the Sanctuary and behold the hidden Glories of the House of God Elsewhere he complains of them who are always Learning that is in the way of it under the means of it but yet by reason of their negligence and carelesness in the Application of their minds unto them do never come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 4. to a clear Knowledge and acknowledgment of the Truth And in the same Spirit he complains of his Corinthians for their want of Proficiency in spiritual things so that he was forced in his dealing with them to dwell still on the Rudiments of Religion 1 Cor. 3. 1 2. In all his Epistles he is continually as it were pressing this on the Churches that they should labour to grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ and that they might do so was the principal matter of his Prayers for them Ephes. 3. 14 15 16 17 18 19. Chap. 1. 16 17 18 19. Col. 2. 1 2. And they are utter Strangers to his Spirit and Example who are careless in this matter especially such as perswade and even compel others so to be Wherefore this Duty is necessary unto Dispensers of the Gospel on sundry Accounts 1. Because their Hearers do greatly need the Exercise of it They are apt to be slothful and weary many begin to run well but are quickly ready to faint There is no reckoning up the occasions hereof they are so many and various Weariness of the Flesh self-conceit of having attained what is sufficient perhaps more than others curiosity and itching ears in attending unto Novelties dislike of that Holiness and Fruitfulness of Life with which an increase of Knowledge openly tends unto mispending on the one hand or Covetousness of time for the Occasions of Life on the other any prevailing Corruption of Mind or Affections the Difficulty that is in coming to the Knowledge of the Truth in a due manner making the Sluggard cry there is a Lion in the Streets with other things innumerable are ready and able to retard hinder and discourage men in their progress And if there be none to excite warn and admonish them to discover the variety of the Pretences whereby men in this matter deceive themselves to lay open the Snares and Dangers which hereby they cast themselves into to mind them of the Excellency of the things of the Gospel and the Knowledge of them which are proposed before them it cannot be but that by these means their spiritual Condition will be prejudiced if not their Souls ruined Yea sometimes men are so captivated under the power of these Temptations and Seductions and are furnished with such Pleas in the Defence of their own Sloth and Negligence as that they must be dealt wisely and gently withal in Admonitions concerning them lest they be provoked or discouraged Hence our Apostle having dealt Effectually with these Hebrews about these things shuts up his Discourse with that blessed Expression of Love and Condescension towards them Chap. 13. 22. I beseech you Brethren suffer the word of Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So bear with it as that which however it may be contrary to your present Inclinations yet proceeds out of tender Love to your Souls and hath no other End but your spiritual Advantage Neither ought this to abate herein the Endeavours of Faithful Ministers but only give them farther occasion to stir up and exercise their Prudence and Diligence 2. The Advantages which Professors have by a Progress in the Knowledge of spiritual things makes it a necessary Duty to stir them up and lead them on therein unto them who are obliged in all things to watch for the good of their Souls And these Advantages also present themselves in so much variety that they cannot be here recounted Mention may be made of some few in a way of Instance As 1 Hereon in a way of an Effectual means depends the security of men from seduction into Heresies noisome and noxious Errors Of what sort are they whom we see seduced every day Are they not persons who either are bruitishly ignorant of the very Nature of Christian Religion and the first Principles of it with which sort the Papists fill the Rolls of their Converts or such as having obtained a little superficiary Knowledge and Confidence therein without ever laying a firm foundation or carrying on an orderly superstruction thereon in Wisdom and Obedience which sort of men fill up the Assemblies of the Quakers The Foundation of God standeth sure at all times God knoweth who are his and he will so preserve his Elect as to render their total seduction impossible But in an ordinary way it will be very difficult in such a time as this wherein Seducers abound false Doctrines are divulged and speciously obtruded wherein there are so many Wolves abroad in Sheeps cloathing and so great an opposition is on all hands made to the Truth of the Gospel for any to hold out firm and unshaken unto the End if their minds be not inlaid and fortified with a sound well grounded Knowledge of the mysteries of the Gospel It is the Teaching of the Spirit the Unction of the Holy One whereby we know all necessary Truths that must preserve us in such a Season 1 Joh. 2. 27. 2 Proportionable unto our growth in Knowledge will be our encrease in Holiness and Obedience If this at any time fall out otherwise it is from the sins and wickedness of the persons in whom it is in the Nature of the things themselves they thus depend on one another See Ephes. 4. 21 22 23 24. Rom. 12. 2. That Ignorance is the Mother of Devotion is a Maxime that came from Hell to fetch the Souls of men and carried back multitudes with it where let it abide Now the reason why the Improvement of Knowledge doth tend unto the Improvement of Holiness and Obedience is because Faith acts its self on Christ only in and by the things which we know whereby spiritual strength is derived unto us and we are enabled unto them 3 Usefulness in the Church unto our Families and amongst all men depends hereon This needs no other Confirmation than what the Experience of every man will suggest unto him And if I should design to go over but the principal Advantages which we attain or may do so in the growth of spiritual Light and Knowledge there is not any thing wherein our Faith or Obedience is concerned nothing that belongs unto our Graces Duties or Communion with God in them or by them nothing wherein we are concerned in Temptations Afflictions or Consolation but might justly be called in to give Testimony thereunto If therefore the Ministers of the Gospel have any Care for or any Love unto the Souls of their Hearers if they understand any thing of the Nature of the Office and Work which they have taken on themselves or the Account they must one day give of the Discharge of it they cannot but
Divine but it was the life of the Person of the Son of God of Christ as God and Man in one Person And so his life was endless For first in the Death which he underwent in his Humane Nature there was no Interruption given unto his Discharge of his Sacerdotal Office no not for a moment For Secondly His Person still lived and both Soul and Body were therein inseparably United unto the Son of God Although he was truly and really dead in his Humane Nature he was still alive in his indissoluble Person And this the Apostle hath a respect unto in the Testimony which he cites in the next Verse to prove that he is a Priest for ever The Carnal Commandment gave Authority and Efficacy unto the Levitical Priests But Christ is made a Priest according to the Power of an endless life that is through the Power and Efficacy of that Eternal life which is in his Divine Person both his Humane Nature is preserved always in the Discharge of his Office and he is enabled thereby to work out eternal life on the behalf of them for whom he is a Priest And so the Apostle proves the Difference of this other Priest from those of the Order of Aaron not only from the Tribe wherein he was to be and from his Type Melchisedec but also from the way and means whereby the one and the other were enabled to discharge their Office VER 17. The Proof of all before asserted is given in the Testimony of the Psalmist so often before appealed unto For he testifieth thou art a Priest for ever after the Order of Melchisedec The Introduction of this Testimony is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he Witnesseth or Testifieth that is David doth in the Psalm or rather the Holy Ghost speaking in and by David doth so testifie He doth not absolutely say that so he speaks but testifies because he used his words in a way of Testimony unto what he had delivered And although one thing be now principally intended by him yet there is in these words a Testimony given unto all the especial Heads of his Discourse As 1. That there was to be another Priest a Priest that was not of the Stock of Aaron nor Tribe of Levi. For he says unto the Messiah Prophesied of who was to be of the Seed of David Thou art a Priest although a stranger from the Aaronical Line 2. That this other Priest was to be after the Order of Melchisedec and was not to be called after the Order of Aaron For he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a redundant and not a suffix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a state or order of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 3. 18. I said in my Heart concerning the estate of the Sons of Men their condition and Order of all things that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priesthood of Christ in the mind of God was the Eternal Idea or Original Exemplar of the Priesthood of Melchisedec God brought him forth and vested him with his Office in such a way and manner as that he might outwardly represent in sundry things the Idea of the Priesthood of Christ in his own mind Hence he and his Priesthood became an External Exemplar of the Priesthood of Christ as unto its actual exhibition and therefore is he said to be made a Priest after his Order that is suitably unto the Representation made thereof in him 3. That he was made a Priest namely by him and his Authority who said unto him Thou art a Priest as Chap. 5. 5 6 10. 4. That he was so after the power of an endless life For he was a Priest for ever This word is applyed to the Law and legal Priesthood and signifies a Duration commensurate unto the state and condition of the things whereunto it is applyed There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law an Age whereunto its continuance was confined So long all the Promises annexed unto it stood in force And as ascribed unto the new state of things under the Gospel it doth not signifie Eternity absolutely but a certain unchangable Duration unto the end of the Time and Works of the Gospel For then shall the Exercise of the Priesthood of Christ cease with his whole Mediatory Work and Office 1 Cor. 15. 28. Christ therefore is said to be a Priest for ever 1. In respect of his Person endued with an endless life 2. Of the Execution of his Office unto the final end of it he lives for ever to make Intercession 3. Of the Effect of his Offices which is to save Believers unto the utmost or with an Everlasting Salvation And the Apostle had sufficient Reason to affirm that what he proposed was eminently manifest namely from the Testimony which he produceth thereof For what can be more evident than that the Aaronical Priesthood was to be abolished if so be that God had designed and promised to raise up another Priest in the Church who was neither of the Stock nor Order of Aaron nor called the same way to his Office as he was and who when he was so raised and called was to continue a Priest for ever leaving no room for the continuance of that Priesthood in the Church nor place for its return when it was once laid aside And we may observe that 1. The Eternal continuance of Christs Person gives Eternal continuance and efficacy unto his Office Because he lives for ever he is a Priest for ever His endless life is the Foundation of his endless Priesthood Whilst he lives we want not a Priest and therefore he says that because he lives we shall live also 2. To make new Priests in the Church is virtually to renounce the Faith of his living for ever as our Priest or to suppose that he is not sufficient to the Discharge of his Office 3. The Alteration that God made in the Church by the Introduction of the Priesthood of Christ was progressive towards its perfection To return therefore unto or look after legal Ceremonies in the Worship of God is to go back unto poor beggarly Elements and Rudiments of the World VER 18 19. IN the Twelfth Verse of this Chapter the Apostle affirms that the Priesthood being changed there was of Necessity a change made of the Law also Having proved the former he now proceeds to confirm his Inference from it by declaring that the Priest and Priesthood that were promised to be introduced were in all things inconsistent with the Law In that place he mentions only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or change of the Law But he intended not an Alteration to be made in it so as that being changed and mended it might be restored unto its former Use. But it was such a change of it as was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abrogation of it as in these Verses he doth declare
off is the expression of this state of nature Ephes. 2. 13. You were sometimes afar off And whatever accompanieth that state in wrath and curse upon men in fear bondage the power of sin and enmity against God within them in obnoxiousness unto misery in this world and eternal Destruction hereafter is comprized in that expression It is to be far from the Love and Favour of God from the knowledge of him and obedience unto him Wherefore our drawing nigh unto God denotes our delivery and recovery from this estate So it is expressed in the place named But now in Christ Jesus ye who were sometimes afar off are made nigh by the blood of Christ. To represent this all the Acts of solemn worship which respected the Sacrifice of Christ were called Approximations And hereunto unto this drawing nigh to God or that we may so do two things are required 1. A Removal of whatever kept us at a Distance from God And the things of this nature were of two sorts 1. What was upon us from God for our sin and Apostacy This was his wrath and curse And these were declared in the publishing of the Law on mount Sinai with the terrible appearances and dreadful voices that accompanied This made the People stand afar off Exod. 20. 21 as an Emblem of their condition with respect unto the Law 2 Guilt within with its consequences of fear shame and Alienation from the life of God Unless these things of the one sort and the other those upon us and those within us be taken away and removed we can never draw nigh unto God And to secure our Distance they were enrolled in an hand-writing as a Record against us that we should never on our own account so much as endeavour any Access unto him Ephes. 2. 14. Col. 2. 14. How they were removed by the bringing in of the better Hope that is by the Priesthood of Christ the Apostle declares in this Epistle as we shall see God willing in our Progress This neither was nor could be done by the Law or its Ordinances neither the Moral preceptive part of it nor the Ceremonial in all its Rites and Sacrifices could of themselves expiate sins make Attonement for our Apostacy turn away the wrath of God nor take away Guilt fear bondage and Alienation out of the minds of men 2. There is moreover required hereunto that upon the Justification and Acceptation of our Persons we have Faith Liberty Boldness Confidence and Assurance given unto us in our coming unto God And this cannot be without the Renovation of our natures into his Image the quickning of our souls with a new Principle of Spiritual life and Ability unto all Duties of acceptable Obedience All these things are required unto our drawing nigh unto God or unto a state of Reconciliation Peace and Communion with him And we may observe 1. Out of Christ or without him all Mankind are at an unconceivable Distance from God And a Distance it is of the worst kind even that which is an effect of mutual Enmity The cause of it was on our part voluntary and the effect of it the height of misery And however any may flatter and deceive themselves it is the present condition of all who have not an Interest in Christ by Faith They are far off from God as he is the Fountain of all Goodness and Blessedness inhabiting as the Prophet speaks the parched places of the wilderness and shall not see when Good cometh Jerem. 17. 6. far from the dews and showers of grace or mercy far from divine love and favour cast out of the bounds of them as Adam our of Paradise without any hope or power in themselves to return The flaming sword of the Law turns every way to keep them from the Tree of Life Yet are they not so far from God but they are under his wrath and curse and whatever of misery is contained in them Let them fly whither they please wish for Mountains and Rocks to fall on them as they will do hereafter hide themselves in the Darkness and Shades of their own Ignorance like Adam among the Trees of the Garden or immerge themselves in the pleasures of sin for a season all is one the wrath of God abideth on them And they are far from God in their own minds also being alienated from him Enemies against him and in all things made up with Sathan the Head of the Apostacy Thus is it and unconceivably worse with all that embrace not this better Hope to bring them nigh unto God 2. It is an effect of infinite condescension and Grace that God would appoint a way of Recovery for those who had willfully cast themselves into this wofull Distance from him Why should God look after such Fugitives any more He had no need of us or our services in our best condition much less in that useless depraved state whereinto we had brought our selves And although we had transgressed the Rule of our moral dependance on him in the way of obedience and thereby done what we could to stain and eclipse his Glory yet he knew how to repair it unto Advantage by reducing us under the order of Punishment By our sins we our selves come short of the Glory of God but he could lose none by us whilst it was absolutely secured by the Penalty annexed unto the Law When upon the entrance of sin he came and found Adam in the bushes wherein he thought foolishly to hide himself who could expect Adam did not but that his only design was to apprehend the poor rebellious Fugitive and give him up to condign Punishment But quite otherwise above all thoughts that could ever have entred into the Hearts of Angels or men after he had declared the nature of the Apostacy and his own indignation against it he proposeth and promiseth a way of Deliverance and Recovery This is that which the Scripture so magnifies under the names of Grace and Love of God which are beyond expression or conception Joh. 3. 16. And it hath also that lustre frequently put upon it that he dealt not so with the Angels that sinned which manifests what condition he might have left us in also and how infinitely free and Soveraign that Grace was from whence it was otherwise Thence it was that he had a desire again unto the works of his hands to bring poor mankind near unto him And whereas he might have recalled us unto himself yet so as to leave some marks of his displeasure upon us to keep us at a greater Distance from him than that we stood at before as David brought back his wicked Absalom to Jerusalem but would not suffer him to come into his Presence He chose to act like himself in infinite wisdom and grace to bring us yet nearer unto him than ever we could have approached by the Law of our Creation And as the Foundation means and Pledge hereof he contrived and brought forth that most glorious and
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
Curse of the Law and the Punishment due unto our Sins which were taken away thereby And in all this the Humane Nature was supported sustained and acted by the Divine in the same Person which gave the whole Duty its Efficacy and Merit That pretended in the Mass is 1. Offered by Priests without Him or those which call themselves so who therefore rather represent them by whom he was Crucified then himself who offered himself alone 2. Is only of Bread and Wine which have nothing in them of the Soul of Christ allowing their Transubstantiation 3. Can have no Influence into the Remission of Sins being confessedly unbloody whereas without the shedding of Blood there is no Remission 4. Is often offered that is every day declaring a greater imperfection in it then was in the great Expiatory Sacrifice of the Law which was offered only once a year 5 Requires unto it no Grace in the Offerer but only an Intention to do his Office 6 Doth in nothing answer the Curse of the Law and therefore makes no Attonement Wherefore these things are so far from being the same Sacrifice as that they are opposite inconsistent and the admission of the One is the Destruction of the other Some Observations we may take from the Text. 1. Such is the absolute Perfection of the One offering of Christ that it stands in need of that it will admit of no Repetition in any kind Hence the Apostle affirms that if it be despised or neglected there remains no more sacrifice for Sin There is none of any other kind nor any Repetition to be made of it self as there was of the most solemn legal Sacrifices Neither of them are consistent with its perfection And this absolute Perfection of the One offering of Christ ariseth 1 From the Dignity of his Person Acts 20. 28. There needs no new offering after that wherein he who offered and who was offered was God and Man in one Person The Repetition of this offering is inconsistent with the Glory of the Wisdom Righteousness Holiness and Grace of God and would be utterly derogatory to the dignity of his Person 2 From the Nature of the Sacrifice it self 1. In the internal gracious actings of his Soul He offered himself unto God through the eternal Spirit Grace and Obedience could never be more glorified 2. In the Punishment he underwent answering and taking away the whole Curse of the Law any farther offering for Attonement is highly Blasphemous 3. From the Love of the Father unto him and delight in him As in his Person so in his one offering the Soul of God resteth and is well-pleased 4. From its Efficacy unto all Ends of a Sacrifice Nothing was ever designed therein but was at once accomplished by this One offering of Christ. Wherefore 2. This one offering of Christ is always effectual unto all the Ends of it even no less then it was in the day and hour when it was actually offered Therefore it needs no Repetition like those of old which could affect the Conscience of a sinner only for a season and until the Incursion of some new sin This is always fresh in the Vertue of it and needs nothing but renewed Application by Faith for the communication of its Effects and Fruits unto us Wherefore 3. The great Call and Direction of the Gospel is to guide Faith and keep it up unto this One offering of Christ as the spring of all Grace and Mercy This is the immediate End of all its Ordinances of Worship In the preaching of the Word the Lord Christ is set forth as evidently Crucified before our Eyes and in the Ordinance of the Supper especially is it represented unto the peculiar Exercise of Faith But we must proceed to a brief Exposition of the remainder of this Verse The One offering of Christ is not here proposed absolutely but in Opposition unto the High Priest of the Law whose entrance into the Holy Place did not put an end unto his offering of Sacrifices but his whole Service about them was to be annually repeated This Sacrifice of the High Priest we have treated of before and shall therefore now only open these words wherein it is expressed 1. The Person spoken of is the High Priest that is any One every One that is so or that was so in any Age of the Church from the Institution of that Priesthood unto the Expiration of it As the High Priest in like manner so he did 2. It is affirmed of him that he entreth in the present Tense Some think that respect is had unto the continuance of the Temple-service at that Time He entreth that is he continueth so to do And this the Apostle sometimes admits of as Chap. 8. 4. But in this Place he intends no more but the Constitution of the Law According unto the Law He entereth This is that which the Law requires And hereby as in other Instances the Apostle lays before their Consideration a Scheme of their ancient Worship as it was at first established that it might be the better compared with the Dispensation of the New Covenant and the Ministry of Christ. 3. This Entrance is limited unto the Holy Place The most Holy Place in the Tabernacle or Temple the Holy Place made with hands 4. There is the Season of their Entrance yearly Once in an annual Revolution or the day fixed by the Law the tenth day of the Month Tisri or our September 5. The Manner of his entrance was with the blood of others Blood that was not his own as the Syriack expresseth it The Blood of the Sacrifice of Christ was his own He redeemed the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 28. Hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other blood the Blood of others that is the blood of Bulls and Goats offered in Sacrifice in for cum say most Expositors which is not unusual See 1 Joh. 5. 6. Gen. 32. 10. Hos. 4. 3. The meaning is by vertue of the Blood of others which he carried with him into the Holy Place That which is denied of Christ the Antitype is the Repetition of this Service and that because of the Perfection of his Sacrifice the other being repeated because of their Imperfection And we may observe that Whatever had the greatest Glory in the Old Legal Institutions carried along with it the evidence of its own Imperfection compared with the thing signified in Christ and his Office The Entrance of the High Priest into the Holy Place was the most glorious Solemnity of the Law Howbeit the annual Repetition of it was a sufficient Evidence of its Imperfection as the Apostle disputes in the beginning of the next Chapter VER XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly Causal quia quandoquidem quoniam But it is generally rendred in this Place by all Expositors alioqui by Concession if it were so that he would offer offer himself for
Exposition the Reader will find them handled somewhat at large in the respective places wherein they do occur in the Epistle it self 3. Concerning the subject matter of these Chapters I desire the Reader to take notice 1. That the whole substance of the Doctrinal part of the Epistle is contained in them so as that there is nothing of difficulty in the whole case managed by the Apostle but is largely treated of in these Chapters 2. That they do contain a full declaration of that Mystery which from the beginning of the World was hid in God who created all things by Jesus Christ to the intent that even unto the Principalities and Powers in Heavenly places might be known by the Church the manifold Wisdom of God In particular 1. The Wisdom and Grace of God in the Constitution and making of the Covenant at Sinai in the Institutions of all the Worship and Divine services thereunto belonging in the Holy Fabricks offerings and sacrifices of the Priests and Church of Israel are declared and manifested therein For all these things in themselves were carnal and so used by the generality of the People in a way unworthy of the Wisdom and Holiness of God But the Apostle declares and makes it evident in these Chapters that in the design and intention of God they had all of them an End and Use far more glorious than what appeared in their outward Administration As also what intimations God made unto the Church of this end of them and his intention in them 2. There is therefore in these Chapters an absolute infallible Interpretation of the whole Law without which it would be a Sealed Book and of no use unto us But as the intention and mind of God in those legal Institutions is here declared there is nothing in the whole Scripture that tends more to the illumination of our Minds and the strengthning of our Faith than doth the Law of these Institutions as is manifested on all occasions in our Exposition By vertue hereof there is not the meanest Christian Believer but doth or may understand more of the Books of Exodus and Leviticus see more of the Wisdom Holiness and Grace of God in them and know more of the nature and use of these legal Institutions not only than all the present Jews and their Teachers but than was ever distinctly known in the Church of Israel of Old 3. The wisdom righteousness and faithfulness of God in the Removal of the Old Covenant with all the services thereunto belonging are herein abundantly vindicated This is the stone of stumbling unto this day to all the Jews This they quarrel and contend with God and Man about seeming to be resolved that if they may not enjoy their old Institutions they will part with and leave even God himself Neither indeed is it God but a shadow of their old carnal Ordinances which at present they cleave unto worship and adore Wherefore the Apostle by all sorts of Arguments doth in these Chapters manifest that before them under them by them in them God by various ways taught the Church that they were not to be continued that they were never appointed for their own sakes that they only fore-signifyed the introduction of a better and more perfect Church State than what they could attain unto or be of use in as also that their very Nature was such as rendred them obnoxious unto a removal in the appointed season Yea he demonstrates that without their Abolition God could never have accomplished the design of his Love and Grace towards the Church which he had declared in his promises from the Foundation of the World And this absolutely determined the controversie between the two Churches that of the Old and that of the New Testament with their Different worship and services which was then a matter of fierce contention in the whole World Wherefore 4. The work of the Apostle in these Chapters is to shew the Harmony between the Law and the Gospel their different Ends and Uses to take off all seeming Repugnancy and Contradiction between them to declare the same Grace Truth and Faithfulness of God in them both notwithstanding their inconsistent institutions of Divine Worship Nay he makes it evident not only that there is an Harmony between them but also an utter impossibility that either of them should be true or proceed from God without the other 5. Herein a glorious account is given of the Representation that was made of the Person and Incarnation of Christ with the whole Office of his Mediation according as it was granted unto the Church in its infant-state Some have called it the infant-state of Christ as unto his Incarnation and affirmed that the Ceremonies of the Law were as his swadling Bands But things are quite otherwise The glorious state of Christ and his Office is represented unto the Church in its infant-State when it had no apprehension of spiritual things but such as Children have of the objects of Reason In particular how the Antient Church was instructed in the Nature and blessed Efficacy of his Sacrifice the Foundation of its Salvation is made gloriously to appear 6. Directions are given herein unto all unto whom the Gospel is preached or by whom it is professed how to behave themselves as unto what God requireth of them expressed in clear Instructions and pathetical Exhortations accompanied with glorious Promises on the one hand and severe Threatnings on the other Scarcely in the whole book of God such an exact description of the Nature and Work of Faith the Motives unto it and Advantages of it of the deceitful actings of Unbelief with the ways of its prevalency in the Minds and over the Souls of men of the End of true Believers on one hand and of Hypocrites and Apostates on the other as is in this discourse of the Apostle Such a graphical Description and account of these things is given us in the sixth Chapter and the later part of the Tenth as cannot but greatly affect the minds of all who are spiritually enlightned to behold things of this nature A blessed glass is represented unto us wherein we may see the true image and portraiture of Believers and Unbelievers their different Ways Actings and Ends. In the whole there is made a most holy Revelation and Representation of the Wisdom of God of the Glory of Christ of the mystery of Grace in the Recovery of fallen man and the Salvation of the Church with the future Judgement so as that they have a greater Lustre Light and Glory in them unto such as have the Eyes of their understandings opened to behold spiritual things than is in the Sun shining in its Strength and Beauty unto the Eyes of Flesh unto which it is sweet and pleasant to behold the Light These are the Holy Sayings of God the Glorious Discoveries of himself and his Grace the Glass wherein we may behold the Glory of Christ until we are transformed into the same image from
Condition of Repentance never was there nor can there be so great an Encouragement unto all sorts of Sin and Wickedness There is much to that purpose in the Doctrines of Purgatory Pennances and Satisfactions whereby men are taught that they may come off from their Sins at a cheaper rate than Eternal Ruine without that Repentance which is necessary But this is nothing in comparison to the mischief which the Gospel would produce if it did not require Repentance from dead works For besides those innumerable Advantages that otherwise it hath to evidence it self to be from God whereas these other pretences are such as wise and considering men may easily look through their daubing and see their ground of falshood the Gospel doth certainly propose its Pardon freely without money and without price and so on this supposition would lay the Reins absolutely free on the Neck of Sin and Wickedness whereas those other Fancies are burdened and charged with such inconveniencies as may lay some Curb upon them in easie and carnal minds Wherefore I say on such a false and cursed supposition it would be the Interest of wise and sober men to oppose and reject the Gospel as the most effectual means of overflowing the world with Sin and Ungodliness But it doth not more fully condemn Idolatry or that the Devil is to be worshipped than it doth any such Notion or Apprehension It cannot be denied but that some men may and it is justly to be feared that some men do abuse the Doctrine of the Gospel to countenance themselves in a vain expectation of Mercy and Pardon whilst they willingly live in a course of Sin But as this in their management is the principal means of their Ruine so in the Righteous Judgement of God it will be the greatest Aggravation of their Condemnation And whereas some have charged the Preachers of Gospel Grace as those who thereby give Countenance unto this presumption it is an Accusation that hath more of the hatred of Grace in it than of the Love of Holiness For none do nor can press the Relinquishment of Sin and Repentance of it upon such assured grounds and with such cogent arguments as those by whom the Grace of Jesus Christ in the Gospel is fully opened and declared From what hath been discoursed we may enquire after our own Interest in this great and necessary Duty to assist us wherein I shall yet add some farther Directions As 1. Repentance is twofold 1 Initial 2 Continued in our whole course and our Enquiry is to be after our Interest in both of them The former is that whose general Nature we have before described which is the door of entrance into a Gospel state or a Condition of Acceptance with God in and through Christ. And concerning it we may observe sundry things 1. That as to the Properties of it it is 1 Solemn a Duty that in all its circumstances is to be fixed and stated It is not to be mixed only with other Duties but we are to set our selves on purpose and engage our selves singularly unto it I will not say this is so essential unto it that he can in no sense be said sincerely to have repented who hath not separately and distinctly been exercised herein for some season yet I will say that the Repentance of such a one will scarce be ever well cleared up unto his own Soul When the Spirit of Grace is poured out on men they shall mourn apart Zach. 12. 12 13 14. That is they shall peculiarly and solemnly separate themselves to the right discharge of this Duty between God and their Souls And those who have hitherto neglected it or failed herein may be advised solemnly to address themselves unto it whatever hopes they may have that they have been carried through it already There is no loss of Time Grace nor Comfort in the solemn Renovation of initial Repentance 2 Universal as to the object of it It respects all Sin and every Sin every crooked path and every step therein It absolutely excludes all reserves for any Sin To profess Repentance and yet with an express reserve for any Sin approacheth very near the great Sin of Lying to the Holy Ghost It is like Ananias his keeping back part of the Price when the whole was devoted And these Soul-destroying Reserves which absolutely overthrow the whole Nature of Repentance do commonly arise from one of these pretences or occasions 1 That the Sin reserved is small and of no great importance It is a little one But true Repentance respects the Nature of Sin which is in every Sin equally the least as well as the greatest The least reserve for Vanity Pride Conformity to the world inordinate Desires or Affections utterly overthrow the Truth of Repentance and all the benefits of it 2 That it is so useful as that at least at present it cannot be parted withall So Naaman would reserve his bowing before the King in the House of Rimmon because his Honours and Preferments depended thereon So is it with many in their course of Life or Trading in the world some advantages by crooked ways seem as useful to them as their right hand which they cannot as yet cut off and casâ— from them This therefore they have a secret reserve for though it may not be express yet real and effectual But he who in this case will not part with a right Eye or a right hand must be content to go with them both into Hell fire 3 Secresie That which is hidden from every Eye may be left behind Some sweet morsel of this kind may yet be rolled under the Tongue But this is an Evidence of the grossest Hypocrisie and the highest Contempt of God who seeth in secret 4 Uncertainty of some things whether they are Sins or no. It may be some think such neglects of Duty such compliances with the World are not Sins and whereas themselves have not so full a Gonviction of their being sinful as they have of other Sins which are notorious and against the Light of Nature only they have just reason to fear they are Evil this they will break through and indulge themselves in them But this also impeacheth the Truth of Repentance Where it is sincere it engageth the Soul against all Appearance of Evil. And one that is truly humbled hath no more certain Rule in his walking than not to do what he hath just cause to doubt whether it be lawful or no. True Repentance therefore is universal and inconsistent with all these reserves Secondly Unto the same End that we may be acquainted with our own Interest in this initiating Repentance We must consider the Season when it is wrought And this is 1 Upon the first Communication of Gospel Light unto us by the Holy Ghost Christ sends him to convince us of Sin and Righteousness and Judgement Joh. 16. 8. And if upon the first participation of Light and Conviction by the Holy Ghost this Repentance is not wrought
in us it is to be feared that we have missed our Season And so it falls out with many They receive Light and Convictions but use them unto other ends They put them it may be upon a Profession and a Relinquishment of some ways and parties of men but farther they use them not Their first proper end is to work our own Souls unto saving Repentance and if we miss their first Impressions their power and efficacy for that end is hardly recoverable 2 It never fails on the first saving view of Iesus Christ as crucified Zech. 12. 10. It is impossible that any one should have a saving view of Christ crucified and not be savingly humbled for Sin And there is no one single Trial of our Faith in Christ whether it be genuine or no that is more natural than this What have been the effects of it as to Humiliation and Repentance Where these ensue not upon what we account our Believing there we have not had a saving view of Christ crucified Thirdly Whereas we call this Repentance initial we must consider that it differs not in Nature and Kind from that which we ought to be exercised in whilst we are in this world whereof afterwards That which we intend thereby is the Use of Repentance in our first admission into an Interest in a Gospel State And with respect hereunto its duration may be considered concerning which we may observe 1 That with some especially in extraordinary cases this Work and Duty may be over in a day as to its initiating use and efficacy So was it with many Primitive Converts who at the same time were savingly humbled and comforted by the Promises of the Gospel Acts 2. 37 38 39 40 41 42. Acts 16. 31 32 33 34. Now although in such persons the things we have ascribed unto this Repentance are not wrought formally and distinctly yet are they all wrought virtually and radically and do act themselves on all future occasions 2 Some are held longer unto this Duty as it is initiating Not only did Paul continue three days and nights under his sore distress without relief but others are kept days and weeks and months oft-times in the discharge of this Duty before they have a refreshing entrance given them thereby into an Estate of Spiritual Rest in the Gospel There is therefore no measure of Time to be allotted unto the solemn attendance unto this Duty but only this that none faint under it wax weary of it or give it over before there be thereby administred unto them an entrance into the Kingdom of God And these confiderations of the Nature of Repentance from dead works as it is initiating may give us some direction in that necessary enquiry concerning our own personal Interest in it Now there are several ways whereby men miss their Duty with respect unto this first Principle and thereby ruine their Souls Eternally 1 Some utterly despise it Such are the presumptuous Sinners mentioned Deut. 29. 19 20. As they disregard the Curse of the Law so they do also the Promise of the Gospel as unto any Repentance or Relinquishment of Sin with respect unto them Such Folly and bruitish Foolishness possesseth the minds of multitudes that they will have some expectation of benefit by the Gospel and will give it an outward compliance but will not touch on the very first thing which it indispensibly requireth of all that intend any concernment in it It were easie to open and aggravate this deplorable folly but I must not stay on these things 2 Some will repent in their dead works but not from them That is upon Convictions Afflictions Dangers they will be troubled for their Sins make confession of them be grieved that they have contracted such guilt and danger with Resolutions to forgo them But yet they will abide in their Sins and dead works still So Pharaoh more than once repented him in his Sins but never had Repentance from them And so it was expresly with the Israelites themselves Psal. 78. 34 35 36 37. And this kind of Repentance ruines not fewer Souls than the former total contempt of it There are not a few unto whom this kind of Repentance stands in the same stead all their days as Confession and Absolution doth to the Papists it gives them present ease that they may return to their former Sins 3 Some repent from dead works in some sense but they repent not off them They will come through the Power of their Convictions to a Relinquishment of many of their old Sins as Herod did upon the Preaching of John Baptist but are never truly and savingly humbled for Sin absolutely Their Lives are changed but their Hearts are not renewed And their renunciation of Sin is always partial whereof before There are many other ways whereby men deceive their Souls in this matter which I must not now insist upon Secondly This Repentance in the Nature and Kind of it is a Duty to be continued in the whole course of our Lives It ceaseth as unto those especial Acts which belong unto our Initiation into a Gospel state but it abides as too our orderly preservation therein There must be no End of Repentance until there is a full End of Sin All Tears will not be wiped from our Eyes until all Sin is perfectly removed from our Souls Now Repentance in this sense may be considered two ways 1 As it is a stated constant Duty of the Gospel 2 As it is Occasional 1. As it is stated it is our humble mournful walking with God under a sense of Sin continually manifesting its self in our Natures and Infirmities And the Acts of this Repentance in us are of two sorts 1 Direct and immediate 2 Consequential and dependant The former may be referred unto two Heads 1 Confession 2 Humiliation These a truly penitent Soul will be continually exercised in He whose Heart is so lifted up on any pretence as not to abide in the constant exercise of these acts of Repentance is one whom the Soul of God hath no delight in The other which are immediate acts of Faith but inseparable from these are 1 Supplications for the Pardon of Sin 2 Diligent watchfulness against Sin It is evident how great a share of our walking with God consists in these things which yet I must not enlarge upon 2. This continued Repentance is Occasional when it is heightned unto a singular solemnity And these occasions may be referred unto three heads 1 A Personal surprisal into any great actual Sin Such an occasion is not to be passed over with the ordinary actings of Repentance David upon his fall brings his renewed Repentance into that solemnity as if it had been his first Conversion to God On that account he deduceth his personal Sins from the Sin of his Nature Psal. 51. 5. besides many other circumstances whereby he gave it an extraordinary Solemnity So Peter upon the denial of his Master wept bitterly which with his following Humiliation
is an epression of a distinct principle by it self then cannot the word by any means be restrained unto the Baptism by Water only For although this be an important head of Christian Doctrine namely the declaration use and end of our Sacramental Initiation into Christ and the Profession of the Gospel yet no reason can be given why that should be called Baptisms seeing it hath respect only to the thing it self and not to the persons who are made partakers of it Admit therefore of this sense that it is the Doctrine concerning Baptisms which is intended and then the whole of what is taught or the substnace of it concerning the Sanctification and Purification of the Souls of men in their Insition into and Union with Christ outwardly epressed in the Sign of Baptism and wrought inwardly by the Spirit and Grace of God through the efficacy of the Doctrine of the Gospel in opposition to all the legal and carnal washings among the Jews is intended hereby So the Lord Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word Ephes. 5. 26. And indeed the Doctrine hereof is among the Rudiments of Christian Religion But I yet adhere to the former Eposition and that also because unto Baptisms Imposition of hands whose nature we must netly enquire into is added Some suppose that by this Imposition of hands that Rite in the Church which was afterward called Confirmation is intended For whereas there were two sorts of persons that were baptized namely those that were adult at their first hearing of the Gospel and the infant Children of Believers who were admitted to be members of the Church the first sort were instructed in the principles mentioned before they were admitted unto Baptism by the profession whereof they laid the foundation of their own personal Right thereunto But the other being received as a part and branches of a Family whereupon the blessing of Abraham was come and to whom the Promise of the Covenant was extended being thereon baptized in their Infancy were to be instructed in them as they grew up unto years of understanding Afterwards when they were established in the knowledge of these necessary truths and had resolved on personal Obedience unto the Gospel they were offered unto the fellowship of the Faithful And hereon giving the same account of their Faith and Repentance which others had done before they were baptized they were admitted into the Communion of the Church the Elders thereof laying their hands on them in token of their Acceptation and praying for their Confirmation in the Faith Hence the same Doctrines became previously necessary unto both these Rites before Baptism to them that were adult and towards them who were baptized in Infancy before the Imposition of hands And I do acknowledge that this was the state of things in the Apostolical Churches and that it ought to be so in all others Persons baptized in their Infancy ought to be instructed in the fundamental principles of Religion and make profession of their own Faith and Repentance before they are admitted into the Society of the Church But that in those first days of the first Churches persons were ordinarily after Baptism admitted into their Societies by Imposition of hands is no where intimated in the Scripture And the whole business of Confirmation is of a much later date so that it cannot be here intended For it must have respect unto and express somewhat that was then in common use Now there is mention in the Scripture of a fourfold Imposition of hands used by the Lord Christ and his Apostles The first was peculiar unto his own person in the way of Authoritative Benediction Thus when he owned little Children to belong to his Covenant and Kingdom He laid his hands on them and blessed them Mark 10. 16. But this was peculiar to himself who had all blessings in his Power and hereof this is the only instance Secondly This Rite was used in the healing of Diseases They laid their hands on sick weak and impotent people healing them in a miraculous manner Luke 4. 40. Mark 16. 18. Acts 28. 8. This was the sign of the Communication of healing virtue from the Lord Christ by their Ministry Thirdly Imposition of hands was used in the setting apart of persons to the office and work of the Ministry 1 Tim. 4. 14. Chap. 5. 22. Acts 6. 6. the Rite herein was derived from the Old Testament Numb 8. 11. the whole Congregation laid hands on the Levites in their Consecration And it was of old of common use among the Jews in the dedication of their Rulers Rabbi's or Teachers being called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly It was used by the Apostles in the collation of the supernatural spiritual Gifts of the Holy Ghost unto them who were baptized Acts. 8. 17. Acts 19. 6. In no other Duties of Religion was this Rite made use of as to any mention that is made thereof in the New Testament or Records concerning the practice of the Primitive Churches The first of these as we observed was only a personal action of our Lord Jesus Christ and that in one single instance so not here intended The second was extraordinary also and that wherein the generality of Christians was not concerned nor can any reason be given why the mention of a thing extraordinary occasional and temporary should be here inserted The third was a Rite of standing use in the Church and that wherein Church Order is much concerned But as to the use of it one sort of persons only was concerned therein And no just reason can be given why the Apostle from the Doctrine of the first intrants of Christian Religion should proceed to the Ordination of Ministers omitting all other Rites of the Church especially that of the Supper of the Lord wherein so great a part of the Worship of the Church consisted Besides there is no ground to give a probability that the Apostle should insert the observation of this Rite or the Doctrine concerning it in the same order and under the same necessity with those great fundamentals of Faith Repentance the Resurrection and Eternal Judgement Wherefore the Imposition of hands in the last sense mentioned is that which most probably is intended by our Apostle For 1 adhering to our first interpretation as the most solid and firm the Imposition of hands intended is a description of the persons that were to be instructed in the other fundamental principles but is no principle its self And this is not appliable unto any other of the uses of this Rite For 2 This laying on of hands did commonly if not constantly in those days accompany or immediately follow Baptism Acts 8. 14 15 16 17. Acts 19. 6. And a thing this was of singular present use wherein the Glory of the Gospel and its propagation were highly concerned This was the state of things in the world When
the first Rebellion and Apostasie from him These things in their own nature tend greatly to his dishonour Ezek. 36. 20. But these Fruits of Obedience are all effects of his Grace wherein he worketh in us to will and to do of his own good pleasure And hereby are both the power and nature of that Grace manifested and glorified The power of it in making fruitful the barren Soils of our Hearts which as under the Curse would of themselves bring forth nothing but Thorns and Briars Wherefore to cause our Hearts to abound in the Fruits of Faith Love Meekness and all holy Evangelical Obedience is that wherein the power of Gods Grace is both manifested and magnified Isa. 11. 5 6 7 8. And they also declare the nature of God For they are all of them things good benigne beautiful useful to mankind such as give Peace Quietness and Blessedness unto the Souls of them in whom they are as tend to the Restauration of all things in their proper Order and unto the relief of the Universe labouring under its confusion and vanity Phil. 4. 8. Such I say are all the Fruits of holy Obedience in Believers such is their nature and tendency whereby they declare what that Grace is from which they do proceed and whose effects they are Tit. 2. 11 12. And hereby is God greatly glorified in the world 3 They are meet for God and tend unto his Glory in that they express and manifest the efficacy of the Mediation of the Lord Christ in the Obedience of his Life and the Sacrifice of his Death These he aimed at in them Tit. 2. 14. Ephes. 5. 25 26 27. It is in Jesus Christ that God will be glorified And this is manifested in the Effects of his Wisdom and Love in his Mediation For hereby do we declare and shew forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the virtues of him who hath called us 1 Pet. 2. 9. or the efficacious power of the Mediation of Christ which these Fruits are the Effects and Products of We do not only declare the Excellency and Holiness of his Doctrine which teacheth these things but also the Power and Efficacy of his Blood and Intercession which procure them for us and work them in us God is glorified hereby in that some Return is made unto his Goodness and Love That a Creature should make any return unto God answerable or proportionable unto the Effects of his Goodness Love and Bounty towards it is utterly impossible And yet this men ought to take care about and satisfie before they talk of a farther merit For what can we properly merit at his hands whose precedent Bounty we come infinitely short of answering or satisfying in all that we can do But this of Fruitfulness in Obedience is the way which God hath appointed whereby we may testifie our sense of Divine Love and Goodness and express our Gratitude And hereby do our Fruits of Righteousness redound unto the Glory of God 4 God in and by them doth extend his care goodness and love unto others It is his Will and Pleasure that many who belong unto himself in an especial way and others also among the community of mankind should sometimes be cast into and it may be always to be in a condition of wants and streights in this world To take care of them to provide for them to relieve them so as they also may have an especial sense of his Goodness and be instrumental in setting forth his Praise is incumbent on him who is the great provider for all Now one signal way whereby he will do this is by the Fruits of Obedience brought forth in others Their Charity their Compassion their Love their Bounty shall help and relieve them that are in wants streights sorrows poverty imprisonment exile or the like And so it is in all other cases Their meekness their patience their sorbearance which are of these Fruits shall be useful unto others under their weaknesses and temptations Their Zeal their Labour of Love in teaching and instructing or preaching the Word shall be the means of the Conviction and Conversion of others So doth it please God by these Fruits of Obedience in some to communicate of his own Goodness and Love unto the help relief succour and redress of others For those so relieved do or at least ought to look on all as coming directly from God For it is he who not only commands those who are the means of their Conveyance unto them to do what they do but he directly works it in them by his Grace without which it would not be And all this redoundeth unto the Glory of God This our Apostle expresseth at large 2 Cor. 9. 12 13 14 15. For the Administration of this service that is the Charitable and bountiful Contribution of the Corinthians unto the Poor of the Church of Hierusalem not only supplieth the wants of the Saints themselves the thought whereof might give great satisfaction to the minds of men benign and compassionate namely that they have been able to relieve others but it is abundant also by many Thanksgivings unto God It hath this Effect upon the minds of all that are concerned in it or do know of it to cause them to abound in thanks and praise unto God And he sheweth both the Grounds whereon and the Way whereby this Praise is so returned unto God For 1 They consider not meerly what is done but the principle from whence it doth proceed Whilst by the Experience of this Ministration they glorifie God for your professed subjection unto the Gospel This in the first place affects them greatly that whereas before they had only heard it may be a Report that you or some of you were converted unto the Faith of the Gospel they had now by this Ministration that is the Relief of Bounty communicated unto them such an Evidence and Assurance that with one consent they gave Praise and Glory to God for the Work of his Grace towards them And indeed this usually is the first thing which affects the minds of any of the Saints of God in any relief that God is pleased to hand out unto them by the means of others They admire and bless God in and for his Grace towards them by whose Kindness and Compassion they are relieved So is God glorified by these Fruits And the second ground of their Praises was the liberal Distribution unto themselves as they found by Experience and unto all men as they were informed and believed The Ministration its self testified their Faith and Obedience unto the Gospel but the Nature of it that it was liberal and bountiful evidenced the sincerity and fruitfulness of their Faith or the exceeding Grace of God in them v. 14. they saw hereby that there was not an ordinary or common work only of Grace on these Corinthians engaging them into a Common Profession and the Duties of it which yet was a matter of great thankfulness unto God but that indeed the
among his Disciples is here and elsewhere called a new Commandment When mankind by sin fell off from the love of God and out of it from loving him and being loved of him they fell into all manner of discord and enmity among themselves living in malice and envy hateful and hating one another Tit. 3. 3. And from the same root still springs all contention From whence come Wars and Fightings come they not hence even from your Lusts Jam. 4. 1. In the former Revelations of the Will of God as in the Law there was mutual Love commanded Envy Hatred and Revenge being forbidden But yet there was a great defect and weakness in this matter partly in the obscurity of the Law partly out of some forbearances which God was pleased to exercise towards that carnal people by reason of the hardness of their hearts and partly out of their darkness that they did not understand the Spirituality and Holiness of the Commands But the principal Imperfection of the Law in this matter was that it gave no Example of that Love which is necessary to restore us into that condition of the Love of God and one another which we fell from This was reserved for Christ that in all things he might have the pre-eminence Until he set us the example of it in his inexpressible Love to us which is so frequently proposed unto our imitation we could not know what kind of Love it was wherewith we ought to love one another So saith he here That you love one another as I have loved you see Joh. 3. 16. Hence the Commandment of Love becomes a new Commandment not only because it was newly revived by Christ in an especial manner when the Doctrine of the Duties of it was cast under Pharisaical corruptions Matth. 5. and the practice of it in the wickedness of the world nor only because it was more plainly and clearly given by him than it had been under the Law or only because he had revealed the Love of God unto us but principally because it was now founded established and animated by the Example of the Love of Christ himself which gave it a new life and nature making it a new Commandment And the first Observation of it is the first Evidence of the Renovation of all things by Jesus Christ. He came to restore and renew all things but the work whereby he doth it is for the most part secret and invisible in the Souls of men What Evidence and Token of this great work is there given unto the World It is principally this the bringing forth of the practice of that Love which is in a manner the fulfilling of that Original Law of our Creation which we broke and from which we fell For so he adds By this shall all men know that you are my Disciples if you have Love one for another The great Example which I have set you being that of Love the new Commandment which I have given you being that of Love the design I have to accomplish in and by you being the Renovation of Love how shall or can men otherwise know you to be my Disciples but by your mutual love Without this therefore we can no way evidence our selves to be the Disciples of Christ. And this one consideration is of more weight with me than a thousand wrangling Disputes that would furiously drive men into such outward forms and compliances which they call Love 3. This mutual Love is that wherein the Communion of Saints doth consist How great a thing that Communion is appears from the place which the acknowledgement of it hath always had in the ancient Creeds of the Church I do not say this Communion doth consist solely therein There belongs unto it a common participation of the same sanctifying Spirit and a common Interest in the same spiritual Head Christ Jesus as to its principles and common participation of the same Ordinances as to its exercise But herein doth this Communion among themselves principally consist That it hath no concernment in an outward compliance with certain Rites and Ceremonies that are invented not for the life of Unity but for a shew of Uniformity I suppose all men are well enough satisfied But this is the Order of the Communion of Saints The foundation of it is laid in a joynt participation of the same quickening Spirit and Union with Christ thereby It is acted and exercised by Love arising from this Spring and it is expressed in our joynt participation of the same Ordinances of Worship Hence it is apparent that where this Love is not there is no Communion of Saints nor any thing belonging thereunto For our participation together in the same Ordinances is no part thereof unless the influence of our Original Communion in the participation of the same Spirit be conveyed thereunto by Love by which alone it is acted This the Apostle fully expresseth Ephes. 4. 15 16. But speaking the Truth in Love we may grow up into him in all things which is the Head even Christ from whom the whole Body fitly joined together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in Love There is not a more eminent description of the Communion of Saints especially as united in Church Order in the whole Scripture And we see that it begins and ends in Love and so is carried on from first unto last The Spring and Fountain of it lies in our Relation unto and Union with Christ the Head And we are said to grow up into him in all things when we expresly derive all from him and direct all to him when in the increase of every Grace our Union with him is more express and confirmed and our likeness with nearness to him is enlarged From him as from the Head the whole Body and every Member thereof hath all those spiritual supplies whereby their Union with him is expressed and their Communion among themselves is acted and carried on For the Union and Communion of the Church doth not consist in things of outward Order and supposed Decency but in the fit joyning and compacting of all the Members in the same Body by an effectual communication of spiritual Supplies from Christ the Head which do naturally cast every part of the Body into that place and use which is designed unto them But what do the Saints themselves as Members of this Body why every joynt every principal person on the account of Gifts Grace or Office yea every part every member contributes to the Edification of the whole and the increase of Grace in it which is the end of all this Communion But how is this done how is their part acted saith the Apostle it is done by Love The foundation of it lies in their speaking the Truth in Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding believing professing the Truth so as to exercise mutual Love thereby
7. and the whole intended is both expresly and fully laid down Ephes. 3. 8 9 10 11. Unto me who am less than the least of all Saints is this Grace given that I should Preach among the Gentiles the unsearchable Riches of Christ and to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God who created all things by Jesus Christ. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold Wisdom of God according to the Eternal Purpose which he purposed in Christ Jesus our Lord. The purpose mentioned in the close of these words is the same with the Counsel of Gods Will in this place And this Purpose was the Fountain Spring and Cause of all those glorious and admirable things whose Declaration was committed unto the Apostle as the great publisher of the Gospel unto the Gentiles by the effects whereof such mysteries were unfolded as the Angels themselves in Heaven did not before understand And what was it saith the Apostle that was declared manifested and known thereby It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold Wisdom of God or the Infinite Wisdom of God exerting it self in such wonderful variety of holy wise Operations as no mind of Men nor Angels can comprehend And 4 On this account are all the Treasures of Wisdom and Knowledge said to be hid in Jesus Christ Col. 2. 3. There is not only in him and the work of his Mediation the Wisdom of God that is both exerted and manifested but all the Treasures of it that is God will not produce any effects out of the stores of his infinite Wisdom but what is suitable and subservient unto what he hath designed in and by Jesus Christ. And may we not 1 Hence see the horrible depravation of Nature which by sin is befallen the minds reasons and understandings of men For from hence alone it is that this Purpose of God which was an Act of Infinite Wisdom that the work which he hath wrought pursuant thereof whereon are impressed the Characters of his manifold Wisdom are esteemed folly or foolish things unto them So far are men by Nature from seeing an excellency of Divine Wisdom in them that they cannot suffer them to pass as things tolerably rational but brand them as foolish or folly it self This our Apostle declares and at large insisteth on 1 Cor. 1. Had the mind of man fixed on any other Reason for the rejection of this Counsel of God some excuse might be pretended for it but to reject that as folly which God sets forth and declares as the principal Instance of his Infinite Wisdom this discovereth the horrour of its depravation And those in whom this blindness is prevalent may be referred unto three sorts 1 Such as by whom the Gospel is absolutely rejected as a foolish thing unbecoming the Wisdom of God to propose and their own Wisdom to receive As this was the state of the Jews and Pagan world of old and as it is the condition of the Mahumetans and Reliques of the Heathens at this day so I wish that the Poison and Contagion of this wickedness were not further diffused But alas we see many every day who on the account of their outward Circumstances live in some kind of compliance with the Name and Profession of the Gospel who yet discover themselves sufficiently to hate despise and contemn the Mystery of it and the Wisdom of God therein 2 Such as own the Gospel in the Letter of it but look on the Mystery of it or the Counsel of God therein as foolishness Hence all the principal parts of it as the Incarnation of Christ the Hypostatical Union of his Person his Sacrifice and Oblation the Attonement and Satisfaction made by his Death the Imputation of his Righteousness the Election of Grace with the Power and Efficacy of it in our Conversion are all of them either directly exploded as foolish or wrested unto senses suited unto their own low and carnal Apprehensions And this sort of men do swarm amongst us at this day like to Locusts when a North-East-Wind hath filled every place with them 3 There are multitudes whose choice of their outward Conditions being prevented by the Providence of God so that they are brought forth and fixed where the Gospel passeth currant in the world without any open controul who do see no reason why with the first sort they should openly reject it nor will be at the pains with the second sort to corrupt it but yet practically esteem it a foolish thing to give place unto its power on their hearts and do really esteem them foolish who labour so to do And this is openly the condition of the generality of those who live under the Dispensation of the Gospel in the world I have named these things only to reflect thereby on that horrible depravation which by corruption of Nature is come upon the minds and reason of mankind And it is in none more evident than in those who most boast of the contrary And 2 We may learn from hence that there is no greater Evidence of thriving in spiritual Light and Understanding than when we find our Souls affected with and raised unto an holy Admiration of the Wisdom and Counsel of God which are declared in the Gospel The Life and Assurance of our present Comforts and future Glory depend on the Immutability of Gods Counsel To secure those things unto us God shews us that Immutability Our own endeavours are to be used to the same End for we are to give all diligence to make our Calling and Election sure But all depends on the unchangeable Purpose of the Will of God which alone is able to bear the Charge of so great a work But this must be further spoken unto on the next Verse The Purpose of God concerning the Salvation of the Elect by Jesus Christ became Immutable from hence that the Determination of his Will was accompanied with infinite Wisdom It was his Counsel All the certainty that is amongst men as to the Accomplishment of any End designed by them depends on the exercise of Wisdom in finding out and applying suitable means thereunto And because their Wisdom is weak in all things and in most no better than folly whence generally they fix first on ends unprofitable and then make use of means weak and unsuited unto their purpose it is that all their affairs are wrapped up in uncertainties and most of them end in disappointments and confusion But as God fixeth on those Ends which perfectly comply with his own infinite Holiness and Soveraignty whence they are necessarily good and holy so he doth not first do so and then make choice of various means that proffer themselves unto those Ends. But in his infinite Wisdom Ends and Means lye before him in one Vein and fall together under his unalterable Determination Two
Righteousness is despised so the Profession of Christ and hopes of Salvation by him is in vain in all those who were never truly made sensible of Sin and the danger of Eternal Ruine thereby A full Conviction of Sin is a great and shaking surprisal unto a guilty Soul Hence is such an one here tacitely compared unto him who had killed a man at unawares He was just before in a condition of Peace and Safety fearing no man but with quietness and assurance attending his own occasions But having now slain a man at unawares he finds all things on a suddain changed round about him Fear within and danger from without do beset him on every hand If he seeth any man he supposeth him the Avenger of Blood and if he seeth no man solitude is dreadful unto him No otherwise is it with them who are throughly convinced of Sin They were alive as the Apostle speaks Rom. 7. and at peace fearing no more Evil than they felt perhaps perswading themselves that all things were well between God and their Souls or not much solicitous whether they were or no. In this state the Commandment comes and discovers their guilt and danger thereon and unveils the Curse which until now was hidden from them as the Avenger of Blood ready to execute the Sentence of the Law This being a thing which they never expected nor feared fills them with great surprisals Hence are those cries of such Persons what shall we do to be saved that argue a great distress and no small amazement And those who know nothing of these things are utterly ignorant both of Sin and Grace The Revelation or Discovery of the Promise or of Christ in the Promise is that alone which directs convinced sinners into their proper course and way This is the setting of an Hope before them wherein they are called to look unto their strong Tower as Prisoners of Hope that they may be brought out of the Pit through the Blood of the Everlasting Covenant The man slayer probably might have many contrivances suggested in his mind how he might escape the Danger whereunto he was exposed To leave his present habitation to lye hid to betake himself unto Woods or Desarts and the like vain hopes might present themselves unto him But all these things did but keep him out of his way and divert him from his Duty and the longer he entertained them in his thoughts the more his danger was increased and his Life hazarded It was the Remembrance alone of the City of Refuge set before him in the Law that directed him to his proper Duty and set him in his way unto safety It is no otherwise with Persons under the Convictions of Sin Many things present themselves unto their minds with hopes of Relief attending them Sin it self with a continuance therein will do so so also will sloth and the procrastination of present Duty but especially some Duties themselves a Righteousness by the works of the Law will do so and with many is effectual unto their Ruine Whilst these or any of them are attended unto the way of Duty and Safety is hidden from the Eyes of Sinners But when the Promise Christ in the Promise is proposed unto them is set before them so soon as they direct their Eyes that way they see their course plain before them and what it is they must betake themselves unto if they intend a Deliverance out of the condition wherein they are Where there is the least of saving Faith upon the first Discovery of Christ in the Promise it will stir up the whole Soul to make out towards him and a Participation of him As Faith is begotten in the Soul by the Promise so the first natural genuine Act of it tends unto a farther Interest in and Participation of that Promise In going to Christ upon his Call and Invitation in laying hold upon him in the Promise consists the Nature Life and Being of the Duty Obedience and Grace of that Faith which is in the Heirs of Promise It is the Duty and Wisdom of all those unto whom Christ in the Promise is once discovered by any Gospel-means or Ordinance once set before them to admit of no delay of a through closing with him Many things yea things innumerable will offer themselves with subtilty and violence unto that End yea all the Crafts and Power of the Gates of Hell will engage to the same purpose but as Faith being really set on work will prevail against them all so it is our Duty to avoid them as those which under specious pretences strike at the Life and Eternal welfare of our Souls There is a spiritual strength and vigour required unto the securing of our Interest in the Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay fast and firm hold upon it The greatness of our concern therein the opposition that will be made thereunto the Love wherewith our Faith ought to be accompanied do require the utmost of our strength and diligence herein The Promise is an assured Refuge unto all sin-distressed Souls who betake themselves thereunto Where any Souls convinced of Sin by the charge of the Law and their own lost condition thereon do betake themselves unto the Promise for Relief God is abundantly willing that they should receive strong Consolation For herein doth the Nature of that Faith consist which hath the Promise of Pardon Justification and Salvation given unto it And hereon I might enlarge to manifest the true Nature of that Faith which hath the Promises but I must not too far digress Verse 19. Which Hope we have as an Anchor of the Soul both sure and stedfast and which entereth into that within the Vail Having made mention of our Hope with respect unto the Promise of God He adds an account of the use of that Hope in the course of our Faith and Obedience And he leaves herein the metonymical signification of the word returning unto that which is proper namely the Grace of Hope in us But this he doth not absolutely but as it includes its Object or the Promise laid hold upon by Faith For he doth not expresly mention Hope it self but includes it in the relative Article and so respects not its self alone but its object also which he had mentioned before Hope as arising from or caused by and fixed on the Promise of God Wherefore the use of Hope as fixed on and mixed with that Promise securing our Interest therein is that which he declares in this Verse And three things are to be briefly spoken unto in the opening of these words 1 The Nature of this Hope 2 Its Use and Properties 3 Its Operation and Effects The first is included the second expressed under a Natural and the third under a Typical similitude 1. The Grace of Hope being not expresly mentioned but only included in the words and that not with respect unto its Essence and Nature but its Use and Operation here is
no occasion given to insist upon it Only whereas it is supposed as the principal subject of the Proposition it may briefly be spoken unto This Hope elsewhere He calls our confidence and ascribes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a glorying or boasting unto it chap. 3. 6. and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full assurance chap. 6. 1. Wherefore it is that Grace whereon our Assurance or that full perswasion of Faith which gives confidence and Glory doth depend And there is nothing more adverse unto it than the common notion of Hope For it is generally conceived as a dubious uncertain fluctuating expectation of that which may be or may not be for the future Now although such expectations of all sorts may be included in the general notion of Hope yet are they excluded from the Nature and Use of that Grace of Hope which is recommended unto us in the Scripture For this is a firm Trust in God for the enjoyment of the good things contained in his Promises at the appointed season raising in the Soul an earnest desire after them and expectation of them And for want of the knowledge of the Nature of this Grace many live without any benefit of its exercise Let two things concerning it be observed and they will give Light into its Nature and Use. 1 That it springs from Faith in that it fixeth all its expectation on the good things in the Promise and that as promised But it is Faith alone that receives the Promise and giveth an Interest therein 2 That its Nature and Essence consists in Trust in God which if it be not the Foundation of all its exercise whatever may be so called is but a deceiving presumption Psal. 33. 18. 42. 5. Psal. 130. 5. c. Wherefore it is the fiduciary Act of Faith on God in the Promises as it respects the good things of it as yet absent future unenjoyed 2. The Use and Operation of this Hope the Apostle expresseth by a double metaphor the one taken from things Natural the other from things instituted and Typical It s Use he sets forth by a Metaphor taken from things natural it is the Anchor of the Soul firm and stable and its Operation by a Metaphor taken from things Typical it entereth into that within the Vail 1. In it self and as unto its Use He compareth it unto an Anchor It is the Anchor of the Soul For the Souls of Believers it seems have need of an Anchor And there is much instructive efficacy in such similitudes They are the only lawful Images in things sacred For that which in its self is invisible is by a suitable Representation proposed unto the Reason of the mind and even objected unto sense it self Hence as used in the Scripture they are eminently communicative of spiritual Light and Experience unto the Soul And this Instructive Allusion is to be taken from the principal Ends of the things compared and ought not to be extended unto other Circumstances which belong not thereunto Yea a dissimilitude is allowed in them all Wherefore our Hope as before described is compared unto an Anchor 1 With respect unto its Use. 2 With respect unto its Adjuncts and Properties As the Nature and Use of an Anchor is to hold fast the Ship whereunto it doth belong and to keep it steady And it is principally of use at two seasons 1 In Storms and Tempests when the Art and Skill of the Mariners are overcome by the fierceness of the Wind and Sea that they cannot steer the Ship in its right course nor preserve it from Rocks or Shelves Then is an Anchor cast out which if it have the Properties here mentioned will hold fast and retain the Ship in safety against all outward violence 2 When Ships are in their Harbour that they may not be tossed up and down at uncertainty that men may attend their occasions and not be driven to and fro with every Wind which our Apostle alludes unto Ephes. 4. 13 14. An Anchor is cast to keep the Vessel steady unto its posture There are therefore two things supposed in this Allusion 1 That the Souls of Believers are sometimes exposed unto Storms and a stress of spiritual Dangers Persecutions Afflictions Temptations Fears Sin Death and the Law do make up these Storms that oft-times beat upon them And they are compared here unto Storms 1 Because of their Violence There are Degrees in them and some are far more urgent than other as Storms are of various sorts but generally all of them have one degree or other of Fierceness and Violence 2 Because of their Tendency they tend in their own Nature unto Ruine and Destruction It falls out indeed sometimes that a Storm at Sea although it terrifie the Passengers and discompose the Ship yet accidentally falling in with its course for a season doth speed it in its Voyage But in their own Nature all Storms tend unto Ruine and Destruction So likewise do all the ways and means whereby the state of Believers with their Interest in the Promise are assaulted They all tend unto the Ruine of their Souls It is true through the holy wise disposal of all things by the Lord Jesus Christ they do for the most part issue in the growth of their Faith and furtherance of their Salvation But this they have not of themselves their work and tendency is of another Nature Our Apostle gives us a Description of these Storms with the use of this Anchor in them and the success thereof in the safety of the Souls of Believers Rom. 8. 33 36 38 c. 2 The ordinary occasions of this Life and our Duties towards God and Men therein are like the tradings of Ships in their Harbour For therein also a good and sure Anchor is necessary for them the neglect of the use whereof hath proved ruinous to many And without that which spiritually answers thereunto we shall fluctuate up and down in all that we do and be in continual hazard of Ruine In these seasons Hope as before described is the Anchor of the Soul and as that is let down through the Waves and Darkness of the Ocean by its Cable until it comes to fix it self in the bottom so our Hope let out as it were by the sure Word of God entreth into that wherein it fasteneth it self and fixeth the Soul 2. The Allusion respects the Properties of an Anchor which as here expressed are two the one respecting its Nature the other its Use. 1 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure that will not fail it may be safely trusted unto The substance of it is firm the proportion of it is suited unto the Burden of the Ship and it is no fair promising and yet deceitful Engine 2 In its Use it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm and stedfast which no violence of Winds or Storms can either break or move from its hold Such is Hope unto the Soul 1 In its Nature it is 〈◊〉
Church unto a more perfect state in point of Worship than it was capable of under the Levitical Priesthood Nor indeed could any Man reasonably think or wisely judge that he intended the Institutions of the Law as the compleat ultimate Worship and Service that he would require or appoint in this VVorld seeing our Natures as renewed by Grace are capable of that which is more Spiritual and Sublime For 1. They were in their Nature Carnal as our Apostle declares ver 16. and Chap. 9. 10. The Subject of them all the means of their Celebration were Carnal things beneath those pure Spiritual Acts of the Mind and Soul which are of a more Noble Nature They consisted in Meats and Drinks the Blood of Bulls and Goats the Observation of Moons and Festivals in a Temple made of Wood and Stone Gold and Silver things Carnal perishing and transitory Certainly God who is a Spirit and will be VVorshipped in Spirit and in Truth designed at one time or other a VVorship more suited unto his own Nature though the Imposition of these things on the Church for a Season was Necessary And as they were Carnal so they might be exactly performed by Men of Carnal Minds and were so for the most part in which respect God himself speaks often with a great undervaluation of them See Psal. 50. 8 9 10 11 12 13. Isa. 1. 11 12 13. Had not he designed the Renovation of our Natures into his own Image a new Creation of them by Jesus Christ this Carnal Worship might have sufficed and would have been the best we are capable of But to suppose that he should endow Men as he doth by Christ with a new Spiritual Supernatural Principle enabling them unto a more sublime and Spiritual Worship it cannot be imagined that he would always bind them up unto those Carnal Ordinances in their Religious Service And the Reason is because they were not a meet and sufficient means for the exercise of that New Principle of Faith and Love which he bestows on Believers by Jesus Christ. Yea to burden them with Carnal Observances is a most effectual way to take them off from its Exercise in his Service And so it is at this day where-ever there is a Multiplication of outward Services and Observances the Minds of Men are so taken up with the Bodily Exercise about them as that they cannot attend unto the pure internal Actings of Faith and Love 2. What by their Number and what by their Nature and the manner of exacting of them they were made a Yoke which the People were never able to bear with any Joy or Satisfaction Acts 15. 10. And this Yoke lay partly in the first place on their Consciences or the inner Man And it consisted principally in two things 1. The multitude of Ceremonies and Institutions did perplex them and gave them no rest Seeing which way soever they turned themselves one Precept or other positive or negative touch not taste not handle not was upon them 2. The Veil that was on them as to their Use Meaning and End increased the trouble of this Yoke They could not see unto the End of the things that were to be done away because of the veil nor could apprehend fully the Reason of what they did And it may be easily conceived how great a Yoke it was to be bound unto the strict Observation of such Rites and Ceremonies in Worship yea that the whole of their VVorship should consist in such things as those who made use of them did not understand the End and Meaning of them And 2. It lay on their Persons from the manner of their Imposition as they were tyed up unto Days Times and Hours so their Transgression or Disobedience made them obnoxious to all sorts of Punishments and Excision it self For they were all bound upon them with a Curse whence every Transgression and Disobedience received a just Recompence of Reward Chap. 2. 2. For he that despised Moses Law died without Mercy Chap. 10. 28. which they complained of Numb 17. 12 13. This put them on continual scrupulous Fears with endless Inventions of their own to secure themselves from the guilt of such Transgressions Hence the Religion of the Jews at present is become a Monstrous confused heap of vain Inventions and scrupulous Observances of their own to secure themselves as they suppose from transgressing any of those which God had given them Take any one Institution of the Law and consider what is the Exposition they give of it in their Mishna by their Oral Tradition and it will display the Fear and Bondage they are in though the Remedy be worse than the Disease Yea by all their Inventions they did but increase that which they endeavoured to avoid For they have brought things unto that pass among them that it is impossible that any one of them should have Satisfaction in his Conscience that he hath aright observed any of Gods Institutions although he should suppose that he required nothing of him but the outward performance of them 3. Their Instructive Efficacy which is the Principal End of the Ordinances of Divine VVorship was weak and no way answered the Power and Evidence of Gospel-Institutions Chap. 10. 1. Therefore was the way of Teaching by them intricate and the way of Learning difficult Hence is that difference which is put between the Teachings under the Old Testament and the New For now it is Promised that Men shall not teach every Man his Brother and every Man his Neighbour saying know the Lord as it was of Old The means of Instruction were so dark and cloudy and having only a shadow of the things themselves that were to be taught and not the very Image of them that it was needful that they should be continually incalcated to keep up the knowledge of the very Rudiments of Religion Besides they had many Ordinances Rites and Ceremonies imposed on them to increase their Yoke whereof they understood nothing but only that it was the Soveraign pleasure and will of God that they should Observe them though they understood not of what Use they were And they were Obliged unto no less an exact Observance of them than they were unto that of those which were the clearest and most lightsome The best Direction they had from them and by them was that indeed there was nothing in them that is in their Nature or proper Efficacy to produce or procure those good things which they looked for through them but only pointed unto what was to come VVherefore they knew that although they Exercised themselves in them with Diligence all their Days yet by virtue of them they could never attain what they aimed at only there was something signified by them and afterwards to be introduced that was Efficacious of what they looked after Now unto the strict Observation of these things were the People obliged under the most severe Penalties and that all the days of their Lives And this increased their Bondage
God indeed by his Grace did influence the Minds of true Believers among them unto Satisfaction in their Obedience helping them to adore that Soveraignty and Wisdom which they believed in all his Institutions And he gave unto them really the Benefits of the good things that were for to come and that were prefigured by their Services But the state wherein they were by reason of these things was a state of Bondage Nor could any Relief be given in this state unto the Minds or Consciences of Men by the Levitical Priesthood For it was it self the principal cause of all these Burdens and Grievances in that the Administration of all Sacred things was committed thereunto The Apostle takes it here for granted that God designed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection unto the Church and that as unto its Worship as well as unto its Faith and Obedience We find by the Event that it answered not the Divine VVisdom and Goodness to bind up the Church during its whole Sojourning in this VVorld unto a VVorship so Carnal Burdensome so imperfect so unsuited to express his Grace and Kindness towards it or its sense thereof And who can but pity the woeful condition of the present Jews who can conceive of no greater Blessedness than the Restauration of this burdensome Service So true is it what the Apostle says the Vail is upon them unto this present day yea Blindness is on their minds that they can see no Beauty but only in things Carnal and like their fore-fathers who preferred the Bondage of Egypt because of their Flesh-pots before all the Liberty and Blessings of Canaan so do they their old Bondage-state because of some Temporal Advantages it was attended withal before the glorious Liberty of the Sons of God In Opposition hereunto there is a worship under the Gospel which hath such Properties as are constitutive also of this Perfection By Gospel-worship I understand the whole Way and Order of that Solemn VVorship of God which the Lord Christ hath Commanded to be observed in his Churches with all the Ordinances and Institutions of it and all the private Worship of Believers in their whole Access unto God The Internal Glory and Dignity of this Worship must be referred unto its proper place which is Chap. 10. 19 20 21 22. Here I shall only mention some few things wherein its Excellency consists in opposition unto the defects of that under the Law on the account whereof it is Constitutive of that Evangelical Perfection whereof we treat 1. It is Spiritual which is the Subject of the Apostle's Discourse 2 Cor. 3. 6 7 8 9 c. And it is so on a two-fold Account 1. In that it is suited unto the Nature of God so as that thereby he is glorified as God For God is a Spirit and will be Worshipped in Spirit which our Saviour asserts to belong unto the Gospel-state in opposition unto all the most glorious Carnal Ordinances and Institutions of the Law John 4. 21 22 23. So is it opposed unto the old Worship as it was Carnal It was that which in and by it self answered not the Nature of God though Commanded for a Season See Psal. 50. ver 8 9 10 11 12 13 14. 2. Because it is performed meerly by the Aids Supplies and Assistances of the Spirit as it hath been at large proved elsewhere 2. It is easie and gentle in opposition unto the Burden and insupportable Yoke of the Old Institutions and Ordinances That so are all the Commands of Christ unto Believers the whole System of his Precepts whether for Moral Obedience or Worship himself declares Take my Yoke upon you saith he and learn of me for I am meek and lowly in Heart and ye shall find Rest unto your Souls for my Yoke is easie and my Burden is light Mat. 11. 29 30. So the Apostle tells us that his Commandments are not grievous 1 John 5. 3. But yet concerning this Ease of Gospel-worship some things must be observed 1. As to the Persons unto whom it is so easie and pleasant and it is so only unto them who being weary and heavy laden do come unto Christ that they may have Rest and do learn of him that is unto convinced humbled converted Sinners that do Believe in him Unto all other who on meer Convictions or by other means do take it upon them it proves an insupportable Burden and that which they cannot endure to be obliged unto Hence the Generality of Men although Professing the Christian Religion are quickly weary of Evangelical worship and do find out endless Inventions of their own wherewith they are better satisfied in their Divine Services Therefore have they multiplyed Ceremonies fond Superstitions and down-right Idolatries which they prefer before the Purity and Simplicity of the VVorship of the Gospel as it is in the Church of Rome And the Reason hereof is that Enmity which is in their Minds against the Spiritual things represented and exhibited in that VVorship For there being so near an Alliance between those things and this VVorship they that hate the one cannot but despise the other Men of unspiritual Minds cannot delight in Spiritual VVorship It is therefore 2. Easie unto Believers on the Account of that Principle wherewith they are acted in all Divine things This is the New Nature or New Creature in them wherein their Spiritual life doth consist By this they delight in all Spiritual things in the inner Man because they are cognate and suitable thereunto Weariness may be upon the Flesh but the Spirit will be willing For as the Principle of Corrupted Nature goeth out with delight and vehemency unto Objects that are unto its Satisfaction and unto all the means of its Conjunction unto them and Union with them so the Principle of Grace in the Heart of Believers is carried with Delight and Fervency unto those Spiritual things which are its proper object and therewithal unto the ways and means of Conjunction with them and Union unto them And this is the proper Life and Effect of Evangelical VVorship It is the means whereby Grace in the Soul is conjoyned and united unto Grace in the VVord and Promises which renders it easie and pleasant unto Believers so that they delight to be Exercised therein 3. The constant Aid they have in and for its performance if they be not wanting unto themselves doth entitle it unto this Property The Institution of Gospel-worship is accompanied with the Administration of the Spirit Isa. 59. 21. and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth and assisteth in all the worship of it as was intimated before 4. The Benefit which they receive by it renders it easie and pleasant unto them For all the Ordinances of Evangelical-worship are of that Nature and appointed of God unto that End so as to excite increase and strengthen Grace in the worshippers as also to convey and exhibit a sense of the Love and Favour of God unto their Souls And in
had unto the whole System of those Laws and Institutions of Worship which our Apostle as was also before observed calls Carnal Ordinances imposed unto the Time of Reformation Chap. 9. 10. They were all Carnal in opposition unto the Dispensation of the Spirit under the Gospel and the Institutions thereof None of these ways was the Lord Christ made a Priest He was not dedicated unto his Office by the Sacrifice of Beasts but Sanctified himself thereunto when he Offered himself through the Eternal Spirit unto God and was consummate in his own Blood He was not of the Carnal Seed of Aaron nor did nor could claim any Succession unto the Priesthood by virtue of an Extraction from his Race And no constitution of the Law in general no Ordinance of it did convey unto him either Right or Title unto the Priesthood It is therefore Evident that he was in no sense made a Priest according to the Law of a Carnal Commandment neither had he either Right Power or Authority to exercise the Sacerdotal Function in the observation of any Carnal Rites or Ordinances whatever And we may observe That what seemed to be wanting unto Christ in his entrance into any of his Offices or in the Discharge of them was on the account of a greater Glory Aaron was made a Priest with a great outward Solemnity The Sacrifices which were Offered and the Garments he put on with his visible separation from the rest of the People had a great Ceremonial Glory in them There was nothing of all this nor any thing like unto it in the Consecration of the Lord Christ unto his Office But yet indeed these things had no Glory in comparison of that excelling Glory which accompanied those invisible Acts of Divine Authority VVisdom and Grace which communicated his Office unto him And indeed in the VVorship of God who is a Spirit all outward Ceremony is a diminution and debasement of it Hence were Ceremonies for Beauty and Glory multiplyed under the Old Testament but yet as the Apostle shews were all but Carnal But as the sending of Christ himself and his Investiture with all his Offices were by Secret and Invisible Acts of God and his Spirit so all Evangelical VVorship as to the Glory of it is Spiritual and Internal only And the removal of the Old Pompous Ceremonies from our VVorship is but the taking away of the Veil which hindred from an insight and entrance into the Holy place 2. The way and manner whereby the Lord Christ was made a Priest is expressed positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But according unto the Power of an indissoluble Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an Opposition between the way rejected and this asserted as those which were not consistent He was not made a Priest that way but this How is Christ then made a Priest according to the Power of an endless Life That is saith one in his Paraphrase installed into the Priesthood after his Resurrection VVhat is meant by installed I well know not It should seem to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecrated Dedicated Initiated And if so this Exposition diverts wholly from the Truth For Christ was installed into his Office of Priesthood before his Resurrection or he did not Offer himself as a Sacrifice unto God in his Death and Blood-shedding And to suppose that the Lord Christ discharged and performed the principal Act of his Sacerdotal Office which was but once to be performed before he was installed a Priest is contradictory to Scripture and Reason it self Ideo ad vitam im mortalem perductus est ut in aeternum sacrdos noster esset He was therefore brought unto an Immortal Life that he might be our Priest for ever saith another But this is not to be made a Priest according to the Power of an endless Life If he means that he might always continue to be a Priest and to execute that Office always unto the consummation of all things what he says is true but not the sence of this place but if he means that he became Immortal after his Resurrection that he might be our Priest and abide so for ever it excludes his Oblation in his Death from being a proper Sacerdotal Act which that it was I have sufficiently proved elsewhere against Crellius and others Some think that the endless life intended is that of Believers which the Lord Christ by virtue of his Priestly Office confers upon them The Priests under the Law proceeded no further but to discharge Carnal Rites which could not confer Eternal life on them for whom they Ministred But the Lord Christ in the Discharge of his Office procureth Eternal Redemption and Everlasting life for Believers And these things are true but they comprise not the meaning of the Apostle in this place For how can Christ be made a Priest according to the Power of that Eternal Life which he confers on others For the comparison and opposition that is made between the Law of a Carnal Commandment whereby Aaron was constituted a Priest and the Power of an endless Life whereby Christ was made so do Evidence that the making of Christ a Priest not absolutely which the Apostle treats not of but such a Priest as he is was the Effect of this endless Life VVherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indissoluble Life here intended is the life of Christ himself Hereunto belonged or from hence did proceed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power whereby he was made a Priest And both the Office it self and the Execution or Discharge of it are here intended And as to the Office it self this Eternal or endless life of Christ is his life as the Son of God Hereon depends his own Mediatory life for ever and his conferring of Eternal life on us John 5. 26 27. And to be a Priest by virtue of or according unto this Power stands in direct opposition unto the Law of a Carnal Commandment It must therefore be enquired how the Lord Christ was made a Priest according unto this power And I say it was because thereby alone he was rendred meet to discharge that Office wherein God was to redeem his Church with his own Blood Acts 20. 28. By Power therefore here both meetness and ability are intended And both these the Lord Christ had from his Divine Nature and his endless life therein Or it may be the Life of Christ in his Humane Nature is intended in opposition unto those Priests who being made so by the Law of a Carnal Commandment did not continue in the Discharge of their Office by reason of Death as our Apostle observes afterwards But it will be said that this Natural life of Christ the life of the Humane Nature was not Endless but had an End put unto it in the Dissolution of his Soul and Body on the Cross. I say therefore this life of Christ was not absolutely the life of the Humane Nature considered separately from his
I confess in their first Preaching to the Jews spake not of it expresly but left it to discover it self as an undeniable consequent of what they taught concerning the Lord Christ and the Righteousness of God in him This for some while many of them that Believed understood not and therefore were Zealous of the Law which God in his Patience and Forbearance did Graciously tolerate so as not to impute it unto them It was indeed great Darkness and manifold Prejudices that hindred the Believing Jews from seeing the necessary consequence unto the Abolition of the Law from the Promulgation of the Gospel Yet this was God pleased to bear with them in that we might not be too fierce nor reflect with too much Severity on such as are not able in all things to receive the whole Truth as we desire they should 2. It was so by the Institution and Introduction of new Ordinances of Worship This was wholly inconsistent with the Law wherein it was expresly enacted that nothing should be added unto the Worship of God therein prescribed And if any such Addition was made by the Authority of God himself as was inconsistent with any thing before appointed it is evident that the whole Law was disanulled But a new Order a new entire System of Ordinances of Worship was declared in the Gospel Yea and those some of them especially as that of the Lords Supper utterly inconsistent with any Ordinances of the Law seeing it declares that to be done and past which they direct us unto as future and to come 3. There was a Determination made in the case by the Holy Ghost upon an occasion administred thereunto Those of the Apostles who Preached the Gospel unto the Gentiles had made no mention unto them of the Law of Moses as knowing that it was nailed unto the Cross of Christ and taken out of the way So were they brought unto the Faith and Obedience of the Gospel without any respect unto the Law as that wherein they were not concerned now it had received its Accomplishment But some of the Jews who Believed being yet perswaded that the Law was to be continued in force and its Observation imposed on all that were Proselyted by the Gospel occasion was given unto that Solemn Determination which was made by the Apostles through the Guidance of the Holy Ghost Acts 15. And the Substance of that Determination was this that the Gospel as Preached unto the Gentiles was not a way or means of Proselyting them unto Judaism but the bringing them unto a new Church-state by an Interest in the Promise and Covenant of Abraham given and made 430 Years before the giving of the Law VVhilst the Law stood in its force whoever was Proselyted unto the Truth he was so unto the Law and every Gentile that was Converted unto the true God was bound to be Circumcised and became obliged unto the whole Law But that being now disanulled it is Solemnly declared that the Gentiles Converted by the Gospel were under no obligation unto the Law of Moses but being received into the Covenant of Abraham were to be gathered into a new Church-state erected in and by the Lord Christ in the Gospel 4. As unto those of the Hebrews who yet would not understand these express Declarations of the ceasing of the Obligatory Power of the Law to put an end unto all Disputes about his will in this Matter God gave a dreadful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Abolition unto it in the total final irrevocable Destruction of the City and Temple with all the Instruments and Vessels of its VVorship especially of the Priesthood and all that belonged thereunto Thus was the Law disanulled and thus was it declared so to be Obs. 1. It is a matter of the highest Nature and Importance to set up or take away to remove any thing from or change any thing in the Worship of God Unless the Authority of God interpose and be manifested so to do there is nothing for Conscience to rest in in these things And 2. The Revelation of the Will of God in things relating unto his Worship is very difficultly received where the minds of Men are prepossessed with Prejudices and Traditions Notwithstanding all those ways whereby God had revealed his mind concerning the Abolition of the Mosaical Institutions yet these Hebrews could neither understand it nor receive it untill the whole Seat of its VVorship was destroyed and Consumed 3. The only Securing Principle in all things of this Nature is to preserve our Souls in an entire Subjection unto the Authority of Christ and unto his alone The Close of the Verse gives an especial Reason of the disanulling or abrogation of the Command taken from its own Nature and Efficacy For there is verily a disanulling of the Commandment going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Adjective in the Neuter Gender put for a Substantive which is Emphatical as on the contrary it is so when the Substantive is put for the Adjective as 1 John 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is true and is not a lye that is mendax false or lying And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s own is added to shew that the principal cause of disanulling the Law was taken from the Law it self I have proved before that the Commandment in this verse is of equal extent and signification with the Law in the next And the Law there doth evidently intend the whole Law in both the parts of it Moral and Ceremonial as it was given by Moses unto the Church of Israel And this whole Law is here charged by our Apostle with weakness and unprofitableness both which make a Law fit to be disanulled But it must be acknowledged that there is a Difficulty of no small Importance in the assignation of these Imperfections unto the Law For this Law was given by God himself And how can it be supposed that the Good and Holy God should prescribe such a Law unto his People as was always weak and unprofitable From this and the like considerations the Blasphemous Manichees denyed that the Good God was the Author of the Old Testament and the Jews continue still upon it to reject the Gospel as not allowing the least Imperfection in the law but equalling it almost with God himself VVe must therefore consider in what sense the Apostle ascribes these Properties unto the Law 1. Some seek for a Solution of this Difficulty from Ezek. 20. ver 11. compared with ver 25. Ver. 11. God saith That I gave them my Statutes and shewed them my Judgments which if a Man do he shall live in them But ver 25. I gave them also Statutes that were not Good and Judgments whereby they should not live The first sort of Laws they say were the Decalogue with those other Judgments that accompanied it which were given unto the People as Gods Covenant before they broke it by making the Golden Calf These
and the Oath of God whereby he was confirmed therein I will not say that these things were needless on the part of Christ himself Seeing it became the Glory of his Person to be thus testified unto in his condescension unto Office yet was it in all these things the Good and Benefit of the Church that was designed What the Lord Christ said of his Prayer unto God the Father at least so far as it was vocal it was not needful for him but was only for the confirmation of the Faith of others John 11. 41 42. may be spoken of all other Transactions between God and him the Faith of others was principally respected in them and thereunto they were absolutely needful For 1. The things which God proposeth unto our Faith through Christ are exceeding great and glorious and such as being most remote from our innate Apprehensions do need the highest confirmation Things they are which Eye hath not seen nor Ear heard neither have they entred into the Heart of Man 1 Cor. 2. 9. Things unexpected great and glorious are apt to surprize amaze and overwhelm our Spirits until they are uncontrollably testified unto So when Jacobs sons told their Father that Joseph was alive and made Governour over all the Land of Egypt Gen. 45. 26. The Tidings were too great and good for him to receive But it is added that when they gave Evidence unto their report by the Waggons that Joseph had sent to carry him the Spirit of Jacob revived ver 27 28. The things of the Gospel pardon of Sin Peace with God Participation of the Spirit Grace and Glory are great and marvellous Men at the hearing of them are like them that dream the words concerning them seem like the Report of the Woman unto the Apostles concerning the Resurrection of Christ they seemed as idle Tales and they believed them not Luke 24. 11. Wherefore God discovers the Fountains of these things that we may apprehend the Truth and Reality of them His Eternal Covenant with his Son about them his Oath that he hath made unto him whereby he was established in his office and the like glorious Transactions of his Wisdom and Grace are revealed unto this very end that we might not be faithless in these things but believe For can any thing that is proposed unto us be supposed to exceed the Duty of Faith when we see it either in it self or in its springs and foundation solemnly confirmed by the Oath of God They are glorious things which we are to expect from the Priesthood of Christ and the Discharge of that Office And is it not an unspeakable encouragement thereunto that God hath confirmed him in that office by his solemn Oath unto him For two things evidently present themselves unto our minds thereon First that this is a thing which the infinitely holy wise God lays great weight and stress upon And what is he not able to effect when he doth so and consequently lays out the Treasures of his Wisdome and ingageth the greatness of his Power in the pursuit of it And secondly his Counsel herein is absolutely immutable and such as on no emergency can admit of Alteration If therefore the ingagement of infinite Wisdome Grace and Power will not excite and encourage us unto believing there is no remedy but we must perish in our sins 2. As the things proposed in the Gospel as effects of the Priesthood of Christ are in themselves great and glorious requiring an eminent confirmation so the frame of our Hearts with respect unto them is such from first to last as stands in need of all the Evidence that can be given unto them For there is in us by nature an aversation unto them and a dislike of them In the wisdom of our carnal minds we look on them as foolish and useless And when this woful enmity is conquered by the Mighty Power of God and the Souls of Sinners wrought over to approve of these effects of Divine Wisdom and Grace yet no man can recount how many doubts fears jealous suspicions we are as to our closing with them by Faith obnoxious unto Every ones own Heart if he have any acquaintance with it if he be diligent in the examination of it will sufficiently satisfie him what objections Faith in this matter hath to conflict withal And it is to be feared that he who is insensible of the oppositions that arise against sincere believing never yet knew what it is so to believe To encourage and strengthen our Hearts against them to give power unto Faith against all oppositions doth God thus reveal the Wisdom of his Counsel and the glorious springs of this Ministration whereinto our whole Faith is principally resolved And indeed we may try the sincerity of our Faith by its respect unto these things It may be some for ought I know may be carried on in such an easie course and be so preserved from perplexing Temptations as not to be driven to seek their Relief so deep as these springs of Gods confirmation of the office of Christ by his Oath do lye But yet he that doth not of his own choice refresh his Faith with the consideration of them and strengthen it with pleas in his supplications taken from thence seems to me to be greatly unacquainted with what it is truly to believe Verse XXII By so much was Jesus made a Surety of a better Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By so much answers directly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 20. in as much There is therefore an immediate connexion of these words unto that verse Hence ver 21. wherein a confirmation is interserted of the principal Assertion is justly placed in a Parenthesis in our Translation So the sense of the Words is to this purpose And in as much as he was not made a Priest without an Oath he is by so much made the Surety of a better Testament And there may be a twofold Design in the Words 1. That his being made a Priest by an Oath made him meet to be the Surety of a better Testament or 2. That the Testament whereof he was the Surety must needs be better than the other because he who was the Surety of it was made a Priest by an Oath In the one way he proves the Dignity of the Priesthood of Christ from the New Testament and in the other the Dignity of the New Testament from the Priesthood of Christ. And we may reconcile both these senses by affirming that really and efficiently the Priesthood gives Dignity unto the New Testament and declaratively the New Testament sets forth the Dignity of the Priesthood of Christ. It is owned tacitely that the Priesthood of Levi and the Old Testament were good or these could not be said to be better in way of comparison And Good they were because appointed of God and of singular use unto the Church during their continuance But this Priesthood and Testament are better by so much as that which
High Priest yet are they also to be considered as an Exemplar and Idea of that Holiness and Innocency which we ought to be conformable unto If we will give up our selves to the conduct of this High Priest if by him alone we design to approach unto God conformity unto him in Holiness of nature and Life according unto our Measure is indispensably required of us None can more dishonour the Lord Christ nor more pernitiously deceive and betray their own Souls than by professing him to be their Priest with their Trust thereby to be saved by him and yet not endeavour to be holy harmless undefiled separate from sinners like unto him 2. Seeing all these Properties were required unto Christ and in him that he might be our High Priest he was all that he is here said to be for us and for our sakes and benefit from them doth redound unto us For seeing he was a Priest for us all that he was that he might be a Priest was for us also Such an High Priest became us and such an High Priest we have 3. The infinite Grace and Wisdom of God are always to be admired by us in providing such an High Priest as was every way meet for us with respect unto the Great End of his Office namely the bringing of us unto himself 4. The Dignity Duty and Safety of the Gospel Church depend solely on the Nature Qualifications and the Exaltation of our High Priest Or Our High Priest every way answering the Mind the Holiness and Wisdom of God as also all our want and necessities our whole state and Condition the work of our Salvation is absolutely secured in his hand The great Design of the Gospel is to satisfie Believers herein And God would have it so that he might provide not only for our future Salvation but for our present consolation also 5. If such an High Priest became us was needful unto us for the establishment of the New Covenant and the Communication of the Grace thereof unto the Church then all Persons Christ alone excepted are absolutely excluded from all Interest in this Priesthood He that takes upon himself to be a Priest undere the Gospel must be Holy Harmless Undefiled separate from Sinners that is absolutely so or he is an Impostor who endeavours to deceive the souls of men 6. If therefore we consider aright what it is that we stand in need of and what God hath provided for us that we may be brought unto him in his Glory we shall find it our wisdom to forego all other Expectations and to betake our selves unto Christ alone VER XXVII XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words used in this context have been opened in several places before And in one thing only is there any material Difference among the Translators of them And this is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Syriack reads them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring the Article in the masculine Gender who was after the Law and so doth the Vulgar Latine also qui post legem est referring unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the antecedent and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Erasmus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by supra legem above the Law But others think and that rightly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative case is never to be rendred by supra or above Who needeth not dayly as those High Priests to offer up Sacrifices first for their own sins and then for the Peoples for this he did once when he offered up himself For the Law maketh men High Priests which have Infirmity but the word of the Oath which was since the Law the Son who is perfected for evermore As these verses contain other instances of the Preeminence of our High Priest above those of the order of Aaron so all those mentioned in the former of them do depend directly on and flow from the qualifications and endowments of his Person expressed in that foregoing For whereas he is such an one as is there described Holy Harmless Undefiled Separate from sinners and made higher than the Heavens for such an one alone became us he was above and freed from all those things and services which the Levitical Priests were obliged unto for want of these Qualifications For all the things asscribed ver 27. unto them and denied concerning him were all effects of the weaknesse and imperfection of their Persons and their services which he as unto his Person was absolutely exempt and free from so that he had no need to do as they did And this being declared the whole matter with the fundamental Reason of all the differences insisted on is summarily expressed ver 28. as we shall see in the Exposition of the words VER XXVII VVho needeth not dayly c. The words are a Negation as they respect our High Priest and include an Affirmation with respect unto the Priests of the Law both in sundry instances And the design of them is to exclude all those Imperfections from him which they were subject unto And we may observe in the words 1. The manner of the negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He needeth not it is not necessary for him The things expressed were not such as those Priests might do or omit as they saw occasion but they were necessarily obliged unto them And the necessity the Apostle intends was not only that which arose from Gods Institution who appointed them to offer dayly first for themselves and then for the People but that also which arose from their own state and condition and from the nature of the sacrifices that they offered For themselves being weak infirm and sinful and their offerings being only of earthly things that could never perfectly expiate sin these things were necessary for them and so God had ordained Wherefore there are three Grounds or Reasons of the necessity here asscribed unto these Priests 1. God had appointed them so to do This comes first to view although there be another Reason even of this Appointment And God taught hereby both them and the Church their utter incapacity to effect the work committed unto them at once whereon they were to multiply their Oblations 2. The Nature of the Offerings and Sacrifices which they offered did make the manner of it here expressed necessary unto them For they were such as could not attain the end of expiating sin but only could represent that which did so and therefore the Repetition of them was needful because their principal use was to be instructive only Things that are really efficient themselves may at once produce and perfect their effects But those which are instructive only must be reiterated 3. This Necessity arose from their own state before God and the state of the People For they themselves often sinned and having no other to offer for them it was necessary that they should often offer for themselves And so it was with the People also They sinned still
which was necessary for every High Priest by Gods Institution There never was any High Priest but his Office and Duty it was to Offer Gifts and Sacrifices for unto that end was he ordained of God Hence he infers that it was necessary that This Man should have somewhat to Offer For being a Minister of the Heavenly Sanctuary and the true Tabernacle an High Priest he was But this he could not be unless he had somewhat to offer unto God A Priest that had nothing to offer that was not ordained unto that end is indeed no Priest at all And in this Assumption of the Apostle we may observe 1. The note of inference Wherefore 2. The Designation of the Person spoken of This man 3. The Manner of the Asscription made unto him He must have 4. The matter of it somewhat to offer 1. The note of Inference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore It is frequently used by the Apostle in this Epistle when he proves his present Assertions from the Old Institutions of the Law and their signification Chap. 2. 17. 3. 1. 25. 9 18. And the whole force of this Inference especially that in this place depends on this Supposition that all the Old Typical Institutions did represent what was really to be accomplished in Christ whence it was necessary that he should be what they did signify and represent Hence it is often observed in the Gospel that he did or suffered such things or in such a manner because things were so ordered under the Law 2. The Designation of the Person is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Man He of whom we speak this High Priest of the New Testament whom he had before described and specified by his Name Jesus and by his Dignity the Son of God That this Man this Jesus the High Priest of the New Testament 3. The subject being stated that which he affirmes thereof is that He this Priest must have somewhat to offer And this was of necessity that so it should be For what ever otherwise this Glorious Person were or might be yet an High Priest he could not be unless he had somewhat to offer for to offer Gifts and Sacrifices is the sole end of that office This necessity then was absolute For without this no Office of Priesthood could be discharged and consequently no Attonement be made nor could we be brought unto God And it is said that it was thus necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should have And it is not Possession only that is intended but Possession with respect unto use He was so to have somewhat to offer as to offer it accordingly For it would not avail the Church to have an high Priest that should have somewhat to offer if it were not actually offered Wherefore respect is had both unto the meetness of Christ unto his Office and his Faithfulness therein He had what to offer and he did offer it 3. The matter of his offering is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat to offer that is in Sacrifice unto God The Apostle expresseth it indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what it is which he was to have he doth not as yet declare He was not ingaged farther by his present Argument But he elsewhere declares expressly what this was that he had to offer what was the matter of his Sacrifice and what it was necessary that it should be And this was himself His whole Humane Nature Soul and Body It may be it will be said that it doth not necessarily follow that if he have somewhat to offer it must be himself For he might offer somewhat else out of the Flocks and Herds as they did of old Nor indeed doth the Apostle intend directly to prove it in this place namely that it must be himself which he must offer But it doth necessarily follow from the Arguments before insisted on Chap. 7. For whatever else God had appointed or approved of to be offered in Sacrifice he had ordained the Levitical Priesthood to offer and appropriated the offering of it unto them so as no such Sacrifice could ever be offered by any who was not of the seed of Aaron Whereas therefore our High Priest was not of the Tribe of Levi but of Judah it is evident that he could not offer any of the things which were appropriated unto their ministry and service And hence our Apostle in the next verse affirmes directly that if he was on the Earth that is to officiate in his Office with the things of the Earth after the manner of other Priests he could not be so much as a Priest at all seeing all such services were appropriated unto and performed by the Priests of another Order Again if he might have done so and accordingly had done so our Apostle manifests that his Priesthood must have been ineffectual as unto the proper ends of it For the Law could make nothing perfect not only because of the Infirmity and Imperfection of its Priests but also because of the Insufficiency of its Sacrifices unto the great ends of expiating sin by whomsoever they were offered For it is impossible as he declares that the Blood of Bulls or Goats should ever take away sin or purge the conscience of the sinner Chap. 10. 1 2 3. c. Wherefore as it was necessary that he should have somewhat to offer so it was necessary that this somewhat should be himself and nothing else Something must yet be added as unto the reading of the words themselves which influenceth their proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary of necessity must have the verb substantive added to determine its signification Erasmus adds est it is necessary and we render it it is of necessity Beza supplies fuit as doth the Syriack Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit erat it was necessary And so he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by quod offerret which he should offer in both respecting the time past Others render it by quod offerat which he may offer with respect unto the time present or to come And Beza gives this account of his Translation namely that the Apostle having respect unto the Sacrifice of Christ which was past affirms that it was necessary that he should have somewhat that he might offer and not that it is necessary that he should have somewhat to offer And although I will not deny but that the Lord by reason of the perpetual efficacy of his Oblation and the Representation of it in his Intercession may be said to offer himself yet his Sacrifice and Oblation of himself were properly on the Earth as I have fully proved elsewhere This Text being urged by Grotius with respect unto the Offering and Sacrifice of Christ Crellius replies Concludit Scriptor Divinus ex eo quod Christus sit Sacerdos necesse esse ut habeat quod offerat non ut loquitur Grotius necesse fuisse ut haberet quod offerret quasi de
the Church of Rome do commonly place this difference in three things 1. In the Promises of them which in the Old Covenant were temporal onely in the New spiritual and heavenly 2. In the Precepts of them which under the Old required onely external Obedience designing the righteousness of the outward man under the New they are internal respecting principally the inner man of the heart 3. In their Sacraments For these under the Old Testament were only outwardly figurative but those of the New are operative of Grace But these things do not express much if any thing at all of what the Scripture placeth this difference in And besides as by some of them explained they are not true especially the two latter of them For I cannot but somewhat admire how it came into the heart or mind of any man to think or say that God ever gave a Law or Laws Precept or Precepts that should respect the outward man onely and the regulation of external duties A thought of it is contrary unto all the essential Properties of the Nature of God and meet only to ingenerate apprehensions of him unsuited unto all his glorious excellencies The life and foundation of all the Laws under the Old Testament was Thou shalt love the Lord thy God with all thy Soul without which no outward Obedience was ever accepted with him And for the third of the supposed differences neither were the Sacraments of the Law so barely figurative but that they did exhibit Christ unto Believers for they all drank of the spiritual Rock which Rock was Christ nor are those of the Gospel so operative of Grace but that without Faith they are useless unto them that do receive them The things wherein this difference doth consist as expressed in the Scripture are partly circumstantial and partly substantial and may be reduced unto the Heads ensuing 1. These two Covenants differ in the circumstance of time as to their promulgation declaration and establishment This difference the Apostle expresseth from the Prophet Jeremiah in the 9th verse of this Chapter where it must be more fully spoken unto In brief the first Covenant was made at the time that God brought the children of Israel out of Egypt and took its date from the third month after their coming up from thence Exod. 19. Chap. 24. From what is reported in the latter place wherein the people give their actual consent unto the terms of it it began its formal obligation as a Covenant And we must afterwards enquire when it was abrogated and ceased to oblige the Church The New Covenant was declared and made known in the latter days Heb. 1. 1. in the dispensation of the fulness of time Eph. 1. 10. And it took date as a Covenant formally obliging the whole Church from the Death Resurrection Ascension of Christ and sending of the Holy Ghost I bring them all into the Epocha of this Covenant because though principally it was established by the first yet was it not absolutely obligatory as a Covenant until after the last of them 2. They differ in the circumstance of place as to their promulgation which the Scripture also taketh notice of The first was declared in Mount Sinai the manner whereof and the station of the people in receiving the Law I have in my Exercitations unto the first Part of this Exposition at large declared and thither the Reader is referred Exod. 19. 18. The other was declared on Mount Sinai and the Law of it went forth from Jerusalem Isa. 2. 2. This difference with many remarkable instances from it our Apostle insists on Gal. 4. 24 25 26. These are the two Covenants the one from Mount Sinai which gendreth unto bondage which is Agar That is Agar the Bondwoman whom Abraham took before the Heir of Promise was born was a Type of the Old Covenant given on Sinai before the introduction of the New or the Covenant of Promise For so he adds For this Agar is Mount Sinai in Arabia and answereth unto Jerusalem that now is and is in bondage with her children This Mount Sinai when the Old Covenant was given and which was represented by Agar is in Arabia cast quite out of the Verge and Confines of the Church And it answereth or is placed in the same Series Rank and Order with Jerusalem namely in the opposition of the two Covenants For as the New Covenant the Covenant of Promise giving freedom and liberty was given at Jerusalem in the Death and Resurrection of Christ with the Preaching of the Gospel which ensued thereon so the Old Covenant that brought the People into Bondage was given at Mount Sinai in Arabia 3. They differ in the manner of their promulgation and establishment There were two things remarkable that accompanied the Solemn Declaration of the first Covenant 1. The dread and terror of the outward appearance on Mount Sinai which filled all the People yea Moses himself with fear and trembling Hebr. 12. 18 19 20 21. Exod. 19. 16. Chap. 20. 18 19. Together herewith was a Spirit of Fear and Bondage administred unto all the People so as that they chose to keep at a distance and not draw nigh unto God Deut. 5 23 24 25 26 27. 2. That it was given by the ministry and disposition of Angels Acts 7. 13. Gal. 3. 19. Hence the People was in a sense put in subjection unto Angels and they had an authoritative ministry in that Covenant The Church that then was was put into some kind of subjection unto Angels as the Apostle plainly intimates Hebr. 2. 5. Hence the worshipping or adoration of Angels began among the People Col. 2. 18. Which some with an addition unto their Folly and Superstition would introduce into the Christian Church wherein they have no such authoritative Ministry as they had under the Old Covenant Things are quite otherwise in the promulgation of the New Covenant The Son of God in his own Person did declare it This he spake from heaven as the Apostle observes in opposition unto the giving of the Law on the earth Hebr. 12. 25. yet did he speak on the earth also the mystery whereof himself declares John 3. 13. And he did all things that belong unto the establishment of this Covenant in a spirit of meekness and condescension with the highest evidence of love grace and compassion encouraging and inviting the weary the burdened the heavy and laden to come unto him And by his Spirit he makes his Disciples to carry on the same work until the Covenant was fully declared Hebr. 2. 3. see John 1. 17 18. And the whole Ministry of Angels in the giving of this Covenant was meerly in a way of service and obedience unto Christ and they owned themselves the Fellow-servants only of them that have the testimony of Jesus Rev. 19. 10. So that this world to come as it was called of old was no way put in subjection unto them 4. They differ in their Mediators The Mediator of the
his Spirit in the renovation and saving illumination of our minds whereby they are habitually made conformable unto the whole Law of God that is the Rule and the Law of our obedience in the New Covenant and enabled unto all Acts and Duties that are required of us And this is the first grace promised and communicated unto us by vertue of this Covenant as it was necessary that so it should be For 1 The mind is the principal seat of all spiritual obedience 2 The proper and peculiar actings of the mind in discerning knowing judging must go before the actings of the will and affections much more all outward practices 3 The depravation of the mind is such by blindness darkness vanity and enmity that nothing can inflame our Souls or make an entrance towards the reparation of our natures but an internal spiritual saving operation of Grace upon the mind 4 Faith itself is principally ingenerated by an infusion of saving light into the mind 2 Cor. 4. 4 6. So All the beginnings and entrances into the saving knowledge of God and thereon of obedience unto him are effects of the Grace of the Covenant Secondly The second Part of this first Promise of the Covenant is expressed in these words And will write them upon their hearts which is that which renders the former part actually effectual Expositors generally observe that respect is had herein unto the giving of the Law on Mount Sinai that is in the first Covenant For then the Law that is the ten words was written in Tables of Stone And although the original Tables were broken by Moses when the People had broken the Covenant yet would not God alter that dispensation nor write his Laws any other way but commanded new Tables of Stone to be made and wrote them therein And this was done not so much to secure the outward letter of them as to represent the hardness of the hearts of the people unto whom they were given God did not God would not by vertue of that Covenant otherwise dispose of his Law And the event that ensued hereon was that they brake these Laws and abode not in obedience This event God promiseth to obviate and prevent under the New Covenant and that by writing these Laws now in our hearts which he wrote before only in Tables of stone that is he will effectually work that obedience in us which the Law doth require for he worketh in us both to will and to do of his own good pleasure The heart as distinguished from the mind compriseth the will and the affections and they are compared unto the Tables wherein the letter of the Law was engraven For as by that writing and engraving the Tables received the impression of the letters and words wherein the Law was contained which they did firmly retain and represent so as that although they were stones still in their nature yet were they nothing but the Law in their use so by the grace of the New Covenant there is a durable impression of the Law of God on the wills and affections of men whereby they answer it represent it comply with it and have a living principle of it abiding in them Wherefore as this work must necessarily consist of two parts namely the removal out of the heart of whatever is contrary unto the Law of God and the implanting of principles of obedience thereunto so it comes under a double description or denomination in the Scripture For sometimes it is called a taking away of the heart of stone or circumcising of the heart and sometimes the giving of an heart of flesh the writing of the Law in our hearts which is the renovation of our natures into the image of God in righteousness and the holiness of truth Wherefore in this promise the whole of our sanctification in its beginning and progress in its work upon our whole Souls and all their faculties is comprized And we may observe 1. The work of Grace in the New Covenant passeth on the whole Soul in all its faculties powers and affections unto their change and renovation The whole was corrupted and the whole must be renewed The image of God was originally in and upon the whole and on the loss of it the whole was depraved see 1 Thess. 5. 23. 2. To take away the necessity and efficacy of renewing changing sanctifying Grace consisting in an internal efficacious operation of the principles habits and acts of internal grace and obedience is plainly to overthrow and reject the New Covenant 3. We bring nothing to the New Covenant but our hearts as Tables to be writters in with the sense of the insufficiency of the Precepts and Promises of the Law with respect unto our own ability to comply with them The last thing in the words is the Relation that ensues hereon between God and his people I will be unto them a God and they shall be my people This is indeed a distinct Promise by itself summarily comprizing all the Blessings and Priviledges of the Covenant And it is placed in the center of the account given of the whole as that from whence all the grace of it doth spring wherein all the blessings of it do consist and whereby they are secured Howbeit in this place it is peculiarly mentioned as that which hath its foundation in the foregoing Promise For this Relation which implies mutual Acquiescency in each other could not be nor ever had been if the minds and hearts of them who are to be taken into it were not changed and renewed For neither could God approve of and rest in his love towards them whilest they were enemies unto him in the depravation of their natures nor could they find rest or satisfaction in God whom they neither knew nor liked nor loved This is the general expression of any Covenant-relation between God and men He will be unto them a God and they shall be a people unto him And it is frequently made use of with respect unto the first Covenant which yet was disannulled God owned the People therein for his peculiar Portion and they avouched him to be their God alone Nor can this be spoken of God and any People but on the ground of an especial Covenant It is true God is the God of all the world and all People are his yea he is a God unto them all For as he made them so he sustains rules and governeth them in all things by his Power and Providence But with respect hereunto God doth not freely promise that he will be a God unto any nor can so do For his power over all and his rule of all things is essential and natural unto him so as it cannot otherwise be Wherefore as thus declared it is a peculiar expression of an especial Covenant Relation And the nature of it is to be expounded by the nature and properties of that Covenant which it doth respect Two things we must therefore consider to discover the nature of
efficient John 1. 5. Rom. 11. 34. Heb. 1. 2. So it doth here the eternal Spirit was not an inferior instrument whereby Christ offered himself but it was the principal efficient cause in the work The Variety that is in the reading of this place is taken notice of by all Some Copies read by the Eternal Spirit some by the Holy Spirit the latter is the reading of the Vulgar Translation and countenanced by sundry ancient Copies of the Original The Syriac retains the Eternal Spirit which also is the reading of most ancient Copies of the Greek Hence follows a double interpretation of the words some say that the Lord Christ offered himself unto God in and by the acting of the Holy Ghost in his Humane Nature For by him were wrought in him that servent zeal unto the glory of God that love and compassion unto the souls of men which both carried him through his sufferings and rendered his obedience therein acceptable unto God as a Sacrifice of a sweet smelling savor which work of the Holy Spirit in the Humane Nature of Christ I have elsewhere declared Others say that his own Eternal Deity which supported him in his sufferings and rendred the Sacrifice of himself effectual is intended But this will not absolutely follow to be the sense of the place upon the common reading by the Eternal Spirit For the Holy Spirit is no less an Eternal Spirit than is the Deity of Christ himself The truth is both these concurred in and were absolutely necessary unto the offering of Christ. The acting of his own Eternal Spirit was so unto the efficacy and effect And those of the Holy Ghost in him were so as unto the manner of it Without the first his offering of himself could not have purged our Consciences from dead works No Sacrifice of any meer creature could have produced that effect It would not have had in itself a worth and dignity whereby we might have been discharged of sin unto the glory of God Nor without the subsistence of the Humane Nature in the Divine Person of the Son of God could it have undergone and passed through unto victory what it was to suffer in this offering of it Wherefore this sense of the words is true Christ offered himself unto God through or by his own Eternal Spirit the Divine Nature acting in the person of the Son For 1 it was an Act of his entire Person wherein he discharged the office of a Priest And as his Humane Nature was the Sacrifice so his Person was the Priest that offered it which is the only distinction that was between the Priest and Sacrifice herein As in all other Acts of his Mediation the taking our nature upon him and what he did therein the Divine Person of the Son the Eternal Spirit in him acted in love and condescension so did it in this also of his offering himself 2 As we observed before hereby he gave dignity worth and efficacy unto the Sacrifice of himself For herein God was to purchase his Church with his own blood And this seems to be principally respected by the Apostle For he intends to declare herein the dignity and efficacy of the Sacrifice of Christ in opposition unto those under the Law For it was in the will of man and by material fire that they were all offered But he offered himself by the Eternal Spirit voluntarily giving up his Humane Nature to be a Sacrifice in an Act of his Divine Power 3 The Eternal Spirit is here opposed unto the Material Altar as well as unto the Fire The Altar was that whereon the Sacrifice was laid which bore it up in its Oblation and Ascension But the Eternal Spirit of Christ was the Altar whereon he offered himself This supported and bore it up under its sufferings whereon it was presented unto God as an acceptable Sacrifice Wherefore this reading of the words gives a sense that is true and proper unto the matter treated of But on the other side it is no less certain that he offered himself in his Humane Nature by the Holy Ghost All the gracious actings of his mind and will were required hereunto The Man Christ Iesus in the gracious voluntary acting of all the faculties of his Soul offered himself unto God His Humane Nature was not only the matter of the Sacrifice but therein and thereby in the gracious actings of the faculties and powers of it he offered himself unto God Now all these things were wrought in him by the Holy Spirit wherewith he was filled which he received not by measure By him was he filled with that love and compassion unto the Church which acted him in his whole Mediation and which the Scripture so frequently proposeth unto our Faith herein He loved me and gave himself for me He loved the Church and gave himself for it He loved us and washed us in his own blood By him there was wrought in him that zeal unto the glory of God the fire whereof kindled his Sacrifice in an eminent manner For he designed with ardency of love to God above his own life and present state of his Soul to declare his righteousness to repair the diminution of his glory and to make such way for the communication of his love and grace to sinners that he might be eternally glorified He gave him that holy submission unto the Will of God under a prospect of the bitterness of that Cup which he was to drink as enabled him to say in the height of his conflict Not my Will but thy Will be done He filled him with that faith and trust in God as unto his supportment deliverance and success which carried him steadily and safely unto the issue of his tryal Isa. 50. 7 8 9. Through the actings of these graces of the Holy Spirit in the Humane Nature his offering of himself was a free voluntary Oblation and Sacrifice I shall not positively determine on either of these Senses unto the exclusion of the other The latter hath much of spiritual light and comfort in it on many accounts But yet I must acknowledge that there are two Considerations that peculiarly urge the former interpretation 1. The most and most ancient Copies of the Original read by the Eternal Spirit and are followed by the Syriac with all the Greck Scholists Now although the Holy Spirit be also an Eternal Spirit in the unity of the same Divine Nature with the Father and the Son yet where he is spoken of with respect unto his own personal actings he is constantly called the Holy Spirit and not as here the Eternal Spirit 2. The design of the Apostle is to prove the efficacy of the Offering of Christ above those of the Priests under the Law Now this arose from hence partly that he offered himself whereas they offered only the blood of Bulls and Goats but principally from the dignity of his Person in his Offering in that he offered himself by his own Eternal Spirit or
a compleat relief in this condition two things are necessary 1 A discharge of Conscience from a sense of the guilt of sin or the condemning power of it whereby it deprives us of peace with God and of boldness in access unto him 2 The cleansing of the Conscience and consequently our whole persons from the inherent defilement of sin The first of these was typified by the blood of Bulls and Goats offered on the Altar to make Atonement The latter was represented by the sprinkling of the unclean with the Ashes of the Heiser unto their purification Both these the Apostle here expresly ascribes unto the Blood of Christ and we may briefly enquire into three things concerning it 1 On what ground it doth produce this blessed effect 2 The way of its operation and efficacy unto this end 3 The Reason whence the Apostle affirms that it shall much more do this than the legal Ordinances could sanctifying unto the purifying of the flesh 1. The grounds of its efficacy unto this purpose are three 1. That it was Blood offered unto God God had ordained that Blood should be offered on the Altar to make Atonement for sin or to purge Conscience from dead works That this could not be really effected by the Blood of Bulls and Goats is evident in the nature of the things themselves and demonstrated in the event Howbeit this must be done by Blood or all the institution of legal Sacrifices were nothing but means to deceive the minds of men and ruine their souls To say that at one time or other real Atonement is not to be made for Sin by Blood and Conscience thereby to be purged and purified is to make God a Lyar in all the Institutions of the Law But this must be done by the Blood of Christ or not at all 2 It was the Blood of Christ. Of Christ the Son of the living God Mat. 16. 18. whereby God purchased his Church with his own Blood Acts 20. 28. The dignity of his Person gave efficacy unto his Office and Offering No other person in the discharge of the same Offices that were committed unto him could have saved the Church and therefore all those by whom his Divine Person is denied do also evacuate his Offices By what they ascribe unto them it is impossible the Church should be either sanctified or saved They resolve all into a meer Act of Sovereign Power in God which make the Cross of Christ of none effect 3 He offered this Blood or himself by the eternal Spirit Though Christ in his Divine Person was the Eternal Son of God yet was it the humane nature only that was offered in Sacrifice Howbeit it was offered by and with the concurrent actings of the Divine Nature or Eternal Spirit as we have declared These things make the Blood of Christ as offered meet and fit for the accomplishment of this great effect 2. The second Enquiry is concernig the way whereby the Blood of Christ doth thus purge our Conscience from dead works Two things as we have seen are contained therein 1 The expiation or taking away the guilt of sin that Conscience should not be deterred thereby from an access unto God 2 The cleansing of our souls from vicious defiling habits inclinations and acts or all inherent uncleanness Wherefore under two considerations doth the Blood of Christ produce this double effect First As it was offered so it made Atonement for Sin by giving satisfaction unto the Justice and Law of God This all the expiatory Sacrifices of the Law did prefigure this the Prophets foretold and this the Gospel witnesseth unto To deny it is to deny any real efficacy in the Blood of Christ unto this end and so expresly to contradict the Apostle Sin is not purged from the Conscience unless the guilt of it be so removed as that we may have peace with God and boldness in access unto him This is given us by the Blood of Christ as offered Secondly As it is sprinkled it worketh the second part of this effect And this sprinkling of the Blood of Christ is the communication of its sanctifying vertue unto our souls see Eph. 5. 26 27. Tit. 2. 14. so doth the Blood of Christ the Son of God cleanse us from all our sins 1 John 1. 7. Zech. 13. 2. 3. The Reason why the Apostle affirms that this is much more to be expected from the Blood of Christ than the Purification of the Flesh was from legal Ordinances hath been before spoken unto The Socinians plead on this place that this effect of the death of Christ doth as unto us depend on our own duty If they intended no more but that there is duty required on our part unto an actual participation of it namely Faith whereby we receive the Atonement we should have no difference with them But they are otherwise minded This purging of the conscience from dead works they would have to consist in two things 1 Our own relinquishment of sin 2 The freeing us from the punishment due to sin by an act of power in Christ in Heaven The first they say hath therein respect unto the blood of Christ in that thereby his doctrine was confirmed in obedience whereunto we forsake sin and purge our minds from it The latter also relates thereunto in that the sufferings of Christ were antecedent unto his Exaltation and Power in Heaven Wherefore this effect of the blood of Christ is what we do our selves in obedience unto his doctrine and what he doth thereon by his power and therefore may well be said to depend on our duty But all this while there is nothing ascribed unto the blood of Christ as it was offered in Sacrifice unto God or shed in the offering of himself which alone the Apostle speaks unto in this place Others chuse thus to oppose it This purging of our consciences from dead works is not an immediate effect of the death of Christ but it is a benefit contained therein which upon our faith and obedience we are made partakers of But 1 This is not in my judgment to interpret the Apostles words with due reverence he affirms expresly that the blood of Christ doth purge our conscience from dead works that is it doth make such an Atonement for sin and Expiation of it as that conscience shall be no more pressed with it nor condemn the sinner for it 2 The blood of Christ is the immediate cause of every effect assigned unto it where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect 3 It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed And herein 1 the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. 2 This Atonement is proposed unto us in the Gospel Rom. 3. 25. 3 It
Difference also laid down in this verse namely as unto the things that were purified by them and consequently in the nature of their respective Purifications There is in the words 1 A note of Inference or dependance on the former Discourse Therefore 2 A Double Proposition of things of divers natures compared together 3 The Modification of both those Propositions It was necessary 4 In the first Proposition there is 1 The subject Matter spoken of The Patterns of things in the Heavens 2 What is affirmed of them as necessary to them that they should be purified 3 The Means whereby with these 5 The same things are proposed in the second namely 1 The things spoken of or the Heavenly things themselves 2 What is affirmed of them is traduced from the other Proposition they also were purified 3 The means whereby they were so with better Sacrifices then these 1. That which first occurrs is the Note of Inference or Dependance on the former Discourse Therefore And it hath an equal respect unto both parts of the Assertion And it is not the Being of the things but their Manifestation that is intended From what hath been said concerning the legal Purification of all things and the spiritual Purification that is by the Sacrifice of Christ these things are evident and manifest 2. Of both the things affirmed it is said that it was necessary they should be so that is it was so from Gods Institution and Appointment There was no Necessity in the nature of the things themselves that the Patterns of Heavenly things should be purged with these Sacrifices but on Supposition that God would in and by them represent the Purification of the Heavenly things it was Necessary that they should be thus purged with Blood And on the supposition of the same Divine Ordination that the Heavenly things themselves should be purified it was necessary that they should be purified with better sacrifices then these which were altogether insufficient unto that End 3. The Subject of the first Proposition is the Patterns of things in the Heavens The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next words Things in the Heavens are Heavenly things And they are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse figures of the true things The things intended are those which the Apostle hath discoursed of The Covenant the Book the People the Tabernacle with all the Vessels of its Ministry These he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we well render Patterns And Patterns are of two sorts 1 Such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplaria Those from and according unto which any other thing is framed That is the Pattern of any thing according unto which it is contrived made and fashioned So a Scheme or Frame drawn and delineated is the Pattern of an Edifice 2 Such as are exemplata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are framed according unto other things which they do resemble and represent These also are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things mentioned were not Patterns of the Heavenly things in the first sense The Heavenly things were not framed by them to answer resemble and represent them But they were so in the latter only And therefore in the first constitution of them those which were durable and to abide as the Tabernacle with all its Utensils and Vessels with the positure and disposal of them were made and erected according unto an original Pattern shewed in the Mount Or they were framed according unto the Idea of the Heavenly things themselves whereof he made a Representation unto Moses and communicated a Resemblance of them unto him according unto his own Good Pleasure This is the Order of these things The Heavenly things themselves were designed framed and disposed in the Mind of God in all their Order Causes Beauty Efficacy and Tendency unto his own Eternal Glory This was the whole Mystery of the Wisdom of God for the Redemption and Salvation of the Church by Jesus Christ. This is that which is declared in the Gospel being before hid in God from the Foundation of the World Ephes. 3. 8 9 10. Of these things did God grant a Typical Resemblance Similitude and Pattern in the Tabernacle and its services That he would make such a kind of Resemblance of those Heavenly things as unto their kind nature and use that he would instruct the Church by them was an Act of his meer Soveraign Will and Pleasure And this is that effect of his Wisdom which was manifest under the Old Testament whereon the Faith and Obedience of the Church was wholly to acquiesce in his Soveraignty And this their Resemblance of Heavenly things which they had not from their own nature but meerly from the Pleasure of God gave them all their Glory and Worth which the Saints under the Old Testament did in some Measure understand The present Jews do as their Forefathers did under the Degeneracy of their Church conceive their Glory to consist in the Materials and curious structure of them things that the wealth and Art of men might exceed But in themselves they were all earthly carnal perishing and liable unto all sorts of Corruption Much inferior they were in Nature and Glory unto the Souls of Men which were conversant in their highest and most noble Acts about them But herein alone consisted their honour worth and use They were Patterns of Heavenly things And we may observe that The Glory and Efficacy of all ordinances of Divine Worship which consist in outward Observance as it is with the Sacraments of the Gospel consist in this that they represent and exhibit Heavenly things unto us And this Power of Representation they have from divine Institution alone 2. What they were Patterns of is expressed namely of Heavenly things What these were in particular must be spoken unto in the Exposition of the next Proposition whereof they are the Subject The Heavenly things themselves 3. Of these things it is affirmed that they were purified The Apostle had treated before of a double Purification 1 Of that which consisted in a cleansing from Defilements of its own Sprinkling the Unclean and Sanctifying to the Purifying of the Flesh ver 13. 22. 2 That which consisted in a Dedication unto Sacred Use. But this also had some respect unto uncleanness Not unto any that the things so Dedicated had in themselves but because of the Uncleanness of them that were to make use of them This was such as that God would have the intervention of the Sprinkling of Blood between him and them in all their services as he declares Levit. 16. 15 16 17. And this he would do that he might teach them the absolute and universal necessity of the purifying Efficacy of the Blood of Christ in all things between him and sinners Of this Purification he gives us in this Discourse two Instances 1 That which was Initial at the first Solemnization of the
afterwards 7 This Imagination is destructive of the principal design and Argument of the Apostle For he proves the Imperfection of the Sacrifices of the Law and their insufficiency to consummate the Church from their annual Repetition affirming that if they could have perfected the Worshippers they would have ceased to have been offered Yet was that Sacrifice which he respects repeated only once a year But on this Supposition the Sacrifice of Christ must be offered always and never cease to be actually offered which reflects a greater Imperfection on it then was on those which were repeated only once a year But the Apostle expresly affirms that the Sacrifice which could effect its End must cease to be offered Chap. 10. 2. Whereas therefore by One offering he hath for ever perfected them that are Sanctified he doth not continue to offer himself though he doth so to appear in the Presence of God to make Application of the Vertue of that One offering unto the Church The Expositors of the Roman Church do raise an Objection on this place for no other End but that they may return an Answer unto it perniciously opposite unto and destructive of the Truth here taught by the Apostle though some of them do acknowledge that it is capable of another answer But this is that which they principally insist upon as needful unto their present Cause They say therefore that if Christ cease to offer himself then it seems that his Sacerdotal Office ceaseth also For it belongs unto that office to offer Sacrifices continually But there is no force in this Objection For it belongs to no Priest to offer any other or any more Sacrifices but what were sufficient and effectual unto the End of them and their office And such was the One Sacrifice of Christ. Besides though it be not actually repeated yet it is vertually applyed always and this belongs unto the present discharge of his Sacerdotal Office So doth also his Appearance in Heaven for us with his Intercession where he still continues in the actual exercise of his Priesthood so far as is needful or possible But they have an Answer of their own unto their own Objection They say therefore that Christ continueth to offer himself every day in the Sacrifice of the Mass by the hands of the Priests of their Church And this Sacrifice of him though it be unbloody yet is a true real Sacrifice of Christ the same with that which he offered on the Cross. It is better never to raise Objections then thus to answer them For this is not to expound the words but to dispute against the Doctrine of the Apostle As I shall briefly evince 1. That the Lord Christ hath by the One offering of himself for ever perfected them that are Sanctified is a Fundamental Article of Faith Where this is denied or overthrown either directly or by just Consequence the Church is overthrown also But this is expresly denied in the Doctrine of the frequent Repetition of his Sacrifice or of the offering of himself And there is no Instance wherein the Romanists do more expresly oppose the Fundamental Articles of Religion 2. The Repetition of Sacrifices arose solely from their Imperfection as the Apostle declares Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law that they were repeated once every year in one place only how great must the Imperfection of the Sacrifice of Christ be esteemed if it be not effectual to take away Sin and perfect them that are Sanctified unless it be repeated every day and that it may be in a thousand Places 3. To say that Christ offereth himself often is expresly and in Terms contradictory to the Assertion of the Apostle Whatever therefore they may apprehend of the offering of him by their Priests yet most certain it is that he doth not every day offer himself But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself of himself by the eternal Spirit once for all so the pretence to offer him often by the Priests is highly Sacrilegious 4. The infinite actings of the Divine Nature in Supporting and Influencing of the Humane the inexpressible Operation of the Holy Ghost in him unto such a peculiar acting of all Grace especially of Zeal unto the Glory of God and compassion for the Souls of men as are inimitable unto the whole Creation were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God And how can a poor sinful Mortal man such as are the best of their Priests pretend to offer the same Sacrifice unto God 5. An unbloody Sacrifice is 1 A Contradiction in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only Sacrifice which the Apostle treats of is victimae mactatio as well as victimae mactatae oblatio It is a Sacrifice by death and that by blood-shedding other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there never was any 2 If it might be supposed yet is it a thing altogether useless For without shedding of Blood there is no Remission The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin An unbloody Sacrifice for the Remission of Sin overthrows both the Law and the Gospel 3 It is directly contrary unto the Argument of the Apostle in the next verse wherein he proves that Christ could not offer himself often For he doth it by affirming that if he did so then must he often suffer that is by the Effusion of his Blood which was absolutely necessary in and unto his Sacrifice Wherefore an unbloody Sacrifice which is without Suffering whatever it be is not the Sacrifice of Christ. For if he be often offered he must often suffer as the Apostle affirms Nor is it unto any Purpose to say that this unbloody Sacrifice of the Mass receiveth its Vertue and Efficacy from the One Sacrifice of Christ on the Cross as it is pleaded by the defenders of it For the Question is not what value it hath nor whence it hath it but whether it be the Sacrifice of Christ himself or no. To sum up the substance of this whole Controversie The Sacrifice or Offering of Christ was 1 By Himself alone through the eternal Spirit 2 Was of his whole Humane Nature as to the matter of it He made his Soul an offering for Sin 3 Was by Death and Bloodshedding whereon its entire Efficacy as unto Attonement Reconciliation and the Sanctification of the Church do depend 4 Was once only offered and could be so no more from the Glory of his Person and the Nature of the Sacrifice it self 5 Was offered with such glorious internal actings of Grace as no Mortal creature can comprehend 6 Was accompanied with his bearing the
Sin as should manifest that they stood in need of a farther Expiation than could be attained by them But a difficulty doth here arise of no small Importance For what the Apostle denys unto these Offerings of the Law that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy it is certain that Believers ought not only once a year but every day to call sins to remembrance and to make Confession thereof Yea our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins wherein there is a calling of them unto Remembrance It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices and that of Christ seeing after both of them there is equally a Remembrance of Sin again to be made An. The difference is evident between these things Their Confession of Sin was in order unto and preparatory for a new Attonement and Expiation of it This sufficiently proves the insufficiency of those that were offered before For they were to come unto the new Offerings as if there had never been any before them Our remembrance of Sin and confession of it respects only the Application of the Virtue and Efficacy of the Attonement once made without the least desire or expectation of a new propitiation In their remembrance of Sin respect was had unto the curse of the Law which was to be answered and the wrath of God which was to be appeased it belonged unto the Sacrifice it self whose Object was God Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences whereby we may have assured peace with God The Sentence or Curse of the Law was on them until a new Attonement was made for the Soul that did not joyn in this Sacrifice was to be cut off But the Sentence and Curse of the Law was at once taken away Eph. 2. 14 15 16. And we may observe 1. An Obligation unto such Ordinances of Worship as could not expiate sin nor testifie that it was perfectly expiated was part of the Bondage of the Church under the Old Testament 2. It belongs unto the Light and Wisdom of Faith so to remember Sin and make Confession of it as not therein or thereby to seek after a new Attonement for it which is made once for all Confession of Sin is no less necessary under the New Testament than it was under the Old but not for the same end And it is an eminent difference between the spirit of Bondage and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it the other is encouraged unto Confession because of the Attonement already made as a means of coming unto a participation of the benefits of it Wherefore the causes and reasons of the Confession of Sin under the New Testament are 1. To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self so as to keep us humble and filled with self-abasement He who hath no sense of Sin but only what consists in dread of future judgment knows little of the mystery of our Walk before God and Obedience unto him according unto the Gospel 2. To engage our Souls unto watchfulness for the future against the sins we do confess for in confession we make an abrenuntiation of them 3. To give unto God the glory of his Righteousness Holiness and Aversation from Sin This is included in every Confession we make of Sin for the reason why we acknowledge the Evil of it why we detest and abhor it is its contrariety unto the Nature holy Properties and Will of God 4. To give unto him the glory of his infinite Grace and Mercy in the pardon of it 5. We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences through a fresh Application of the Sacrifice of Christ and the benefits thereof whereunto Confession of Sin is required 6. To exalt Jesus Christ in our Hearts by the application of our selves unto him as the only procurer and purchaser of Mercy and Pardon without which Confession of Sins is neither acceptable unto God nor useful unto our own Souls But we do not make Confession of Sin as a part of a Compensation for the Guilt of it nor as a means to give some present pacification unto Conscience that we may go on in Sin as the manner of some is VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is no difficulty in the Words and very little difference in the Translations of them The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive Impossibile est enim sanguine taurorum hircorum auferri peccata It is impossible that Sins should be taken away by the blood of Bulls and Goats The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose For it is impossible that the Blood of Bulls and Goats should take away Sin This is the last determinate resolution of the Apostle concerning the insufficiency of the Law and its Sacrifices for the Expiation of Sin and the perfecting them who come unto God as unto their Consciences And there is in the Argument used unto this end an inference from what was spoken before and a new enforcement from the Nature or subject matter of these Sacrifices Something must be observed concerning this Assertion in general and an Objection that it is liable unto For by the Blood of Bulls and Goats he intends all the Sacrifices of the Law Now if it be impossible that they should take away Sin for what end then were they appointed Especially considering that in the Institution of them God told the Church that he had given the Blood to make Attonement on the Altar Levit. 17. 11. It may therefore be said as the Apostle doth in another place with respect unto the Law it self if it could not by the works of it justifie us before God to what end then served the Law To what end serve these Sacrifices if they could not take away Sin The Answer which the Apostle gives with respect unto the Law in general may be applyed unto the Sacrifices of it with a small Addition from a respect unto their special Nature For as unto the Law he answers two things 1. That it was added because of Transgressions Gal. 3. 19. 2. That it was a Schoolmaster to guide and direct us unto Christ because of the severities wherewith it was accompanied like those of a School-master not in the Spirit of a tender Father And thus it was as unto the end of these Sacrifices 1. They were added unto the promise because of Transgressions For God in them and by them did continually represent unto Sinners the Curse and Sentence of the Law namely that the Soul that sinneth must dye or
God the Father did order things towards Jesus Christ that he should have a Nature wherein he might be free and able to yield Obedience unto the Will of God with an intimation of the quality of it in having Ears to hear which belong only unto a Body This Sense the Apostle expresseth in more plain terms now after the accomplishment of what before was only declared in Prophesie and thereby the Veil which was upon Divine Revelations under the Old Testament is taken away There is therefore nothing remaining but that we give an Exposition of these words of the Apostle as they contain the sense of the Holy Ghost in the Psalm And two things we must enquire into 1. What is meant by this body 2. How God prepared it 1. A Body is here a Synecdochical expression of the Humane nature of Christ. So is the flesh taken where he is said to be made flesh and the Flesh and Blood whereof he was partaker For the general end of his having this Body was that he might therein and thereby yield Obedience or do the Will of God And the especial end of it was that he might have what to offer in Sacrifice unto God But neither of these can be confined unto his Body alone For it is the Soul the other essential part of Humane Nature that is the principle of Obedience Nor was the Body of Christ alone Offered in Sacrifice unto God He made his Soul an Offering for Sin Isa. 53. 10. which was Typified by the Life that was in the Blood of the Sacrifice Wherefore it is said that he offered himself unto God Chap. 9. 14. Ephes. 5. 2. That is his whole entire Humane Nature Soul and Body in their Substance in all their Faculties and Powers But the Apostle both here and ver 10. mentions only the Body it self for the reasons ensuing 1. To manifest that this Offering of Christ was to be by Death as was that of the Sacrifices of Old and this the Body alone was subject unto 2. Because as the Covenant was to be confirmed by this Offering it was to be by Blood which is contained in the Body alone and the separation of it from the Body carries the Life along with it 3. To testifie that his Sacrifice was visible and substantial not an outward appearance of things as some have fancied but such as truly answered the real Bloody Sacrifices of the Law 4. To shew the Alliance and Cognation between him that Sanctifieth by his Offering and them that are Sanctified thereby Or that because the Children were partakers of Flesh and Blood he also took part of the same that he might tast of Death for them For these and the like reasons doth the Apostle mention the Humane Nature of Christ under the name of a Body only as also to comply with the Figurative Expression of it in the Psalm And they do what lies in them to overthrow the principal Foundation of the Faith of the Church who would wrest these words unto a new Aetherial Body given him after his Ascension as do the Socinians 2. Concerning this Body it is affirmed that God prepared it for him Thou hast prepared for me that is God hath done it even God the Father For unto him are those words spoken I come to do thy will O God a Body hast thou prepared me The coming of Christ the Son of God into the World his coming in the Flesh by the assuming of our Nature was the effect of the mutual Counsel of the Father and the Son The Father proposeth to him what was his Will what was his design what he would have done This proposal is here repeated as unto what was Negative in it which includes the Opposite Positive Sacrifice and Burnt Offerings thou wouldst not have but that which he would was the Obedience of the Son unto his Will This Proposal the Son closeth withal Lo saith he I come But all things being Originally in the Hand of the Father the Provision of things necessary unto the fulfilling of the Will of God is left unto him Among those the principal was that the Son should have a Body prepared for him that so he might have somewhat of his own to offer Wherefore the preparation of it is in a peculiar manner assigned unto the Father a Body hast thou prepared me And we may observe that 1. The Supream contrivance of the Salvation of the Church is in a peculiar manner ascribed unto the person of the Father His Will his Grace his Wisdom his good Pleasure the purpose that he purposed in himself his Love his sending of his Son are every where proposed as the eternal springs of all Acts of Power Grace and Goodness tending unto the Salvation of the Church And therefore doth the Lord Christ on all occasions declare that he came to do his Will to seek his Glory to make known his Name that the praise of his Grace might be exalted And we through Christ do believe in God even the Father when we assign unto him the Glory of all the Holy Properties of his Nature as acting Originally in the contrivance and for the effecting of our Salvation 2. The Furniture of the Lord Christ though he were the Son and in his Divine person the Lord of all unto the discharge of his work of Mediation was the peculiar Act of the Father He prepared him a Body he anointed him with the Spirit it pleased him that all fulness should dwell in him From him he received all Grace Power Consolation Although the Humane Nature was the Nature of the Son of God not of the Father a Body prepared for him not for the Father yet was it the Father who prepared that Nature who filled it with Grace who strengthened acted and supported it in its whole course of Obedience 3. Whatever God designes appoints and calls any unto he will provide for them all that is needful unto the Duties of Obedience whereunto they are so appointed and called As he prepared a Body for Christ so he will provide Gifts Abilities and Faculties suitable unto their work for those whom he calleth unto it Others must provide as well as they can for themselves But we must yet enquire more particularly into the nature of this preparation of the Body of Christ here ascribed unto the Father And it may be considered two ways 1. In the Designation and Contrivance of it So preparation is sometimes used for Predestination or the Resolution for the effecting any thing that is future in its proper season Isa. 30. 33. Matt. 20. 23. Rom. 9. 23. 1 Cor. 2. 9. In this sense of the word God had prepared a Body for Christ he had in the Eternal Counsel of his Will determined that he should have it in the appointed time So he was Forc-ordained before the Foundation of the World but was manifest in these last times for us 1 Pet. 1. 20. 2. In the actual effecting ordering and creating of it
hast thou prepared me As unto the Operation in the production of the Substance of it and the forming its Structure it was the peculiar and immediate work of the Holy Ghost Luk. 1. 35. This work I have at large elsewhere declared Wherefore it is an Article of Faith that the Formation of the Humane Nature of Christ in the Womb of the Virgin was the peculiar Act of the Holy Ghost The Holy taking of this Nature unto himself the Assumption of it to be his own Nature by a Subsistence in his Person the Divine Nature assuming the Humane in the Person of the Son was his own Act alone Yet was the preparation of this Body the work of the Father in a peculiar manner it was so in the Infinitely Wise Authoritative contrivance and ordering of it his Counsel and Will therein being acted by the immediate Power of the Holy Ghost The Father prepared it in the Authoritative Disposition of all things the Holy Ghost actually wrought it and he himself assumed it There was no distinction of time in these distinct actings of the Holy Persons of the Trinity in this matter but only a disposition of Order in their Operation For in the same instant of time this Body was prepared by the Father wrought by the Holy Ghost and assumed by himself to be his own And the actings of the distinct Persons being all the actings of the same Divine Nature Understanding Love and Power they differ not fundamentally and radically but only terminatively with respect unto the work wrought and effected And we may Observe that The Ineffable but yet distinct Operation of the Father Son and Spirit in about and towards the Humane Nature assumed by the Son are as an uncontroulable evidence of their distinct Subsistence in the same Individual Divine Essence so a Guidance unto Faith as unto all their distinct actings towards us in the Application of the work of Redemption unto our Souls For their actings towards the Members is in all things conform unto their acting towards the Head And our Faith is to be directed towards them according as they act their Love and Grace distinctly towards us VERSE 6 7. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God TWo things are asserted in the Foregoing Verse in general 1. The Rejection of Sacrifices for the end of the compleat Expiation of Sin 2. The Provision of a new way or means for the accomplishment of that end Both these things are spoken unto apart and more distinctly in these two verses The former ver 6. the latter ver 7. Which we must also open that they may not appear a needless repetition of what was before spoken Ver. 6. He reassumes and farther declares what was in general before affirmed ver 5. Sacrifice and Offering thou wouldst not Hereof we have yet a farther Confirmation and Explication which it stood in need of For notwithstanding that General assertion two things may yet be enquired about 1. What were those Sacrifices and Offerings which God would not For they being of various sorts some of them only may be intended seeing they are only mentioned in general 2. What is meant by that Expression that God would them not seeing it is certain that they were appointed and commanded by him Wherefore our Lord Jesus Christ whose words in the Psalm these are doth not only reassert what was spoken before in general but also gives a more particular account of what Sacrifices they were which he intended And two things he declares concerning them 1. That they were not such Sacrifices as Men had found out and appointed Such the World was filled withal which were offered unto Devils and which the people of Israel themselves were addicted unto Such were their Sacrifices unto Baal and Moloch which God so often complaineth against and detesteth But they were such Sacrifices as were appointed and commanded by the Law Hence he expresseth them by their Legal Names as the Apostle immediately takes notice they were Offered by the Law ver 8. 2. He shews what were those Sacrifices appointed by the Law which in an especial manner he intended and they were those which were appointed for the Legal and Typical Expiation of Sin The general names of them in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First was the general name of all Victims or Sacrifices by Blood the other of all Offerings of the Fruits of the Earth as Flower Oyl Wine and the like For herein respect is had unto the general design of the Context which is the removal of all Legal Sacrifices and Offerings of what sort soever by the Coming and Office of Christ. In compliance therewith they are expressed under these two general names which comprehend them all But as unto the especial Argument in hand it concerns only the Bloody Sacrifices Offered for the Attonement of Sin which were of the First sort only or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this kind of Sacrifices whose incompetency to Expiate Sin he declares are referred unto Two Heads 1. Burnt Offerings In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular Number which is usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural and Sacrifices of this kind were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ascensions from their Adjunct the rising up or ascending of the Smoak of the Sacrifices in their Burning on the Altar a Pledge of that sweet savour which should arise unto God above from the Sacrifice of Christ here below And sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firings from the way and means of their Consumption on the Altar which was by fire And this respects both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the continual Sacrifice Morning and Evening for the whole Congregation which was a Burnt Offering and all those which on especial occasions were offered with respect unto the Expiation of Sin 2. The other Sort is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or concerning Sin For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in Kal signifieth to Sin and in Piel to expiate Sin Hence the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both those Senses and where it is to be taken in either of them the circumstances of the Text do openly declare Where it is taken in the latter Sense the Greek renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice for Sin which expression is retained by the Apostle Rom. 5. 3. and in this place And the Sacrifices of this kind were of two sorts or this kind of Sacrifices had a double use For 1. The great Anniversary Sacrifice of Expiation for the Sins of the whole Congregation Levit. 26. was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin Offering 2. The same kind of Offering was also
to enter into the holiest by the Blood of Jesus on these three accounts 1. In that Attonement is made thereby for sin and peace with God so as that he is reconciled unto us All that anger being turned away that did deterr us from any such approach 2. Fear dread and bondage are taken away so as the acting of Faith on God through the Blood of Jesus doth expel them and remove them out of our Mind 3. We receive the Holy Spirit therewithal who is a Spirit of Liberty power holy boldness enabling us to cry Abba Father 1. Nothing but the Blood of Jesus could have given this boldness nothing that stood in the way of it could otherwise have been removed nothing else could have set our Souls at liberty from that bondage that was come upon them by sin 2. Rightly esteem and duly improve the blessed priviledge which was purchased for us at so dear a rate What shall we render unto him How unspeakable are our Obligations unto Faith and Love 3. Confidence in an access unto God not built on not resolved into the Blood of Christ is but a daring presumption which God abhors VERSE 20. Having told us that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into the holiest he now declares what the way is whereby we may do so The way into the holiest under the Tabernacle was a passage with Blood through the Sanctuary and then a turning aside of the Veil as we have declared before But the whole Church was forbidden the use of this way and it was appointed for no other end but to signifie that in due time there should be a way opened unto Believers unto the presence of God which was not yet prepared And this the Apostle describes 1. From the preparation of it which he hath Consecrated 2. From the properties of it it was a new and living way 3. From the tendency of it which he expresseth 1. Typically or with respect unto the old way under the Tabernacle it was through the Veil 2. In an exposition of that Type that is his flesh In the whole there is a Description of the Exercise of Faith in our access unto God by Christ Jesus Having therefore Brethren boldness to enter into the holiest by the Blood of Jesus by a new and living way which he hath Consecrated for us through the Veil that is to say his Flesh. 1. The preparation of this way is by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Dedication The word hath a double signification one in things natural the other in things sacred which yet are of no affinity unto one another In things natural it is to make new so as to be ready for use In things sacred it is to Dedicate or Consecrate any thing at the first erection or making of it unto sacred services The latter sence of the word which we receive in our translation is here to be imbraced yet so as it includes the former also For it is spoken in opposition unto the Dedication of the Tabernacle and way into the most holy place by the Blood of Sacrifices whereof we have treated in the Ninth Chapter So was this way into the holy place Consecrated Dedicated and set apart sacredly for the use of Believers so as that there never is nor ever can be any other way but by the Blood of Jesus Or there is this also in it that the way it self was new prepared and made not being extant before The way of our entrance into the holiest is solemnly Dedicated and Consecrated for us so as that with boldness we may make use of it He hath done it for us for our use our benefit and advantage 2. The properties of this way are two 1. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New 1. Because it was but newly made and prepared 2. Because it belongs unto the new Covenant 3. Because it admits of no decays but is always new as unto its efficacy and use as in the day of its first preparation Whereas that of the Tabernacle waxed old and so was prepared for a removal this way shall never be altered nor changed never decay it is always new 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Living This Epithet is placed by apposition without any note of distinction or conjunction And it is said to be Living 1. In opposition unto the way into the holiest under the Tabernacle which was 1. By Death Nothing could be done in it without the Blood of the Sacrifices 2. It was the cause of death unto any one that should make use of it the High Priest only excepted and he but once a year 2. It is Living as unto its efficacy it is not a dead thing it is that which hath a Spiritual vital efficacy in our access unto God 3. It is living from its effects it leads to Life and effectually brings us thereunto and is the only way of entring into everlasting Life All the priviledges we have by Christ are great glorious and efficacious all tending and leading unto life This new and living way of our approach unto God is nothing but the exercise of Faith for acceptance with God by the Sacrifice of Christ according unto the Revelation made in the Gospel 3. He shews which way it thus leads to the holiest or what is the tendency of it it is through the Veil The Apostle shews here expresly what he alludeth unto in the Declaration he makes of our entrance into the holiest The Veil here intended by him was that between the Sanctuary and the most holy place whose Description we have given on chap. 9. For there was no possible entrance thereinto but through that Veil which was turned aside when the High-Priest entred What this Veil was unto the High Priest in his entrance into that holy place that is the Flesh of Christ unto us in ours as in the last place is described in exposition of this Type that is his Flesh. For the opening of these words and the vindication of the Apostles application of this Type we may observe 1. The Flesh of Christ the Body of Christ the Blood of Christ Christ himself are all mentioned distinctly as the matter of his Sacrifice See chap. 9. 14 25 28. 2. This is done on various respects to express either the dignity or the efficacy of the Nature and manner of his Offering 3. In the Sacrifice of Christ the Flesh was that which suffered peculiarly as the great token and evidence of his real sufferings 4. The whole efficacy of his Sacrifice is ascribed unto every essential part of the Humane Nature of Christ in that which is either acted or suffered therein To his Soul Isa. 53. his Blood chap. 9. 14. his Body ver 10. his Flesh as in this place For these things were not distinctly operative one in one effect another in another but all of them concurr'd in his Nature and Person which he Offered once wholly to God
So that where any of them is mentioned the whole Humane Nature of Christ as unto the efficacy of it in his Sacrifice is intended 5. Yet were these things distinctly typified and fore-signified in the Sacrifices and Service of old So was the Flesh of Christ by the Veil as his whole Nature by the Tabernacle his Soul by the Scape-goat his Body and Blood by the Sin-offering on the day of Expiation when the Sacrifice was burnt without the Camp 6. Herein in an especial manner was the whole a Type of the Flesh of Christ in that there was no entrance to be laid open into the Holy place but by the rending of the Veil The time when the High Priest entered into it it was indeed by turning it aside whereon it immediately closed again and forbad an entrance and a prospect unto others Wherefore there could be no entrance into that holy place abiding unless the Veil was rent and torn in pieces so that it could close no more For it came to pass on the death of the Lord Jesus that the Veil of the Temple was rent from the top to the bottom And that which is signified hereby is only this that by virtue of the Sacrifice of Christ wherein his Flesh was torn and rent we have a full entrance into the holy place such as would have been of old upon the rending of the Veil This therefore is the genuine interpretation of this place we enter with boldness unto the most holy place through the Veil that is to say his Flesh We do so by vertue of the Sacrifice of himself wherein his Flesh was rent and all hindrances thereby taken away from us Of all which hindrances the Veil was an Embleme and principal Instance until it was rent and removed The sufficiency of the Sacrifice of Christ unto all the ends of the perfection of the Church in all duties and priviledges is that which the Apostle instructs us unto herein And there is great instruction given us in this Comparison of the Type and Anti-type into the way and nature of our access unto God in all our solemn Worship It is God as he was represented in the holy place to whom we address our selves peculiarly that is God the Father as on a Throne ef Grace the manner of our Access is with holy confidence grounded solely on the efficacy of the Blood or Sacrifice of Christ. The way is by Faith as to the removal of the Obstacles and the view of God as reconciled This is given us by the suffering of Christ in the Flesh which laid open the entrance into the Holy place Wherefore the Apostle saies not that the Veil was the flesh of Christ as some pretend who have hence cavill'd at the Authority of this Epistle on no other ground but because they could not apprehend the spiritual Light and Wisdom that is therein Only he says we have Our entrance into the Holy place by vertue of the flesh of Christ which was rent in his Sacrifice as through the rending of the Veil a way was laid open into the Holiest This is the first encouragement unto the Duty Exhorted unto from the benefit and priviledge we have by the Blood of Christ. Another to the same purpose follows VERSE 21. And having a great high Priest over the House of God Having is understood from v. 19. The word whereby the Apostle expresseth our relation unto Christ ch 4. 15. He is our Priest he exerciseth that Office on our behalf and our Duty 't is in all things to be such as becometh this great High Priest to own in the discharge of his Office What became him that he might be our High Priest as it is expressed ch 7. 26. shews what we ought to be in our measure that belong unto his care and say with boldness we have an High Priest which is another encouragement unto the diligent attendance to the duties we are here exhorted unto For it may be said that notwithstanding the provision of a new way into the Holiest and boldness given us to enter thereinto yet in our selves we know not how to do it unless we are under the conduct of a Priest as the Church of old was in their Worship All those Priests being removed how shall we do now to draw nigh unto God without such a conduct such a countenance The Apostle removes this from them and gives encouragement for what he had proved to be a Duty before namely that we have a great High Priest Three things are in the words 1. That we have a Priest 2. That he is a great Priest 3. That part of his Office wherein in this duty we are concerned which is that he is over the House of God The first hath been spoken unto on many occasions Onely the Apostle calls him not here Our High Priest which he doth most frequently but a Priest with the addition of Great A Great Priest which answers directly to the Hebrew Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the High Priest was called yet the Apostle hath a respect unto his Eminency above all other Priests whatsoever He is great in his Person God and Man as he had described him ch 1. 2 3. Great in his glorious Exaltation ch 8. 1 2. Great in his Power and the efficacy of his Office ch 7. 25. Great in Honour Dignity and Authority the consideration whereof leads both unto the confirmation of our Faith and the ingenerating of a due reverence in our hearts towards him For as he is so great as that he can save us unto the uttermost or give us acceptance before God as unto our Persons and our Duties So he is so glorious that we ought to apply our selves to him with reverence and godly fear That which unto the particular end designed in this place we ought to consider in his Office is that he is over the House of God The Apostle doth not therein consider the Sacrifice of himself which he proposed as the foundation of the priviledge whence the ensuing Duty is inferr'd but what he is and doth after his Sacrifice now he is exalted in Heaven For this was the second part of the Office of the High Priest The First was to Offer Sacrifice for the people the other was to take the oversight of the House of God For so it is particularly exprest with respect unto Joshua who was an eminent Type of Christ Zech. 3. 6 7. The whole care of ordering all things in the House of God was committed to the High Priest so is it now in the hand of Christ he is over the House of God to order all things unto the Glory of God and the Salvation of the Church The House of God that is the whole House of God the Family of Heaven and Earth that part of the Church above and that here below which make up but one House of God The Church here below is comprized in the first place for unto them it is that
of some is The Church of the Hebrews especially that at Jerusalem had been exposed to great Tryals and Persecutions as the Apostle declares v. 32 33. during this State some of the Members of them even in those early dayes began so far to decline their profession as not to frequent the Assemblies of the Church They were afraid to be taken at a Meeting or that their known persecuting Neighbours should take notice of them as they went unto or came from their Assemblies And it should seem they were not a few who were fallen into this sinfull neglect for the Apostle speaks of it as a thing which was well known among themselves Again There were among the Hebrews at that time great disputes about the continuance of the Temple-worship with the Rites and Ceremonies of it which many were entangled withall and as that error prevailed in their minds so did they begin gradually to neglect and forsake the Worship and Duties of the Gospel which ended with many in fatal Apostacy To prevent the effects of these two evils was the principal design of the Apostle in writing this Epistle which is fill'd with Cogent Arguments against them This was the later cause of their Declension before intimated namely Unbelief secretly inclining unto a departure from the living God And this is marked here as the Ordinary Beginning of an entrance into final Apostacy namely that men do for sake the Assemblies of the Saints Only observe that it is not an occcasional Dereliction of them but that which they accustomed themselves unto it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their manner it was an ordinary way and manner of walking which they accustomed themselves unto 1. No Church-Order no outward profession can secure men from Apostacy Persons were guilty of this Crime in the first the best the Purest Churches 2. Perfection freedom from Offence Scandal and ruinous Evils is not to be expected in any Church in this World 3. Men that begin to decline their Duty in Church Relations ought to be marked and their wayes avoided 4. Forsaking of Church Assemblies is usually an entrance into Apostacy Fourthly The Apostle illustrates this great evilby the contrary Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Duties of these Assemblies especially those which are usefull and needfull to prevent Backsliding and preserve from Apostacy are proposed under this one which is the head and chief of them all The Nature of this mutual Exhortation among Christian Believers in Church Societies hath been discoursed on chap. 3. Here it is opposed unto the evil dehorted from Forsake not but exhort one another Wherefore it is comprehensive of the general nature of all the Duties of Believers in Church Societies and it hath a special respect unto Constancy and Perseverance in the profession of the Faith and diligent attendance unto the Duties of Gospel-worship as is evident from the whole Context This is the Duty of all Professors of the Gospel namely to perswade to encourage to exhort one another unto constancy in Profession with resolution and fortitude of mind against difficulties dangers and oppositions A duty which a State of Persecution will teach them who intend not to leave any thing of Christ. And 't is never the more inconsiderable because the practice of it is almost lost out of the World as we said before The Motive unto these Duties is the approach of the Day Wherein we have 1. A Degree added unto the Performance of these Duties from this Motive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much the more 2. The motive it self which is the approach of the day 3. The evidence they had of it you see There is from this Motive an especial degree to be added unto the performance of the duties before mentioned they are such as ought alwaies to be attended unto Howbeit this is a season wherein it is our duty to double our diligence about them For this so much the rather referrs distinctly unto all the duties before mentioned being to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore although the Word of Christ in his Institutions and commands do make duties constantly in their performance necessary unto us yet there are warnings and works of Christ whose consideration ought to excite us unto a peculiar diligence and attendance unto them And 1. Such warnings of Christ there are unto his Church both by his Word and by his Providence For although he speak not now immediately unto them by Revelations yet he speaks unto them mediately in his Word All the warnings he hath left on record in the Scripture given unto his Churches in the various conditions wherein they were as for instance Those in the second and third of the Revelations are given likewise unto all the Churches now that are in the same State or condition wherein they were And he doth it by his Providence in threatnings Essicacious tryals and persecutions 1 Cor. 11. 30 31 32. 2. The principal End of these warnings is to stir us up unto more diligence in attendance unto the duties of his worship in the Assemblies of the Church as is manifest in all his dealings with the seven Churches as Types of all others For 1. Our neglect therein is the cause of that displeasure which he in his warnings and tryals calls us unto For this Cause many are sick and weak many are fallen a sleep Because thou art luke-warm I will do so and so 2. Because without a diligent care we cannot pass through trials of any nature in persecution in publick calamities unto his glory and our own safety For by a neglect of these duties all graces will decay carnal fears will prevail counsel and help will be wanting and the soul be betrayed into innumerable dangers and perplexities 3. Without it it will not be to the glory of Christ to evidence his presence amongst them in their tryals or give deliverance to them Wherefore we may consider what belongs unto this and so much the rather what additions unto our performance of those duties is required from this motive 1. A Recovery of our selves from outward neglects in attendance upon Church-Assemblies such there have been amongst us on various pretences which if on renewed warnings we recover not our selves from we are in danger of eternal ruine for so the case is stated in this place 2. A diligent enquirie into all the duties which belong to the Assemblies of Believers is comprised here by the Apostle under the general head of mutual consideration provocation and Exhortation that we be not found defective through our Ignorance and unacquaintedness with what he doth require 3. Spiritual Diligence in stirring up our hearts and minds unto sincerity zeal and delight in the performance of them in all labouring after a recovery from our decays and backslidings which is the design of most of the Epistles of Christ unto the Seven Churches Wherefore When especial Warnings do not excite us unto renewed Diligence in known duties our condition
in them all Consider now what aggravations this sin is accompanied withall above all sins whatever against the Law and be your selves Judges of what will follow hereon What do you think in your own hearts will be the Judgment of God concerning these sinners This argument the Apostle doth frequently insist upon as chap. 2. 2 3 4. chap. 12. 25. and it had a peculiar cogency towards the Hebrews who had lived under the terror of those legal punishments all their dayes I. The inevitable certainty of the Eternal punishment of Gospel-despisers depends on the Essential holiness and righteousness of God as the Ruler and Judge of all It is nothing but what he in his just Judgment which is according unto truth accounteth them worthy of Rom. 1. 32. II. It is a righteous thing with God thus to deal with men Wherefore all hopes of Mercy or the least relaxation of Punishment unto all Eternity are vain and false unto Apostates they shall have Judgment without Mercy III. God hath allotted different degrees of Punishment unto the different degrees and aggravations of sin The wages indeed of every sin is Death but there is unto such persons as these a Savour of death unto death and there shall be different degrees of Eternal Punishment IV. The Apostacy from the Gospel here described being the absolute height of all sin and impiety that the nature of man is capable of it renders them unto Eternity obnoxious unto all punishment that the same nature is capable of The greatest sin must have the greatest Judgment V. It is our Duty diligently to enquire into the nature of sin lest we be overtaken in the great Offence Such Persons as they in the Text it may be little thought what it was that they should principally be charged withal namely for their Apostasie and how dreadful was it when it came upon them in an evident conviction VI. Sinning against the Testimony given by the Holy Ghost unto the truth and power of the Gospel whereof men have had experience is the most dangerous Symtom of a perishing Condition VII Threatnings of future Eternal Judgments unto Gospel-despisers belong unto the preaching and declaration of the Gospel VIII The Equity and Righteousness of the most severe Judgments of God in eternal Punishments against Gospel-Despisers is so evident that it may be referred to the Judgment of men not obstinate in their Blindness IX 'T is our Duty to justifie and bear witness unto God in the Righteousness of his Judgments against Gospel-Despisers VERSE XXX XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 30 31. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord. And again the Lord shall Judge his People It is a fearfull thing to fall into the Hands of the living God THere is in these Verses the confirmation of all that was spoken before by the consideration of what God is in himself with whom alone we have to do in this matter and what he assumeth unto himself in this and the like Cases As if the Apostle had said In the severe sentence which we have denounced against Apostates we have spoken nothing but what is suitable unto the holiness of God and what indeed in such cases he hath declared that he will do The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the introduction of a Reason of what was spoken before but this is not all which he had discoursed on on this Subject but more particularly the reference he had made unto their own Judgments of what sore punishment was due unto Apostates Thus it will be with them thus you must needs determine concerning them in your own minds for we know him with whom we have to do in these things Wherefore the Apostle confirms the truth of his discourse or rather illustrates the evidence of it by a double consideration 1. Of the person of him who is and is to be the sole Judge in this case who is God alone For we know him And 2. What he hath assumed unto himself and affirmed concerning himself in the like-cases which he expresseth in a double Testimony of Scripture And then lastly there is the way whereby our minds are influenced from this Person and what he hath said which is that we know him The first consideration confirming the Evidence and certainty of the truth asserted is the person of him who is the only Judge in this case I confess the Pronoun herein is not exprest in the Original but as 't is included in the Participle and Article prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that saith who expresseth himself in the words ensuing But it is evident that the Apostle directeth unto a special consideration of God himself both in the manner of the expression and in the addition of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Testimony which he writes immediately If you will be convinced of a righteousness and certainty of this dreadful destruction of Apostates consider in the first place the Author of this Judgment the only Judge in the case We know him that hath said I. There can be no right Judgment made of the nature and demerit of sin without a due consideration of the Nature and Holiness of God against whom it is committed Fools make a mock of sin they have no sense of its guilt nor dread of its punishment Others have slight thoughts of it measuring it only either by outward effects or by presumptions which they have been accustomed unto Some have general notions of its guilt as 't is prohibited by the Divine Law but never search into the nature of that Law with respect unto its Author Such false measures of sin ruin the souls of men Nothing therefore will state our thoughts aright concerning the guilt and demerit of sin but a deep consideration of the infinite greatness holiness righteousness and power of God against whom it is committed And hereunto this also is to be added That God acts not in the effect of any of these Properties of his nature but on a preceding contempt of his Goodness Bounty Grace and Mercy As it is impossible that sin should come into the world but by the contempt of these things Antecedently unto all possibility of sinning God communicates the effects of his goodness and bounty unto the Creation And in those sins which are against the Gospel he doth so also of his Grace and Mercy This is that which will give us a due measure of the guilt and demerit of sin Look upon it as a contempt of infinite Goodness Bounty Grace and Mercy and to rise up against infinite greatness holiness righteousness and power and we shall have a view of it as it is in it self II. Under apprehensions of great severities of Divine Judgments the consideration of God the Author of them will both relieve our Faith and quiet our hearts Such instances are given of the Eternal casting off Multitudes of Angels on
is applyed unto such a Judgment of them as tends unto their deliverance But the general truth of the words is that God is the Supream Judge he is Judge himself Psal. 50. 6. This the Apostle makes use of concluding that the righteousness of God as the Supream Judge of all obligeth him unto this severe destruction of Apostates For shall not the Judge of all the world do right Shall not he who is Judg in a peculiar manner of those that profess themselves to be his people punish them for their iniquities especially such as break off all Covenant-relation between him and them I. A due consideration of the nature of God his office that he is the Judge of all especially of his people and that enclosure he hath made of vengeance unto himself under an irrevocable purpose for it's execution gives indubitable assurance of the certain unavoyable destruction of all wilful Apostates All their security all their presumptions all their hopes will vanish before this consideration as darkness before the light of the Sun II. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort yet is it their duty constantly to remember that he is the holy and righteous Judge even towards his own people Lastly the Ground of the application of these testimonies unto the present case is that knowledge of God which they had unto whom he spoke for we know him You have the same sence of God his holiness and truth as I have and therefore it cannot be strange unto you that he will deal thus severely with Apostates you know who he is how infinite in holiness righteousness and power you know what he hath said in cases like unto this namely that vengeance is his and he will repay it wherefore it must be evident unto you that these things will be as they are now declared The knowledge of God in some good measure both what he is in himself and what he hath taken on himself to do is necessary to render either his promises or threatnings effectual unto the minds of men VERSE 31. It is a fearful thing to fall into the hands of the Living God The Apostle in these words winds up his whole argument against the wilful despisers of the Gospel taken from the nature and aggravations of that sin with the severity of the punishment that would certainly befall them that are guilty thereof And these words are as an inference from them that go immediately before so they are a recapitulation of all that he had spoken to this purpose Let men look to it look to themselves consider what they do for it is a fearful thing c. There are three things in the words 1. The description given of God with respect unto the present case he is the living God 2. The event of their sin with respect unto him it is a falling into his hands 3. The nature hereof in general it is a fearful thing 1. In what sence God is called the Living God and with respect unto what ends hath been declared on chap. 3. 12. chap. 9. 14. In brief this title is ascribed unto God principally on two accounts 1. By way of opposition unto all dead and dumb Idols those whom the Heathen worshipped and which are graphically described by the Psalmist Ps. 115. 4 5 6 7 8. as also by the Prophet Isa. 44. 9 10 11 c. And this is to impress upon our minds a due sence of his Glory and Eternal Power according as we are called to trust in him or to fear him Life is the foundation of Power He who hath life in himself who is the cause of all Life in all other things that are partakers of it must be the only spring of infinite Power But God is here called the Living God with respect unto his Eternal Power whereby he is able to avenge the sins of men Indeed it calls to mind all the other holy properties of his nature which are suited to impress dread or terror on the minds of presumptuous sinners whose punishment is thence demonstrated to be unavoidable He sees and knows all the Evil and Malice that is in their sin and the circumstances of it He is the God that liveth and seeth Gen. 16. 14. And as he seeth so he judgeth because he is the Living God which also is the ground of holy trust in him 1 Tim 4. 10. This Name of the Living God is full of Terror or Comfort unto the Souls of men 2. The Event of the sin spoken against as unto its demerit with respect unto God is called falling into his hands The Assertion is general but particularly applied unto this case by the Apostle To fall into the hands is a common expression with reference unto any one falling into and under the power of his Enemies None can be said to fall into the hands of God as though they were not before in his Power But to fall into the hands of God absolutely as it is here intended is to be obnoxious to the Power and Judgment of God when and where there is nothing in God himself nothing in his Word Promises Laws Institutions that should oblige him to Mercy or a mitigation of Punishment So when a man falls into the hands of his Enemies between whom and him there is no Law no Love he can expect nothing but Death Such is this falling into the hands of the Living God there is nothing in the Law nothing in the Gospel that can be pleaded for the least abatement of punishment There is no property of God that can be implored It is the Destruction of the sinner alone whereby they will all be glorified There is a falling into the hands of God that respects temporal things only and that 's spoken of comparatively When David knew that an affliction or temporal punishment was unavoidable he chose rather to fall into the hands of God as unto the immediate infliction of it than to have the Wrath of men used as the instruments thereof 2 Sam. 24. 17. But this appertains not unto our present purpose 3. Hereof the Apostle affirms in general that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful dreadful thing that which no heart can conceive nor tongue express Men are apt to put off thoughts of it to have slight thoughts about it but it is and will be dreadful terrible and eternally destructive of every thing that is good and inflictive of every thing that is evil or that our nature is capable of I. There is an apprehension of the terror of the Lord in the final Judgment which is of great use unto the Souls of men 2 Cor. 5. 11. It is so to them who are not yet irrecoverably ingaged into the effects of it II. When there is nothing left of Judgment nothing remains but the Expectation of it its foreapprehension will be fill'd with
of Christ in that Nation wherein our holy Apostle himself was highly concerned Acts 8. 1. Chap. 9. 1. ch 22. 19. ch 26. 10 11. And the other was on the occasion of this Apostle himself for upon his last coming to Jerusalem after his great successes in preaching the Gospel among the Gentiles the whole Body of the people was fill'd with rage and madness against him and all the other Disciples It is no doubt although express mention be not made of it but that at that time the Rage and Cruelty of the Priests and the multitude did put forth themselves unto a general Persecution of the Church And this season he seems to reflect upon in particular because he mentions his own bonds at that time and their compassion with him However certain it is that all the Churches of Judea had suffered those things here mentioned from their Countrey-men as the Apostle himself declares 1 Thess. 2. 14. At this present time they seemed to have had some outward peace The occasion whereof were the Tumults and Disorders which were then growing in their whole Nation Their own intestine discords and the fear of outward Enemies by which they were shortly utterly destroyed diverted them from prosecuting their rage for a season against the Church And it may be some began to grow careless and secure hereon as we are generally apt to do supposing that all will be serene when one or another storm is over These therefore the Apostle doth press unto such a remembrance of former trials as might prepare for those that we are to expect for as he tells them they had still need of Patience v. 36. 2. There is a Description of these former days from their State and Condition in them the days in which they were inlightned or rather in which having been inlightned The mention of this their illumination being in a tense of the time past manifests that their inlightning did precede those days of their sufferings But yet the Expression is such as argues a nearer conjunction or concurrence between those two things their illumination and these dayes of affliction the one followed as it were immediately on the other This inlightning was that work of Gods grace mentioned 1 Pet. 2. 9. Their translation out of darkness into his marvellous light They were naturally blind as were all men and peculiarly blinded with prejudices against the truth of the Gospel Therefore when God by his effectual call delivered them out of that State of darkness by the Renovation of their understandings and the removal of their prejudices the light of the knowledge of God shining into their hearts is this Illumination the saving Sanctifying Light which they received at their first effectual call and Conversion to God This Spiritual change was presently followed with days of affliction trouble and persecution In it self it is for the most part accompanied with joy delight zeal and vigorous acting of Faith and Love 1 Pet. 1. 8. For 1. God did usually grant unto Believers some secret Pledge and Sealing of his Spirit which fill'd them with joy and zeal Eph. 1. 13. 2. Their own hearts are exceedingly affected with the Excellency glory and beauty of the things revealed unto them of what they now see perfectly whereunto they were before in darkness that is the Love and Grace of Christ Jesus in the Revelation of himself unto them 3. All Graces are new and fresh not yet burdened clogged or wearied by temptations but are active in their several places Hence frequent mention is made of and commendation given unto the first Love of persons and Churches This was the State and condition of those Hebrews when the days of tryal and affliction came upon them it was immediately after their first conversion unto God And 't is usual with God thus to deal with his people in all ages He no sooner calls persons to himself but he leads them into the Wilderness He no sooner plants them but he shakes them with storms that they may be more firmly rooted He doth it 1. Utterly to take off their expectations from this world or any thing therein They shall find that they are so far from bettering their outward Estate in this world by cleaving unto Christ and the Church as that the whole rage of it would be stirr'd up against them upon that account and all the things enjoyed in it be exposed unto ruine This the Lord Christ every where warned his disciples of affirming that those who are not willing to renounce the world and to take up the Cross did not belong unto him 2. For the tryal of their faith 1 Pet. 5. 6 7. 3. For the glory and propagation of the Gospel 4. For the exercise of all graces 5. To breed us up into the military discipline of Christ as he is the Captain of our Salvation They who pass through their first trials are Christs Veterans on new attempts I. All men by nature are darkness and in darkness II. Saving illumination is the first fruit of effectual vocation III. Spiritual Light in its first Communication puts the soul on the diligent exercise of all Graces IV. 'T is suited unto the wisdom and goodness of God to suffer persons on their first Conversion to fall into manifold trials and temptations This was the State of the Hebrews in those days which the Apostle would have them call to mind But the words have respect unto what follows immediately which you endured The description of this State and condition namely that they were inlightned is interposed for the ends we have spoken unto Wherefore the season he would have them call to remembrance is described by what they suffered therein This as was observed he expresseth two ways 1. In general 2. In particular instances The First in these words ye endured a great fight of afflictions 1. That which he would have them to mind is affliction 2. The aggravation of it it was a great fight of afflictions 3. Their deportment under it in that they endured them 1. We render this word by Afflictions although by the particulars mentioned afterwards it appeared it was Persecutions from men that the Apostle only intended And if we take afflictions in the ordinary sence of the word for chastisements corrections and trials from God it is true that mens persecutions are also Gods afflictions with the special end of them in our trials we are chastned of the Lord that we may not be condemned with the world God used them as his furnace and fining pot for the trial of their faith which is more pretious then gold And under all persecutions we are to have a special regard unto the immediate hand of God in such afflictive trials This will keep us humble and in a constant subjection of our souls unto God as the Apostle declares chap. 12. But the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly sufferings The same word that the Apostle useth
openly professed their Repentance and Relinquishment of was ever esteemed dangerous and by some absolutely pernicious whereon great Contests in the Church did ensue For the Controversie was not whether men falling into any sin yea any open or known sin after Baptism might repent which none was ever so foolishly proud as to deny But the Question was about mens open falling again into those sins suppose Idolatry which they had made a publick Profession of their Repentance from before their Baptism And it came at last to this not whether such men might savingly Repent obtain Pardon of their sins and be saved but whether the Church had Power to admit them a second time to a publick Profession of their Repentance of these sins and so take them again into full Communion For some pleaded that the Profession of Repentance for these sins and the Renunciation of them being indispensably necessary antecedently unto Baptism in them that were adult the obligation not to live in them at all being on them who were Baptised in their Infancy Baptism alone was the only Pledge the Church could give of the Remission of such sins and therefore where men fell again into those sins seeing Baptism was not to be repeated they were to be left unto the mercy of God the Church could receive them no more But whereas the numbers were very great of those who in time of Persecution fell back into Idolatry who yet afterwards returned and professed their Repentance the major part who always are for the many agreed that they were to be received and reflected with no small severity on those that were otherwise minded But whereas both parties in this difference run into Extreams the Event was pernicious on both sides the one in the Issue losing the Truth and Peace the other the Purity of the Church The sins of unregenerate persons whereof Repentance was to be expressed before Baptism are called dead works in respect of their Nature and their End For as to their Nature they proceed from a principle under the Power of Spiritual death they are the works of Persons dead in Trespasses and Sins All the moral actings of such Persons with respect unto a supernatural End are dead works being not enlivened by a vital Principle of spiritual Life And it is necessary that a Person be spiritually living before his works will be so Our walking in Holy Obedience is called the Life of God Ephes. 4. 18. That is the Life which God requires which by his especial Grace he worketh in us whose Acts have him for their Object and their End Where this Life is not persons are dead and so are their works even all that they do with respect unto the Living God And they are called so 2dly with respect unto their End they are mortua because mortifera dead because deadly they procure death and end in death Sin when it is finished bringeth forth Death Jam. 1. 15. They proceed from death Spiritual and end in death Eternal On the same account are they called unfruitful works of Darkness Ephes. 5. 11. They proceed from a principle of Spiritual Darkness and end in Darkness Everlasting We may therefore know what was taught them concerning these dead works namely their Nature and their Merit And this includes the whole Doctrine of the Law with Conviction of sin thereby They were taught that they were sinners by Nature dead in sins and thence Children of wrath Ephes. 2. 1 2 3. That in that Estate the Law of God condemned both them and their works denouncing Death and Eternal destruction against them And in this sense with respect unto the Law of God these dead works do comprise their whole course in this world as they did their best as well as their worst But yet there is no doubt an especial respect unto those great outward Enormities which they lived in during their Judaisme even after the manner of the Gentiles For such the Apostle Peter writing unto these Hebrews describes their Conversation to have been 1 Pet. 3. 3. as we shewed before And from thence he describes what a blessed Deliverance they had by the Gospel 1 Pet 1. 18 20 21. And when he declares the Apostacy of some to their former courses he shews it to be like the returning of a Dog to his Vomit after they had escaped them that live in Error and the Pollutions that are in the world through Lust. 2 Pet. 2. 18 19 20 21 22. These were the works which Converts were taught to abandon and a Profession of Repentance for them was required of all before their Initiation into Christian Religion or they were received into the Church For it was not then as now that any one might be admitted into the Society of the Faithful and yet continue to live in open sins unrepented of Secondly That which is required and which they were taught with respect unto these Dead works is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repentance Repentance from dead works is the first thing required of them who take upon them the Profession of the Gospel and consequently the first Principle of the Doctrine of Christ as it is here placed by the Apostle Without this whatever is attempted or attained therein is only a Dishonour to Christ and a Disappointment unto men This is the method of Preaching confirmed by the Example and Command of Christ himself Repent and believe the Gospel Math. 4. 17. Mark 1. 15. And almost all the Sermons that we find not only of John the Baptist in a way of preparation for the declaration of the Gospel as Math. 3. 2. but of the Apostles also in pressing the actual Reception of it on the Jews and Gentiles laid this as their first Principle namely the Necessity of Repentance Acts 2. 38. Chap. 3. 19. Acts 14. 15. Thence in the Preaching of the Gospel it is said that God Commandeth all men to repent Acts 17. 30. And when the Gentiles had received the Gospel the Church at Hierusalem glorified God saying Then hath Grd also to the Gentiles granted Repentance unto Life Acts 11. 18. Again this is expressed as the first issue of Grace and Mercy from God towards men by Jesus Christ which is therefore first to be proposed unto them God exalted him and made him a Prince and a Saviour to give Repentance unto Israel Acts 5. 31. And because it is the first it is put Synecdochically for the whole work of Gods Grace by Christ. God having raised up his Son Jesus hath sent him to bless you in turning every one of you from his Iniquities Acts 3. 26. It is therefore evident that this was the first Doctrinal principle as to their own Duty which was pressed on and fixed in the minds of men on their first Instruction in the Gospel And in the Testimonies produced both the Causes of it and its general Nature are expressed For 1 Its supream original Cause is the good Will Grace and Bounty of God He grants and
gives it to whom he pleaseth of his own good Pleasure Acts 11. 18. 2 It is immediately collated on the Souls of men by Jesus Christ as a fruit of his Death and an effect of that All Power in Heaven and Earth which was bestowed on Him by the Father He gives Repentance to Israel Acts 3. 31. The Soveraign disposal of it is from the Will of the Father and the actual Collation of it is an Effect of the Grace of the Son And 3 the Nature of it is expressed in the Conversion of the Gentiles It is unto Life Acts 11. 18. The Repentance required of men in the first Preaching of the Gospel and the Necessity whereof was pressed on them was unto Life that is such as had saving Conversion unto God accompanying of it This kind of Repentance is required unto our Initiation in the Gospel state Not an empty Profession of any kind of Repentance but real Conversion unto God is required of such persons But moreover we must consider this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Repentance in its own Nature at least in general that we may the better understand this first Principle of Catechetical Doctrine In this sense it respects 1 The Mind and Judgement 2 The Will and Affections And 3 The Life or Conversation of men 1. It respects the Mind and Judgement according to the Notation of the word which signifies a Change of Mind or an after Consideration and Judgement Men whilst they live in dead works under the Power of Sin do never make a right Judgement concerning either their Nature their Guilt or their End Hence are they so often called to remember and consider things aright to deal about them with the Reason of men and for want thereof are said to be Foolish Bruitish Sottish and to have no Understanding The Mind is practically deceived about them There are Degrees in this Deceit but all sinners are actually more or less deceived No men whilst the Natural Principle of Conscience remains in them can cast off all the Convictions of sin Rom. 2. 14 15. That it is the Judgement of God that those who commit such things are worthy of death Rom. 1. 32. But yet some there are who so far despise these Convictions as to give up themselves unto all sin with Delight and Greediness See Ephes. 4. 17 18 19. Practically they call Good Evil and Evil Good and do judge either that there is not that Evil in sin which is pretended or however that it is better to enjoy the Pleasures of it for a Season than to relinguish or forego it on other Considerations Others there are who have some farther sense of those Dead works In particular they judge them Evil but they are so intangled in them as that they see not the Greatness of that Evil nor do make such a Judgement concerning it as whereon a Reliquishment of them should necessarily ensue Unto these two heads in various Degrees may all Impenitent sinners be reduced They are such as despising their Convictions go on in an unbridled course of Licentiousness as not judging the Voyce Language and Mind of them worth enquiring into Others do in some measure attend unto them but yet practically they refuse them and embrace motives unto Sin turning the Scale on that side as Occasion Opportunities and Temptations do occur Wherefore the first thing in this Repentance is a through Change of the Mind and Judgement concerning these Dead works The Mind by the Light and Conviction of saving Truth determines clearly and steadily concerning the true Nature of Sin and its demerit that it is an Evil thing and bitter to have forsaken God thereby Casting on tall Prejudices laying aside all Pleas Excuses and Palliations it finally concludes Sin that is all and every Sin every thing that hath the Nature of Sin to be universally evil Evil in its Self Evil to the Sinner Evil in its present Effects and future Consequents Evil in every kind shamefully Evil incomparably Evil yea the only Evil or all that is Evil in the world And this Judgement it makes with respect unto the Nature and Law of God to its own Primitive and present depraved Condition unto present Duty and future Judgement This is the first thing required unto Repentance and where this is not there is nothing of it 2. It respects the Will and Affections It is our Turning unto God our turning from him being in the bent and inclination of our Wills and Affections unto Sin The Change of the Will or the taking away of the Will of sinning is the principal part of Repentance It is with respect unto our Wills that we are said to be dead in Sin and alienated from the Life of God And by this Change of the Will do we become dead unto Sin Rom. 6. 2. That is whatever remainder of Lust or Corruption there may be in us yet the Will of sinning is taken away And for the Affections it works that Change in the Soul as that quite contrary Affections shall be substituted and set at work with respect unto the same Object There are Pleasures in Sin and also it hath its wages With respect unto these those that live in dead works both delight in Sin and have complacency in the Accomplishment of it These are the Affections which the Soul exerciseth about Sin committed or to be committed Instead of them Repentance by which they are utterly banished sets at work Sorrow Grief Abhorrency Self detestation Revenge and the like Afflictive Passions of mind Nothing stirs but they affect the Soul with respect unto Sin 3. It respects the course of Life or Conversation It is a Repentance from dead works that is in the Relinquishment of them Without this no profession of Repentance is of any worth or use To profess a Repentance of Sin and to live in Sin is to mock God deride his Law and deceive our own Souls This is that Change which alone doth or can evidence the other internal Changes of the Mind Will and Affections to be real and sincere Prov. 28. 13. Whatever without this is pretended is false and Hypocritical like the Repentance of Judah not with the whole heart but feignedly Jerem. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a lye in it for their works answered not their words Neither is there any mention of Repentance in the Scripture wherein this Change in an actual Relinquishment of dead works is not expresly required And hereunto three things are necessary 1 A full Purpose of Heart for the Relinquishment of every Sin This is cleaving unto the Lord with Purpose of Heart Acts 11. 23. Psal. 14. 3. To manifest the stability and stedfastness which is required herein David confirmed it with an Oath Psal. 119. 106. Every thing that will either live or thrive must have a Root on which it grows and whence it springs Other things may occasionally bud and put forth but they wither immediately And such is a Relinquishment of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure and not a deceiving Imagination It maketh not ashamed Rom. 5. 5. by any failure or disappointment Groundless Presumptions are the deceitful Engines whereby the Souls of multitudes are ruined every day of no more use than if the Mariners should cast out a Logg or a burden of Straw to stay their Vessel in a Storm But Hope proceeding on and built on Faith is infallible and will not deceive 2 In its Use it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm and invincible against all oppositions not indeed from its self but from the ground which it fixeth upon namely Christ in the Promise as the next words declare For Secondly The way or means whereby this spiritual Anchor secures our Souls is expressed in the words following and which entereth into that within the Vail And herein there is a dissimilitude in the comparates For an Anchor is cast downwards and fixeth it self in the Earth at the bottom of the Sea but Hope ascendeth upwards and fixeth it self in Heaven or in that which is therein And we must enquire 1 What is this Vail 2 How Hope entreth it 3. What is that within it that Hope entreth into 1 For the Vail it self the Apostle unto that natural Allusion which he insists upon adds also one that is Typical which renders the whole context figurative as we shewed before The Vail therefore here alluded unto was that which parted the most holy place from the Sanctuary or Body of the Temple This our Apostle calls the second Vail chap. 9. 3. and here the Vail absolutely For the Body of the Temple whereinto the Priests only entred to offer Incense was separated from the People by the first Vail as the most Holy place was from that by the second Vail Through the former the ordinary Priests passed every day to offer Incense through the latter the High Priest passed and that once a year Now that which was denoted hereby with respect unto Christ and his Priesthood were these aspectable Heavens through which he passed in his Ascension into the glorious Presence of God See our Exposition on chap. 4. ver 14. Within the Vail therefore is within and above these visible Heavens the place of Gods glorious Residence the Holy Tabernacle not made with hands where the Lord Christ continueth to administer for his Church 2 This Hope entreth into or passeth through The Heavens are as a Vail unto the sense and reason of man there their sight and their thoughts are bounded they can neither discern nor judge of any thing that is above or within that Vail But Faith with Hope pierceth through it no created thing can keep them at a distance from God himself As an Anchor stays not in the Waves of the Sea as it cannot fix it self in the Waters but pierceth through them until it come unto solid Earth in the bottom no more doth or can the Hope of a Believer fix it self on any thing under these Heavens but it pierceth through all till it come within the Vail And this it doth 1 under the conduct of Faith which goes before it and presents unto it the things hoped for Heb. 11. 1. 2 By the Rule and Line of the Word which on no occasion it will vary from And 3 this it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which is within And what is it that is within this Vail not an Ark and a mercy-seat not Tables of Stone and Cherubims the work of mens hands but the things signified by them God himself on a Throne of Grace and the Lord Christ as the High priest of the Church standing at his Right Hand God the Father as the Author of the Promise of Grace Christ as the Purchaser of all Mercy the Counsel of Peace being between them both Here Hope fixeth it self to hold the Soul stedfast in all the Storms and Tempests that may befall it Wherefore that which Hope fixeth on within the Vail is 1 The Father as the Author 2 The Lord Christ as the Purchaser 3 The Covenant as the Conveyance of all Grace which were all Typically represented by the things within the Vail of Old And the Apostle makes use of this Expression for two Reasons 1 Because our Hope and Faith are not now fixed and bounded on Types Shadows and obscure Representations of the good things of the Promise as things were under the Old Testament All these things are now passed away and we have immediately to deal with God and Christ Jesus 2 To instruct the Hebrews in the Nature and Use of the Old Tabernacle Institutions and from thence in the true Nature of the Priesthood of Christ which he is now returning unto And we may observe from these words That all true Believers are exposed to Storms and Tempests in this world This makes Anchors so necessary for them The wise God would not have provided an Anchor for them and enjoyned its use if he had not known they would be exposed unto Storms He that dwells at peace in his House of all things thinks least of an Anchor But we are to look for Storms Suppose we might pass our time of sojourning here without outward Troubles which yet he is exceedingly unwise who promiseth unto himself any such thing whilst we are in the Flesh and accompanied with so many occasions of Distress on every hand yet who can escape from those inward Trials Exercises and Troubles from Temptations Darkness Sin and the Law wherewith we are often tossed and afflicted and it may be for a season not comforted For These Storms would prove ruinous unto the Souls of Believers were they not indefeasibly interested by Faith and Hope in the Promise of the Gospel Every Storm almost will be too hard for Ships without Cables or Anchors And as little security have we in a time of Trial from any thing in our selves if Hope hold not fast on the Promise which is the Anchor of the Soul And this it will do if it be genuine For No distance of place no Interposition of difficulties can hinder the Hope of Believers from entring into the Presence of and fixing it self on God in Christ. It pierceth through the Clouds passeth through the Heavens stops not at their glorious Vail until it comes unto the Eternal Fountain and Spring of all Grace and Mercy And therefore The strength and assurance of the Faith and Hope of Believers is invisible unto the world They enter in within the Vail where no Eye of Reason can pursue them There all their concerns are hid and the secret Influence which unto all purposes they have from thence is sometimes admired sometimes derided by the blind and wicked world However it is effectual to their good For Hope firmly fixed on God in Christ by the Promise will hold steady and preserve the Soul in all the Storms and Trials that may befall it It is an Anchor both sure and stedfast Wherefore It is our Wisdom at all times