concerning which he exerciseth Patience in the world So is it said with respect unto the Judgements which God in his own time will execute on the Antichristian persecuting world He that leadeth into Captivity shall go into Captivity he that killeth with the Soword must be killed with the Sword here is the Patience and Faith of the Saints Rev. 13. 10. While these things are accomplishing and until they are accomplished during that large season until their end be the Saints must exercise patient long-suffering added unto Faith in the Promises or they will not see the end of them And this patient long-suffering with respect unto the Accomplishment of these Promises produceth these four effects 1 A quiet resignation of all times and seasons unto the Soveraignty of God The Soul possessed of it quiets it self with this it is not for me to know the times and seasons which God hath put in his own hand Deut. 29. 29. 2 A due valuation of present enjoyments which is especially required since the coming of Christ in the Flesh. 3 A ready Application of mind unto present Duties Joh. 21. 22. 4 Waiting in Prayer for what we have not yet received 4. It is necessary also with respect unto our own personal Obedience and all the principal concerns of it There are three things which Believers principally aim at in the course of their Obedience 1 That their corruptions may be throughly subdued 2 That their Graces may be quickened and strengthened unto all fruitfulness 3 That Temptations being removed their spiritual Consolations may abound These are the things which they are continually pressing after longing for and endeavouring And sometimes in some if not all of them they seem to have made so great a progress as to be ready for an entrance into perfect Rest. But yet again they find new Storms arise Corruptions grow strong and Grace is under Decays Temptations abound and Consolations are far away Yea and it may be they are frequently exercised with these changes and disappointments This fills them with many perplexities and oft-times makes them ready to faint Unless this patient long-suffering accompany us in our whole course we shall not finish it with Glory to God or Comfort to our own Souls But it may be enquired on what Grounds and for what Reasons the Apostle doth propose unto these Hebrews the Example of their Predecessors in this matter Wherefore he doth it or he might do it for these ends 1 That they might know that he exhorted them unto nothing but what was found in them who went before them whom they so loved and admired And this he afterwards unto the same end confirms with many Instances 2 Unto nothing but what was needful unto all who were to inherit the Promises For if these things were required of their Progenitors persons so high in the Love and Favour of God unto that end how could they imagine that they might be dispensed withall as to their observance 3 To nothing but what was practicable which others had done and was therefore possible yea easie for them through the Grace of Christ to comply withall Thirdly The Apostle for their encouragement unto the Duties mentioned expresseth the end which those others attained in the practice of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who inherit the Promises It speaks in the present Tense but principally intends those who lived before as we have declared And the Apostle here expresseth the way whereby in the use of the means we come to the enjoyment of the Promises And this is by Inheritance We neither merit it nor purchase it but inherit it And how come we to inherit it By the same way as any other comes to an Inheritance namely by being the true Heirs unto it And how do we become Heirs of this Inheritance meerly by Gods gratuitous Adoption so our Apostle declareth fully this whole matter Rom. 8. 15 16 17. Ye have received the Spirit of Adoption whereby we cry Abba Father The Spirit it self beareth witness with our Spirit that we are the Children of God And if Children then Heirs of God and joynt Heirs with Christ. God by free and gratuitous Adoption makes us his Children All Gods Children are Heirs he hath an Inheritance for them all This Inheritance is promised unto them and therefore their enjoyment of it is called inheriting of the Promises Wherefore the Grace of Adoption is the Foundation cause and way of our receiving promised Grace and Glory And with respect hereunto it is that God is said not to be unrighteous in our Reward ver 10. For having freely adopted us and made us Heirs it belongs unto his Faithfulness and Righteousness to preserve us unto our Inheritance Only we are such Heirs as have means assigned unto us for the attaining of our Inheritance which it is our Duty to apply our selves unto They inherited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Promises Camero and Grotius on this Text observe that where the Fathers under the Old Testament are spoken of in this matter there the Promises are mentioned But where Believers under the New Testament are spoken of there it is called the Promise in the singular number I shall not give their Reasons why it is so because they are certainly mistaken in their Observation For both is the Promise on the one hand mentioned with respect unto them as Heb. 11. 39. and the Promises frequently with respect unto us 2 Cor. 7. 1. 2 Pet. 1. 4. Wherefore those expressions are used promiscuously as is evident by our Apostle chap. 11. ver 13 and 39. Because they all sprang from one Original Promise and all centred in him in whom and by whom they were to be accomplished and made effectual being all yea and Amen in him and because that one which concerned his Person and Mediation did virtually include all the rest they are all of them frequently intended and included under the name of the Promise in the singular number But because God was pleased to let out as it were sundry Rivulets of Grace and Bounty originally stored in the first great Promise by several particular grants and instances partly for the Representation of that fulness of Grace which he intended to exhibit thereby partly for the Encouragement of our Faith and its Direction in the Application of the Grace promised on various particular occasions And because he was pleased frequently to renew the same great original Promise as to Abraham and David there are many of them and are called the Promises and by reason of their Union in the same Covenant whoever is really interested in any one of them is so in all By the Promises here the things promised are intended To inherit the Promises is to be made partaker of the things promised And the matter of these Promises was all Grace and Glory That which is here especially regarded is their full complement in Everlasting glorious Rest with God by Christ. This is proposed unto the Hebrews and they
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
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
not only be remembred but also rewarded It is unto the Righteous as we have observed not only a Resurrection from the dead but a Resurrection unto Life that is Eternal as their Reward And this is that which either doth or ought to give Life and Diligence unto our Obedience So Moses in what he did and suffered for Christ had respect unto the recompence of reward Heb. 11. 26. God hath put this declaration hereof into the foundation of all our Obedience in the Covenant I am thy exceeding great reward Gen. 15. 1. And at the close of it the Lord Jesus doth not think it enough to declare that he will come himself but also that his reward is with him Rev. 22. 12. Some have foolishly supposed that this Reward from God must needs infer Merit in our selves whereas Eternal Life is the Gift of God through Jesus Christ and not the wages of our works as Sin is of death Rom. 6. 23. It is such reward as is absolutely a free gift a gift of Grace and if it be by Grace then it is no more of works otherwise Grace is no more Grace and if it be of works then it is no more Grace otherwise work is no more work Rom. 11. 6. The same thing cannot be of Works and Grace also of our own Merit and of the free Gift of God And others it is to be feared under a mistaken pretence of Grace do keep off themselves from a due respect unto this gracious reward which the Lord Christ hath appointed as the blessed issue and end of our Obedience But hereby they deprive themselves of one great motive and encouragement thereunto especially of an endeavour that their Obedience may be such and the fruits of it so abound that the Lord Christ may be signally glorified in giving out a gracious reward unto them at the last day For whereas he hath designed in his own Grace and Bounty to give us such a glorious Reward and intendeth by the Operation of his Spirit to make us fit to receive it or meet for the Inheritance of Saints in Light Col. 1. 12. our principal respect unto this Reward is that we may receive it with an advantage of Glory and Honour unto our Lord Jesus And the consideration hereof which is conveyed unto us through the Faith of the Resurrection is a chief animating principle of our Obedience 2. It hath the same respect unto our Consolation For if in this Life only we have hope in Christ then are we of all men most miserable 1 Cor. 15. 19. that is if we regard only outward things in this world Reproaches Scornings Revilings Troubles Persecutions have been the Lot of most of them who so hoped in Christ. But is this all which we shall have from him or by him probably as to outward things it will prove so to most of us in this world if it come not to greater extremities Then are we of all men most miserable But stay awhile These things will be all called over again at the Resurrection and that is time enough and all things be put into another posture See 2 Thes. 1. 6 7 8 9 10. We have therefore no reason to despond for what may befall us in this life nor at what distress this flesh we carry about us may be put unto We are it may be sometimes ready to faint or to think much of the pains we put our selves unto in Religious Duties especially when our bodies being weak and crazie would willingly be spared or of what we may endure and undergo but the day is coming that will recompence and make up all This very flesh which we now thus employ under its weaknesses in a constant course of the most difficult duties shall be raised out of the dust purified from all its infirmities freed from all its weaknesses made incorruptible and immortal to enjoy rest and glory unto Eternity And we may comfort our selves with these words 1 Thes. 4. 18. Fourthly The fourth principle mentioned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the immediate consequent of the Resurrection of the dead Men shall not be raised again to live another Life in this world and as it were therein to make a new adventure but it is to give an account of what is past and to receive what they have done in the body whether it be good or evil And because there are no outward visible transactions between God and the Souls of men after their departure out of this world nor any alteration to be made as to their Eternal state and condition this Judgement is spoken of as that which immediately succeeds death its self Heb. 9. 27. It is appointed to all men once to dye and after this the Judgement This Judgement is sure and there is nothing between death and it that it takes notice of But as to some there may be a very long space of time between the one and the other neither shall Judgement be administred until after the Resurrection from the dead and by means thereof And when all the race of mankind appointed thereunto have lived and died according to their allotted seasons then shall Judgement ensue on them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for a condemnatory Sentence Therefore some think that it is only the Judgement of wicked and ungodly men that is intended And indeed the day of Judgement is most frequently spoken of in the Scripture with respect thereunto See 2 Thes. 1. 7 8 9 10. Jude 14 15. 2 Pet. 2. 4. And this is partly because the remembrance of it is suited to put an awe upon the fierceness pride and rage of the spirits of men rushing into Sin as the Horse into the battel and partly that it might be a relief unto the godly under all either their persecutions from their cruelty or temptations from their prosperity But in reality the Judgement is general and all men both good and bad must stand in their lot therein We shall all stand before the Judgement-seat of Christ as it is written As I live saith the Lord every knee shall bow to me Rom. 14. 10 11. And this is that which is here intended As the Resurrection of the dead that precedes belongs to all so doth the Judgement that follows And this our Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original and signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgement is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the eleventh fundamental Article of the Jewish present Creed Two of the Targums as a supplement of that Speech which they suppose defective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4. 8. And Cain said to his brother Abel add a disputation between the Brothers about Eternal Judgement with Rewards and Punishments which they suppose Cain to have denied and Abel to have asserted And as there is no doubt but that it was one principal Article of the Faith of
designing to express the fearful state and judgement of these Persons describes them by such things as may fully evidence them to be as unavoidable so righteous and equal Those things must be some evident Priviledges and Advantages whereof they were made partakers by the Gospel These being despised in their Apostasie do proclaim their destruction from God to be rightly deserved 2 That all these Priviledges do consist in certain especial operations of the Holy Ghost which were peculiar unto the Dispensation of the Gospel such as they neither were nor could be made partakers of in their Judaisme For the Spirit in this sense was not received by the works of the Law but by the hearing of Faith Gal. 3. 2. And this was a Testimony unto them that they were delivered from the bondage of the Law namely by a participation of that Spirit which was the great Priviledge of the Gospel 3 Here is no express mention of any Covenant Grace or Mercy in them or towards them nor of any Duty of Faith or Obedience which they had performed Nothing of Justification Sanctification or Adoption is expresly assigned unto them Afterwards when he comes to declare his hopes and perswasion concerning these Hebrews that they were not such as those whom he had before described nor such as would so fall away unto perdition He doth it upon three grounds whereon they were differenced from them As 1 That they had such things as did accompany Salvation that is such as Salvation is inseparable from None of these things therefore had he ascribed unto those whom he describeth in this place for if he had so done they would not have been unto him an Argument and Evidence of a contrary end that these should not fall away and perish as well as those Wherefore he ascribes nothing to these here in the Text that doth peculiarly accompany Salvation ver 9. 2 He describes them by their Duties of Obedience and fruits of Faith This was their work and labour of Love towards the name of God ver 10. And hereby also doth he difference them from those in the Text concerning whom he supposeth that they may perish eternally which these fruits of saving Faith and sincere Love cannot do 3 He adds that in the Preservation of those there mentioned the Faithfulness of God was concerned God is not unrighteous to forget For they were such he intended as were interested in the Covenant of Grace with respect whereunto alone there is any engagement on the Faithfulness or Righteousness of God to preserve men from Apostasie and Ruine and there is so with an equal respect unto all who are so taken into the Covenant But of these in the Text he supposeth no such thing and thereupon doth not intimate that either the Righteousness or Faithfulness of God were any way engaged for their preservation but rather the contrary The whole description therefore refers unto some especial Gospel Priviledges which Professors in those days were promiscuously made partakers of and what they were in particular we must in the next place enquire The first thing in the Description is that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once enlightened saith the Syriack Translation as we observed once baptized It is very certain that early in the Church Baptism was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enlighten was used for to Baptize And the set times wherein they solemnly administred that Ordinance were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of Light Hereunto the Syriack Interpreter seems to have had respect And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once may give countenance hereunto Baptism was once only to be celebrated according to the constant Faith of the Churches in all Ages And they called Baptism Illumination because it being one Ordinance of the Initiation of Persons into a participation of all the mysteries of the Church they were thereby translated out of the Kingdom of Darkness into that of Grace and Light And it seems to give further countenance hereunto in that Baptism really was the beginning and foundation of a participation of all the other spiritual Priviledges that are mentioned afterwards For it was usual in those times that upon the baptizing of Persons the Holy Ghost came upon them and endowed with extraordinary Gifts peculiar to the days of the Gospel as we have shewed in our consideration of the order between Baptism and Imposition of hands And this Opinion hath so much of probability in it having nothing therewithall unsuited to the Analogie of Faith or design of the place that I should embrace it if the word it self as here used did not require another Interpretation For it was a good while after the writing of this Epistle and all other parts of the New Testament at least an Age or two if not more before this word was used mystically to express Baptism In the whole Scripture it hath another sense denoting an inward operation of the Spirit and not the outward Administration of an Ordinance And it is too much boldness to take a word in a peculiar sense in one single place diverse from its proper signification and constant use if there be no circumstances in the Text forcing us thereunto as here are not And for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once it is not to be restrained unto this particular but refers equally unto all the Instances that follow signifying no more but that those mentioned were really and truly partakers of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to give Light or Knowledge by teaching the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which therefore is so translated oft-times by the Greeks As by Aquila Exod. 4. 12. Psal. 119. 33. Prov. 4. 4. Isa. 27. 11. as Drustus observes And it is so by the LXX Judg. 13. 8. 2 Kings 12. 2. chap. 17. 27. Our Apostle useth it for to make manifest that is bring to light 1 Cor. 4. 5. 2 Tim. 1. 10. And the meaning of it Joh. 1. 9. where we render it lighteth is to teach And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Knowledge upon Instruction 2 Cor. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Light of the Gospel should not shine into them that is the Knowledge of it so ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Light of the Knowledge Wherefore to be enlightened in this place is to be instructed in the Doctrine of the Gospel so as to have a spiritual apprehension thereof And this is so termed on a double account 1. Of the Object or the things known and apprehended For Life and Immortality are brought to light by the Gospel 2 Tim. 1. 10. Hence it is called Light The Inheritance of the Saints in Light And the state which men are thereby brought into is so called in opposition to the Darkness that is in the world without it 1 Pet. 2. 9. The world without the Gospel is the Kingdom of Sathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5. 19.
And 2 There is not any thing ascribed to these persons that is peculiar to them as such or discriminative of them as taken either from their especial Relation unto God in Christ or any such Property of their own as is not communicable unto others For instance they are not said to be called according to Gods purpose to be born again not of the Will of Man nor of the Will of Flesh but of God not to be justified or sanctified or united unto Christ or to be the Sons of God by Adoption nor have they any other characteristical note of true Believers ascribed to them 3 They are in the following Verses compared to the Ground on which the rain often falls and beareth nothing but Thorns and Briars But this is not so with true Believers For Faith it self is an Herb peculiar to the inclosed Garden of Christ and meet for him by whom we are dressed 4 The Apostle afterwards discoursing of true Believers doth in many particulars distinguish them from such as may be Apostates which is supposed of the Persons here intended as was before declared For 1 He ascribeth unto them in general better things and such as accompany Salvation ver 9. 2 He ascribes a work and labour of Love as it is true Faith alone which worketh by Love ver 10. whereof he speaks not one word concerning these 3 He asserts their Preservation 1 On the account of the Righteousness and Faithfulness of God ver 11. 2 Of the Immutability of his counsel concerning them ver 17 18. In all these and sundry other Instances doth he put a difference between these Apostates and true Believers And whereas the Apostle intends to declare the Aggravation of their sin in falling away by the principal Priviledges whereof they were made partakers here is not one word in name or thing of those which he expresly assigns to be the chief priviledges of true Believers Rom. 8. 27 28 29 30. 2. Our next enquiry is more particularly whom he doth intend And 1 They were such who not long before were converted from Judaisme unto Christianity upon the evidence of the Truth of its Doctrine and the miraculous Operations wherewith its Dispensation was accompanied 2 He intends not the common sort of them but such as had obtained especial Priviledges among them For they had received extraordinary Gifts of the Holy Ghost as speaking with Tongues or working Miracles And 3 They had found in themselves and other convincing evidences that the Kingdom of God and the Messiah which they called the world to come was come unto them and had satisfaction in the Glories of it 4 Such Persons as these as they have a work of Light on their minds so according to the efficacy of their Convictions may have such a change wrought upon their Affections and in their Conversation as that they may be of great esteem among Professors and such these here intended might be Now it must needs be some horrible frame of spirit some malitious enmity against the Truth and Holiness of Christ and the Gospel some violent Love of sin and the world that could turn off such Persons as these from the Faith and blot out all that Light and Conviction of Truth which they had received But the least Grace is a better security for Heaven than the greatest Gifts and Priviledges whatever These are the Persons concerning whom our Apostle discourseth and of whom it is supposed by him that they may fall away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The especial nature of the sin here intended is afterwards declared in two Instances or aggravating circumstances This word expresseth the respect it had to the state and condition of the sinners themselves they fall away do that whereby they do so I think we have well expressed the word if they shall fall away Our old Translations render it only if they shall fall which expressed not the sense of the word and was liable to a sense not at all intended For he doth not say if they shall fall into sin this or that or any sin whatever that can be named suppose the greatest sin imaginable namely the denial of Christ in the time of Danger or Persecution This was that sin as we intimated before about which so many contests were raised of old and so many Canons were multiplied about the ordering of them who had contracted the Guilt thereof But one example well considered had been a better guide for them than all their own Arbitrary Rules and Imaginations When Peter fell into this sin and yet was renewed again to Repentance and that speedily Wherefore we may lay down this in the first place as to the sense of the words There is no particular sin that any man may fall into occasionally through the Power of Temptation that can cast the sinner under this Commination so that it should be impossible to renew him to Repentance It must therefore secondly be a course of sin or sinning that is intended But there are various degrees herein also yea there are divers kinds of such courses in sin A man may so fall into a way of sin as still to retain in his mind such a Principle of Light and Conviction that may be suitable to his Recovery To exclude such from all hopes of Repentance is expresly contrary to Ezek. 18. 21. Isa. 55. 7. yea and the whole sense of the Scripture Wherefore men after some Conviction and Reformation of Life may fall into corrupt and wicked courses and make a long abode or continuance in them Examples hereof we have every day amongst us although it may be none to parallel that of Manasseh consider the nature of his Education under his Father Hezekiah the greatness of his sins the length of his continuance in them with his following Recovery and he is a great Instance in this case Whilst there is in such persons any seed of Light or Conviction of Truth which is capable of an Excitation or Revival so as to put forth its Power and Efficacy in their Souls they cannot be looked on to be in the condition intended though their case be dangerous 3. Our Apostle makes a distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 11. between stumbling and falling and would not allow that the unbelieving Jews of those days were come so far as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to fall absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I say then have they stumbled that they should fall God forbid that is absolutely and irrecoverably So therefore doth that word signifie in this place And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encreaseth the signification either as to perverseness in the manner of the fall or as to violence in the fall its self From what hath been discoursed it will appear what falling away it is that the Apostle here intendeth And 1 It is not a falling into this or that actual sin be it of what nature it will which may be and
things in the Scripture it self is to be our Rule and not any Imagination of our own 2 That others should not think themselves severely dealt with when they are pressed on and urged with the severest Threatenings of the Gospel Let them not say or think in their Hearts this Preacher looks upon us as persons Unregenerate or Hypocrites perhaps out of ill-will unto us It is certain that on such occasions men are apt to give place to such surmises For an Apprehension thereof is the reason why the Apostle maketh as it were this Apology for the use of the severe foregoing Commination As if he had said Do not you entertain any hard thoughts or evil surmises concerning me or my dealing with you in this matter There are other reasons of my thus dealing with you for as unto your personal interest in the Grace of Christ I have as yet a good perswasion although I thus speak And let others take heed lest they fall into any such apprehension which will certainly defeat them of the wholsome Fruit of the Word Sharp Frosts are needful to make the Ground fruitful as well as the clearest Sun-shine And if a Tree be not sometimes pressed on by the Wind it will never well firm its Roots in the Ground Sharp Reproofs and earnestness in pressing Gospel Comminations are sometimes as needful for the best of us as the Administration of the richest and most precious Promises Hos. 10. 11. Having considered in general the good perswasion of the Apostle concerning those Hebrews we may consider in especial his Expression of the things which he was so perswaded to be in them And this is double 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better things 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as accompany Salvation 1 He was perswaded concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Better things There seems to be a comparison included in this expression and not only an opposition unto what was spoken If so then there is a supposition of some good things granted unto those treated of This therefore cannot refer unto the Verses immediately before which express only their Barrenness and Destruction but it must relate unto ver 4 5 6. where the Spiritual Gifts collated on them are enumerated They are Good things in themselves but yet such Good things as may perish and they also on whom they are bestowed Those who enjoy them may yet be barren Ground and so cursed and burned But the Apostle is perswaded better things of those to whom he speaks namely such things as accompany Salvation such as whosoever is made partaker of shall never perish Eternally Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good things as Chrysostome supposeth But yet neither is there any need of supposing an impropriety in the expression For it is usual to express excellent things in words of the comparative Degree although no comparison be included especially when they are made mention of with respect unto others who have no interest in them However here is certainly an opposition unto what was before affirmed concerning others And that may be reduced unto two Heads 1 That they were barren and destitute of all saving Grace and Fruits 2 That they should in the End be destroyed These better things must be opposed to the one or other of these or unto them both If they are opposed unto the first then especial saving Grace and Fruit-bearing such as are peculiar unto Gods Elect proceeding from the real Sanctification of the Spirit such as no perishing gifted Hypocrites can be partakers of are intended If unto this latter then those better thing respect not their Qualification but their Condition that is freedom from the Curse and Wrath of God and from perishing under them I am perswaded it will go better with you than with such Apostates It may be both are included but the first is certainly intended namely that these Hebrews were not barren but such as brought forth the saving Fruits of the Spirit of Grace For of these things it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as accompany Solvation literally such as have Salvation that is such as have saving Grace in them and Eternal Salvation infallibly annexed unto them Things that are not bestowed on any such as are not wrought in any but those that shall be saved That is in brief true Faith and sincere Obedience For in whosoever these are found they shall be saved by virtue of the Faithfulness of God in the Covenant of Grace And we may observe hence 1 That among Professors of the Gospel some are Partakers of better things than others They were all Professors concerning whom the Apostle discourseth in this and the preceding Verses And yet notwithstanding any Good things that some might have had or might be supposed to have had others of them had better things than they And this Difference may be observed first in the Degrees and secondly in the Kinds of the things intended Spiritual Gifts are of one kind For although there are several sorts of them yet they have all the same general nature they are all Gifts and no more The difference therefore that is amongst them being not to be taken from their own especial nature but their use and tendency unto the common end of them all I take it only to be gradual For instance to speak with Tongues and to Prophesie are two Gifts of different sorts But whereas they are both Gifts of the Spirit and are designed unto the furtherance of the Gospel and Edification of the Church the true Difference between them is to be taken from their usefulness unto this End Those therefore who have only Gifts in the Church as they have different Gifts so they have some of them Better Gifts than others some as to the especial kinds of Gifts but mostly as to the Degrees of their usefulness unto their proper End Hence our Apostle having reckoned up the various and manifold Gifts of the Spirit adds this Advice unto the Corinthians upon the consideration of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 31. Covet earnestly the best Gifts Those that tend most to the Edification of the Church Thus ever it was and ever it will be in the Church of God some have had and some have better Gifts than others And as the whole Church is hence to learn to acquiesce in and submit to the Soveraignty of the Spirit of God who divideth unto every man severally as he will so those who have received these better and differing Gifts either in their especial Nature or Degrees of usefulness have some Duties singularly incumbent on them and whose discharge will be required at their hands As 1 To walk humbly with a constant care that a sense of their Gifts and Abilities do not in their minds puff them up fill them with conceits of themselves as though they were somewhat and so make them exalt themselves above their Brethren In the Apostolical and
Obedience may befall us which yet ought not to make us utterly despond and give over our Profession as fruitless and hopeless I confess great Wisdom and Caution is to be used in the consideration of the sins and falls of the Saints under the Old Testament that they be no way abused to give countenance unto sin either before or after its Commission We know not their Circumstances their Light their Grace their Temptations their Repentance nor what was the Indulgence of God towards sinners before the fulness of the Dispensation of Grace came by Jesus Christ. But this is certain in general that if every great sin or fall when any is overtaken therein by the overpowering of Temptations were absolutely inconsistent with that course of Obedience which leads unto the Inheritance of the Promises the Holy Ghost would not without any particular exception as to their persons have recorded such things in the lives of them whom he proposeth for our Example 5 The certain end of a Course of Holy Obedience is in them proposed unto us All those holy Souls that are now at rest with God in Glory as having inherited the Promises were sometimes as we are conflicting with Corruptions and Temptations undergoing Reproaches and Persecutions labouring in Duties and a constant course of Obedience unto God If therefore we follow them in their Work we shall not fail to partake with them in their Reward VERSE 13 14 15 16. In the close of the foregoing Verse the Apostle expresseth the end of all his Exhortations what they tended unto and what would be the advantage of all that complied with them in Faith and Obedience And this was the Inheriting of the Promises or the enjoyment of the things promised by God unto them that believe and obey Of all that entercourse that is between God and sinners the Promise on the part of God is the sole Foundation Thereby doth God express his Goodness Grace Truth and Soveraign Power unto men Herein all supernatural Religion and all our concernments therein are founded and not on any thing in us And on our part the Inheritance of the Promises in the effects of those holy Properties of God towards us is the end of what we look for and aim at in all our Obedience Wherefore the Apostle having arrived in the series of his Discourse unto the mention of this great period of his whole design he stays awhile to consider and explain it in these Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he promised unto him V. L. Abrahae namque promittens For promising to Abraham Most Deus enim pollicitus Abrahae for God promising unto Abraham which expresseth the sense intended and that word when which we add is included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad verbum quoniam per neminem habuit majorem jurare Seeing by none he had a greater to swear V. L. Quoniam neminem habuit per quem juraret majorem Rhem. Because he had none greater by whom he might swear Erasm. Bez. Cum non possit per quemquam majorem jurare Ours Because he could swear by no greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather quum than quoniam To make up the sense se may be added none greater than himself And so the Syriack reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quoniam non erat ipsi qui major prae se ut juraret per illum or in the Neuter Gender majus and illud Seeing there was nothing to him greater than himself that he might swear by it All to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juravit per semet ipsum Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sware by his Soul which though it may be an Hebraisme yet we shall find that God sometimes in his Oath makes mention of his Soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack omits the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet are the only note of Asseveration in the words The Vulgar Lat. renders it by nisi unless which is retained by Erasmus the sense whereof we shall afterwards enquire into Certe surely Arab. I have sworn assuredly Benedicens or benedicendo benedicam blessing I will bless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he restrained his Spirit preserved himself by Faith from being hasty or making haste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adeptus est nactus est assequutus est obtinuit consecutus est all which words are used by Interpreters Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he received Promissum promissionem repromissionem He obtained the Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of men men of all sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Per majorem sui Sui is added if not needlesly yet barbarously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradictionis controversiae litis contentionis strife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finis rather as Bez. Terminus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad confirmationem Eras. ad confirmandum juramentum jusjurandum adhibitum Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The true solution of every contention between them is by an Oath Arab. A lawful Oath is the decision of every controversie between them Verse 13 14 15 16. For when God made Promise to Abraham God promising unto Abraham because he could swear by no greater he sware by himself Saying Surely blessing I will bless thee and multiplying I will multiply thee and so after he had patiently endured he obtained the Promise For men verily swear by the greater and an Oath for confirmation is to them an end of all strife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Expositors agree that this causal Connexion doth not infer a reason or enforcement of the preceding Exhortation unto Faith and directly But it gives an account wherefore he proposed unto them the Examples of their Fore-fathers as those who through Faith and Patience inherited the Promises For that they did so really and truly he proves by an Instance above all exception producing the Example of one which he knew would be most forcible and prevalent with them It is evident that they by Faith and Patience obtained the Promise for so did Abraham the grounds whereof he particularly declares But this in my Judgement compriseth not the whole scope and design of the Apostle in the Introduction of this Example He hath yet a farther aim in it which we must enquire into Wherefore 1 having carried on his paraenetical discourse concerning fruitfulness in Profession with constancy in Faith and Patience unto a Declaration of the end of all Graces and Duties which is the enjoyment of the Promise he takes occasion thence to declare unto them the nature of the Gospel and the Mediation of Christ therein proposed unto them unto constancy in the Faith and Profession whereof he had so exhorted them To this end he lets them know that they were nothing but the Accomplishment of the great Promise made unto Abraham which as themselves acknowledged
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
The Renovation of the terms and sanction of the Covenant of Works contributed much thereunto For the People saw not how the Commands of that Covenant could be observed nor how its Curse could be avoided They saw it not I say by any thing in the Covenant of Sinai which therefore gendred unto bondage All the prospect they had of deliverance was from the Promise 2. It arose from the manner of the delivery of the Law and Gods entring thereon into Covenant with them This was ordered on purpose to fill them with dread and fear And it could not but do so when ever they called it to remembrance 3. From the severity of the Penalties annexed unto the Transgression of the Law And God had taken upon himself that where punishment was not exacted according to the Law he himself would cut them off This kept them always anxious and sollicitous not knowing when they were safe or secure 4. From the Nature of the whole Ministry of the Law which was the ministration of death and condemnation 2 Cor. 3. 16. which declared the desert of every sin to be death and denounced death unto every Sinner administring by its self no relief unto the minds and consciences of men So was it the letter that killed them that were under its power 5. From the Darkness of their own minds in the means ways and causes of deliverance from all these things It is true they had a promise before of Life and Salvation which was not abolished by this Covenant even the Promise made unto Abraham But this belonged not unto this Covenant And the way of its accomplishment by the Incarnation and Mediation of the Son of God was much hidden from them yea from the Prophets themselves who yet foretold them This left them under much bondage For the principal cause and means of the liberty of Believers under the Gospel ariseth from the clear light they have into the mystery of the love and grace of God in Christ. This faith and knowledge of his Incarnation Humiliation Sufferings and Sacrifice whereby he made Attonement for Sin and brought in everlasting Righteousness is that which gives them liberty and boldness in their Obedience 2 Cor. 3. 17 18. whilest they of old were in the dark as unto these things they must needs be kept under much bondage 6. It was increased by the yoke of a multitude of Laws Rites and Ceremonies imposed on them which made the whole of their Worship a burden unto them and unsupportable Acts 15. 9. In and by all these ways and means there was a Spirit of Bondage and Fear administred unto them And this God did thus he dealt with them to the end that they might not rest in that state but continually look out after deliverance On the other hand the New Covenant gives liberty and boldness the liberty and boldness of Children unto all Believers It is the Son in it that makes us free or gives us universally all that liberty which is any way needful for us or useful unto us For where the Spirit of God is there is liberty namely to serve God not in the oldness of the Letter but in the newness of the Spirit And it is declared that this was the great end of bringing in the New Covenant in the accomplishment of the Promise made unto Abraham namely that we being delivered from the hands of all our enemies might serve God without fear all the days of our lives Luke 1. 72 73 74 75. And we may briefly consider wherein this Deliverance and Liberty by the New Covenant doth consist which it doth in the things ensuing 1. In our freedom from the commanding power of the Law as to sinless perfect Obedience in order unto Righteousness and Justification before God Its commands we are still subject unto but not in order unto life and salvation For unto those ends it is fulfilled in and by the Mediator of the New Covenant who is the end of the Law for Righteousness to every one that believeth Rom. 10. 4. 2. In our freedom from the condemning power of the Law and the Sanction of it in the Curse This being undergone and answered by him who was made a curse for us we are freed from it Rom. 7. 6. Gal. 3 13 14. And therein also are we delivered from the fear of death Heb. 2. 15. as it was paenal and an entrance into judgment or condemnation John 5. 24. 3. In our freedom from conscience for sin Heb. 10. 2. That is Conscience disquieting perplexing and condemning our persons the hearts of all that believe being sprinkled from an evil conscience by the blood of Christ. 4. In our freedom from the whole System of Mosaical Worship in all the Rites and Ceremonies and Ordinances of it which what a burden it was the Apostles do declare Acts 15. and our Apostle at large in his Epistle to the Galatians 5. From all the Laws of men in things appertaining unto the Worship of God 1 Cor. 7. 23. And by all these and the like instances of spiritual liberty doth the Gospel free Believers from that Spirit of bondage unto fear which was administred under the Old Covenant It remains only that we point at the Heads of those Ways whereby this Liberty is communicated unto us under the New Covenant And it is done 1. Principally by the grant and communication of the Spirit of the Son as a Spirit of Adoption giving the freedom boldness and liberty of children John 1. 12. Rom. 8. 15 16 17. Gal. 4. 6 7. From hence the Apostle lays it down as a certain Rule that where the Spirit of God is there is liberty 2 Cor. 3. 17. Let men pretend what they will let them boast of the freedom of their outward condition in this world and of the inward liberty or freedom of their wills there is indeed no true liberty where the Spirit of God is not The ways whereby he giveth freedom power a sound mind spiritual boldness courage and contempt of the Cross holy confidence before God a readiness for obedience and enlargedness of heart in duties with all other things wherein true liberty doth consist or which any way belongs unto it I must not here divert to declare The world judges that there is no bondage but where the Spirit of God is For that gives that conscientious fear of Sin that awe of God in all our Thoughts Actions and Ways that careful and circumspect walking that temperance in things lawful that abstinence from all appearance of evil wherein they judge the greatest bondage on the earth to consist But those who have received him do know that the whole world doth lie in evil and that all those unto whom spiritual liberty is a bondage are the Servants and Slaves of Satan 2. It is obtained by the evidence of our justification before God and the causes of it This men were greatly in the dark unto under the first Covenant although all stable peace with
Moses the curse and stroke of the Law Hereon the waters of Life flowed from him for the quickning and refreshment of the Church 1 Cor. 10. 3 4. Thus was the Lord Christ All and in All from the beginning And as the general design of the whole structure of the Tabernacle with all that belonged thereunto was to declare that God was reconciled to sinners with a blessed provision for the glory of his Holiness and the honour of the Law which is in and by Jesus Christ alone so every thing in it directed unto his Person or his Grace or some Act of his Mediation And two things do now attend all these institutions 1 As they are interpreted by Gospel Light they are a glorious representation of the wisdom of God and a signal confirmation of saith in him who was prefigured by them 2 Take them in themselves separated from this end and they give no representation of any one holy property of the nature of God nothing of his wisdom Goodness Greatness Love or Grace but are low and carnal base and beggarly And that we may have a due apprehension of them some things in general concerning them may be considered 1. The whole Scheme Frame Fashion Use and Service of the Tabernacle with all that belonged thereunto was a meer arbitrary effect of the soveraign will and pleasure of God Why he would by this way and by these means declare himself appeased unto the Church and he would graciously dwell amongst them why he would by them type out and prefigure the incarnation and mediation of Christ no other reason can be given but his own will which in all things is to be adored by us Other wayes and means unto the same ends were not wanting unto divine wisdom but this in the good pleasure of his will he determined on In the supreme authority of God was the Church absolutely to acquiesce whilest it was obliged unto the observation of these ordinances and other reason of them they could not give And whereas their use is now utterly ceased yet do they abide on the Holy Record as some think the fabrick of Heaven and Earth shall do after the final judgment to be monuments of his wisdom and soveraignty But the principal ends of the preservation of this memorial in the sacred Record are two 1 That it may be a perpetual Testimony unto the praescience faithfulness and power of God His infinite praescience is testified unto in the prospect which therein he declares himself to have had of the whole future frame of things under the Gospel which he represented therein His faithfulness and power in the accomplishment of all these things which were prefigured by them 2 That it might testifie the abundant Grace and Goodness of God unto the Church of the new Testament which enjoyeth the substance of all those spiritual things whereof of old he granted only the Types and shadows Wherefore 2. It must be acknowledged that the Instruction given by these things into the mysteries of the will of God and consequently all those teachings which were influenced and guided by them were dark obscure and difficult to be rightly apprehended and duly improved Hence the way of Teaching under the old Testament was one reason for the abolishing of that Covenant that a more effectual way of instruction and Illumination might be introduced This is declared at large in the exposition of the preceding chapter There was need for them all to go up and down every one unto his Brother andevery one unto his Neighbour saying know the Lord. For the true knowledge of him and of the mysteries of his will was by these means very difficultly to be obtained And now the Jews have lost all that prospect unto the promised seed which their forefathers had in these things it is sad to consider what work they make with them They have turned the whole of all legal institutions into such an endless scrupulous superstitious observance of carnal Rites in all imaginable circumstances as never became the divine wisdom to appoint as is marvellous that any of the race of mankind should enbondage themselves unto Yea now all things are plainly fullfilled in Christ some among our selves would have the most of them to have represented Heaven and the Planets the fruits of the Earth and I know not what besides But this was the way which the infinite wisdom of God fixed on for the instruction of the Church in the state then allotted unto it 3. This instruction was sufficient unto the end of God in the edification and salvation of them that did believe For these things being diligently and humbly enquired into they gave that Image and Resemblance of the work of Gods Grace in Christ which the Church was capable of in that state before its actual accomplishment Those who were wise and holy among them knew full well that all these things in general were but Types of better things and that there was something more designed of God in the Pattern shewed unto Moses than what they did contain For Moses made and did all things for a Testimony unto what should be spoken afterwards chap. 3. 5. In brief they all of them believed that through the Messiah the promised seed they should really receive all that Grace Goodness Pardon Mercy Love Favour and Priviledges which were testified unto in the Tabernacle and all the Services of it And because they were not able to make distinct particular applications of all these things unto his mediatory actings their faith was principally fixed on the person of Christ as I have elswhere demonstrated And with respect unto him his sufferings and his glory they diligently enquired into these things 1 Pet. 1. 11. And this was sufficient unto that faith and obedience which God then required of the Church For 4. Their diligent enquiry into these things and the meaning of them was the principal exercise of their faith and subjection of soul unto God For even in these things also did the Spirit testify beforehand the sufferings of Christ and the Glory that did ensue And as the exercise of faith herein was acceptable unto God so the discoveries of Grace which they received therein were refreshing unto their souls For hereby they often saw the King in his Beauty and beheld the pleasant land which was far off Isa. 33. 17. 5. That worship which was outwardly performed in and by these things was full of Beauty and Glory 2 Cor. 3. It was also suited to beget a due reverence of the Majesty and Holiness of God It was God's way of worship It was God's order and so had characters of divine wisdom upon it Wherefore although the People were originally obliged unto the observance of it by the meer soveraign will and pleasure of God yet the things themselves were so beautiful and glorious as nothing but the substance of the things themselves in Christ could excel This made the Devil as it were steal away so many
the things mentioned is that they sanctified unto the purifying of the flesh namely that those unto whom they were applied might be made Levitically clean be so freed from the carnal defilements as to have an admission unto the Solemn Worship of God and Society of the Church Sanctifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament doth signifie for the most part to purifie and sanctifie internally and spiritually Sometimes it is used in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament to separate dedicate consecrate So is it by our Saviour Iohn 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for them I sanctifie my self that is separate and dedicate my self to be a Sacrifice So is it here used Every defiled person was made common excluded from the priviledge of a right to draw nigh unto God in his Solemn Worship But in his Purification he was again separated to him and restored unto his sacred Right The word is of the singular number and seems only to respect the next Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ashes of an Heifer But if so the Apostle mentions the Blood of Bulls and Goats without the ascription of any effect or efficacy thereunto This therefore is not likely as being the more Solemn Ordinance Wherefore the word is distinctly to be referred by a Zeugma unto the one and the other The whole effect of all the Sacrifices and Institutions of the Law is comprised in this word All the Sacrifices of Expiation and Ordinances of Purification had this effect and no more They sanctified unto the purifying of the flesh That is those who were legally defiled and were therefore excluded from an interest in the worship of God and were made obnoxious unto the curse of the Law thereon were so legally purified justified and cleansed by them as that they had free admission into the Society of the Church and the Solemn Worship thereof This they did this they were able to effect by vertue of Divine Institution This was the state of things under the Law when there was a Church-Purity Holiness and Sanctification to be obtained by the due observance of external Rites and Ordinances without internal purity or holiness Wherefore these things were in themselves of no worth nor value And as God himself doth often in the Prophets declare that meerly on their own account he had no regard unto them so by the Apostle they are called worldly carnal and beggarly Rudiments Why then it will be said did God appoint and ordain them Why did he oblige the People unto their observance I answer It was not at all on the account of their outward use and efficacy as unto the purifying of the flesh which as it was alone God always despised but it was because of the representation of good things to come which the wisdom of God had inlaid them withal With respect hereunto they were glorious and of exceeding advantage unto the Faith and Obedience of the Church This state of things is changed under the New Testament For now neither Circumcision availeth any thing nor Uncircumcision but a new Creature The thing signified namely internal Purity and Holiness is no less necessary unto a Right unto the Priviledges of the Gospel than the observance of these external Rites was unto the Priviledges of the Law Yet is there no countenance given hereby unto the impious opinion of some that God by the Law required only external Obedience without respect unto the inward spiritual part of it For although the Rites and Sacrifices of the Law by their own vertue purified externally and delivered only from temporary Punishments yet the Precepts and the Promises of the Law required the same Holiness and Obedience unto God as doth the Gospel VER XIV How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot unto God purifie your Conscience from dead works to serve the living God THis Verse contains the Inference or Argument of the Apostle from the preceding Propositions and Concessions The Nature of the Argument is à minori and à proportione From the first the Inference follows as unto its truth and formally from the latter as to its greater evidence and materially There are in the words considerable 1. The Subject treated of in opposition unto that before spoken unto and that is the Blood of Christ. 2. The means whereby this Blood of Christ was effectual unto the end designed in opposition unto the way and means of the efficacy of legal Ordinances He offered himself that is in the shedding of it unto God without spot through the eternal Spirit 3. The end assigned unto this Blood of Christ in that offering of himself or the effect wrought thereby in opposition unto the end and effect of legal Ordinances which is to purge our Consciences from dead works 4. The benefit and advantage which we receive thereby in opposition unto the benefit which was obtained by those legal administrations that we may serve the living God All which must be considered and explained 1. The Nature of the Inference is expressed by How much more This is usual with the Apostle when he draws any Inference or Conclusion from a Comparison between Christ and the High Priest the Gospel and the Law to use an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expression to manifest their absolute pre-eminence above them See Chap. 2. 2 3. Chap. 3. 3. Chap. 10. 28 29. Chap. 12. 25. Although these things agreed in their general Nature whence a Comparison is founded yet were the one incomparably more glorious than the other Hence elsewhere although he alloweth the administration of the Law to be glorious yet he affirms that it had no Glory in comparison of what doth excel 2 Cor. 3. 10. The Person of Christ is the Spring of all the Glory in the Church and the more nearly any thing relates thereunto the more glorious it is There are two things included in this way of the Introduction of the present Inference How much more 1. An equal certainty of the Event and Effect ascribed unto the Blood of Christ with the effect of the legal Sacrifices is included in it So the Argument is à minori And the Inference of such an Argument is expressed by much more though an equal certainty be all that is evinced by it If these Sacrifices and Ordinances of the Law were effectual unto the ends of legal Expiation and Purification then is the Blood of Christ assuredly so unto the spiritual and eternal effects whereunto it is designed And the force of the Argument is not meerly as was observed before à comparatis and à minori but from the nature of the things themselves as the one was appointed to be typical of the other 2. The Argument is taken from a Proportion between the things themselves that are compared as to their efficacy This gives a greater evidence and validity unto the Argument than if it were
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
is required of us unto an actual participation of the benefit of it and peace with God thereby that we receive this atonement by faith Rom. 5. 11. but as wrought with God it is the immediate effect of the blood of Christ. The last thing in these words is the consequent of this purging of our consciences or the advantage which we receive thereby To serve the living God The words should be rendred that we may serve that is have right and liberty so to do being no longer excluded from the priviledge of it as persons were under the Law whilest they were defiled and unclean And three things are required unto the opening of these words that we consider 1 why God is here called the living God 2 What it is to serve him 3 What is required that we may do so 1. God in the Scripture is called the living God 1 Absolutely and that 1 As he alone hath life in himself and of himself 2 As he is the onely Author and cause of life unto all others 2 Comparatively with respect unto Idols and false Gods which are dead things such as have neither life nor operation And this Title is in the Scripture applied unto God 1 To beget faith and trust in him as the Author of temporal spiritual and eternal life with all things that depend thereon 1 Tim. 1. 10. 2 To beget a due fear and reverence of him as he who lives and sees who hath all life in his power so it is a fearful thing to fall into the hands of the living God And this Epistle being written principally to warn the Hebrews of the danger of Unbelief and Apostasie from the Gospel the Apostle in several places makes mention of God with whom they had to do under this title as Chap. 3. 12. Chap. 10. 31. and in this place But there is something peculiar in the mention of it in this place For 1 the due consideration of God as the living God will discover how necessary it is that we be purged from dead works to serve him in a due manner 2 The nature of Gospel-worship and service is intimated to be such as becomes the living God our reasonable service Rom. 12. 1. 2. What is it to serve the living God I doubt not but the whole life of Faith in universal obedience is consequentially required hereunto That we may live unto the living God in all ways of holy obedience not any one act or duty of it can be performed as it ought without the antecedent purging of our consciences from dead works But yet it is sacred and solemn worship that is intended in the first place They had of old sacred Ordinances of worship or of Divine Service From all these those that were unclean were excluded and restored unto them upon their purification There is a solemn spiritual worship of God under the New Testament also and Ordinances for the due observance of it This none have a right to approach unto God by none can do so in a due manner unless their conscience be purged by the blood of Christ. And the whole of our relation unto God depends hereon For as we therein express or testifie the subjection of our souls and consciences unto him and solemnly engage into universal obedience for of these things all acts of outward worship are the solemn pledges so therein doth God testifie his acceptance of us and delight in us by Jesus Christ. 3. What is required on our part hereunto is included in the manner of the expression of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may serve And two things are required hereunto 1. Liberty 2. Ability The first includes right and boldness and is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our holy worship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an access with freedom and confidence This we must treat of on Chap. 10. v. 19 20 21. The other respects all the supplies of the holy Spirit in grace and gifts Both these we receive by the blood of Christ that we may be meet and able in a due manner to serve the living God We may yet take some observations from the words 1. Faith hath ground of Triumph in the certain efficacy of the blood of Christ for the expiation of sin How much more The Holy Ghost here and elsewhere teacheth Faith to argue it self into a full assurance The reasonings which he proposeth and insisteth unto this end are admirable Rom. 8. 31 32 33 34 35 36 37 38 39. Many Objections will arise against believing many difficulties do lie in its way By them are the generality of Believers left under doubts fears and temptations all their days One great relief provided in this case is a direction to argue à minore ad majus If the blood of Bulls and Goats did so purifie the unclean how much more will the blood of Christ purge our Consciences How heavenly how divine is that way of arguing unto this end which our blessed Saviour proposeth unto us in the Parable of the unjust Judge and the Widow Luke 18. 1 2 3. And in that other of the man and his friend that came to seek bread by night Chap. 11. 5 6 7. Who can read them but his Soul is surprized into some kind of confidence of being heard in his supplication if in any measure compliant with the Rule prescribed And the Argument here managed by the Apostle leaves no room for doubt or objection Would we be more diligent in the same way of the exercise of Faith by arguings and expostulations upon Scripture Principles we should be more firm in our assent unto the Conclusions which arise from them and be enabled more to triumph against the assault of unbelief 2. Nothing could expiate sin and free conscience from dead works but the blood of Christ alone and that in the offering himself to God through the eternal Spirit The redemption of the souls of men is precious and must have ceased for ever had not infinite wisdom found out this way for its accomplishment The work was too great for any other to undertake or for any other means to effect And the glory of God is hid herein only unto them that perish 3. It was God as the Supreme Ruler and Lawgiver with whom atonement for sin was to be made He offered himself unto God It was he whose Law was violated whose Justice was provoked to whom it belonged to require and receive satisfaction And who was meet to tender it unto him but the man that was his Fellow who gave efficacy unto his oblation by the dignity of his Person In the contemplation of the glory of God herein the life of Faith doth principally consist 4. The Souls and Consciences of men are wholly polluted before they are purged by the blood of Christ. And this Pollution is such as excludes them from all right of access unto God in his worship as it was with them who were legally unclean 5. Even
been unto the People like that given to Ezekiel that was written within and without and there was written therein Lamentations and Mourning and Woe Chap. 2. 10. Nothing but Curse and Death could they expect from it But the Sprinkling of it with blood as it lay upon the Altar was a Testimony and Assurance that Attonement should be made by blood for the sins against it which was the Life of the things 2 The Book in it self was Pure and Holy and so are all Gods Institutions but unto us every thing is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood because of the Uncleannesses of the People in their Transgressions Levit. 16. Wherefore on both these accounts it was necessary that the Book it self should be sprinkled The blood thus sprinkled was mingled with water The natural Reason of it was as we observed to keep it fluid and aspersible But there was a Mystery in it also That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant it is the Apostle's Design to declare And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced For the Mystery thereof was very great Hence that Apostle which saw it and bare Record of it in particular Joh. 19. 34 35. affirms likewise that he came by water and blood and not by blood only 1 Epist. chap. 5. ver 6. He came not only to make Attonement for us with his blood that we might be justifyed but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water For the Sprinkler it self composed of Scarlet wool and Hyssop I doubt not but that the Humane Nature of Christ whereby and through which all Grace is communicated unto us for of his fulness we receive and Grace for Grace was signified by it But the Analogie and Similitude between them are not so evident as they are with respect unto some other Types The Hyssop was an humble Plant the meanest of them yet of a sweet savour 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh in comparison of the tall Cedars of the Earth Hence was his complaint that he was as a worm and no man a reproach of men and despised of the People Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice But I will not press these things of whose Interpretation we have not a certain Rule Secondly The principal Truth asserted is confirmed by what Moses said as well as what he did VER XX. Saying This is the Blood of the Testament which God hath enjoyned unto you The Difference between the words of Moses and the Repetition of them by the Apostle is not material as unto the sense of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold in Moses is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both demonstrative Notes of the same thing For in pronouncing of the words Moses shewed the Blood unto the People And so Behold the Blood is all one as if he had said this is the Blood The making of the Covenant in the words of Moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut divided solemnly made This the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath enjoyned or commanded you And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant which was the Authority of God enjoyning them or requiring them so to do partly to intimate the nature of the Covenant it self which consisted in Precepts and Injunctions principally and not absolutely in Promises as the New Covenant doth The last words of Moses Concerning all these words the Apostle omits For he includes the sense of them in that word which the Lord commanded you For he hath respect therein both unto the words themselves written in the Book which were Precepts and Injunctions as also the command of God for the Acceptance of the Covenant That which Moses said is This is the blood of the Testament Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament For so Moses expresly affirms in the Dedication of it This is the blood of the Covenant without which it could not have been a firm Covenant between God and the People Not I confess from the nature of a Covenant in general for a Covenant may be solemnly established without Death or Blood but from the especial end of that Covenant which in the confirmation of it was to prefigure the confirmation of that new Covenant which could not be established but with the blood of a Sacrifice And this adds both force and evidence unto the Apostles Argument For he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant from hence that the Old Covenant which in the Dedication of it was prefigurative hereof was not confirmed without Blood Wherefore whereas God had solemnly promised to make a new Covenant with the Church and that different from or not according unto the Old which he had proved in the foregoing Chapter it follows unavoidably that it was to be confirmed with the Blood of the Mediator for by the blood of Beasts it could not be which is that Truth wherein he did instruct them And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ. For the Enuntiation it self This is the blood of the Covenant it is figurative and Sacramental The Covenant had no blood of its own but the blood of the Sacrifices is called the blood of the Covenant because the Covenant was dedicated and established by it Neither was the Covenant really established by it For it was the Truth of God on the one hand and the stability of the People in their professed Obedience on the other that the establishment of the Covenant depended on But this blood was a confirmatory sign of it a Token between God and the People of their mutual engagements in that Covenant So the Paschal Lamb was called Gods Pass-over because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians Exod. 12. 11 21. With reference it was unto those Sacramental Expressions which the Church under the Old Testament was accustomed unto that our Lord Jesus Christ in the Institution of the Sacrament of the Supper called the Bread and the Wine whose use he appointed therein by the names of his Body and Blood and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance Wherefore this Blood was a confirmatory Sign of the Covenant And it was
the same Trials 2 They had all of them the Guilt of Sin in the same or the like kind with us Even Elijah was a man Subject unto the like Passions with others Yet did not their Sin hinder them from being brought unto the Enjoyment of God Nor shall ours if we walk in the steps of their Faith 3 They had all the same Enemies to conflict withal that we have Sin the World and Satan made no less opposition unto them then they do unto us Yet were they Victorious against them all And following their Example we may look for the same Success Secondly They wanted many Advantages of Faith and Holiness which we enjoy For 1 They had not a clear Revelation of the Nature of Gods way of Salvation This is that which gives Life and Vigour unto Gospel-Faith Yet did they follow God through the dark Representation of his Mind and Grace unto the eternal Enjoyment of him We cannot miss our way unless we wilfully neglect so great Salvation 2 They had not such plentiful Communications of the Holy Spirit as are granted under the Gospel But being Faithful in that little which they received they missed not of the Reward 3 They had not that Light those Directions for the actings of Faith unto Consolation and Assurance with many more Advantages unto all the Ends of Faith and Obedience which Believers now enjoy Yet in this State and Condition by Vertue of the One offering of Christ they were all pardoned and Eternally Saved The Consideration hereof tends greatly to the Confirmation of the Faith of them who truely believe The latter Part of this Verse contains the Confirmation of the Argument proposed in the former And it consists in a Declaration of the true State Nature Efficacy and Circumstances of the One offering of Christ now accomplished according unto the Will of God There are three things in the Words 1 An Opposition unto or a Rejection of the Supposition of Christs offering himself often since the Foundation of the World 2 An Assertion of the Use End and Efficacy of that Offering manifesting the Uselessness of its Repetition 3 The means of accomplishing that End or whereby he came to offer himself 1. The Opposition unto the rejected Supposition is in these Words but now once in the End of the World And every word hath its distinct force in the Opposition 1. As unto the Time in general But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now generally is a limitation of time unto the present season opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then But sometimes it is only a Note of Opposition when joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as in this place It may be taken in either sense or include both In the latter But now is no more but it is not so it is otherwise and so declared to be he did not offer himself often since the World began A Limitation of Time may also be included in it Now at this time and season it is declared that things are otherwise ordered and disposed This makes the Opposition more Emphatical Now it is and now only that Christ hath suffered and not before 2. He did this once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often The Apostle useth this word on this occasion ver 28 Chap. 10. 2. So 1 Pet. 3. 18. So he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once for all Chap. 10. 10. He hereby confines our thoughts about the offering of Christ unto that Time and Action wherein he offered himself unto God in his death He speaks of it as a thing once performed and then past which cannot be referred unto the continual Presentation of himself in Heaven Thus it is saith he in matter of fact he hath not often but once only offered himself 3. He confirms his Opposition unto the reiterated supposition by an especial Denotation of the Time when he once offered himself He did it in the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In opposition unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not then but now not often but once not from the foundation of the world but in the end of it There is no Question as unto the thing it self or the Time intended in this Exposition It was the Time when our Lord Jesus Christ appeared in the flesh and offered himself unto God But why he should express that time by the End of the world in the words that our Saviour designeth the End of the world absolutely by Mat. 28. 20. is not so plain For there was after this a long continuance and duration of the world to succeed so far as any knows not less then what was passed before it Various are the Conjectures of Learned Men about this Expression I shall not detain the Reader with their Repetition My thoughts are determined by what I have discoursed on Chap. 1. 1. the Exposition of which place the Reader may consult on this occasion I hope unto his satisfaction In brief to give a short Account of what more largely I have explained and fully confirmed in the place referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do answer unto the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the world not absolutely with respect unto its Essence or substance but its duration and the Succession of Ages therein is signified by them And the Succession of the Times of the world is considered unto Gods Distinction and Limitation of things in his dealing with the Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1. 10. And Gods Distinction of Time with respect unto the Dispensation of himself in his Grace to the Church may be referred unto three general heads First the Time before the Law Secondly that which was spent under the Law Thirdly that of the Exhibition of Christ in the flesh with all that doth succeed it unto the end of the world This last season absolutely considered is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fulness of Time when all that God had designed in the dispensation of his Grace was come unto that head and Consistency wherein no Alteration should be made unto the End of the world This is that Season which with respect unto those that went before is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the world or the last Age of the world the Consummation of the dispensation of Time no change being afterwards to be introduced like things which were made before in the dispensation of God This season with respect unto the coming of Christ unto the Judaical Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter days or the End of the dayes namely of that Church-state of the Dispensation of God in that season With respect unto the whole Dispensation of God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the allotted Ages of the Church it was the Last or End of them all It was that wherein the whole Divine Disposition of things
first expressed and must first be explained The second time The Scripture is Express unto a double appearing or coming of Christ. The first was his coming in the flesh coming into the world coming unto his own namely to discharge the work of his mediation especially to make attonement for sin in the Sacrifice of himself unto the accomplishment of all promises made concerning it and all types instituted for its representation The Second is in Glory unto the judgment of all when he shall finish and compleat the eternal Salvation of the Church Any other personal appearance or coming of Christ the Scripture knows not And in this place expresly excludes any imagination of it His first appearance is past And appear the second time he will not until that judgment comes which follows death and the Salvation of the Church shall be compleated Afterward there will be no farther appearance of Christ in the discharge of his office For God shall be all in all 2. That which he affirms of him is He shall appear unto he shall be seen of There shall be a publick vision and sight of him He was seen on the Earth in the days of his flesh He is now in Heaven where no mortal eye can see him within the vail of that Glory which we cannot look into The Heavens must receive him unto the time of the restitution of all things He can indeed appear unto whom he pleaseth by an Extraordinary dispensation So he was seen of Stephen standing at the right hand of God Act. 7. So he appeared unto Paul 1 Cor. 15. 8. But as unto the state of the Church in general and in the discharge of his mediatory Office he is not seen of any So the High-priest was not seen of the people after his entrance into the Holy place until he came forth again Even concerning the Person of Christ we live by faith and not by sight And it is the great exercise of faith to live on the invisible actings of Christ on the behalf of the Church So also the foundation of it doth consist in our infallible expectation of his Second appearance of our seeing him again Act. 1. 11. We know that our Redeemer liveth and we shall see him with our eyes Whilest he is thus invisible the world triumpheth as if he were not Where is the promise of his coming The faith of many is weak They cannot live upon his invisible actings But here is the faith and patience of the Church of all sincere believers In the midst of all Discouragements Reproaches Temptations Sufferings they can relieve and comfort their souls with this that their Redeemer liveth and that he shall appear again the second time in his appointed season Hence is their continual prayer as the fruit and expression of their faith Even so come Lord Jesus The present long continued absence of Christ in Heaven is the great tryal of the world God doth give the world a trial by faith in Christ as he gave it a trial by obedience in Adam Faith is tryed by difficulties When Christ did appear it was under such circumstances as turned all unbelievers from him His state was then a state of Infirmity Reproach and Suffering He appeared in the flesh Now he is in Glory he appeareth not As many refused him when he appeared because it was in outward weakness so many refuse him now he is in Glory because he appeareth not Faith alone can conflict with and conquer these difficulties And it hath sufficient evidences of this Return of Christ 1 In his faithful word of promise The promise of his coming recorded in the Scripture is the ground of our faith herein 2 In the continual supplies of his Spirit which Believers do receive This is the great pledge of his Mediatory life in Heaven of the continuance of his love and care towards the Church and consequently the great assurance of his Second coming 3 In the daily evidences of his glorious power put forth in eminent acts of Providence for the Protection Preservation and Deliverance of the Church which is an uninterrupted assurance of his future appearance He hath determined the day and season of it nor shall all the abuse that is made of his seeming delay in coming hasten it one moment And he hath blessed ends of his not appearing before the appointed season though the time seem long to the Church it self As 1 That the World may fill up the measure of its iniquities to make way for its eternal Destruction 2 That the whole number of the Elect may be gathered in Though days of trouble are sometimes shortned for their sakes that they may not faint after they are called Mat. 24. 22. yet are they also in general continued that there may be time for the calling of them all 3 That all the graces of his people may be exercised and tried unto the utmost 4 That God may have his full revenue of Glory from the new Creation which is the first fruits of the whole 5 That all things may be ready for the glory of the great Day 3. To whom shall he thus appear Of whom shall he be thus seen To them that look for him But the Scripture is plain and express in other places that he shall appear unto all shall be seen of all even of his enemies Rev. 1. 7. And the work that he hath to do at his appearance requires that so it should be For he comes to judge the world in general and in particular to plead with ungodly men about their ungodly deeds and speeches Jud. 15. So therefore must and shall it be His second Illustrious Appearance shall fill the whole World with the beams of it The whole rational creation of God shall see and behold him But the Apostle treats of his Appearance here with respect unto the Salvation of them unto whom he doth appear He shall appear unto Salvation And this word unto Salvation is capable of a double Explication For it may refer unto them that look for him that look for him unto Salvation that is that look to be saved by him Or it may do so unto his Appearance He shall appear unto the Salvation of them that look for him The sense is good either way This looking for the coming of Christ which is a description of Faith by a principal effect and fruit of it called also waiting expecting longing earnest expectation consists in five things 1 Stedfast Faith of his Coming and Appearance This is in the Foundation of Christian Religion And whatever the generality of Hypocritical nominal Christians profess there are uncontroulable evidences and demonstrations that they believe it not 2 Love unto it as that which is most desirable which contains in it every thing wherein the Soul takes delight and Satisfaction That love his appearing 2 Tim. 4. 5. 3 Longing for it or desires after it Even so come Lord Jesus that is come quickly Rev. 22. 20. If