration is said in the third place to be for ever because they are perpetually continued of endless date and of everlasting continuance § 13. This effect is glorious and most excellent and includes Regeneration Justification Reconciliation Adoption with the inferiour degrees of them all and also the Resurrection and eternal Glorification And surely so rare an effect must have some excellent cause and so it hath and that is that one offering of Christ For Christ is the cause and he isthe cause as offering himself not often but only once For by one Offering he consecrated the sanctified for ever Meer Man or Angel though most excellent was insufficient had no power to undertake and finish this glorious Work For man's Salvation and his eternal blisse must needs be ascribed to the highest first and universal cause and issuing from the fountain of eternal Love was contrived by infinite Wisdom and effected by Almighty Power and no way was thought so fit to accomplish it as this one Offering of this one Priest For this end the eternal Word of God which was God must be made Flesh But neither God as God nor the Word nor Flesh severally were the cause but God by the Word made Flesh yet this is not all this Word made Flesh must be a Priest and as a Priest he must suffer dye and offer himself for the Sin of Man He must be the Priest and Sacrifice too and offer himself without spot unto God the Supream and Universal Lord and Judge that so his Justice being satisfied his mercy might freely and aboundantly issue out upon sinful Man as it did when once this Sacrifice was offered and accepted and being offered once it was so accepted that a second offering was needless For this was of eternal virtue in respect of all Sins and Sinners and was the most noble and highest piece of Service that ever was performed by Men or Angels in Heaven or Earth and was an Ilastical and propitiatory Sacrifice The Priest offering it was the the Head and Representative of Mankind and the second Adam and was made such by God and his own voluntary submission as willing to suffer Death for those whom he did represent By this representation and substitution he became the Surety and Hostage of Mankind
and of our Title to eternal Life and of our perseverance it might be though an high degree of Faith and separable from true and sincere Faith in many but the object of this full Assurance is the Word and Promise of God considered antecedently to the application of them to this or that particular Subject or our selves and to the conclusion we deduce from thence concerning our own particular estate And it 's necessarily required in every one who will draw near to God The confidence and reliance which is grounded upon God's Promise is not an assurance that God hath justified us already or that he will justify and save us absolutely but that he will justify save and reward those who by Repentance and Faith in Christ diligently seek him and by consequence that he will save us seeking him in that manner For the Promises of God include the Duty of Man and bind God only unto such as perform the Duty And he that comes to the Throne of Grace without a full assurance of Christ's Merit and God's Promise and the performance of it to them that do their Duty they come not aright their Worship is not acceptable their Prayers not effectual Therefore said the Apostle If any man lack Wisdom let him ask it of God c. But let him ask it in Faith nothing wavering c. For let not that man think that he shall receive any thing of God Jam. 1. 5 6 7. Where by a wavering man some understand not only a man not assured of the truth of God's Promises or doubting of them but one not resolved to perform the Conditions of the Covenant For any such unresolved man to think that he shall receive the mercies promised and prayed for is plain Presumption Therefore this full assurance is necessarily required in every person drawing nigh to God even then when he draws nigh and converseth with his God We must therefore draw near to God and pray every where lifting up holy hands without Wrath or Doubting 1 Tim. 2. 8. Doubting is as prejudicial to Prayer as Wrath or impure hands This is the qualisication of actual Worship 3. The qualification of the Party followeth which is the purification of the heart and body For 1. Our hearts must be sprinkled from an evil Conscience 2. Our Bodies washed with pure water and the Apostle seems to presuppose them thus qualified because Believers The expressions are taken out of the Books of Moses in which God prescribed a two-fold purification one by bood which we have spoken of another by water And no person legally impure might draw nigh to God to worship him in the Tabernacle or Temple before he was purified And by this was signified that no man guilty and conscious of sin is fit to draw nigh unto or to worship God before he be purged from Sin The Ethiopick Translation is not here so wording as many other Translations be but is a Paraphrase and gives the true sense thus Our hearts being purged and our selves purified from Sin The reason hereof is this God heareth not Sinners Joh. 9. 31 But for the more distinct explication of the words we must observe 1. Our Hearts 2. The sprinkling of our Hearts 3. The sprinkling of them from an evil Conscience 4. The purifying of our Bodies with pure water 1. By Hearts are meant the rational appetite and will as subject unto the power of God and bound by his Laws This Heart and Will is the principal efficient of our actual Sins and proper and primary subject of Unrighteousness If this be pure all is pure if this be polluted all that issues out of it is polluted For out of the heart proceed evil Thoughts Murders Adulteries c. Matth. 15. 19. 2. If this be unclean it must be sprinkled that is purged and cleansed for that 's the true meaning of the word For under the Law the blood of Bulls and Goats and the ashes of an Heifer were sprinkled upon the unclean and their Bodies being sprinkled with this Blood with these ashes were sanctified to the purifying of the Flesh so that the sanctified might be admitted into God's holy Tabernacle or Temple to Worship God with the rest of the People which were clean So under the Gospel such as are morally and spiritually unclean must be spiritually sprinkled and purged by the Blood of Christ which doth not only justify but sanctify the penitent Believer So that to have our hearts sprinkled is to have them justified and sanctified by the Blood of Christ. 3. The thing from which they must be cleansed is an evil Conscience which the Aethiopick Translatour interprets to be an evil Work or Sin For Evil here is Sin and an evil Conscience is the Sin whereof we are guilty and conscious For nothing doth spiritually and morally pollute us but Sin which makes us not only guilty and liable to punishment but also filthy and unfit for Communion with God 4. The Body must be washed with pure water Some understand the Body in proper sense as contra-contra-distinct to the Heart and Soul and this water to be the water of Baptism which is sprinkled upon the Body and though not physicially yet sacramentally and mystically doth purge it and the Soul too from Sin This it 's said to do by virtue of the Institution by the merit of Christ's Blood and the power of the Spirit For Baptism is the washing of Renegeration by the renewing of the Holy Ghost Tiâ— 3. 5. Yet this purifying cannot be by washing away the filth of the Flesh but the answer of a good conscience towards God by the Resurrection of Christ 1 Pet. 3. 21. It 's true that not only the Soul but the Body are polluted with Sin and both by reason of Sin are liable to punishment and both must be cleansed by the sprinkling of Christ's Blood and the Sanctification of the Spirit and this is the principal sense of the words The thing to be observed is That 1. No man unconverted unregenerate not sanctified by the Holy Ghost is fit to draw nigh to God 2. The regenerate who are in the State of justification and sanctification if they contract new guilt must by Repentance Faith in Christ's Blood and Prayer for the Spirit to sanctify them first cleanse themselves before they come to God The Body is but once washed with water and that is in Baptism but as it 's taken here it must be often washed and cleansed by the renewing of out Repentance and Faith So that by Heart and Body is meant the whole man and by sprinkling and washing is understood justification and sanctification not only begun upon our first conversion but continued by our Repentance and Faith continued habitually and re-iterated and actually exercised especially upon our relapfes and contracting of new guilt and pollution David knew this qualification to be necessary and therefore said I will wash my hands in innocency so will I compass thine Altar Psal. 26 6. To
together as the manner of some was 2. Affirmatively They must exhort one another The Reason is taken from the Cause where we must consider 1. The Reason it self They did see the day approaching nearer and nearer 2. The performance pressed by this Reason and that was to exhort more and more In the Negative part of the Duty we observe several Propositions 1. There were Assemblies of Christians 2. It was the manner of some to forsake them 3. They must not follow their Example or do so 1. There were Assemblies Now Assemblies are of many kinds amongst the many differences of them this is one that some are Civil for matters of this Life some are Religious for matters spiritual wherein we do converse with God and amongst our selves These were Assemblies religious wherein Christians did meet together for to serve and worship God and by so doing did mutually promote their Salvation There are private Devotions and religious Duties to be performed in our Closets and also in our Families and also publick Divine Services These Assemblies were instituted and observed for publick Converse with God and these were occasional or more solemn and observed at set and determinate times and in times of Peace and Liberty in certain convenient places erected or separated for that end and use Hence Synagogues and Sabbaths amongst the Jews The Heathens also had their Temples and sacred places and their solemn times yet abused to Superstition and Idolatry The Light of Nature doth dictate that God is to be worshipped not only in private but in publick and that this Worship if orderly performed requires not only certain solemn times but also convenient places yet the times were alwayes more considerable than the places To enjoy these Assemblies and have Liberty in publick to serve their God both in convenient places and at certain and solemn times was a great Mercy of God and a great benefit to Man For in these they restified their Union and Agreement in the same Faith and Worship they had the benefit of God's special presence they joyntly both heard God speak unto them by his Prophets and Messengers they joyntly tendred their Petitions and Thanksgiving before the Throne of Grace they had the Covenant confirmed to them by Sacraments they comforted and encouraged one another and as Vis unita fortiâ—r the Service and Worship of many was more powerful so the Blessings Graces and Gifts of God were more plentifully poured down from Heaven upon them And we are very brutish or very inconsiderate if we understand not the Excellency of these religious publick Assemblies and very unthankful if we acknowledg not the benefit of them The persecuting Enemies of the Church knew full well if they could scatter these Meetings and Conventions take away their Ministers demolish their Houses of Worship and deprive them of their solemn sacred times they might do much to destroy Christian Religion David did love the place where God's Honour dwelt veâ—emently desired God's presence in that place and sadly complained to his God when he was banished from these holy and blessed Assemblies and yet those were far inferiour to these of the Gospel And doleful was that Lamentation of the Captives of Jerusalem when God had taken away his Tabernacle as if it were a Garden destroyed the places of Assemblies had caused the solemn Feasts and Sabbaths to be forgotten in Zion and had despised in the Indignation of his Anger the King and the Priest Lament 2. 6. God grant this prove not to be our Case and sad Condition because of our neglect and abuse of these Assemblies and our Unthankfulness 2. It was the manner or Custom of some to forsake these Assemblies This was a grievous Sin and of very ill Consequence for when they forsook these they forsook the Church they forsook Christ they forsook their God and deprived themselves of the incomparable benefits of these sweet and blessed Associations And this Sin was the greater in that they did not sometimes but usually frequently constantly forsake them for it was their Custom Some might do this out of negligence because they had no lively sense of Religion Some might do it for fear of Persecution because they loved their Lives their Goods their Reputation their Liberty their Quiet and Peace more than Christ and feared Reproach and Tribulation yet these were convinced in their hearts of the truth of Christianity Yet some cast off their Profession turned Jews and became Apostates Some might be Seperatists and Schismaticks It 's to be feared that most of the Seperatists of these times if not all are guilty of this Sin for What Reason can they have to refuse Communion either in whole or in part with any who profess the truth of the Gospel and worship God according to his Word 3. Though this was the Custom of some yet they must not follow their Example for it was evill and contrary to the Laws of God And though as yet they did frequent these sacred Meetings yet they must consider that there was a possibility nay a danger they might offend as others had done even in this particular They had their frailties and lay open to Temptation But now being admonished they should be the more careful not onely to do their Duty but also to avoid the Causes and Occasions of this Sin This is the Negative a Branch of that general Eschew evill The Affirmative which is brought in by the Particle discretive but which sometimes is a note of Opposition is To exhort one another which may be understood two wayes 1. Privately to exhort one another to frequent these holy Assemblies and never to forsake them Or Publickly to exhort mutually in these publick Assemblies for so to do was one end â—â—y they were ordained and to be used Consider this part of the Duty in opposition 〈◊〉 the wicked Custom of some then and many now it is to frequent these Assemblies â—nd mutually to agree to assemble and being assembled to exhort one another The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to comfort entreat encourage and to exhort And Exhortation in Scripture especially in the New Testament signifies sometimes strictly to stir up unto the performance of some Duty commanded by God as conducing to our Salvation and sometimes more largely for any set and formal Discourse as that excellent Sermon which Paul preached in the Synagogue at Antioch in Pisidia was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of Exhortation though it contained many other things And in this sense Exhortation may signify the Sermons made and Doctrine preached by the Ministers of the Church in publick Congregations one head whereof is Exhortation to continue in the Profession of the truth and the Observations of Christ's Commandments And these Assemblings if rightly ordered are effectually conducing to that end and where we find them neglected or turned into private Conventicles in a time of Peace and Liberty there Religion doth decay there is little Unity in the Truth
For unnecessary private Conventicles with the neglect of the publick Assemblies are usually the Seminaries of Errours and Schisms and very prejudicial to the publick good of the Church So that the Duty exhorted unto is to frequent constantly these Assemblies and make right use of them to edify confirm and encourage one another to perseverance in the Christian Faith and to Love and good Works I might here take occasion to enlarge and reckon up all the particular Duties to be performed in these religious Meetings and shew how subservient they are every one severally and all joyntly to that end whereat the Apostle chiefly aims but I proceed to the Reason § 24. For it might be said What Reason Suasive Motive may be given why we should be so careful to perform this Duty Yes there is a great and powerful Reason and that is Because the day approacheth Where 1. We must understand the words of the Reason considered in it self 2. The force of the Reason in respect of the performance of the Duty In the words of the Reason we have 1. A Day 2. The Approach of that Day 3. The nearer Approach 1. A Day is a part and the principal part of time as opposed to the Night and in this place it signifies some special and more than ordinary time as the day of death of the destruction of Jerusalem of the End of the World The day of death every Man must look for Nothing more certain than death though nothing more uncertain than the Hour of death Every man must dy and then be brought unto his last Account and as that shall be made so shall be the condition of every Man for ever for where the Tree falleth there it lyeth and as Death leavs us Judgment finds us There was a day of Jerusalem's destruction and of the ruine of that Nation appointed and made known by Christ and his Apostles and these Hebrews could not be altogether ignorant of it There is another greater day of the final and universal Judgment and this was part of their Creed All these and every one of these are special and great dayes And one or two or all these three may here be meant Some think the day of Jerusalem's râ—ine was most of all intended by the Apostle though that cannot be evidently evinced to be pointed at so as to exclude the other two 2. This day did approach and was near for first the day of every Man's death could not be far off the day of Jerusalem's destruction was near and so near as many then living might survive not only the Peace and Happiness of that Nation but the very Being and Existence of that City and of the Temple they might see the ruine and destruction of both and for ought they knew the end of the World 3. This day drew nearer and nearer For 1. We no sooner begin to live but we begin to dy for we are born mortal and ready we are to return to that dust from whence we were taken and raised at the first and the more of our Life is past the less is yet to come and every Day Hour Minute of our Life we approach nearer unto death and death unto us 2. As for Jerusalem's destruction there were many Signs of that approaching fore-told and then known to be past It was fatal and unavoidable even then when Christ wept over it lamenting her Sin and Punishment which he certainly did fore-know and when this Letter was written to these Hebrews that day of her Calamity was far nearer 3. For the day of Judgment the particular Year Month Day was hid yet the times of the Gospel were the last times and upon us the ends of the World are come And that which is alwayes unknown may alwayes be looked for seeing it will certainly come and that suddenly And though that day in those times was far off yet it 's nearer now and though now it may be many years before the Son of God shall come from Heaven and the time to Man may seem long yet a thousand years with God is but as one day Besides that day of final Judgment if we consider that the unchangeable condition of every Man begins immediately upon his death then the great day of Judgment may in some sense be said to be as near as death to every particular Person This is the meaning of the words considered in themselvs and now the force of them as containing a Reason remains to be considered For this end we must take notice of the thing here urged and it 's 1. The performance of a Duty 2. The performance of it the rather and the more for the more the day approacheth the more we should prepare for it Not to forsake the assembling of our selvs together and to exhort one another and to be careful very careful diligent and frequent in this Work of Association and Exhortation is a Duty commanded by God and pressed upon us by the Apostle to neglect this Duty is our Sin and Disobedience to do it constantly is our performance And this is that which is intended by this Reason The force thereof is great For seeing 1. The day of our great Account God's final Sentence to be passed upon us and the Execution thereof is so near it concerns us much not only to know our Duty but to bestir our selves and to perform it constantly with all our Power Our progress towards Heaven should be like a natural Motion which is slow or not so swift at the beginning and is swifter and swifter towards the end Upon this performance depends our final and eternal estate For if we neglect fail and fall away then we are undone for ever if we perform and be prepared we are eternally happy Seeing therefore that day is a day of eternal Rewards or Punishments and approacheth so near What should not we do to provide for our everlasting safety Yet men think little of these things If we under stand the Text of the day of Jerusalem's Calamities and desolation which was near at hand and was a day of death to many thousands yea to hundreds of thousands and a lively resemblance of the final Judgment this also might effectually work upon them and move them to performance and perseverance For then they should see and clearly behold the woful End of that unbelieving Nation and most of all of all Apostates from Christianity Then their seducing Brethren and their persecuting Enemies should be destroyed the Temple burnt and demolished all their Judaism and Legal Service wherein they trusted for ever abolished and those which out of fear complyed with them or of Christians turned Jews should suffer in the highest degree Therefore there was no Reason in the World they should forsake or deny Christ and turn from him to Moses from the Gospel to the Law for the day was approaching when they should see God's Judgment executed upon the unbelieving seducing persecuting Jew and the eternal Confusion of
he received Christianity and had felt the sanctifying and comforting power and divine effects of this Spirit in his own soul. For God by his Spirit had entred into him and done much towards his Salvation This is therefore a Sin against God the Father who loved us and sent Christ to redeem us against God the Son who had shed his precious Blood for the Expiation of our sins against God the Holy Ghost who had begun the Work of Sanctification and Consolation in us The penalty of this Sin is signified absolutely to be this that he is counted worthy of sore Punishment Sore Punishment is grievous heavy bitter Punishment To be worthy of it is to deserve it by some hainous Sin and not only so but to be liable to it for one may be worthy of Punishment yet not liable to it when he is under no Law yet whosoever is under the Obligation of a Law and yet transgresseth it he is not only worthy to suffer and deserving of Punishment but liable and bound to suffer For the nature of Law is to bind either to Obedience or Punishment But where there is no Law there is no Wrath that is no Punishment due yet one may be liable to Punishment which he hath deserved and yet no Man takes notice to censure or judg him But the Apostate from Christianity shall be accounted worthy and that not only by Man but by God who will not only take notice of the Sin but sentence him to the Punishment the sore Punishment deserved that is he will judg him without Mercy § 29. Thus far the parts have been considered and explicated absolutely the next thing to be done is to examine the whole under the Notion of a Comparison in quantity and it 's signified by these words Of how much sorer Punishment The things principally compared are the Punishments 1. To be inflicted upon such as transgress Moses Law 2. Upon Apostates under the Gospel Both are sore and great but the latter far more grievous than the former For a just Judg will judg according to the Law and a just Law will determine and proportion the Punishment according to the Offence To transgress Moses Law was a grievous Offence to sin willfully against the Gospel after we have received the knowledg thereof is far more hainous The Punishment of the former was death without Mercy the Punishment of the latter far more grievous This presupposeth the Gospel to be far above the Law as being a Covenant of Grace and greatest Mercy for in and by it God comes far nearer unto Man The Son of God is the Mediator one far more excellent than any Levitical High-Priest The Blood of this Son of God expiating Man's Sin which is far more precious than the Blood of Buls Goats doth confirm it The Spirit of God which the Law did not minister is the Spirit of Grace enlightning inspiring sanctifying Man and enabling him to keep the Conditions and comforming him To revolt from and rebell against God loving sinful Man against the Son of God redeeming him against the Spirit-sanctifying him is like the Sin of Devils and one of the highest Man can commit and far more hainous than the Violation of the Covenant made with Israel For by this a man wilfully refuseth to be saved and puts himself in a most desperate Condition after God had brought him out of the Spiritual Aegypt and the Kingdom of Darkness and brought him to the Borders of the heavenly Canaan Now as the Sin is more hainous far more hainous so the Punishment must be grievous far more grievous God hath no Mercy for such a Wretch for the Sin agrees directly with that Blasphemy against the Holy Ghost which shall never be forgiven It remains we consider the whole as a Reason that so we may understand the force of it The Scope of the Apostle is to perswade and exhort to perseverance the Reason is because that if they persevere not but fall away there remains no more Sacrifice for Sin but a fearful looking for of Judgment c. that is the Punishment that they must suffer is grievous and unavoidable That it is both grievous and unavoidable he proves 1. By a Comparison from the Transgressors of the Law For if Apostates under the Law were grievously and certainly punished then much more should the Apostates under the Gospel who have received the Knowledg of the Truth be so punished for as their Sin is more grievous and provoking so their Punishment must be answerable This is the force of the Reason This Argument hath some Affinity with that of Chap. 2 Ver. 1 2 3 4 c. yet that refers more to the Prophetical this more to the Sacerdotal Office of Christ. § 30. Yet though the Apostate may be worthy of Punishment yet it may be be questioned and demanded 1. Who the Judge is And 2. Whether he will proceed to Judgment and execute it But both these the Apostle puts out of doubt in the words following Ver. 30. For we know him that he hath said Vengeance belongeth unto me I will recompence saith the Lord And again The Lord shall judg his People IN which words he doth inform us 1. Who the Judg is 2. That he will certainly punish And here he cites a place out of the Old Testament which affirmeth both that God is Judg and also will execute Judgment This is more than if he had barely affirmed these things for he produceth God as Witness and so by Scripture confirms them The place is Deut. 32. 35 36. and he seems to divide it into two for Ver. 35. he saith Vengeance and Recompence belong to me Ver. 36. For the Lord will judg his People In the Text we have these Propositions 1. Vengeance belongeth to the Lord. 2. He will recompence 3. He will judg his People 4. The Lord himself saith so 5. They knew it was the Lord who said so 1. Vengeance belongeth to the Lord. Where by the way observe that the Apostle doth not follow as usually he doth the Septuagint according to our Copies but the Hebrew Text which is this Vengeance is mine and Retribution The Septuagint translates thus In the day of Vengeance I will recompence They seem to follow the Samaritan Hebrew Text in the former and the Targum in the â—â—tter part of the Clause yet neither the Vulgar nor the Syriack nor the Chaldee Paraphrast nor the Arabick follow them in their Translation of the first words In this Proposition we have 1. Vengeance 2. The party to whom it belongs By Vengeance is meant vindicative Justice punishing Offenders the acts whereof are Condemnation and Execution and it 's proper to a Judg as a Judg as it is Power of punishing as here it may be taken either for the Power or the Act and Exercise of the Power The party to whom it belongs is the Lord as he is the supream and universal Judg for he that is the supream Law-giver must needs be
the supream Judg. Angels or Men may have the use of it but the Propriety is in God And that you may understand it more fully you must know that this Power of punishing is an universal a supream an original Power as it belongs to God and none else It extends to all Persons to all Causes and to these in all respects For he hath Jurisdiction over Angels and the Consciences and immortal Souls of men and can irrogate spiritual and eternal Punishments 2. As Vengeance so Retribution belongs unto the Lord and it may be considered not only as it is a Power or Right to recompense but the Act and Exercise of vindicative Justice and may include both the Sentence and the Execution which is nothing else but a returning evil for evil the evil of Punishment for the evil of Sin The Apostle in this follows the Septuagint which turn it I will recompence which seems to imply that as he is 1. Just to punish Sin 2. Hath a power of Retribution So. 3. He will recompense and exercise this Power and that certainly 3. He will judg his People This may be understood two wayes 1. That God will judg the Cause of his oppressed and persecuted People by punishing and destroying their Enemies and this the Context in Denteronomy seems to imply 2. That he will judg his People and punish severely all Apostates among them So that by People may be meant all men punishable either according to the Law of Nature or of Moses or according to the Gospel Amongst those which are punishable such as â—â—e in Covenant with God and by Covenant are his Heople if they revolt are the greatest Offenders and amongst the Revolters such as fall away from the Truth of the Gospel once received are the most hainous Delinquents of all To judg these is to condemn them and to inflict the Punishment to which they are condemned and when it 's said He will judg them it signifies he will certainly do it and they shall not escape Men may threaten and never condemn they may condemn and never execute but God will certainly do both 4. The Lord saith so Man might have said it and it might have been otherwise out of Ignorance he might have been deceived or out of pravity he might lye and deceive others or if any earthly Judg who knew his own mind and power should have said so yet he might change his mind or want power and so Recompence might fail But it 's God who is Supream Judg who cannot be deceived cannot deceive cannot change his mind who hath almighty Power that saith so and his Word is his Deed. If therefore he say I will recompense I will judg Recompence and Judgment will certainly follow they cannot fail 5. They knew it was God who said so that God who could certainly do as he had said If any other had said it or God himself had said it and they had been ignorant of it their fear had been less though the danger had been as great as if they had known it Seeing therefore it is the Lord who said it and they knew that it was said and that by him their fear should be answerable to the danger and so much the greater as their Knowledge was more clear and certain They knew this and that by Scripture which they believed to be the Word of God Ignorance of this Truth makes men secure and presumptuous and so doth Unbelief This seems to prove the Punishment to be unavoidable § 31. Yet though it be certain and unavoidable yet if it be lesse it 's lesse feared But Ver. 31. It 's a fearfull thing to fall into the hands of the Living God THis again doth signify how grievous the Punishment of Apostates must needs be for they fall into the hands of the Living God And this is deduced from the former Text c for there it 's said God will recompence God will judg and take Vengeance And if it be the Punishment that the Living God will execute then it must needs be most fearful and unavoidable To understand the force of the Text we must observe in it 1. The Living God 2. The hands of the Living God 3. The falling into his hands 4. The fearfull Condition of such as fall into his hands 1. The Living God is here opposed not only to dumb and dead Idols but to mortal men and the word Living is added to signify not only the eternal Duration of his Existence but his active and lively Power and Strength which is said to be almighty and is of himself 2. The Hands and Arm of God in Scripture doth usually signify this Power and Strength of God which is exercised sometimes in Mercy sometimes in severe Justice For it is this Almighty Strength of God which doth deliver and save his People and punish and execute Vengeance on their Enemies And here it 's taken for his punishing and revenging hand whereby he executes his Wrath upon Apostates and manifests his greatest Indignation against them 3. To fall into his Hands is by Apostacy to make our selvs obnoxious to the severâ—ty of his revenging Justice in that manner as no wayes to escape either the Sentence or the Execution For this Sin is the most provoking of all others renders the Sinner uncapable of any Mercy makes him liable to the greatest Punishment Man can suffer and he shall be no wayes able to avoid it but must in the end certainly feel it We are all in God's hands and in his power at all times but the Apostate casts himself into the hands of his severest Justice never to be delivered ever to be tormented 4. It 's a fearfull thing Where we must note that to fall into the hands of the Living God is the Subject or Antecedent and a fearfull thing is the Predicate and Consequent of the Proposition and argues the Antecedent as an Adjunct inseperable doth it's Subject yet in this place to be fearful is to be apt to cause fear The Object of all fear is some evil approaching and the greater the evil is the more approaching and approaching as inevitable the greater Cause of fear there is The Evil is Punishment the greatest Punishment Man can suffer and it 's very near for he is already fallen into the hands of the Living God and he can no wayes escape It 's a fearfull thing to fall into the hands of a severe and potent Judg or of a cruel Enemy much more into the hands of this supream and eternal Judg who can not only kill the Body but cast both Soul and Body into Hell and eternally and extreamly torment both The Sum and Substance of this Argument is that seeing the Punishment of Apostates will be most grievous and unavoidable therefore it concerns them much to consider seriously of it and take heed of falling away from their Profession § 32. The Apostle proceeds to another argument Ver. 32. But call to remembrance the former dayes in
we may persevere and do conceive these means to be three 1. Confidence 2. Patience 3. Faith But upon due consideration it will appear that he urgeth Perseverance by a new Argument taken from the Reward And as formerly he dehorted from Apostacy from the Punishment which would prove to be very grievous and unavoidable so here he exhorts to Perseverance from the Reward which was very great and most certain And whilest he proceeds to this Motive from the Recompence he by the way puts them in mind of their former constancy in Suffering to encourage them to go on and by the same makes way for the pressing further of the Duty from the Reward So that the former Reason from Remembrance of Suffering past is but a branch of this great Motive Before I enter upon the words I must inform you of some things in general as 1. That Confidence Patience Faith are but one and the same thing which is Perseverance 2. That the Motive is from the Reward 3. That he urgeth the Performance of the Duty both from the excellency and certainty of the Reward For first He affirmeth it to be great Secondly To be certain unto Perseverance and certainly and speedily to be received 4. He proves it to be certain 5. Applies the Proof unto themselvs This is the Sum and Scope of the Close of this Chapter from the 35 Ver. unto the End These things premised we may consider in the words of these two Verses these two things 1. The Duty 2. The Reward The Duty is Perseverance which is expressed by two words 1. Confidence 2. Patience And the words imply an Exhortation to continuance in and of both The words implying this Exhortation are these Cast not away your Confidence and You have need of Patience For that which must not be cast away and whereof they have need must be kept and kept unto the end and to keep these to the end is Perseverance The Reward is said 1. To be great 2. Certainly to be received when they had done the Will of God And it 's to be considered 1. As a Recompence 2. As promised The Argumentation of the Apostle reduced to Form is this That Duty by which we have great Recompence of Reward and by which after we have done the Will of God we receive the Promise ought to be performed But by Confidence and Patience continued we have great Recompence of Reward and after we have done the Will of God we receive the Promise Therefore we ought to continue in both In the 35th Verse we have 1. Confidence 2. The continuing of this Confidence 3. The great Recompence of Reward 4. The having of this great Recompence 1. By Confidence if we consider the word in the Original it seems to signify their Boldness in Profession of the Christian Faith For they were not ashamed to confess Christ before men no not before their persecuting Enemies in the midst of Reproaches and Afflictions Yet this profession without was grounded upon and issued from Faith in Christ and hope of eternal life within and these two were as the matter so the Soul and Life of the profession And to profess Christ and their Faith and Hope in him in the midst of persecution did argue their undaunted boldness and divine fortitude and courage 2. The continuance of this confidence is signified here negatively They must not cast it away The expression some think is taken from those cowardly Souldiers which in a Battel cast away their Shield and Armour and either begin to cry for Quarter or to run away and turn their backs upon an Enemy This is suitable to his former Metaphor whereby he had expressed their Courage and Constancy For they had endured a great Fight and here exhorts them to endure still which they could not do if they did cast away their Confidence which was like a Shield These are military terms and signify that we are spiritual Souldiers who will not fear to fight till we have attained a final Victory which without continued and final confidence we can never do To cast this divine Shield from us is an act of fear and cowardize and argues a weakness of our Faith and Hope Therefore the Duty is to be strong in Faith and in the power of God and not to shrink or give back for any thing man can do unto us for it 's but little and if God be for us who can be against us 3. If they do not cast away but hold fast their confidence there is a great recompence of Reward Recompence of reward is one word in the Greek and is turned by some Remuneration So that we have 1. A Reward 2. A rendring or returning of the Reward The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Hire or Wages given in recompence of some Work and Service The Work or Service being done the Reward is due whether it be given or not given and rendred For to be due is one thing to be rendred another yet if it be due it 's injustice not to render it In strict Justice the Service and the Hire are equal yet there is no necessity of this equality in respect of the excess for one may out of his own goodness give more then is deserved and this is not injustice but liberality Any blessing especially that great one of eternal Glory given by God upon the performance of some Duty by Man may be called Wages Hire or Reward by a Metaphor Yet no Man can deserve or merit any thing at God's hands but yet the Reward may be due by vertue of the Covenant The word doth signifie 1. That there is a Reward 2. That it 's due to such as persevere 3. That it shall be rendred Yet a Reward may sometimes be taken Synechdochically for punishment and the recompence thereof an actual punishment for Sin Thus as you may read it 's taken Chap. 2. 2. A reward may be poor or rich less or greater but here it 's said to be great so great indeed it is that no tongue of man can express the greatness or excellency of it For here the Apostle speaks of the final Reward which is unspeakable according to the promise of God to Abraham I am thine exceeding great Reward Gen. 15. 1. 4. This continuance hath this great Reward Which informs us that it will be not only due but certainly conferred upon and rendred to the person persevering for by divine ordination Perseverance and the Reward are inseparably joyned together so that the one shall infallibly follow upon the other § 37. Ver. 36. Agrees with the former in substance though it differ in expressions and as the former doth inform us 1. Of the Duty 2. Of the Reward The Duty is implyed in these words Ye have need of patience The reward in those which follow That after ye have done the Will of God ye may receive the promise The former is the means the latter is the end For explication's sake take notice 1.
of his Faith so the preparation of the Ark was an Effect of his Fear And here we have 1. A preparation of the Ark. 2. The end of this preparation 1. This Ark was a kind of Ship a Building and Vessel of great receipt and capacity sit to store upon and be carried up by the Water the materials with the form thereof are described Gen. 6. He prepared and built it so as to be finished and ready against the time of the Flood The direction for the materials and the fashion and dimensions he received from God and it was as some collect out of Moses 120 years in Building And Noah believing that God as he had said intended to drown the World made this Ark according to God's prescription as a means to preserve him This implies that he was a man of a great estate 2. Therefore the end of this preparation was to save his House By House is meant his Family as his Wife and his three Sons with their Wives These must have perished with the rest of the World if they had not been preserved in this Ark. And because God intended not to create Mankind a new he thought good to save those that they might be a seminary for the propagation of Mankind to people the Earth Yet not only they but some of all living Creatures breathing and living upon the Earth were preserved with them that they also might multiply and replenish the World and that some of them might be Sacrificed after the Waters were dryed up With these he also laid up in this great Vessel Food for his House and other Creatures lest they should perish for want For the Ark could save them only from the deluge yet this it could not do except God had stored it and had a special care of it And it 's strange that by Virtue of this Ark that Water which destroyed others saved them which were in it This is the reason why the Apostle comparing the Flood to the Water of Baptism saith The like figure whereunto even Baptism doth also now save us 1 Pet. 3. 21. As God threatned a fearful Judgment so he made a gracious promise of deliverance to Noah and revealed the means of his safety and gave him a Command to use it And it was Faith which caused him to fear the Judgment and to rely upon the Promise which he believed as certainly as he did the Commination 3. The issue and consequent of this Faith and Obedience was two-fold 1. He condemned the World 2. Became the Heir of that Righteousness which is by Faith For the third Proposition is That by this he condemned the World and became Heir of the Righteousness which is by Faith 1. By it he condemned the World By World is meant the whole body of Mankind besides his Family The persons were many thousands and millions dispersed over the face of the Earth for it 's probable the World at that time was very populous yet very corrupt and wicked and besides that impenitent and hardned though they had sufficient warning and time to repent For God had given them an 120 years by Repentance to provide for their safety and prevent their ruine This World is said to be condemned by it that is by the Ark or as some say by his Faith the truth is he condemned them by both For by Faith he made the Ark and by making the Ark out of Faith he wamed the World and exhorted them to repent To understand this we must consider that Noah was a kind of Prince and Prophet in those dayes and very famous and his Name known far and near A private man of mean and poor estate was neither fit to make the Ark a Building of so vast Charge nor to give a general warning to the World And perhaps as he was a Preacher of Righteousness so he sent many into several parts of the World to signify the great danger and to exhort them to Repentance And as by his Doctrine and Words so also visibly by building the Ark he signified to the World the Will of God requiring Repentance or resolving to drown and destroy the World And they not believing his Doctrine not his design in making the Ark as God had commanded him not repenting of their Sins were condemned For he testified his Faith by making that great Vessel and confirmed his Doctrine by his Example and Righteousness of Life and did what in him lay to perswade all others to repent and by repentance provide for safety But they not hearkening unto him aggravated their sin so high as that they made themselves liable to Condemnation unavoidable There is a three-fold Condemnation 1. By Law 2. By Witness 3. By Judgment The condemnation by Law and Witness are not properly condemnation For that is in strict and proper sense a judicial act of the Judge yet so that if a man be not condemnable by Law and proved to be so by Witness or some other way he cannot justly be condemned Jonah preached to Nineveh Forty dayes and Nineve shall be destroyed So Noah preached to the Old World An hundred and twenty years and the Word shall be destroyed Nineveh repented and by repentance prevented destruction The Old Word at the preaching of Noah repented not and so were condemned The Doctrine and Word of God did virtually and conditionally condemn them God's Sentence did absolutely condemn them because they repented not So that Noah by his Faith and the Ark was not only a Witness against them but a Judge and God by him might be said to give the Sentence Again whosoever or whatsoever actively concurrs to Judgment by a Metonymy may be said to judge in this sense both Law and Witness may be said to Condemn and not only rational but irrational Creatures may be said to be Witnesses and rise up in Judgment against Offenders 2. The latter Consequent of this Faith and preparation of the Ark is that by it that is his Faith preparing the Ark He became Heir of that Righteousness which is by Faith To understand this we must consider that the saving of Noah by the Ark from the Flood was but a Type and Shadow of eternal Salvation by Christ and God by saving him from the Flood which drowned and destroyed the impenitent World did justify Noah and declare Righteousness by Christ and his deliverance from eternal Death And because the Ark wherein he was saved was made and prepared by Faith therefore be obtained this Righteousness and became Heir of eternal Salvation by Faith For though Noah was a righteous man and testified so to be and that by God himself yet that righteousness was but the evidence of the sincerity of his Faith For without Faith that Faith whereby he prepared the Ark he could not have been saved either from temporal or eternal destruction Not so as though he had not had faith formerly before he was warned by God for that he had many years before but this was one
special act of that Faith which was from former dayes habitual in his Soul and often exercised and exerted in the course of his whole Life This is an excellent argument to perswade to perseverance in Faith because by it we may condemn the World be saved from the deluge of God's wrath and be made Heirs of Righteousness that is justified before the Tribunal of God And whosoever being warned of the eternal penalties threatned by God doth not repent shall be condemned Therefore seeing we are all warned of God let us be moved by fear and by faith to prepare the Ark of Repentance that we may be saved from the Streams and Flood of eternal Fire and Brimstone And here we must note that Faith Repentance and Fear are opposed to Unbelief Impenitency and security in Sin and Condemnation to Justification for to be Heir of Righteousness is to be justified not by Works but by Faith The destruction by the Flood was but part of that punishment which the wicked impenitent World did suffer and deliverance from the Flood was but part of the great Reward and that eternal Salvation which is obtained by Faith in Christ. All this is plainly signified by that Doctrine of St. Peter 1 Pet. 3. 21 22. Where we have Salvation and the Causes of it as water of Baptism the answer of a good Conscience which is Faith and Repentance and the Resurrection of Christ. To close up this Example let us prepare this Ark and enter into it beâ—mes lest we perish with the wicked World § 11. The former patterns of Faith were such as lived before the Flood the following are such as lived after the Flood and first they who lived before the Law These are Abraham Isanc Jacob Joseph and Moses The first is Abraham whose Faith was so eminent that he was called the Father of Believers and therefore the Apostle enlargeth his Discourse concerning his Faith and instanceth in four rare and excellent Works and Effects of the same As 1. His obedience to the heavenly Call 2. His seeking as a Pilgrim on Earth an heavenly Country 3. His receiving of Isaac 4. His offering of Isaac The first we thus read Ver. 8. By Faith Abram when he was called to go out to a place which he should after receive for an Inheritance obeyed and he went out not knowing whether he went IN the Text we may observe 1. God's Call 2. His obedience to this Call In his Call or Vocation we have 1. A Precept 2. A Promise In his Obedience likewise two things are to be noted 1. His Faith as the principle of his Obedience 2. The parts of his Obedience which are two 1. His departure out of his own Country 2. His going towards Canaan To begin with his Vocation which is briefly expressed in this place but more largely Gen. 12. For the Apostle doth contract the words of Moses into one Proposition concerning his Calling and into another concerning his Obedience So that the Text may be reduced to these two Divine Axioms 1. Abraham was called to go out into a place which he should after receive for an Inheritance 2. Abraham being called by Faith obeyed and went out not knowing whither he went In the first of these we have a Command expressed and a Promise implyed The party calling him was God therefore it 's said to be an heavenly Calling The party called was Abraham who thought of no such thing The condition of this Worthy wherein God found him was a condition of Sin and Misery for he lived in an Idolatrous place and very likely it is he was an Idolater himself This seems to be implyed by those words Your Fathers dwelt on the other side of the Flood in old time even Terah the Father of Abraham and the Father of Nachor and they served other Gods Josh. 24. 2. Upon which Masuis observes that these words were added to signify God's free mercy towards them in that he not only adopted them freely when they neither deserved nor desired any such thing but when they were Enemies This Vocation therefore must need at in act of free mècy whereby he chuseth and singles man out of the World and draws him near unto himself for his eternal Happiness It 's a gracious translating of Man out of Darkness into his marvellous Light and out of the Kingdom of Satan into the Kingdom of Jesus Christ. And if we would seriously consider our Unworthiness and the glorious I state we are called unto we might easily understand that as the giving of his only begotten Son so this Vocation is a Work of stupendious Mercy The means which God did use in calling Abraham and so in calling us is 1. A Precept 2. A Promise The Precept informs Man of his Duty and binds him to Obedience the Promise informs of God's Will and the great Reward and so encourageth us and as Man by the Precept is bound to obey so by the Promise God is bound to Reward The Precept to Abraham was Get thee out of thy Country and from thy Kindred and from thy Father's House unto a Land that I will shew thee Gen. 12. 1. This signifies that God requires of Man that he should forsake the World and all things therein even Life it self though never so near and dear unto us and because our Sins are most inconsistent with his Commands we must forsake them Therefore Abraham was commanded to renounce Idols and false Gods we must also in forsaking these resign up our selves wholly to the Will of our heavenly Father and resolve to obey him alone and follow his directions we must leave the World and love our God and fix our thoughts and affections on Heaven This is the Precept He must go out into a place The Promise is here implyed that he should have a full Compensation and instead of the Country he left he should have another and the same more excellent for an Inheritance This Promise is far more largely expressed Gen. 12. 2 3. for there the Promise consists of several Branches and the last and principal was this that in him all the Families of the Earth should be blessed For this was a Promise of Christ and of eternal Life in him for so afterward it 's explained of his Seed that is Christ in whom the Believers of all Nations are made for ever happy Yet you must know that neither Abraham nor any other Person can so understand believe and obey this Command and rely upon this Promise as to come to God except he enlighten and inspire Man by his Spirit and make him able to perform this Duty Thus Abraham was called His Obedience followeth for by Faith he obeyed and went out not knowing whither he went 1. He obeyed 2. He went out not knowing whither he went 3. He obeyed and did thus by Faith 1. Obedience presupposeth a Superiour who hath power to command one subject to that commanding Power a Command given and made known unto the party subject
his Preservation as an Effect of his Parents Faith 2. In his Works which were Effects of his own Faith His Preservation is expressed thus Ver. 23. By Faith Moses when he was born was hid three Months of his Parents because they saw he was a proper Child and they not afraid of the King's Commandment IN which words we have 1. The Work of his Parents 2. The Intimation of their Faith whereby they did this Work 1. The Work of his Parents was that they hid him three Months For 1. Moses was hid 2. He was hid three Months 3. He was hid so long by his Parents The hiding of Moses was a concealing of his Birth for to prevent his Ruine and it was of great difficulty and no less danger and of strange Consequence for this hiding was a means of his Preservation and his Preservation the Ruine of Aegypt and the Deliverance of Israel Yet unto this concealment we must add the exposing of him in that manner as that Pharaoh's Daughter did adopt him take care of him and brought him up like a Prince so that he was skilful in all the Learning of the Aegyptians We may read the History at large Exod. 2. where we may observe divers special Passages of God's Providence The time was three Months a thing hard to be done because as some relate and it 's very likely the King of Aegypt had Searchers amongst the Hebrews to find out their Male-Children as soon as they were born For no sooner were they born but they were to be destroyed as designed to destruction before their Entrance into the World Thus long he was hid and no longer could they conceal him so the Text saith Exod. 2. This is said to be the Work of his Parents It 's ascribed only to the Mother in the History yet no doubt with the consent and advice of the Father 2. This was done by Faith the Faith of his Parents intimated in two things 1. In that they saw him to be a proper Child 2. In that they feared not the Wrath of the King 1. They saw him to be a proper Child 1. He was a proper Child 2. They saw it 3 Because they saw it therefore hid him three Months 1. He was a proper Child that is fair comely beautiful and that not in an ordinary but an eminent measure God perhaps had imprinted some extraordinary Characters upon him 2. This his beauty and comliness they saw and as it did appear unto them so they took special notice of it and began to conceive that God had designed him for some extraordinary Work 3. Because he was such and they saw it therefore they resolved to hide and conceal him so long as they could and when they could no longer do it they expose him in the wisest way they could unto divine Providence It 's true that natural Affection might incline them much and his divine beauty might move them more to use all means to prevent his Ruine Yet this could not be all there was some divine Revelation and Instinct which was the Ground of their Resolution and their Confidence and some tell us that it was so Out of Confidence and Trust in God's Mercy they might earnestly pray and upon their Prayer God might further manifest his Will concerning that Child and so more fully settle their minds 2. That they had some Faith it further appears by their boldness that they feard not the Commandment of the King This King was one of the Pharaâ—hs and Lord of Aegypt who out of State-Policy fearing the multiplication and strength of Israel being Strangers sent out a cruel Edict and Command to murther all their Males so soon as born And it 's very likely he appointed certain Persons as the Mid-wives with some others for the Execution with a strict Charge upon pain of death if they should not execute his Command and either spare them or conceal them This Command made it so full of danger and hazard to his Parents to hide and conceal him so long Yet this Command or Edict they did not fear so as to bewray him No doubt their fear was great yet their Faith was greater and overcame their fear and this undaunted and resolved boldness was an Evidence of their Faith Therefore is it said that by Faith they hid him three Months and so he was preserved if it was by Faith formerly described then there must be some divine Testimony and Promise which was both the Ground of their Faith and also of their Hope § 23. Thus far his Preservation by the Faith of his Parents Now follow the Works and rare Effects of his own Faith for Ver. 24. By Faith Moses when he was come to years refused to be called the Son of Pharaoh 's Daughter Ver. 25. Chusing rather to suffer Affliction with the Children of God than to enjoy the pleasures of Sin for a season Ver. 26. Esteeming the Reproach of Christ greater Riches than the Treasures of Aegypt for he had respect unto the Recompence of Reward THE Apostle doth instance in four several Effects of Moses Faith The first whereof is the principal upon which he doth most of all enlarge and in the same we may observe 1. His Obedience to the principal Command 2. His Faith an effectual Principle of his Obedience Of his Obedience we find two parts 1. His Self-Denial or his Refusal 2. His bearing of the Cross or his Choice 1 His Self-Denial was this That when he come to years he refused to be called the Son of Pharaoh 's Daughter Where I must explain 1. Who Pharaoh's Daughter was 2. What it was to be called her Son 3. What the Refusal of this was 4. When he did refuse it 1. Pharaoh's Daughter was a Lady and great Princess for she was the Daughter of a great King Whether she was the only Daughter or if the onely Daughter the onely Child and Heir Apparant to that rich and potent Kingdom we know not yet howsoever her place was a place of great Honour Power Wealth and Delights and such as that she might advance Moses very high not only because he was her Son by Adoption but also because he was so goodly a Person of such excellent parts and of so great deserts for he was skilful in all the Learning of the Aegyptians and mighty in words and deeds eminently qualified and above the ordinary ranck not only of ordinary men but of Princes 2. He was called the Son of this great Princess To be called as I have formerly observed is sometimes for to be therefore in this sense to be called her Son was to be her Son so that this Name was not a meer Title but a Reality Yet to be called may signify something more for it 's implyed here as it is expressed in the History that he was not her natural but her adopted Son he was not of her Flesh and Blood but of her Will and Choice For Adoption is a Choice of one that is
could merit the Reward but only qualify him for the Enjoyment and give a Title to it by vertue of God's Promise made upon the Merit of Christ who by the Cross did merit this Reward for all such as by Faith should bear the Cross and follow him This Faith moved him to this Obedience of Self-Denial and bearing the Cross and gave him Power to overcome the World and that Faith which is not thus victorious is not justifying and saving The Philosopher's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Temperance and Fortitude seem to have some Affinity with this Doctrine but comes far short And here it 's observable That the Honour to be Pharoah's Daughter's Son the temporary Pleasures of Sin and the Treasures of Aegypt go together so do Afflictions of God's People and the Reproach of Christ. The Reproach of Christ is opposed to Honor the Afflictions of God's People to the Pleasures of Sin the Riches of Reproach for Christ to the Treasures of Aegypt The Reproaches of Christ and Afflictions are better to Man as his Case now stands not only in this that they tend to the Reward but also through Sanctification of the Spirit they exercise and improve our heavenly vertues and prevent many grievous Sins If we will be happy with Moses we must make Moses Choice and pray for the Power of the Spirit to enable us not only to resolve but also perform as he did and also often to eye the great Reward which will be a mighty Motive to Obedience Neither must we think it mercenary to look at the Reward for God's Glory and our Happiness are linked together so that the Belief and Expectation of the Reward do no wayes abate of our Love to God in Christ. § 26. The second Work of Moses his Faith wherein the Apostle instanceth was his forfaking of Aegypt For Ver. 27. By Faith he for sook Aegypt not fearing the Wrath of the King for he endured as seeing him who was invisible FOR the better understanding both of this and the former part of the Example of Moses we must observe 1. That Moses had some divine Information of God's Intention by him to deliver Israel as is implyed by this that he visited his Brethren when he was forty years of Age for then it came into his heart to do so and in this Visitation he slew an Aegyptian who wronged and oppressed one of his Brethren By this Visitation and Act he supposed his Brethren would have understood how that God by his hand would deliver them but they understood not Acts 7. 23 24 25. 2. That if he would have laid aside all Affection and Care of his Brethren and all thoughts of delivering them he might have still continued to have been called the Son of Pharoah's Daughter and to have enjoyed the Pleasures and Treasures of Aegypt 3. That he was resolved though with the loss of all to attempt and undertake this Work and began it with this Visitation and Deliverance of one particular Person yet this way proved ineffectual for the time was not yet come 4. That in this Visitation it so fell out through the Folly and Iniquity of one of his own Brethren that Pharoah was incensed against him and sought to kill him and now he begins to suffer Affliction with God's People and to bear the Reproach of Christ. And now his Case was this that he must either fly and forsake Aegypt or be slain He cared not so much for the King's Wrath nor did he fear Death so much as he was grieved for the sad condition of his Brethren and troubled that the design of their Deliverance did for the present fail But to return unto the words wherein we may observe these Propositions 1. Moses for sook Aegypt not fearing the Wrath of the King 2. In this he endured as seeing him who is invisible In the former we have 1. His leaving Aegypt 2. The manner how he left it 1. He forsook Aegypt Two several times 1. When he fled into the Land of Midian where he was a Stranger and a Shepherd for many years 2. When he brought Israel out of Aegypt The great doubt is Whether of these is here intended Some think the former some the latter some both Yet whether it be one or both it 's certain both that he did leave Aegypt and that he did leave it in this manner In the former Departure he fled to avoid danger in the latter he marched out like a Prince and General with a mighty Host. The former was the loss of all his Honour high and happy Estate which he formerly enjoyed in Pharoah's Court and the beginning of his suffering Affliction and Reproach with the People of God This was from himself who out of Pity and ardent Affection to his Brethren brought himself into this Condition This seemed to be a great Fall for a great Prince became a poor Fugitive yet he was well content nay judged the Estate of the latter to be far better than that of the former For it was far more free from Temptation and more calm so that he might freely give himself to contemplation and converse with his God Therefore if we well consider this the former forsaking Aegypt is rather to be referred and ascribed to that Faith whereby he denyed himself and took up the Cross looking at the great Reward 2. In the latter though the Wrath of the King was great yet he feared it not The last time he was in the King's presence he did fearfully menace him saying Get thâ—t from me take â—eed to thy self see my face no more for in that day thou seest my face thou shalt dy Exod. 10. 28. This signifies that he was enraged against Moses and though upon the last and greatest Execution upon the Egyptians in the death of the first born he did for the present remit his fury and sending to Moses and Aaron did dismiss them and all Israel yet he suddenly changed his mind and armed all Aegypt to pursue them This Moses knew full well yet he marched with all the Armies of Israel out of that wicked Country with invincible Boldness and certain Confidence that God would make his March good and their Deliverance full and effectual against all the fury and force of that wicked King The Reason of this Boldness was his Faith whereby he endured as seeing him who is invisible which is the second Proposition Where 1. The Object of his Faith was the Invisible 2. The Act was he saw him or looked upon him 3. The Effect immediate was he endured 1. He that was invisible was God who is said to be the eternal immortal invisible God 1 Tim. 1. 17. whom no man hath seen nor can see Cap. 6. 16. and the invisible God Colos. 1. 15. To be invisible as here is meant must needs be proper unto God It 's true that many things especially spiritual Substances as immortal Souls and Angels are not visible or perceivable by bodily Eyes and in that
The Immutability of that happy and glorious Estate which we receive by the Gospel The first Reason is from the former Examples in this manner Ver. 1. Wherefore seeing we also are encompassed about with so great a Cloud of Witnesses let us lay aside every weight and the Sin which doth so easily beset us and let us run with Patience the Race that is set before us IN these words the Apostle makes use of the former Examples inferring from thence an hortative Conclusion For they are brought in by the Illative Particle Therefore which implies that Logically considered they are Dianoetical So that in them we may observe 1. The Premisses 2. The Conclusion If we look upon the Text Theologically we find 1. A Duty commanded which is Perseverance 2. A Reason why we should perform it and that is the Multitude of Examples proposed for Imitation I will begin with the Reason wherein we have the Premisses and it is this We have a Multitude or are compassed with a Multitude of Witnesses This is the Assumption of the Syllogism and presupposeth the Proposition which is this That they who have a Multitude of Examples ought to follow them out of which the first words of the Text are assumed And in them two things are affirmed 1. There was a Multitude or a great Cloud of Witnesses 2. They were compassed with this great Cloud 1 There were Witnesses By Witnesses are understood the rare Worthies mentioned and reckoned up in the former Chapter as Abel Enoch Noah Abraham and the rest which here he doth not severally and distinctly name but puts them in one Body to make them a great Cloud These are called Witnesses not only passively because they obtained a good Report or Testimony for God witnessed of them and commended them but also actively because they testified and declared by their rare Acts and many Sufferings the excellency and necessity of Faith so that by it they became Examples worthy of Imitation Every one of them severally and all jointly speak to all future Generations and exhort them to believe constantly as they did and they shall receive the like Reward Yet they might be Witnesses and yet not so many as to make a Cloud but they were a Cloud that is a Multitude as a Cloud is made up of a Multitude of Vapours gathered together condensed in one Body The Expression seems to be taken from the words of the Prophet Who are these that fly as a Cloud and as Doves to their Windows Isa. 60. 8. The place speaks of the Multitude of Converts which should be added to the Church and they are compared for their Multitude to a Cloud and to Doves which fly in great Companies and darken the Air intercepting the Light of the Heavens Yet they were not only a Cloud and so many but a great Cloud and so very numerous and yet more numerous because they did compass them on every side All these did compass them and were set before them in such Multitudes as Examples and proposed to them for Imitation and Encouragement 2. The Conclusion he infers from the Euthymetical Premisses follows the Illation implies an Obligation to imitate them and the Duty is delivered by way of Exhortation For it was their Duty to follow their Example and he exhorts them to do so The Duty exhorted unto hath two parts 1. They must lay aside every weight and the Sin which doth so easily beset them 2. They must run with Patience the Race which was set before them The former is subordinate unto the latter which cannot be performed without the Performance of the former The Pharse and Expression is Metaphorical and taken from the Isthmian or Olympian Games wherein certain Persons did strive in wrastling or running or some other Excercises for a prize And in these there were many By-standers and Spectarors and a space in the midst of them for the Agonists and Contenders to run in and a Goal before them and he that by constant and speedy running did reach the Goal first obtained the Victory and wan the Prize and in the first place they laid aside their loose and heavy Garments that they might not be hindred or entangled with them but that they might more speedily and with greater Expedition finish the Stage and Course Thus much premised the parts of the Duty as you have heard before are two 1. They must lay aside every weight and the Sin that did so easily beset them 2. They must run with Patience the Race that was set before them 1. There is something to be laid aside It was their Duty removere prohibens to remove Impediments for there are Impediments and these must be removed and laid aside because they will hinder us in this heavenly Course The things that do hinder are said to be Weight and Sin By the former some understand all outward by the latter all inward things which make our Passage slow and troublesom By Weight no doubt is meant something which to the Soul is as heavy things are to the Body Some think the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies Pride and an high Perswasion of our own Perfection as though we had finished our Course and obtained the Prize This is contrary to that of the Apostle Brethrea I count not my self to have apprchended but this thing I do forgetting those things that are behind and reaching forth to those things that are before I press towards the Mark for the high prize of the Calling of God in Christ Jesus Phil. 3. 13 14. This is Hensius his conceir Others by it do think are signified the cares of this Life the Multitude of secular business the many Temptations and Opposition from without and no doubt all these do hindet much Yet by Weight may be signified Sin and so the latter word is put exegerieally to interpret the former This Sin as many tell us is our imbred Corruption and this is not only native but acquired and improved and is not only our Imperfection which is our Weakness and Want of Strength but a positive Deprivation which with the Devil and the World will make a great Opposition By Reason of the former we can make but little speed by Reason of the latter we are often Interrupted From this Corruption arise our cares fears discouragements and our too much love of the World And our Translation takes notice of the Article in the Greek and turns it The Sin which some will have to be original Corruption and Concupiscence yet it may import that in every Man there is some Predominant Sin and in every regenerate Person some Reliques of that Sin from which is the greatest danger because as it followeth it will so easily beset us It 's like our Garments which enfold us and stick close unto us By Reason of this Weight and the Sin which doth easily beset us our spiritual Strength Vigour and Agility are much abated and our Course towards eternal Glory retarded
us to Imitation And whom should we follow if not him to whom we have so near Relation and upon whom that Religion and Faith whereby we hope to be saved doth so much depend for the institution efficacy and perpetual continuance The second Proposition This Jesus Christ for the joy that was set before him endured the Cross despising the Shame Wherein we have 1. The Rice or Vertue 2. Prize or Reward The way was tough the Prize was excellent yet he ran the Race and won the Prize That which made the way so troublesom was the Cross and the Shame of the Cross yet he endured the Cross and made nothing of the Shame but run through Pain and Shame and so attained the eternal Crown of Glory By Cross is meant all the cruel pains of his Body and bitter sorrows of his Soul which islued from and were caused by all these Wrongs and Evils inslicted upon him unjustly and maliciously from Men and Devils yet justly from God for our Sins which he had undertaken to expiate These were such as never any man did suffer which never any Angel could have born as He did thus dear it cost our Saviour to propitiate for our Transgressions though many make a mock of Sin By shame we understand all the Abuses Reproaches and Indignities cast upon him He was apprehended accused condemned as a Malefactor buffetted hood-winkt spit upon scourged reviled derided and put to death upon a Cross which was the most ignominious death of all others And the more excellent and innocent he was the more intolerable the shame All this must be laid upon him that God might manifest his hatred of Sin the sacred power of his Laws his severest justice against Sin his Love to Man in transferring from him unto Christ his own Son that Punishment which was deserved by our Sin and to let men know that he would not pardon Sin except his Justice were satisfied Therefore let no man presume to Sin but to be afraid to offend his God and Supreme Lord Yet he endured the Cross which implies that he was sore pressed with our sins and was very sensible of the pressure but notwithstanding his strength was such as he bare this heaviest burden and that with greatest patience He did not yield faint murmur or despair he overcame all He despised the shame Some high Spirits dare look Death in the face and be no whit daunted or appaled yet even these cannot brook shame and disgrace they will rather dye then suffer in their Honour and Reputation which are dear unto them Yet Christ endured the shame and with that patience and constancy as that he made nothing of it He despised it as though it were nothing though it was much and so much as never any suffered That which in all this did strengthen and encourage him was the glorious prize and the joy set before him This joy by a Metonymy signifies that happy and glorious estate which followed upon his Suffering for immediately upon his Resurrection he attained an estate of perfection and layd aside his mortality and the infirmities of his humiliation was fully and for ever freed from all Sorrows and Sufferings did enjoy a most sweet calm and blessed peace of eternal continuance after that ascends above all Heavens entred the place of Glory and had fulness of joy in his Fathers presence and pleasures at his right hand for evermore and so bathes himself perpetually in the streams of eternal delights This joy was set before him both by a clear representation and a firm promise and he had a lively apprehension of it as it was represented and a certain expectation of it as it was promised This joy and blessed estate so apprehended so expected did strengthen revive and refresh him in the midst of his Suffering so that his burden was made the lighter and his sorrows much abated and this was the reason why he was so patient and chearful in his Sufferings and so much despised the shame This patience and chearfulness might be attributed to his Faith for he did both believe and trust in his heavenly Father Yet this Faith was of another kind then ours far more perfect and far above our Sphear And if we had a firmer belief more lively apprehensions and a more full assurance of Heaven's Joy and Glory we might rejoyce in Tribulation and be exceeding glad in the midst of siery Flames Christ knew the time of the Cross and shame was but short the distance between him and eternal Joy not long and his assurance of Glory very great and this was the reason why he made so little account of the greatest evils that any ever yet did suffer Proposit. 3. After he had endured the Cross despising the shame he sate down at the right hand of the Throne of God God's Throne puts us in mind of his Majesty and Power for he is the Supreme and Universal Lord Lawgiver and Judge of the World The right hand of this Throne is the highest place of Honour Dignity and Power next unto that of Gods Christ was set at the right hand of this Throne when he was advanced and mounted above all Angels and all other Creatures For all Power in Heaven and Earth was given him before his Ascension and after he was solemnly invested in Heaven he began to reign and exercise this Power as Administratour-General of the World This glorious estate was the great Reward which he received and enjoyed after that he had endured the Cross and despised the shame For because he had taken upon him the form of a Servant and been Obedient unto Death the Death of the Cross God exalted him and gave him a Name above every Name Proposit. 4. In running with patience the Race that is set before us we must look on Christ thus represented He that hath a Copy or Pattern set before him for imitation must often look upon the Pattern or Copy and the more excellent the Pattern the more carefully and frequently it must be eyed and observed This Pattern is the best that ever was proposed and that in three respects 1. Of the person 2. Of the rare performance of the hard Service performed so patiently and chearfully 3. The glorious Reward which followed thereupon 1. The person was the Authour and Finisher of our Faith one far above all others 2. The Pattern wherein his heavenly Virtues were manifest was the fairest and most excellent that ever was given And though the Service was the hardest that ever was undertaken yet it was performed with the greatest perfection 3. The reward attained and enjoyed was incomparable and most glorious All these must severally and seriously and frequently be viewed that we may be the more effectually encouraged § 3. Besides what had been said of Christ example there was something in it farther considerable therefore he goes on with his Exhortation in the words following Ver. 3. For consider him that endured such contradiction of Sinners against
himself lest you be wearied and faint in your minds THe Apostle here seems to use a Rhetorical Prolepsis or anticipation for to prevent an Objection which might be made For they might say We have not only been reproached and spoiled of our Goods but much opposed and our profession is continually contradicted So the Jews at Rome could tell Paul As concerning this Sect we know that every where it 's spoken against Acts 28. 22. The Answer implied in these words is to this purpose What though it be so much contradicted and opposed yet there is no reason why ye should be wearied and faint in your minds if you consider Christ who endured such contradiction of Sinners against himself The Text is an Exhortation and in it we may observe 1. The Duty exhorted unto 2. The reason why we should perform it In the Duty we have 1. The Matter and Object to be considered 2. The Act of consideration All this may be reduced to Propositions thus 1. Christ endured much contradiction of Sinners against himself 2. This they must consider 3. It must be considered left they be wearied and faint in their minds For to understand the first we may note the several parts of it as 1. Christ himself was contradicted 2. He was contradicted by Sinners 3. He was contradicted much 4. Yet he endured all this contradiction from Sinners Propos. 1. 1. Christ himself was contradicted To be contradicted in strict sense is to be spoken against yet sometimes the word is taken more largely to be opposed and so one may be in words or deeds This contradiction presupposeth 1. A difference in Judgment 2. For the most part in Affection and this difference is signified usually by words or writing or some other way It 's either just or unjust Just when it ariseth from a certain knowledg of and a firm adherence unto the Truth with that affection that the party contradicting cannot brook the contrary errour Unjust issues either from ignorance or the contrary errour received into a man's mind and sometimes it 's joyned not only with an hatred of the Truth but of the person professing it Such was the contradiction here expressed The party contradicted was not John the Baptist though he was spoken against nor the Apostles and Disciples but Christ himself and they spake not only against his Doctrine and his Miracles but against his person and his divine Offices They not only denied his Doctrine as false and refused to receive it but accused him as a false Prophet a seducer of the People an Impostor an Enemy to Moses a Blasphemer They ascribed his glorious Miracles to Belzebuh the Prince of Devils They denyed him to be the Son of God the great Prophet the King of Israel and the Messias 2. This contradiction was from Sinners For though he was innocent and never deserved any blame nor ever gave them any cause of contradiction and they were many wayes guilty of many grievous sins yet they did oppose and contradict him so that the most worthy suffered from most unworthy wicked cursed persons It 's true that Christ suffered from all sort of persons both Civil and Military and Ecclesiastical and from these of all ranks even very abjects yet they who most opposed him were the Scribes Pharisees Priests and Rulers who under pretence of greatest Piety and purest Holiness were the most cursed wicked and abhominable Wretches under Heaven They were proud ambitious covetous envious malicious bloody wretches and guilty of most damnable Hypocrisy He was the best and they the worst of all others That he so excellent should suffer from them so vile did aggravate as their Sin so his Suffering very much For 3. He suffered much For such is so much contradiction And this implies that it was much and that it was so much that is very much And so it was in respect 1. Of the Persons which were Sinners and they very many 2. Of the Contradictions which were also many frequent bitter base malicious continued to the end of his Life yea after his Death and Resurrection Even Paul himself was a Blasphemer and many more and did violently contradict him 4. Yet he endured all this He was not wearied he fainted not but as the contradiction was continued so was his patience For he did not yield or abate the least of his heavenly zeal and fervour but went on to testify the Truth to confirm it by his miraculous Works to reprove Sin to convert Sinners to gather Disciples and to finish his Fathers great business His courage and constancy was invincible and unparallel'd Propos. 2. This is the thing to be considered to consider this is the Duty What consideration is you have heard before it is opposed to glances to leight sleighty superficial momentany thoughts and cogitations of a serious business It 's an act of the Understanding which more clearly apprehends more exactly judgeth of things and re-views and remembers them often so that in it we find the use of apprehension judgment memory and all the acts of the intellective faculty And they must not only consider what these Contradictions were but also how many and sum them up that they may appear not only what they are but how great they be this the word implies The end of all this is the more perfect knowledge of them both as absolute and also as comparative The object and matter which we must consider is 1. Christ so excellent the party suffering 2. The thing suffered Contradiction 3. The parties from whom he suffered Sinners so base so unworthy 4. How much how long he suffered 5. How patiently and constantly he endured all And shall he so far more excellent then we are endure so long so patiently from such unworthy persons so vile and so much contradiction And shall we so unworthy not endure far less Was not He most innocent and more glorious then the Angels and We poor and unworthy Wretches Are our Sufferings comparable to his And shall he endure and we be impatient under so light a burden O continue patient to the end Propos. 3. This must be considered left they be weary and faint in their minds wherein three things 1. The dificiency of their minds 2. The remedy to prevent it 3. The use of the remedy for prevention 1. There is a two-fold deficiency one of the Body another of the Mind The former is expressed in two words weariness and fainting These are accidential to the Body and may signify the same thing or if they differ it 's but gradually and weariness is a less fainting an higher degree of deficiency which may arise from labour hunger thirst sickness travall which abate the strength weaken the active power and dull the vital spirits and principle of motion so that the body requires some rest or refreshment or receiving Cordial without which all labour motion resistance toleration ceaseth and sometimes the vital power is contracted retires and leaves the curward parts
that is The peaceable fruit of Righteousness for surely there is nothing which God doth unto his Children but therein he intends their good The Subject Matter of this Passage as of the former is the Lord 's chastening of his Children and it 's considered 1. In respect of it self for the present 2. In respect of the Fruit which follows afterward According to these two Considerations we have two Propositions 1. That Chastening for the present seeineth not to be joyous but grievous 2. That nevertheless afterward it yields the peaceable fruit of Righteousness to them that are exercised therewith 1. The Nature of all Chastening in general and of the Lord 's Chastening his Children in particular is here assumed to be grievous and evil For it 's not matter of Joy but Sorrow to the Party suffering it for as Good present is the cause of Joy so Evil is the cause of Sorrow Yet this Evil is not the evil of Sin but of Punishment yet it 's for Sin as deserving it and to take away Sin and prevent the Punishment and when Sin is taken away and the Party chastened is reformed then God's chastizing hand is taken off us and in Heaven where shall be no Sin shall be no Chastening Yet because it issues from Love and tends unto the good of the Party chastened therefore the Evil is so little that it may be a Question whether it should have the Denomination of Evil For this Reason the Apostle useth terms of Abatement as 1. It 's so only for the present 2. It seemeth to be so not that it is so absolutely or in any high degree or in it self but rather in the sense and conceit of the Sufferer 3. It 's not of Joy that is it seemeth not to be Joyous for many times God's Saints rejoyce in Tribulation and these very Hebrews suffered joyfully the spoiling of their Goods In the second Proposition we may observe 1. The Benefit and Profit of Chastisement 2. The Parties that reap this Benefit by it 3. The time of receiving this Benefit 1. This Benefit is the peaceable fruit of Righteousness where fruit of Righteousness is nothing but Righteousness which is here compared to Fruit as every Effect may be said to be a fruit of it's Cause Man is the Soil God's Chastening is the Culture or good Husbandry and this Man thus cultivated by Chastening accompanied with the Word and Spirit yields and brings forth this Fruit. But it 's much doubted what this peaceable Righteousness is Some think that Righteousness signifies heavenly Vertues or the Works of these Vertues for Justitia in sâ—fâ— virtutes coâ—tinâ—â— omnes and righteous Works are vertuous Works Others conceive that by Righteousness is meant that particular Vertue of Patience which seems to be a proper Fruit of Chastizing Tribulations and Afflictions For Tribulation worketh Patience Rom. 5. 3. and the trying of our Faith by Temptations and Afflictions worketh Patience saith another Apostle Jam. 1. 3. And Patience may be said to be peaceable because it is the quiet the peace the calm of the Soul in the midst of the Storms of Affliction But to understand the words more fully we must consider 1. That the End of God's Chastening is Correction Reformation and the reducing of the Party chastened into the right way For saith David Before I was afflicted I went astray but now I have kept thy Word Psal. 119. 67. and again It 's good for me that I have been afflicted that I might learn thy Statutes Ver. 71. Where we may observe 1. That Afflictions which are God's Chastisements are for Sin for he had gone astray 2. The End and Effect is Obedience keeping of God's Word and learning to do his Statutes To obey and do God's Laws is Righteousness 2. Upon this Reformation follows Peace for God's Anger and Chastisements the Effects thereof do cease the Conscience is quiet and the Comfort of the Party corrected is great 3. This Chastening may be used as a means of our first Conversion and so of unrighteous may make us righteous or it may be made subservient to the Reformation of one converted by making him sensible of Sin and causing him to renew his Repentance and exercise and improve his heavenly Vertues which lay dormant in him through his neglect The Sum of all this is 1. God by his Chastisements joyned with his Word and Spirit makes his Children more holy and righteous and also more happy By this that is Smiting and Affliction or Chastisement shall the Iniquity of Jacob be purged and this is all the fruit to take away Sin Isa. 27. 9. And the End of all our Chastisements which we suffer here on Earth is that when this Life is ended we may be perfectly righteous and attain eternal Peace For they exercise our Graces of Repentance and Faith whereby we obtain Remission of Sin a greater measure of Sanctification and Reconciliation with our God 2. The Parties that are Partakers of this benefit are such as are exercised therewith There is an Exercise of the Body whereby men are made stronger more active more skilful in the thing wherein they are exercised and by continued Practice are enabled to endure and hold out far more and far longer than others can do There is also an Exercise of the Soul in the School of Affliction for this is the manner of God's training of his Children and the stirring up and improving of their heavenly vertues The principal Vertue he intends to teach them is Patience which once had and brought unto some Perfection is a rare vertue This is an hard Lesson and not easily learned and without Exercise cannot be attained yet this vertue once made habitual raiseth Man to an high degree of Christianity so that nothing will be difficult unto him Therefore this was the Exhortation of the Apostle Let Patience have her perfect Work that ye may be perfect and entire wanting of nothing James 1. 4. They therefore who are exercised by Afflictions so as to be habitually patient are they who receive this benefit and reap the peaceable fruit of Righteousness 3. Yet there must be some time before an habit be acquired therefore the Apostle saith That not at first but afterward when we have been well â—vâ—rcised then it yieldeth this peaceable fruit and not before God could so sanctify us at first and in an instant so deeply implant all heavenly vertues in us that this Exercise might be needless Yet it was not his Will and Pleasure so to do he will humble us try us refine us before he admits into his Kingdom of Glory He knew this was good for us for it is good for a Man that he bear the Yoke in his Youth He sitteth alone and keepeth silence because he hath born it upon him Lament 3. 27. 28. The Sum of this Discourse is That seeing from the Text of Solomon it appears that God out of Love chasteneth all his Children so that none are exempted and
The Punishment and Consequent of this Sin 1. The Sin in general was profaness for by the History it appears that the disposition of his heart was irreligious and profane and his practise did manifest the same His marriage and his purpose to murther his Brother were sufficient evidence Yet the particular here expressed was the selling of his Birthright for a morsel of meat This was a plain contempt of his Birthright as not worthy to be regarded To understand this the better we must consider 1. What this Brithright was 2. His sale of it 1. This primogeniture which is here meant by Birthright anciently had certain Priviledges As 1. The dominion over his Brethren upon the Death of his Father 2. A double portion 3. The Priest-hood Yet besides these in the Birthright there was something peculiar and that was his Fathers Blessing which included the Covenant and the promise of the Messias and these were sacred things and of great value So much is intimated by his seeking of it with tears 2. This Birthright he sold and that for a morsel of meat By which words we understand his Contempt of this sacred Birth-right for 1. He sold it that is he voluntarily parted with it for sale is voluntary 2. He sold it at a very vile Rate even for one Morsel of Meat one Meal to satisfy his Appetite Therefore is it said He did eat and drink and rose up and went his way thus Esau despised his Birth-right Gen. 25. 34. This was his Profaness in particular By this we easily understand that Profaness is a Contempt of that which is sacred And many may exceed in Reverence and Devotion of outward Worship and the Observation of Rites and Ceremonies and yet be guilty of this Sin whilest they make their Belly their God and prefer earthly Profits or Pleasures before those heavenly Blessings which Christ hath purchased and God hath promised These two Fornication and Profianess may be termed Apostacy in Practice as the former in Profession 2. The Punishment follows and that was an irrecoverable loss of the Blessing The words contain two Propositions 1. That Esat lost the Blessing irrecoverably 2. They knew this 1. That he lost it irrecoverably is evident for 1. He would have inherited it and was rejected 2. He sought it carefully with tears and found no place for Repentance All this we may learn from the History of Isaac the Father and Jacob and Esau his Sons for Jacob according to the Direction of his Mother Rebeccah obtains the Blessing from Isaac Esau comes after with a purpose to receive the Blessing of which he made full account But the Blessing being already passed upon his Brother his expectation was disappointed Upon this he weeps he petitions and with greatest Importunity yet all in vain and too late the Blessing was gone and what was done could not be undone That which was done unwittingly by Isaac was confirmed by God and made irrecoverable and unalterable Therefore is it said There was no place found for Repentance that is the Blessing of Jacob stood firm and could not be altered no place was found for Esau's Repentance but that was in vain no place was found for Isaaâ—'s Repentance for the Blessing could not be revoked nor transferred from Jacob to his Brother For so he said I have blessed him yÄ—a and he shall be blessed Gen. 27. 33. 2. This they knew for being Hebrews they took Moses for a Prophet and were acquainted with his Writings and in particular with this History of their Father Jacob from whom they were descended He puts them in mind of this as a thing well known unto them that by this Example they might take heed of Profaness that grievous Sin lest in the End they suffer the like Punishment For if any of them should be profane and despise the Blessing of eternal Life tendred in the Gospel and should preferr their Credit the quiet and peaceable Possession of their Estates and other temporal advantages before this glorious Reward their Punishment in the End would be grievous because they should not only lose the Blessing irrecoverably but also suffer eternally And all such as prefer the World before Christ and earthly Blessings before heavenly are profane and whatsoever their Profession may be they are in great danger of Apostacy § 18. The Author willing to omit nothing that might confirm them in their Profession and prevent their Apostecy argues further in this manner Ver. 18. For ye are not come to the Mount that might be teuched and that burned with fire nor to Blackness and Darkness and Tempest Ver. 19. And to the sound of a Trumpet and the Voice of words which Voice they that heard entreated that the Word should not be spoken to them any more Ver. 20. For they could not endure that which was commanded And if so much as a Beast touch the Mountain it shall be stoned or thrust thorow with a Dart. Ver. 21. And so terrible was the sight that Moses said I exceedingly fear and quake TO find the Connexion of these with the former words is difficult because they seem to come in abruptly without any dependance upon the antecedent Discourse Some think these with those that follow unto Ver. 25. are the same with those Ye are not under the Law but under Grace Rom. 6. 14. and likewise with those You have not received the Spirit of Bâ—â—dage to fear again cap. 8. 15. For as these two Passages so this Text speaks of the different Estate of such as are under the Law and such as are under the Gospel so doth this And if compared together they do assert and implicitly prove that the State of the one is far more excellent and hapyy than the Estate of the other And if we consider the Scope of the Apostle which is to confirm these Hebrews in the Faith and perswade them to Perseverance in their Christian Profession and Practice then this is an effectual and convincing Argument to perswade and a forcible Motive to stir them up unto Perseverance Yet this is not all for if the Gospel and the Estate of such as are under the Gospel be so much more excellent than the Law and the Estate of those that are under the Law then we must have a special care to persevere in the Profession of the Gospel The Reason of the Consequence we find Ver. 25. For if they escaped not who refused him that spake on Earth when he gave the Law much more shall not we escape if we turn away from him that speaketh from Heaven Where the Apostle presupposeth 1. That the greater the Sin is the greater the Punishment is 2. That it 's a greater Sin to reject and transgress the Gospel than to reject and transgress the Law and from these presupposed he inferrs That as they would escape a far greater and severer Punishment so they should avoid the far greater Sin of Apostacy from the Gospel So that the Order and
boldness to come before the Throne of Grace made accessible by his Blood This was a Law or Covenant rather of Justice than of Mercy of Fear than of Hope of Servitude and Bondage rather than of Liberty It was made to discover Sin to make it exceeding sinful to be a School-master to Christ. 2. This was the terrible manner of Promulgation the Effect whereof was fear and terror and the same very great and exceeding and that 1. In the People as we heard before who could not endure either the Voice or the strict Commands and Comminations They endured it a little but could endure no longer for fear of present death 2. And that which was more in Moses for so terrible was the sight that Moses feared did quake did fear and quake exceedingly and he said so and expressed his great fear And how terrible must that sight be which did strike such a terrour into a man so holy of such a constant Spirit so familiarly acquainted with God and who alone at that time should comfort and encourage the People That Moses said thus we do not read yet that which is affirmed by a man inspired as inspired must needs be true 3. They were not come to this Mount to receive so terrible a Law but they were freed from all these Terrours and from the Curses threatned and had received the Spirit of Adoption and therefore there was no reason why they should fall off to Judaism and return to that dreadful Mount and consuming Fire any more § 20. Thus far of the terrour of the Law the condition of such as were under it and the freedom of these Hebrews from it Now follows the condition of them as freed from the Law and living under the Gospel Before their Conversion they were in Minority Servitude and continual Fear but since they are in a more happy condition as being translated into the Kingdom of God's dear Son wherein they enjoyed incomparable Priviledges spiritual Liberty and many sweet Comforts To understand all this the Apostle saith Ver. 22. But ye are come unto Mount Zion the City of the living God the heavenly Jerusalem and an innumerable Company of Angels IN these words and those which follow unto the five and twentieth Verse we may observe 1. A Description of a spiritual and eternal Kingdom 2. The Enjoyment of or rather the Admission into the same In the Description some observe 1. The Place 2. The Persons of this Kingdom The Place is Zion the City of the Living God the new Jerusalem The Persons are Subjects Soveraign The Subjects are Angels Men. Living Departed The Soveraign is God the King and Judg. Christ the Priest and Mediator There was a certain Place and certain Persons and they were come unto this Place these Persons Here we have a Zion a City a Jerusalem this Zion is a Mount this City is the City of the living God this Jerusalem is the heavenly Jerusalem Zion the Mount the City of the Living God the heavenly Jerusalem here are the same and they may signify the Place or the Persons or the Association of Persons in such a Place and they may signify grammatically and properly or Rhetorically and Tropically Grammatically Zion opposed to Sinai is a Mount in Jerusalem where was first a Fort of the Jebusites then the Royal Palace of King David who adorned it with other Buildings and thence it was called The City of David On the North of this Mount some say the Temple was built and because that was the Palace and Throne of God therefore according to some Writers it was styled The City of the great King and because God did choose that place for his special presence it had the Name of The City of the Living God Shindler observs that the whole City was called Jerusalem in the Dual Number because it had two parts the one was the City of David on Mount Zion the other the City of Vision on Moriah which afterwards was inclosed But not to stand upon these things Zion and Jerusalem are taken for one City which God in former times did honour above all Cities in the World Therefore sung the Psalmist Why leap ye ye high Hills This is the Hill which God desireth to dwell in yea the Lord will dwell in it for ever Psal. 68. 16. For by God's special Residence in this place it was advanced above all other Cities of the Earth though never so magnificent But this was her greatest Glory That Christ the Son of God was presented there preached there and there did glorious Works there the Holy Ghost came down from Heaven upon the Apostles there the Gospel began first to be preached and thence it came out into all the World According to the Prophecy of old it came to pass for so the Evangelical Prophet wrote And in the last dayes it shall come to pass that the Mountain of the Lord's House shall be established in the top of the Mountains and exalted above the Hills and all Nations shall flow unto it And a little after for out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Isa. 2. 2 3. Where by Law and the Word of God understand the Doctrine of the Gospel This is the Grammatical sense Rhetorically Zion and the City of Jerusalem often signify the Church Militant and Triumphant by reason of God's spiritual and supernatural presence and habitation in the same If we consider this Church locally the place of our Pilgrimage is the Earth the place of our Rest and perpetual Abode is Heaven from whence we receive our spiritual Being where we must converse and whither we tend in these respects Heaven may be said to be the place whither upon our first Conversion we come The Persons which make up this Body and the spiritual Inhabitants are more intended by this Zion and this City yet they cannot make up this Politick Body Society and Common-weal but as associated under their Soveraign God-Redeemer And to distinguish this Zion and City of Jerusalem from that which was on Earth situate and lying in the Land of Canaan in the Tribe of Judah and Benjamin this is said to be The heavenly Jerusalem which is above and the Mother of us all which one day shall come down from Heaven as a Bride prepared for her Husband and God who dwells in her by Grace shall then dwell in her by Glory and bless her fully and for ever To come to this City and Kingdom is to be admitted and incorporated into the same upon our sincere Faith in Christ. In this City we find many Persons amongst whom the most eminent are the Angels those holy immortal and blessed Spirits of Heaven who ever see the face of God and environ his glorious Throne These are not few but many for they are an innumerable Company or Multitude for the Chariots of God are twenty thousand even thousands or many thousands of Angels Psal. 68. 17. The number of the Angels
High-Priest ascended into Heaven 2. This Blood of Sprinkling speaketh better things thau the Blood of Abel This Blood is the Blood of Christ and the End and so the principal Effect is to cleanse away Sin yet this it cannot do except it be first shed and then sprinkled Once shed it hath a cleansing Power and Vertue yet actually cleanseth and purifieth no man till it be sprinkled upon him The Blood of sprinkling is Blood to be sprinkled and it is to be sprinkled upon the unclean to make clean and therefore the Blood of Sprinkling is by a Metonymy cleansing and purifying Blood Yet there was a sprinkling of Blood in the Sanction and Confirmation of the Old Covenant and so Blood of Sprinkling here may be the Blood of Confirmation for as you heard Chap. 9. 16 17. a Testament is of force after men are dead so upon and by the death of Christ the new Covenant was made firm valid and in full force and power for that end God intended it If Christ had not dyed God might have abrogated or altered his Covenant but upon his death he was bound to stand to it for ever and the Title to the heavenly Inhâ—râ—tance is good to all such as observe the terms and conditions yet in this Expression it is very probable the Apostle alludes to the Legal Purifications by Water Ashes Blood which being sprinkled upon such as were Legally unclean or upon the Lepers did purify them The like Effect Christ's Blood hath upon all such as are capable of it therefore do we read that the Blood of Christ doth cleanse us from all Sin 1 Joh. 1. 7. and to cleanse is to forgive to be cleansed is to be pardoned as is implyed in that Text If we confess our Sins he is faithfull and just to forgive us our Sins and to cleanse us from all Unrighteousness Ver. 9. This Blood is sprinkled upon such as confess repent believe pray receive the Sacraments The means of sprinkling is the Word Sacraments and principally the Spirit or whatsoever worketh or increaseth and strengthneth Faith and then it 's sprinkled when it 's so applyed as that the Person receiveth the benefit of Christ's Passion one Effect and the principal is Remission of Sin and Sanctification whereby we are freed from Sin and the woful Consequents thereof for this Blood speaketh better things than that of Abel Abel's Blood was shed so was Christ's Abel's Blood shed speaketh so Christ's Blood shed speaketh Abel's Blood speaketh to God so Christ's speaketh to him likewise they both speak loud and cry so that God hears Abel's Blood was precious Christ's far more precious and the Cry of both is heard in Heaven Thus far they agree yet differ much for the one cryes for Mercy the other for Judgment the one cryes against Man that did shed it the other for Man though his Sins did cause it to be shed The meaning is that Cain's Murther of his Brother Abel did so much offend God that it moved him to revenge it Christ's death as caused by the cursed cruel impenitent Jews did so far provoke God that he fearfully punished them and their Children according to their own words Let his Blood be upon us and our Children yet as suffered for the Sin of Man and offered unto God it was so pleasing so precious and so highly accepted that for and in condsieration of it God was effectually moved both to reward him and pardon all penitent and believing Sinners and that for evermore This Blood spake when it was shed and speaks effectually when pleaded before the eternal Judg. 3. They were come to this Mediator to this Blood They were not come to the Mount of Fire Smoak Darkness Terrour Death where there was no Mediator to make their peace with God no blood to cry for Metcy and cleanse them from their Sin and free them from eternal Death But they were come into that Society where Christ was their Mediator and Priest where they were freed from the Law of Sin and Death and under the Covenant of Free Mercy Grace and Life where the Blood of Christ sprinkled upon their Souls did cry aloud to Heaven for Mercy and did cleanse them from all Sin for ever And now since they were received into an heavenly Society where Angels and the best of men both living and dead were their fellow-Subjects God Redeemer sitting in the Throne of Grace their Soveraign Christ the Son of God their Priest who shed his Blood to wash away their Sins and though they had many Offences yet upon their Repentance would make Reconciliation for them and though they had many failings yet he was a righteous Advocate with their Father and would plead their Cause with his own Blood procure their pardon according to the Covenant of Grace so that they should be justified and live for ever there was no Reason in the World to return to Sinai and the Law again and forsake the best and happiest Kingdom that ever was a Kingdom of eternal Righteousness and Peace If they did Heaven might be astonished and Earth amazed at their Folly In this with that which follows the Apostle seems to sum up briefly in a few words all the former Arguments taken from the excellency of the Prophetical Office of the Covenant of the Priest-hood of Christ and he doth this in that manner that he clearly takes away all colour of excuse from such as should incline to Apostacy § 23. Therefore he further argues thus Ver. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven THE words are a Dehortation wherein we have 1. The Sin dehorted from 2. The Reason why we should take heed of it 1. The Sin is to refuse him that speaketh 2. The Reason is taken from the greater Punishment to be suffered if they do refuse 1. To refuse him that speaketh implyes 1. That Christ doth speak and God by him To speak is not only to reveal the Doctrine of the Gospel which is the thing spoken but also to command Repentance and Faith in Christ with a Promise of Righteousness and eternal Life and a Commination of eternal Death unavoidable To refuse him that thus speaketh is either to reject this Doctrine and not receive it or if they have once received it to renounce it so that this Refusal includes both Unbelief and also Apostacy from the Christian Profession But they who had made Profession of this Doctrine must not refuse to continue in it nor renounce it to the dishonour and Contempt of God who out of greatest Mercy had tendred Salvation upon fairest terms 2. The Reason is taken from the hainousness of the Sin and the grievousness of the Punishment both which are set forth by a Comparison in Quantity And this Comparison presupposeth many things as 1. That God did speak in former times
and now again in these last dayes then by Moses and the Prophets now by Christ his Son 2. That when he gave the Law and made the former Covenant he spake on Earth upon Mount Sinai but when he spake by Christ he spake from Heaven for he came from Heaven returned to Heaven again and from Heaven sent down the Holy Ghost upon the Apostles and by that Spirit in them revealed the Gospel 3. That some Sins are more hainous than others and the more hainous the Sin is the more heavy the Punishment will be 4. That to refuse God speaking on Earth was a grievous Sin and deserved a grievous Punishment and so to refuse him speaking from Heaven is a great Sin and renders the Refuser liable to fearful Punishment 5. That the latter is a more grievous Sin than the former and deservs a greater Punishment These things presupposed the Reason is clear and we must in any wise take heed of rejecting or renouncing the Gospel because if they who transgressed the Law given on Earth were severely punished then they if guilty of a far greater Sin as all such are who refuse the Gospel revealed from Heaven then they must suffer a far greater Penalty and no wayes could they escape it This differs something from the Argument used Chap. 2. 2 3 c. for that compares the Law delivered by Angels with the Gospel spoken and confirmed by Christ and the excellency of Christ above the Angels is the ground of his Argument But here God's speaking on Earth by Angels is compared with God's speaking from Heaven by Christ and here the Excellency of Heaven from whence the Gospel was revealed above the Earth where the Law was given is made the Foundation of the Reason And God by giving the Law on Earth and the Gospel from Heaven did intimate that there was some Excellency in the Gospel which was not in the Law in the new Covenant which was not in the old otherwise God could have revealed them both on Earth or both from Heaven Let us apply this unto our selvs and consider 1. Who speaks unto us 2. What he speaks 3. From whence he speaks 1. It 's not Man but God not Moses but Christ The Law indeed was by Moses but Grace and Truth by Jesus Christ. The Majesty and Power of him who speaks is such as Angels are bound to attend and obey with all humble Submission and shall we Worms nay Dust and Ashes refuse to hear this glorious Lord 2. The Matter that he speaks and we hear is the best the most sweet the most comfortable and the most excellent never better things seen or heard or understood by the Heart of Man The Gospel is a Doctrine of profoundest Wisdom of greatest Love and Mercy and of highest Concernment and most conducing to our everlasting good And shall we reject it Shall we sin against so great a Majesty so great a Mercy Sins against the Mercies of God so freely tendred to us in Jesus Christ are the most hainous of all others Let us tremble to think of these Sins and those Punishments which they must suffer that are guilty of them 3. He speaks from Heaven for the Gospel is a Mystery hid from the beginning of the World and was brought unto us from the Bosom of the Father by his only begotten Son and by the Holy Ghost it 's the clearest manifestation of God's deepest Counsels concerring Man's eternal Estate and of his greatest Love to sinful Wretches the brightest Light that ever shined from Heaven yet we hear it and most men regard it not but reject it to their everlasting Woe § 24. The Apostle draws to a Conclusion and urgeth Perseverance by another Argument in the words following Ver. 26. Whose Voice then shook the Earth but now he hath promised saying Yet once more I shake not the Earth only but Heaven also Ver. 27. And this Word Yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remain GOD shook the Earth when he gave the Law and from this shaking the Authour takes occasion from the words of Haggai to prove the Immutability of the Gospel and the Administration of Christ's Kingdom In the Text the Proposition concerning this Immutability is 1. Cleared 2. Applyed in the two last Verses of the Chapter In the first he doth 1. Affirm the shaking of the Earth in giving of the Law 2. Alledgeth God's Promise of another shaking not only of Earth but Heaven 3. From that Promise he infers the Immutability of the Evangelical Administration The Propositions of the first part of the Text are two 1. That God then shook the Earth 2. That he that then shook the Earth promised to shake once more not only the Earth but Heaven also 1. God then shook the Earth The Adverb then points at the time of giving the Law on Mount Sinai for in the former Verse it 's said that he spake on Earth in the Hearing of all Israel That then he shook the Earth is the express words of the History Mount Sinai was all on a Sâ—â—ak and the whole Mount quaked greatly Exod. 19. 18. With this agrees that of the Psalmist When thou O God wentest before thy People when thou didst march through the Wilderness The Earth shook the Heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel Psal. 68. 7 8. The principal things then signified by this shaking the Mount and the Earth were two 1. The Alteration of the former Administration of the Church and 2. The Constitution of that Order which continued untill the times of the Gospel For 1. Then God made a great Alteration in the Kingdom of Aegypt divided the Red Sea and shook the hearts of men in several Nations 2. He reduced the People of Israel into a Polity both Civil and Ecclesiastical made a Covenant with them gave them Laws Moral Ceremonial Judicial ordained a Priest-hood instituted a Form of Worship to continue till the coming of the Messias Thus then he shook the Earth 2. He promised once more to shake not only the Earth but Heaven Where the Subject is Shaking and presupposeth one Shaking past and informs us of another and the same far greater The former was only of the Earth the latter of Heaven too This Shaking is the thing promised the Promise was made first the Performance followeth several hundred years afterwards The Promise we find in Haggai the Prophet the words are these For thus saith the Lord of Hosts Yet once it is a little while and I will shake the Heavens and the Earth and the Sea and the dry Land And I will shake all Nations and the Desire of all Nations shall come and I will fill this House with Glory saith the Lord Hag. 2. 6 7. Where we may observe 1. That the Occasion of these words was this the
Christ and God who sent him But then on the contrary if the People be disobedient though the Ministers conscience will acquit him and Christ will richly reward his fidelity and pains yet it will trouble him much to see his Labours lost the People's Souls whose Salvation he so much desired and laboured for to perish And as this will be a grief to him so it will be an unspeakable dammage unto them for they shall lose the fairest opportunity of Salvation and shall be condemned to eternal punishments and the same more grievous because their sin was greater then the sin of other men who never heard the Gospel For the greatest punishments in Hell shall ly upon such as continued impenitent and unbelieving under the Gospel and a powerful Ministry For it shall be more tolerable for Tyre and Zidon in the day of Judgment then for Bethsaida and Corazin and for Sodom and Gomorrha than for Capemaum These are mighty and powerful reasons and if People would lay them to heart they would tremble to think of disobedience to their Guides Where it 's to be noted that the same word which ver 7. is turned Guides is here translated Rulers for they are not meerly Guides to direct but Rulers instructed with power to command and forbid to bind and loose in the Name of Christ and in the former place the Authour seems to speak of such as were Dead and here of such as are Living And some observe that this is the last Exhortation because the Apostle for other Duties not here mentioned referred them to their present Pastors § 17. Thus far the Epistle hath been continued in the main Matter and Substance and it 's an excellent and profound Discourse concerning Christ's Prophetical and Sacerdotal Office joyned with an Exhortation unto Perseverance in their Christian Profession and Practice That little which remains may be said to be the Conclusion and of the same in a few words we have many parts or particulars as 1. A Request 2. An Intercession 3. An Exhortation 4. An Information 5. A Salutation 6. A Benediction 1. The Request we have Ver. 18. Pray for us for we trust we have a good Conscience in all things willing to live honestly Ver. 19. But I beseech you the rather do to this that I may be restored to you the sooner IN this we may observe 1. The thing requested by Paul and that was their Prayers 2. The Reason of this Request And It was two-fold 1. He was capable of their Prayers and a fit Object of the same 2. Upon their Prayers he might the sooner be restored unto them 1. From this that he desires their Prayers for him we may observe 1. That we must pray for others as well as for our selvs and most of all should pray for the Church and in the Church for the Guides thereof upon whom the Good Edification Peace and Welfare of it doth so much depend 2. That there is no Man living but needs the Prayers of others no not the best and most eminent not Ministers not Apostles not Paul nay Christ himself in the day of his Agony desired the Prayers of the Apostles 3. That though the Apostle doth not mention or express what in particular they must seek of God by Prayer for him yet this was easily understood and we may learn from other places what the matter of their Prayers for him must be they must pray for Utterance Boldness Success in Preaching the Gospel Deliverance from wicked and absurd men and in particular for his Liberty and Enlargement as is implied in the next Verse And he implies that all these may be obtained by their Prayers 2. The Reason which might perswade them to perform this Office of Love was 1. Because he was not altogether unworthy of their Prayers nor any wayes uncapable of the benefit of their Petitions For there are some whom no Prayers and Intercession can help or profit though Moses Joh Daniel pray for them God will not hear But he was none of these for he was perswaded he had a good Conscience and the Reason of this perswasion was because he was willing in all things to live honestly Here some observe his Modesty in that he doth not say I have but I trust I have a good Conscience not that in all things he lived honestly but that he was willing to do so A good Conscience in this place is 1. A Conscience rightly informed by the Word of God and of his own Life as agreeable thereunto 2. A Conscience that could restify of the sincere Intention of his Heart and the Righteousnes of his Actions without Errour 3. It may be a Conscience also which did rightly dictate the Truth and put him on to do good Such a Conscience his was and he was perswaded of it for by due Examination a Man may know his own Conscience or his own Conscience may know it self The Reason of this Testimony of himself might be because some did accuse him that he was an Apostate from Judaism and turned Christian out of hatred to Moses and the Law and out of Design not of Sincerity but he being conscious to his Intentions and the Grounds of Conversion knew this Accusation to be false The Reason of this Trust was this he was willing in all things to live honestly To live honestly is to direct our Lives according to the Will of God and that in all things for true Honesty is a divine Vertue and a Life regulated constantly and universally by the Word of God And though no man attains to this Perfection of Honesty in this Life because every one hath his failings and none lives and sins not yet we may be willing to live so as to be perfectly honest The Will is the Imperiall Power in the Soul the first Mover and Principle of Moral Actions and as it stands disposed and constantly bent so the Life is good or bad Paul's heart was rightly disposed and predominantly bent unto Righteousness and he knew it to be so and especially in his proper Work of his Apostle-ship which was the Preaching of the Gospel which he first undertook and afterward continued upon right Grounds strong Convictions and out of the Sincerity and Integrity of his heart 2. There was another Reason which might make their Prayers in his behalf more frequent and ardent and stir them up unto this Work and that was Hope of his more timely Liberty and Restitution unto them This implies he was in Bonds and that he had some Hope of Liberty which their Prayers might obtain or at least hasten Some think he was then promised his Liberty but not yet fully discharged but whether it was so or no yet the force of the Reason is from the comfort and benefit which might redound to them upon his Release When James was slain and Peter imprisoned earnest and continual Prayer was made by the Church for his Release and this Prayer was so successfull and effectual
Christ's Priest-hood in respect of the Constitution and now proceeds to prove his excellency in respect of the Ministration For if he be a Priest he must minister and officiate and his ministration is two-fold or there be two parts thereof The first whereof Which is his great Offering was performed on Earth The second Which is his Intercession is performed in Heaven He was a Priest elect when he offered on Earth He was a Priest constituted and confirmed before he did intercede in Heaven These things premised the Author doth 1. Sum up briefly the substance of his former Discourse Concerning the constitution of Christ's Priest-hood ver 1. 2. Proceed to set forth his excellency in respect of his Ministration 1. More generally in this Chapter 2. More particularly hereafter That he may do this the better he takes it for granted that the due ministration of a Priest requires 1. A Tabernacle or Temple 2. A Sacrifice or something to be offered 3. A Covenant whereof he must be Mediatour These things presupposed he proves the excellency of Christ's ministration in respect 1. Of the Tabernacle which is not made with hands but pitched by God ver 2. 2. Of the thing offered and the service both which are supernatural and divine not after the pattern of heavenly things ver 3 4 5. 3. Of the Covenant which he did confirm and make effectual as Mediatour which is better then that of Works whereof the Levitical High-Priest was Mediatour ver 6. That it was better he proves because it was established upon better Promises Where two things are observable 1. That the Promises of the Covenant were better 2. That it's stable and firm Ibid. To make both these evident he 1. Recites the words of the Prophet Jeremy concerning both the Covenants 2. In the words he 1. Informs us 1. Of the deficiency of the former ver 8 9. 2. Of the excellent Promises of the latter ver 10 11 12. 2. From the word Now he inferrs the abolition of the former to bring in the latter ver 13. CHAP. IX VVHerein the Apostle proceeds farther to evidence the excellency of Christ's ministration and this he doth more particularly by setting forth the excellency of his great Sacrifice and Offering That he may do this the better he singles out from all the other legal Services the anniversary Sacrifice of Expiation with the Blood whereof the High Priest alone once in the year only entred into the Holiest of all and proving Christ's Sacrifice upon the Cross to be far more excellent than this he doth clearly evince the excellency of Christ's Priest-hood The parts of the Chapter are two The first is concerning the Typical Tabernacle Priests Service The Tabernacle is described ver 1 2 3 4 5. The Priests ver 6 7. The Service Ibid. The imperfection of their Service ver 8 9 10. The principal part of the Tabernacle was the Holy of Holies The principal Priest the High Priest The principal Service the presenting of the Blood of the Expiatory Offering in the Holiest place Where the Apostle observes 1. That because none but the High Priest alone might enter within the 2d Veil therefore the way into the Holiest was not yet made manifest 2. That because the Services and so the Ministration were but carnal therefore they could not perfect the Performers The second part is concerning the Antitypical Tabernacle Priest Service and especially the Service of Christ's great Offering which he proves to be far more excellent then the legal great Sacrifice of expiation and so than all other legal Sacrifices from the Effects and Consequents thereof For by it Christ entring the Holy place 1. Obtained eternal Redemption ver 11 12. 2. Purgeth the Conscience from dead Works to serve the living God ver 13 14. 3. Confirms the new Covenant makes it effectual and unalterable ver 15. This Confirmation is illustrated 1. From the Testaments of Men confirmed by the Death of the Testator ver 16 17. 2. From the Sanction and Confirmation of the former Covenant by Blood ver 18 19 20. The former purifying and expiating Virtue of Christ's Sacrifice is illustrated from the Purification Expiation and Consecration of most things under the Law by Blood And hence inferrs That heavenly and spiritual things must be purified by better Sacrifices ver 21 22 23. 4. Entring Heaven he appears before God for us making Intercession and needs not come out of that Holy place again to re-iterate his Death and Sacrifice as the High Priest under the Law did but he stayes there pleading his One Offering of eternal Virtue untill he come to Judgment and give the actual possession of eternal life to all such as wait for him and this is the ultimate benefit of this Great Offering ver 24 25 26 27 28. CHAP. X. VVHetein 1. The Doctrine of Christ's Sacrifice is continued 2. The same Doctrine is applied Of this Doctrine there be two parts 1. Concerning the imperfection of the legal Offeringâ— 2. Concerning the perfection of Christ's The imperfection of the former was in this They could nor sanctify because 1. They were but shadows ver 1. 2. They were re-iterated and left a conscience of sin ver 2 3. 3. They were but carnal and the Blood of Bulls and Goats could not take away the spiritual stain and guilt of Sin to purge the immortal Soul 4. God did reject them as insufficient for that purpose and did accept Christ's one Offering This is proved out of Psal. 40. 7 8 c. and here 1. The words are cited ver 5 6 7. 2. The principal thing intended thence concluded that not by them but this Sacrifice of Christ we are sanctified ver 8 9 10. 3. They being many offered many times by many Priests could not take away sin but this one Sacrifice offered but once and by one Priest doth consecrate the Sanctified for ever ver 11 12 13 This he proves out of Jer. 31. 1. Citing the words ver 15 16 17. 2. Thence concluding the eternal Virtue of this Offering ver 18. Thus far the Doctrine now follows the Application continued from this place to the latter end of the last Chapter In this Application we may consider 1. The Duties exhorted unto which are many but the principal is Perseverance 2. The Motives 3. Sometime the Means The first Duty exhorted unto is To draw near with a sincere Heart in assurance of Faith 2. The Motives The holy place is open A new way is made We have an High Priest ver 19 20 21 22. The second Duty is To hold fast our Profession and persevere ver 23. The Means 1. To stir up one another ver 24. 2. Not to forsake the Assemblies ver 25. The Motives 1. God is faithful who hath promised ver 23. 2. The time is near at hand ver 25. 3. If we fall away after we have received the Truth the Sin will be very hainous the punishment very grievous and unavoidable ver 26 27 28 29 30
31. 4. They must remember their former constancy in great Afflictions when they suffered in their own persons and also with others ver 32 33 34. 5. If they persevere the Reward will be great the enjoyment will be very certain and shall not long be delayed ver 35 36 37 38. CHAP. XI VVHerein Perseverance is urged upon other Reasons and Motives as 1. From the excellency of Faith in it self For 1. It can secure us of glorious Rewards to come 2. Assure us of things far above sense and reason ver 1. 2. From the Effects and also the Consequents thereof For 1. The Effects thereof are so excellent that by them the Saints of antient time became famous and obtained an excellent Testimony from God himself which is upon Record in sacred Scripture ver 2. 2. By it we know the World was made of things that did not appear ver 3. 3. From the particular examples of the Elders endued with this heavenly Virtue who obtained so good Report And in this Argument from Example we must observe 1. That it is only proposed in this Chapter and applied in the next 2. That the rare Effects of this Faith in them were that they 1. Obtained great Mercies 2. Suffered great Afflictions 3. Did rare Exploits 3. That they being many are Marshalled in order and reduced to three Companies 1. Such as lived near the Creation and before the Flood 2. Such as lived after the Flood before the Law 3. Such as lived under the Law till near the time of the Incamation 4. Some are mentioned by Name and the effects of their Faith specified and expressed some are not named at all 5. The Apostle insists most largely in Abraham and Moses as rare and eminent Patterns 6. All these lived before the exhibition of Christ and this is their great commendation that in the times of imperfection their Faith was so excellent and had so rare effects CHAP. XII VVHerein 1. The Motive from Examples proposed in the former Chapter is applied and these Hebrews exhorted to imitation ver 1. 2. The unparallel'd Example of Christ is proposed as a mighty Motive seeing for the Joy that was set before him he with great patience endured more then ever any did and that from wicked men ver 2 3. 3. Though they had suffered much yet they had not resisted to Blood and loss of their lives ver 4. 4. They must consider that all their Afflictions which they Suffer come from God as a Father loving them and looking upon them not as Bastards but as Sons and chastising them in Wisdom to make them more holy and more happy ver 5 6 7 8 9 10 11. And the Means of perseverance which they must use are 1. To encourage themselves and renew their strength 2. To live in peace and holiness 3. By Discipline to cast out from amongst them Apostates and scandalous Persons as Fornicators and profane Persons as Esau And the Motives to use these means are 2. Lest they be turned out of the way 3. Lest the Blessing be irrecoverably lost ver 12 13 14 15 16 17. 5. The sad estate of fear and bondage under the Law and the blessed and glorious estate under the Gospel in the Kingdom of Christ should perswade them much To be constant and never to think of returning back to Judaism again ver 18 19 20 21 22 23 24. 6. If they which refused to hearken to the Law given on Earth were severely punished How much more must they suffer who disobeyed him speaking from Heaven ver 25 7. They must persevere in their Profession and serve God accordingly because the former dispensation under the Law is altered and taken away and the dispensation of the Gospel shall never be shaken That this Dispensation continues for ever he proves out of Haggai by whom God said Once more I will shake not only Earth as I did when I gave the Law but Heaven too And after this there never shall be any more shaking or alteration in his Spiritual Kingdom ver 26 27 28. And lest they should not live according to their Profession he lets them know that God is a consuming Fire ver 29. CHAP. XIII VVHerein the Apostle 1. Exhorts 2. Concludes 1. He exhorts to brotherly-Love Hospitality and other Duties and urgeth the performance by several Reasons and Motives from ver 1. to the 18th 2. He concludes with Request Intercession Intreaty Information Salutation Benediction These things give light unto the Whole and the more particular Explication you may expect in the Comment AN EXPOSITION OF THE EPISTLE TO THE Hebrews CHAP. 1. § 1. OF the Divine authority the Authour the Language and Translation of this Epistle others have spoken at large the Matter is the principal thing To do something cast in my mite after other learned men have done their part and to unfold the mysteries thereof is my design And before I enter upon particulars I think it expedient to acquaint the Reader with the scope and method of the Apostle The end and scope is easily known if we read the whole together and seriously consider the Contexture For upon this done it will appear and that very clearly that the whole and all the parts tend to the confirmation of the blebrews in that Christian Faith which they had professed and for which many of them had suffered For the divine Authour knew full well there was danger of Apostacy or at least of doubting in all because of the relapse of some He was not ignorant what the Devil by subtil perswasions or cruel persecutions might do For though some were strong yet many were weak and losse of Goods Imprisonment Banishment and hazzard of Life were shrewd temptations And though it was God who must assist strengthen support and establish them yet he might make him an Instrument in that work so far as to furnish them with Weapons and Armour and perswade them to make use of them Yet we must not think that the inward motive which stirred him up to write was meetly his natural affection to his Brethren and desire of their good or that he used only such means to confirm them in the Truth as natural reason and humane prudence did dictate We must have far higher conceits of this Letter which for matter is divine and far above the dictates of reason For he was inspired moved and infallibly directed by the Holy Ghost The principal Subject of the whole is Christ's prophetical and sacerdotal Office wherein he did excell not only the former Prophets and Priests but Angels too The attentive and intelligent Reader will easily find this and from thence observe his method For he single out his prophetical Office wherein he proves him far more excellent then Prophets Angels and Moses himself and all this in the first four Chapters In the fifth he begins his discourse of his Priest-hood as far above that of Aarons yea above Melchlsedeâ—ks and in this he Tpends the fifth