evert the force of his Argument For if the same sacrifice which the Lord Christ offered be often offered and had need so to be the whole Argument to prove the excellency of his Priesthood in that he offered himself but once above them who often offered the same sacrifices falls to the ground And hence also the Foundation of this fiction is rased For it is that the Lord Christ offered himself at the supper the night before he was hetraied as the Trent Council affirms Sess. 22. Cap. 1. For if he did so he offered himself more than once twice at least which being a matter of Fact is to give the Apostle the lye What he offered is expressed in the last place and therein the Reason is contained why he offered but once and needed not to do so daily as those Priests did And this is taken from the excellency of his offering he offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself And this gives the highest preference of the Priesthood of Christ above that of Levi. For 1. Those Priests had nothing of their own to offer but must be furnished with offerings from among the other Creatures 2. Though they had the best from them the blood and fat yet it was but the blood of Calves and Sheep and Goats And what can this do for the real Expiating of the sins of our souls See Micah 6. 6 7 8. Wherefore when at any time the People were brought under any serious conviction of sin they could not but apprehend that none of these sacrifices however multiplyed could deliver them from their Guilt But the Lord Christ had something of his own to offer that which was originally and absolutely his own not borrowed or taken from any thing among the Creatures And this was himself a sacrifice able to make Attonement for all the sins of Mankind And from the words thus expounded we may observe 1. That no sinful man was meet to offer the great Expiatory sacrifice for the Church much less is any sinful man fit to offer Christ himself As the first part of this Assertion declares the insufficiency of the Priests of the Church of the Jews so doth the latter the vain pretence of the Priests of the Church of Rome The former the Apostle proves and confirms expresly For no other high Priest but such a one as was in himself perfectly sinless did become us or our state and condition He that was otherwise could neither have any thing of his own to offer and must in the first place offer for himself and this he must be doing day by day And the latter on many accounts is a vile presumptuous Imagination For a poor sinful worm of the Earth to interpose himself between God and Christ and offer the one in sacrifice unto the other what an issue is it of Pride and Folly 2. The Excellency of Christs Person and Priesthood freed him in his offering from many things that the Levitical Priesthood was obliged unto And the due Apprehension hereof is a great guide unto us in the consideration of those Types For many things we shall meet withal which we cannot see how they had a particular Accomplishment in Christ nor find out what they did prefigure But all of them were such that their own infirm state and condition did require Such was their outward Call and Consecration which they had by the Law in the sacrifice of beasts with certain washings and unctions their sacrificing often and for themselves their Succession one to another their Purifications or legal Pollutions These and sundry things of like nature were made necessary unto them from their own sins and infirmities and so had no particular Accomplishment in Christ. However in general all the Ordinances and Institutions about them all taught the Church thus much that nothing of that was to be found in the true high Priest wherein they were defective 3. No Sacrifice could bring us unto God and save the Church to the utmost but that wherein the Son of God himself was both Priest and Offering Such an High Priest became us who offered himself once for all And we may consider 1. That this was one of the greatest effects of infinite divine Wisdom and Grace His Incarnation wherein he had a body prepared for him for this purpose his call to his Office by the Oath of the Father and Unction of the Spirit his sanctifying himself to be a sacrifice and his offering up himself through the eternal Spirit unto God are all full of Mysterious Wisdom and Grace All these wonders of wisdom and love were necessary unto this great End of bringing us unto God 2. Every part of this Transaction all that belongs unto this sacrifice is filled up with Perfection that no more could be required on the part of God nor is any thing wanting to give countenance unto our unbelief The Person of the Priest and the Offering it self are both the same both the Son of God One view of the Glory of this Mystery how satisfactory is it unto the souls of Believers 3. A distinct consideration of the Person of the Priest and of his sacrifice will evidence this Truth unto the Faith of Believers What could not this Priest prevail for in his Interposition on our behalf Must he not needs be absolutely prevalent in all he ayms at Were our cause intrusted in any other hand what security could we have that it should not miscarry And what could not this offering make Attonement for What sin or whose sins could it not expiate Behold the Lamb of God that takes away the sins of the World 4. It was burdensom and heavy work to attain relief against sin and settled Peace of Conscience under the old Priesthood attended with so many weaknesses and infirmities Herein lyes the greatest part of that Yoke which the Apostle Peter affirms that neither they nor their Fathers were able to bear Act. 15. 10. Which the Lord Christ gives us deliverance from Math. 11. 27 28 29 30. VER XXVIII For the Law maketh men High Priests which have Infirmity but the Word of the Oath which was since the Law maketh the Son who is consecrated for evermore The Apostle in this verse summeth up the whole of his precedent Discourse so as to evidence the true and proper Foundation which all along he hath built and proceeded on 1. One Principle there was agreed upon between him and the Hebrews who adhered unto Mosaical Institutions and this was that an High Priest over the Church there must be and without such an one there is no approach unto God So it was under the Law and if the same order be not continued the Church must needs fall under a great disadvantage To lose the High Priest out of our Religion is to lose the Sun out of the firmament of the Church This was a common Principle agreed on between them whereon the Apostle doth proceed 2. He Grants unto them that the High Priests who officiated
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
dread and terror III. The dread of the final Judgment where there shall be no mixture of ease is altogether inexpressible IV. That man is lost for ever who hath nothing in God that he can appeal unto nothing in the Law or Gospel which he can plead for himself which is the State of all wilful Apostates V. Those properties of God which are the Principal delight of Believers the chief object of their Faith Hope and Trust are an eternal spring of dread and terror unto all impenitent sinners the Living God VI. The Glory and Honour of the future state of Blessedness and Misery are inconceivable either to Believers or Sinners VII The fear and dread of God in the description of his Wrath ought continually to be on the Hearts of all who profess the Gospel Herein by this general assertion the Apostle summs up and closeth his blessed discourse concerning the greatest sin that men can make themselves guilty of and the greatest punishment that the Righteousness of God will inflict on any sinners Nor is there any reaching of either part of this Divine discourse unto the utmost When he treats of this sin and its aggravations no mind is able to search into no Heart is able truly to apprehend the evil and guilt which he chargeth it withal No one can express or declare the least part of the evil which is comprised in every aggravation which he gives us of this sin And in like manner concerning the punishment of it he plainly intimates it shall be accompanyed with an incomprehensible severity dread and terror This therefore is a passage of holy Writ which is much to be considered especially in these days wherein we live wherein men are apt to grow cold and careless in their Profession and to decline gradually from what they had attained unto To be useful in such a season it was first written and belongs unto us no less than unto them unto whom it was first Originally sent And we live in dayes wherein the security and contempt of God the despite of the Lord Christ and his Spirit are come to the full so as to justifie the truth that we have insisted on VERSE XXXII XXXIII XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 32 33 34. But call to remembrance the former days in which after ye were illuminated ye endured a great fight of afflictions Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used For ye had compassion of me in my bonds and took joyfully the spoyling of your goods knowing in your selves that ye have in Heaven a better and an enduring Substance THE words in their Coherence intimated in the Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but have respect unto the Exhortation laid down v. 25. All the Verses interposed contain a dehortation from the evil which they are warned of Hence the Apostle returns unto his former Exhortation unto the duties recommended unto them and perseverance therein against all the difficulties which they might meet withal wherewith others were turned into destruction And the present argument which he makes use of unto this purpose is this now mentioned And there are in the words 1. A Direction unto a means useful unto the end of his Exhortation call to mind the former dayes 2. A description of those days which he would have them to call to mind 1. From the Season of them and their state therein after they were enlightned 2. From what they suffered in them A great fight of afflictions which are enumerated in sundry instances v. 33. 3. From what they did in them v. 34. with respect unto themselves and others 4. From the ground and reason whereon they were carried chearfully through what they suffered and did knowing in your selves 1. There is the Prescription of the Means of this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have well rendred call to mind It is not a bare remembrance he intends for it is impossible men should absolutely forget such a season Men are apt enough to remember the times of their sufferings especially such as are here mentioned accompanied with all sorts of injurious treatments from men But the Apostle would have them so call to mind as to consider withal what supportment they had under their sufferings what satisfaction in them what deliverance from them that they might not despond upon the approach of the like evils and trials on the same account If we remember our sufferings only as unto what is evil and afflictive in them what we lose what we endure and undergoe such a remembrance will weaken and dispirit us as unto our future trials Hereon many cast about to deliver themselves for the future by undue means and sinful compliances in a desertion of their profession the thing the Apostle was jealous of concerning these Hebrews But if withal we call to mind what was the case for which we suffered the honour that is in such sufferings out-ballancing all the contempt and reproaches of the world the presence of God enjoyed in them and the reward proposed unto us the calling them to mind will greatly strengthen us against future trials provided we retain the same love unto and valuation of the things for which we suffered as we had in those former days And these various events we find exemplified every day Some who have endured trials and came off from them do grow immediately more wary as they suppose and more cold really as unto the causes of their sufferings The remembrance of what was afflictive in their trials fills them with fear of the like exercise again Hence they grow timerous and cautious as to all duties of Religion and the Worship of God which may expose them unto new sufferings and then some of them by degrees fall absolutely off from attendance unto them as it was with some of these Hebrews Such as these call to mind only that which is evil and afflictive in their sufferings and taking the measure thereof in the counsel or representation made of it by flesh and blood it proves unto their dammage and oft-times unto their eternal ruine Others who call to mind with their sufferings the causes of them and the presence of God with them therein are encouraged emboldened and strengthned unto Duty with zeal and constancy A wise management of former Experiences is a great Direction and Encouragement unto future Obedience 2. As to the Object of this Duty the Apostle so expresseth it call to mind the former days It is uncertain what times or Seasons the Apostle doth peculiarly intend Besides those continual hazards they were in from their Adversaries and the occasional sufferings that they were exposed unto they seem to have had some special seasons of persecution before the writing of this Epistle The first was in the stoning of Stephen when great Persecution rose against all the Church and extended it self unto all the Churches
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.
nature being only thereby discerned it may be refused yea though we like its relish and savour upon some other consideration Some have observed that to taste is as much as to eat as 2 Sam. 3. 35. I will not taste bread or ought else But the meaning is I will not so much as taste it whence it was impossible he should eat it And when Jonathan says he only tasted a little of the Honey 1 Sam. 14. 29. it was an excuse and extenuation of what he had done But it is unquestionably used for some kind of experience of the nature of things Prov. 31. 18. she tasteth that her merchandize is good or hath experience of it from its increase Psal. 34. 8. O taste and see that the Lord is good which Peter respects 1 Epist. 2. 3. If so be that ye have tasted that the Lord is gracious or found it so by experience It is therefore properly to make an experiment or trial of any thing whether it be received or refused and is sometimes opposed to eating and digestion as Matth. 27. 34. That therefore which is ascribed unto these Persons is that they had an experience of the Power of the Holy Ghost that Gift of God in the Dispensation of the Gospel the Revelation of the Truth and Institution of the spiritual Worship of it of this state and of the excellency of it they had made some trial and had some experience a Priviledge which all men were not made partakers of And by this taste they were convinced that it was far more excellent than what they had been before accustomed unto although now they had a mind to leave the finest Wheat for their old Acorns Wherefore although tasting contain a Diminution in it if compared with that spiritual eating and drinking with that Digestion of Gospel Truths turning them into nourishment which are in true Believers yet absolutely considered it denotes that Apprehension and Experience of the excellency of the Gospel as administred by the Spirit which is a great Priviledge and spiritual Advantage the contempt whereof will prove an unspeakable Aggravation of the Sin and the remediless ruine of Apostates The meaning then of this Character given concerning these Apostates is that they had some experience of the Power and Efficacy of the Holy Spirit from Heaven in Gospel Administrations and Worship For what some say of Faith it hath here no place and what others affirm of Christ and his being the Gift of God comes in the issue unto what we have proposed And we may observe farther to clear the Design of the Apostle in this Commination 1. That all the Gifts of God under the Gospel are peculiarly Heavenly Joh. 3. 12. Ephes. 1. 3. and that in opposition 1 To earthly things Col. 3. 11 12. 2 To carnal Ordinances Heb. 9. 23. let them beware by whom they are despised 2. The Holy Ghost for the Revelation of the mysteries of the Gospel and the Institution of the Ordinances of spiritual Worship is the great Gift of God under the New Testament 3. There is a Goodness and Excellency in this Heavenly Gift which may be tasted or experienced in some measure by such as never receive him in their life power and efficacy They may taste 1 Of the Word in its Truth not its Power 2 Of the Worship of the Church in its outward Order not its inward Beauty 3 Of the Gifts of the Church not its Graces 4. A Rejection of the Gospel its Truth and Worship after some experience had of their worth and excellency is an high Aggravation of Sin and a certain presage of Destruction The Third Property whereby these Persons are described is added in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were made partakers of the Holy Ghost This is placed in the middle or centre of the Priviledges enumerated two preceding it and two following after as that which is the root and animating Principle of them all They all are effects of the Holy Ghost in his Gifts or his Graces and so do depend on the participation of him Now men do so partake of the Holy Ghost as they do receive him And he may be received either as unto personal Inhabitation or as unto spiritual Operations In the first way the world cannot receive him Joh. 14. 17. where the world is opposed unto true Believers and therefore these here intended were not in that sense partakers of him His Operations respect his Gifts So to partake of him is to have a share part or portion in what he distributes by way of spiritual Gifts in answer unto that expression All these worketh that one and self-same Spirit dividing unto every one severally as he will 1 Cor. 12. 11. So Peter told Simon the Magician that he had no part in spiritual Gifts he was not partaker of the Holy Ghost Acts 8. 21. Wherefore to be partaker of the Holy Ghost is to have a share in and benefit of his spiritual Operations But whereas the other things mentioned are also Gifts or Operations of the Holy Ghost on what Ground or for what Reason is this mentioned here in particular that they were made Partakers of him which if his Operations only be intended seems to be expressed in the other Instances Answ. 1 It is as we observed before no unusual thing in the Scripture to express the same thing under various notions the more effectually to impress a consideration and sense of it in our mind especially where an expression hath a singular Emphasis in it as this hath here used For it is an exceeding Aggravation of the sins of these Apostates that in these things they were Partakers of the Holy Ghost 2 As was before intimated also this participation of the Holy Ghost is placed it may be in the midst of the several parts of this Description as that whereon they do all depend and they are all but Instances of it They were partakers of the Holy Ghost in that they were once enlightened and so of the rest 3 It expresseth their own personal Interest in these things They had an interest in the things mentioned not only Objectively as they were proposed and presented to them in the Church but Subjectively they themselves in their own Persons were made partakers of them It is one thing for a man to have a share in and benefit by the Gifts of the Church another to be personally himself endowed with them 4 To mind them in an especial manner of the Priviledges they enjoyed under the Gospel above what they had in their Judaisme For whereas then they had not so much as heard that there was an Holy Ghost that is a blessed Dispensation of him in spiritual Gifts Acts 19. 2. now they themselves in their own persons were made Partakers of him than which there could be no greater Aggravation of their Apostasie And we may observe in our way that The Holy Ghost is present with many as unto powerful Operations with whom he is
Properties This represented that Love which was in God towards all his Creatures which he testified by declaring them to be all very good When man by sin had broken the first link of this Chain of Love when thereby we lost the Love of God to us and renounced our own Love unto him all things fell into disorder and confusion in the whole Creation all things were filled with mutual Enmity and Hatred The first Instance of mutual Love among the Creatures was that between Angels and Men as those which were in the nearest Alliance and made for the same End of the Glory of God For as the Angels rejoiced in the whole Creation of God when those morning Stars sang together and all the Sons of God shouted for joy Job 38. 7. so man being the most capable object of their Love was their especial Delight And man being made to love God above all and all other things in him and for him his principal Love must be fixed on those who had the most of the Image and made the most glorious Representation of God But the Bond of Love being dissolved mutual Enmity succeeded in the room thereof And the first Act of Angelical Obedience we read of was their keeping man from a return into Eden and eating of the Tree of Life Gen. 3. 24. and men could look on them only as flaming Swords ready to execute the wrath of God and the Curse upon him And this state would have continued unto Eternity had not God gathered all things again into one both which are in Heaven and which are in Earth even in Christ Jesus Ephes. 1. to There could never more have been any Love nor any Duties of Love between Angels and Men had not God restored all things by Jesus Christ. This is the only foundation of the whole Ministry of Angels in Love Heb. 1. 14. For men themselves mutual Enmity and hatred possessed them And he who first acted in that frame and spirit which came upon them was a murderer and slew his Brother And this the Apostle proposeth as the Instance and Example of that Hatred and Enmity which is among men under the Curse 1 Joh. 3. 11 12. And there is no greater Evidence of any persons being uninterested in the Restauration of all things by Christ than the want of that Love which was again introduced thereby So the Apostle describing the condition of men in their unregenerate condition affirms that they live in malice and envy hateful and hating one another Tit. 3. 3. There ensued also an Enmity between man and all the Creation here below The sin of man had brought all things into a Condition of Vanity and Bondage which they groan to be delivered from Rom. 8. 20 21 22. And the Earth the common Mother of them all as it were to revenge it self on men brings forth nothing but Thorns and Thistles Gen. 3. 18. and yields not her strength to his labour Gen. 4. 12. Hence is all that vanity vexation and sore travail which the life of man is filled withall After the entrance of this disorder and confusion there was nothing of true original Love in the world nor was it by any means attainable For it all arose from the Love of God and was animated by our Love unto him But now all things were filled with Tokens and Evidences of the Anger Displeasure and Curse of God for sin And men were wholly alienated from the Life of God No new Spring or Life can be given unto Love but by a new discovery that God was Love and had a Love for us For so the Apostle tells us Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation of our sins 1 Joh. 4. 10. But if God so loved us we ought also to love one another ver 11. No Love could there be until a fresh Revelation was made that God is Love for the first which he had made in the Creation was utterly lost And this was done by Jesus Christ. There was some step made unto that confusion which ensued on the loss of this universal Love by the first Promise without which the whole lower Creation would have been an Hell and nothing else This was the spring of all that Love which was in the Old Testament because it was a new discovery that there was yet Love in God towards fallen mankind And whatever in the world may pretend thereunto yet if it proceed not from the new Revelation and Discovery that God is Love it is nothing of that Divine Love which is required of us And this is only in Christ In him alone the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Benignity and Love of God unto mankind appeared Tit. 3. 4. And here is a foundation laid and a spring opened of a Love far more excellent than that which our Nature was furnished and adorned withall in the first Creation For the Love of God being the cause and fountain of ours which is a compliance with the manifestation of it the more eminently the Love of God is manifested the more eminent is that Love which is the fruit thereof And Gods Love is far more gloriously displayed in Christ than it was in all the works of his hands In him alone we know not only that God hath Love but that he is Love that he hath Love for sinners and that such a Love as in the spring means and effects of it is every way ineffable and incomprehensible The whole of what I intend is expressed by the Apostle John 1 Epist. cap. 4. ver 7 8 9 10 11 12. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God He that loveth not knoweth not God for God is Love In this was manifested the Love of God towards us because that God sent his only begotten Son into the world that we might live through him Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our sins Beloved if God so loved us we ought also to love one another No man hath seen God at any time if we love one another God dwelleth in us and his Love is perfected in us All that we have before affirmed and much more is here declared by the Apostle It is Gods being Love himself which is the Eternal Spring of all Love in us Neither could we have any thing of it or interest in it without some glorious effect and manifestation of the Love of God which he also gave in sending his Son to be a Propitiation for our sins And the Love which proceeds from hence hath all the glorious Properties here ascribed unto it Wherefore there is no such way and means whereby we may express the distinguishing Light Grace and Power of the Gospel no such Evidence of the reality of our Interest in God as Love
among his Disciples is here and elsewhere called a new Commandment When mankind by sin fell off from the love of God and out of it from loving him and being loved of him they fell into all manner of discord and enmity among themselves living in malice and envy hateful and hating one another Tit. 3. 3. And from the same root still springs all contention From whence come Wars and Fightings come they not hence even from your Lusts Jam. 4. 1. In the former Revelations of the Will of God as in the Law there was mutual Love commanded Envy Hatred and Revenge being forbidden But yet there was a great defect and weakness in this matter partly in the obscurity of the Law partly out of some forbearances which God was pleased to exercise towards that carnal people by reason of the hardness of their hearts and partly out of their darkness that they did not understand the Spirituality and Holiness of the Commands But the principal Imperfection of the Law in this matter was that it gave no Example of that Love which is necessary to restore us into that condition of the Love of God and one another which we fell from This was reserved for Christ that in all things he might have the pre-eminence Until he set us the example of it in his inexpressible Love to us which is so frequently proposed unto our imitation we could not know what kind of Love it was wherewith we ought to love one another So saith he here That you love one another as I have loved you see Joh. 3. 16. Hence the Commandment of Love becomes a new Commandment not only because it was newly revived by Christ in an especial manner when the Doctrine of the Duties of it was cast under Pharisaical corruptions Matth. 5. and the practice of it in the wickedness of the world nor only because it was more plainly and clearly given by him than it had been under the Law or only because he had revealed the Love of God unto us but principally because it was now founded established and animated by the Example of the Love of Christ himself which gave it a new life and nature making it a new Commandment And the first Observation of it is the first Evidence of the Renovation of all things by Jesus Christ. He came to restore and renew all things but the work whereby he doth it is for the most part secret and invisible in the Souls of men What Evidence and Token of this great work is there given unto the World It is principally this the bringing forth of the practice of that Love which is in a manner the fulfilling of that Original Law of our Creation which we broke and from which we fell For so he adds By this shall all men know that you are my Disciples if you have Love one for another The great Example which I have set you being that of Love the new Commandment which I have given you being that of Love the design I have to accomplish in and by you being the Renovation of Love how shall or can men otherwise know you to be my Disciples but by your mutual love Without this therefore we can no way evidence our selves to be the Disciples of Christ. And this one consideration is of more weight with me than a thousand wrangling Disputes that would furiously drive men into such outward forms and compliances which they call Love 3. This mutual Love is that wherein the Communion of Saints doth consist How great a thing that Communion is appears from the place which the acknowledgement of it hath always had in the ancient Creeds of the Church I do not say this Communion doth consist solely therein There belongs unto it a common participation of the same sanctifying Spirit and a common Interest in the same spiritual Head Christ Jesus as to its principles and common participation of the same Ordinances as to its exercise But herein doth this Communion among themselves principally consist That it hath no concernment in an outward compliance with certain Rites and Ceremonies that are invented not for the life of Unity but for a shew of Uniformity I suppose all men are well enough satisfied But this is the Order of the Communion of Saints The foundation of it is laid in a joynt participation of the same quickening Spirit and Union with Christ thereby It is acted and exercised by Love arising from this Spring and it is expressed in our joynt participation of the same Ordinances of Worship Hence it is apparent that where this Love is not there is no Communion of Saints nor any thing belonging thereunto For our participation together in the same Ordinances is no part thereof unless the influence of our Original Communion in the participation of the same Spirit be conveyed thereunto by Love by which alone it is acted This the Apostle fully expresseth Ephes. 4. 15 16. But speaking the Truth in Love we may grow up into him in all things which is the Head even Christ from whom the whole Body fitly joined together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in Love There is not a more eminent description of the Communion of Saints especially as united in Church Order in the whole Scripture And we see that it begins and ends in Love and so is carried on from first unto last The Spring and Fountain of it lies in our Relation unto and Union with Christ the Head And we are said to grow up into him in all things when we expresly derive all from him and direct all to him when in the increase of every Grace our Union with him is more express and confirmed and our likeness with nearness to him is enlarged From him as from the Head the whole Body and every Member thereof hath all those spiritual supplies whereby their Union with him is expressed and their Communion among themselves is acted and carried on For the Union and Communion of the Church doth not consist in things of outward Order and supposed Decency but in the fit joyning and compacting of all the Members in the same Body by an effectual communication of spiritual Supplies from Christ the Head which do naturally cast every part of the Body into that place and use which is designed unto them But what do the Saints themselves as Members of this Body why every joynt every principal person on the account of Gifts Grace or Office yea every part every member contributes to the Edification of the whole and the increase of Grace in it which is the end of all this Communion But how is this done how is their part acted saith the Apostle it is done by Love The foundation of it lies in their speaking the Truth in Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding believing professing the Truth so as to exercise mutual Love thereby
wants of others when they themselves were even overwhelmed with their own I answer 1 We do not I fear sufficiently understand what was the frame and spirit of those first Believers and out of how very little of their own they would administer unto the greater necessities of others that there might be no lack in the Body So the Apostle tells us that in the Church of Macedonia when they were under Trials Afflictions Persecutions their deep Poverty abounded with the Riches of Liberality 2 Cor. 5. 2. In their own great Poverty and under Persecution they contributed largely unto the necessity of others For us who are apt to think that there are so many things necessary that we may minister unto the poor Saints as so much wealth at least so much provision for our own Families peace and some kind of quietness in what we enjoy it is no wonder if we cannot so easily understand what is affirmed of that labour of Love which was among the Primitive Believers They gave freely and liberally out of their Poverty and amidst their Troubles we can scarce part with superfluities in Peace 2 It is not improbable but that there might be some in the Church who escaping the common calamities of the most were able to contribute bountifully to the necessity of others and their discharge of Duty is reckoned by the Apostle unto the whole Church whilst in the rest there was a willing mind whence they were judged and accepted according to what they had and not according to what they had not And those who have Ability in any Church should do well to consider the Honour and Reputation of the whole Church in the sight of God and man depends much on their Diligence and Bounty in the discharge of this Duty Hence is that peculiar direction of our Apostle unto Timothy with respect unto this sort of persons Charge them that are rich in this world that they be not high-minded or trust in uncertain Riches but in the living God who giveth us richly all things to enjoy that they do good that they be rich in good works ready to distribute willing to communicate 1 Tim. 6. 17 18. 3 The contribution of outward things is but one way of ministration unto the Saints but one part of this Duty There are spiritual Aids and Assistances in visiting exhorting comforting that belong thereunto And herein all may be sedulously conversaut though poor and low in the world 4 It is very probable that the whole Church was very careful and diligent in looking out for help and assistance where it was needed beyond what they had Ability to supply And hereby did they no less exercise their Love than in what they did personally themselves For it is an Ordinance of Christ that where Churches are disenabled through persecution or poverty to minister unto the necessities of the poor among them they should seek for relief from other Persons or Churches walking in the same Profession of the Faith and Order of the Gospel with themselves Wherefore 5 The intendment of this Expression is that they industriously exercised Love towards all the Saints every one according to his Ability and Capacity and more is not required Lastly The especial manner of the exercise of this labour of Love is called Ministration and the especial Object thereof is the Saints of whom we have spoken already And concerning this Ministration the Apostle ascribes it unto them with respect unto what was past and what they did at present both which were necessary to found the Judgement on which he made concerning them You have ministered and you do minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a laborious and industrious Ministry And this in the Church is twofold 1 Of Especial Office 2 Of Common Love and Charity The rise occasion and institution of an especial Office or Ministry towards the poor is at large declared Acts 6. and mentioned afterwards by our Apostle as an abiding Ordinance Rom. 12. 7. 1 Tim. 3. 8 9 10 11 12 13. And this Ministration is comprised herein though not solely intended For what is done by these Deacons being done in the name and by the appointment and out of the Charity of the Church is to be esteemed the Ministration of the Church it self And though there be a peculiar Faithfulness and Diligence required in the persons called unto this Ministration yet the Ministration it self will abound or be straitened according as the whole Church dischargeth its Duty But the common Ministration of Brotherly Love what every one doth or ought to do in his own person is here intended And therein six things may be considered not here to be insisted on As 1 The Root Spring and Cause of it which is Love 2 The manner of its performance which is with labour and diligence 3 The Object of it or the Saints in wants troubles straights or necessities 4 The acts of it which are many and various the chief whereof are 1 Visiting of them 2 Advice and Counsel 3 Consolation 4 Supplies of their wants by outward things 5 Endeavours in the use of means for their full relief 1 With God in continual Prayers and Supplications 2 With men according unto our Interests and Advantages not being ashamed or afraid to own them in their poverty distresses and sufferings 6 The Rule of this Ministration is every mans 1 Opportunity 2 Ability 3 Especial call by objective circumstances But these things I must not here enlarge upon This is that on the Observation whereof the Apostle grounds his perswasion concerning these Hebrews expressed in the Verse foregoing And herein he gives us the true character of a Church of sound Believers They are such a Society as being called into the Fellowship and Order of the Gospel do walk in Faith expressing it in Fruits of Obedience carefully and diligently exercising Love towards one another on the account of the name of God especially with a continual regard unto them who suffer or are in any distress These are the things indeed which accompany Salvation And we may observe in our passage That it is the Will and Pleasure of God that many of his Saints be in a condition in this world wherein they stand in need of being ministred unto Hereof as to the distinction of persons why these shall be poor afflicted tempted tried in the Fire and not others no direct reason can be given but the Soveraignty of God which is to be submitted unto And those whose especial Lot it is to be thus exercised may do well to consider always 1 That this Will and Pleasure of God is accompanied with infinite Wisdom and Holiness so as that there is no unrighteousness therein 2 That they shall not be final losers by their poor afflicted condition God will make all up unto them both here and to Eternity And if there were no more in it but this that they are brough thereby unto a clearer foresight of and more earnest longings
are encouraged to expect it by the Examples of those who went before them in Faith and Patience Wherefore he requires Lastly That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitatores eorum Imitatores is not used in our Language and when it is it rather signifies mimicks or contains some reflection of blame or weakness than what it is here applied unto Wherefore we render it followers that is in doing what they did treading and walking in their steps as our Apostle expresseth it Rom. 4. 12. as we are to follow the steps of Christ 1 Pet. 2. 21. It is to think we hear them saying unto us what Abimelech did to his Soldiers Judges 9. 48. What you have seen us do make haste and do as we have done All Believers all the Children of God have a right unto an Inheritance How they came by this right was before declared It is by that Adoption whereby they are made Children of God and all Gods Children are Heirs as the Apostle affirms And this Inheritance is the best and the greatest on the account of security and value 1 Let an Inheritance be never so excellent and valuable yet if it be not secure if a mans Title unto it be not firm and unquestionable if he may be defeated of it by fraud or force which things all Earthly Right and Titles are obnoxious unto it takes off the worth of it But this Inheritance is conveyed settled and secured by the Promise Covenant and Oath of God 2 Sam. 23. 5. Rom. 4. 16. These secure this Inheritance from all possibility of our being defeated of it 2 The value of it is inexpressible It is a Kingdom Matth. 25. 34. Jam. 2. 5. Salvation Ileh 1. 14. The Grace of Life 1 Pet. 3. 7. Eternal Life Tit. 3. 7. God himself who hath promised to be our Reward Rom. 8. 17. The providing of Examples for us in the Scripture which we ought to imitate and follow is an effectual way of teaching and a great fruit of the care and kindness of God towards us The use of Examples to be avoided in sin and punishment the Apostle declared and insisted on in the third Chapter which we have also improved as we are able Here he proposeth those which we are to comply with and conform our selves unto which afterwards chap. 11. he farther presseth in very many particular Instances And as there is a great efficacy in Examples in general which hath been spoken uoto on chap. 3. so there are many advantages in those which are proposed unto our Imitation in the Wisdom of the holy Spirit For 1 the things and Duties which we are exhorted unto are represented unto us as possible and that on terms not uneasie or grievous Considering all the Difficulties and Oppositions from within and without that we have to conflict withall we may be ready to think it impossible that we should successfully go through with them and come off safely at the last To obviate this despondency is the design of the Apostle in that long series of Examples which he gives us chap. 11. For he undeniably demonstrates by Instances of all sorts that Faith will infallibly carry men through the greatest difficulties they can possibly meet with in the Profession and Obedience of it There is no more required of us than such and such persons by the Testimony of God himself have successfully passed through And if we follow them not it is nothing but Spiritual Sloth or the Love of the world and sin that retards us 2 Great Examples do naturally stir up and animate the minds of men who have any thing of the same Spirit with them by whom they were performed to do like them yea to out-do them if it be possible So Themistocles said that Miltiades's Victory against the Persians would not let him sleep Being a person of the same kind of courage with him it stirred him up in a noble emulation to equal him in an hazardous and successful defence of his Country But then it is required that there be the same Spirit in us as was in them whose Examples are proposed unto us Let the examples of persons Valiant and Heroical in their great and noble Actions be set before men of a weak and pusillanimous nature or temper and you will amaze or affright but not at all encourage them Now the Spirit and Principle wherewith the Worthies of God whose Example is set before us were acted withall was that of Faith In vain should we encourage any unto a following or imitation of them who hath not the same Spirit and Principle This the Apostle requireth hereunto 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Had we not the same Spirit of Faith with them we could not do as they did And we may take a Trial hereby whether our Faith be genuine or no. For if their Examples move us not excite us not unto the like Duties of Obedience with them it is an evidence that we have not the same Spirit of Faith with them As the Courage of a Valiant man is enflamed by a noble Example when a Coward shrinks back and trembles at it On this supposition there is great force in that direction Jam. 5. 10. Take my Brethren the Prophets who have spoken in the name of the Lord for an Example of Suffering Affliction and Patience Let a Minister of the Gospel who is made partaker in his measure of the same Spirit conside how Elijah Jeremiah Peter Paul and the rest of those Holy Souls who spake in the name of the Lord carried themselves under their Afflictions and Trials and it will inflame his Heart to ingage chearfully in the like Conflicts 3 These Examples are so represented unto us as plainly to discover and point out where our Dangers lye on the one hand and where our Assistance and Relief lye on the other These two rightly considered and understood in all our Duties will give us the best directions we can possibly receive When we know our Dangers and our Reliefs aright we are half way through our Difficulties When these are out of mind when we know them not on every occasion we fall under surprisals and troubles Now in the Examples proposed unto us there is withall through the wisdom and care of the Spirit of God represented unto us the Temptations which befell those who are so our patterns the Occasions of them their Advantages Power or Prevalency wherein they missed it or failed exposing themselves unto the power of their Spiritual Enemies and on the other hand what course they took for Relief what Application they made unto God in their Difficulties and Distresses and wherein alone they reposed their confidence of success These things might be confirmed by manifold Instances 4 There is in them also made known what Interveniences and Disturbances in our course of
so deported himself as that he might not be unmeet to receive the succeeding mercies whereof he was to be made partaker And this is the method of Gods communicating his Grace unto sinners His first Call and Conversion of them is absolutely gratuitous He hath no consideration of any thing in them that should induce him thereunto Neither is there any thing required unto a condecency herein God takes men as he pleaseth some in one condition and posture of mind some in another some in an open course of sin and some in the execution of a particular sin as Paul And he indeed at the instant of his call was under the active power of two of the greatest hinderances unto Conversion that the heart of man is obnoxious unto For first he was zealous above measure of the Righteousness of the Law seeking earnestly for Life and Salvation by it and then he was actually ingaged in the persecution of the Saints of God These two qualifications constant resting in Legal Righteousness with rage and madness in persecution than which there are not out of Hell more adverse principles unto it were all the preparations of that Apostle unto converting Grace But after that this Grace which is absolutely free and Soveraign is received there is an order in Gods Covenant which for the most part he observeth in the communication of ensuing Graces and Priviledges namely that Faith and Obedience shall precede the increase and enlargement of them Thus was it with Abraham who received his last great signal Promise and Priviledge Gen. 22. upon that signal Act of his Faith and Obedience in offering up his Son upon Gods Command As it was with Abraham so is it with all those who in any Age are made partakers of Grace or spiritual Priviledges Secondly The Promise here intended as to the spiritual part of it may be considered with respect unto all Believers of whom Abraham was the Representative And two things are contained therein 1. The giving and sending of the Son of God to take on him the Seed of Abraham This was the life and soul of the Promise the ancient and first expressed regard of Divine Grace unto sinners In thy Seed shall all the Nations of the Earth be blessed that is the Seed of the Woman shall break the Serpents head The Incarnation of the Son of God promised from the Foundation of the world shall be fulfilled in thy Seed he shall take on him the Seed of Abraham So our Apostle argues Gal. 3. 16. Now to Abraham and his Seed were the Promises made he saith not unto Seeds as of many but as of one and thy Seed which is Christ. For the Promise which is made concerning Christ in one sense is made unto him in another As to the benefit and effects of the coming of Christ it was made concerning him unto Abraham and all his Seed but as unto the first grant intention and stability of the Promise it is made unto Christ himself with respect unto that Everlasting Covenant which was between the Father and him in his undertaking the work of Mediation Or the Lord Christ may be considered either as the undertaker of the Covenant with God and so the Promise was made unto him or as the Accomplishment of the terms of it for us so the Promise was concerning him 2. The nature of the benefit which is to be received by Christ thus promised and that in general is a Blessing in thy Seed shall they be blessed And two things are comprised in this Blessing as the Springs of other mercies innumerable The Promise of Christ himself was the fountain and all other Promises were particular streams from it especial Explications and Applications of that Promise 1 The removal of the Curse of the Law which was come on all men by reason of sin The Curse could not be removed but by a Blessing and that which doth it is the greatest of Blessings as that was the greatest of Curses and Miseries 2 The bringing in of a blessed Righteousness on the account whereof we might be accepted with God See Gal. 3. 13 14 15. Before we proceed we may observe two things in general concerning this Promise 1 That this was the Life of the Church of the Old Testament the Spring of its continuance unto its appointed season which could never be dried up How many times were that whole people the posterity of Abraham at the very brink of Destruction For sometimes they fell generally into such terrible provoking sins as that their utter casting off might have been justly expected by Angels and men sometimes they were in the just Judgement of God given up unto such wasting Desolations in their Captivities as that they were wholly like dry bones on the face of the Earth without hopes of a Resurrection Yet mercy patience and power wrought through all and preserved them in a Church state until this Promise was accomplished This it was alone or the Faithfulness of God therein whence all their healing and recoveries did proceed And when this Promise was once fulfilled it was beyond the power of all the world to keep them unto their former condition All depended on the issue of this Promise in whose fulfilling all things were to be cast into a new mold and order 2 This was that which preserved the Spirits of true Believers among them from ruining Despondencies in the times of the greatest Apostasies Calamities and Desolations of the People They had this Promise still to plead and rested therein notwithstanding all the Interveniencies which oft-times seemed to render the case of that people very desperate See their Faith expressed Micah 7. 18 19 20. Isa. 7. 13 14 15. chap. 5. 3. Luke 1. 70 71 72 73. And I would hope there is mercy lies treasured in the Bowels of this Promise not yet brought forth toward the remainders of the Posterity of Abraham according to the Flesh. Who knows but that by virtue of the ingaged Love and Faithfulness of God declared in this Promise these withered Branches may revive and these dead bones rise again Our Apostle placeth the Hopes of it on this ground alone that as touching the Election they were beloved they were beloved for the Fathers sake Rom. 11. 28. As to Profession they were then vsibly falling off but as to Election as to Gods purpose concerning them the Love which he bare to their Fathers ingaged unto Abraham in this Promise will one day find them out and bring them in unto a plentiful share in this Blessing Wherefore on all accounts the Instance chosen by the Apostle was of singular use unto the Hebrews and singularly suited unto their present condition For as they received many Advantages from his personal Priviledges who was their Father according to the Flesh so they succeeded unto him in the spiritual part of the Promise and therefore as the like Duties of Faith and Obedience and Perseverance were required of them as of him so they in
he took from the Enemies as a Token and Pledge in particular that the Victory and Success which he had against the Kings was from God This receiving of Tithes by Melchisedec was a Sacerdotal Act. For 1. The Tenth thus given was firstly given unto God and he who received them received them as Gods Officer in his Name Where there was none in Office so to receive them they were immediately to be Offered unto God in Sacrifice accordunto their Capacity So Jacob vowed the Tenth unto God Gen. 28. 22. which he was himself to Offer there being no other Priest to receive it at his hand and no doubt but he did it accordingly when God minded him to pay his Vow at Bethel Gen. 35. 1 2 3 4 5 6. And 2. The things that were fit of this sort were actually to be Offered in Sacrifice unto God This Saul knew when he made that his pretence of sparing and bringing away the fat Cattel of the Amalekites 1 Sam. 15. 15. And I no way doubt but that these Tenths that Abraham gave at least such of them as were meet for that Service although it be not expressed were Offered in Sacrifice unto God by Melchisedec For whereas he was a King he stood in no need of any Contribution from Abraham nor was it Honourable to receive any thing in way of Compensation for his Munificence in bringing forth Bread and Wine which was to Sell his Kindness and spoil his Bounty nor would Abraham have deprived the King of Sodom and others of any of their Goods to give them unto another Wherefore he received them as a Priest to Offer what was meet in Sacrifice to God whereon no doubt according to the Customs of those times there was a Feast wherein they eat Bread together and were mutually Refreshed 3. This Matter was afterwards precisely determined in the Law wherein all Tithes were appropriated unto the Priest I Observe these things only to shew that the Apostle had just Ground to infer from hence the Sacerdotal Power of Melchisedec and his Preheminence in that Office above Abraham For every thing in the Scripture is Significant and hath its especial Design the whole being inlay'd with Truth by Infinite Wisdom whether we apprehend it or no. Without this Light given by the Holy Spirit himself how should we have conceived that this giving the Tenth of the Spoils to Melchisedec was designed to prove his Greatness and Dignity above Abraham and all the Levitical Priests on that Account as the Great Type and Representative of Jesus Christ. And indeed all the Mysteries of Sacred Truth which are contained in the Old Testament are seen clearly only in the Light of the New and the Doctrine of the Gospel is the only Rule and Measure of the Interpretation of the writings of the Old Testament Wherefore although the writings of both are equally the Word of God yet the Revelation made immediately by Jesus Christ is that which ought to be our Guide in the whole And they do but deceive themselves and others who in the Interpretation of Mystical Passages and Prophecies of the Old Testament do neglect the Accomplishment of them and Light given unto them in the New taking up with Jewish Traditions or vain Conjectures of their own such as the late writings of some highly pretending unto Learning are stuffed withal And we may see from hence 1. How necessary it is for us according to the Command of our Saviour to Search the Scriptures John 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Scrupulous Enquiry a diligent Investigation to find out things hidden or parcels of Gold Oar. So are we directed to Seek for Wisdom as Silver and to search for her as for hid Treasures Prov. 2. 4. There are Precious Useful Significant Truths in the Scripture so disposed of so laid up as that if we accomplish not a diligent search we shall never set eye on them The common course of Reading the Scripture nor the common help of Expositors who for the most part go in the same track and scarce venture one step beyond those that are gone before them will not suffice if we intend a Discovery of these hid Treasures This diligent search was attended unto by the Prophets themselves under the Old Testament with respect unto their own Prophecies which they received by Inspiration 1 Pet. 1. 10 11. God gave out those deep and Sacred Truths by them which they comprehended not but made Diligent Enquiry into the mind of the Holy Ghost in the words which themselves had spoken What belongs unto this diligent search shall be elsewhere declared 2. That the clear Revelations of the New Testament ought to be our Principal Rule in the Interpretation of difficult Passages in the Old What our Apostles in these cases had by immediate Inspiration and Direction that we must look for from what is Recorded in their Writings which is sufficient for us and will not fail us There is great Enquiry usually made on this place whether Tithes be due by the Light of Nature or at least by such a Moral positive Command of God as should be perpetually Obligatory unto all Worshippers unto the end of the World This many contend for and the principal Reasons which they plead from the Scripture are these 1. That Tithes were paid before the Law as well as under the Law and what was so observed in the Worship of God Namely that being in Usage before the Law and confirmed by the Law is Originally of the Law of Nature and could have no other Fountain 2. Our Lord Jesus Christ himself speaking of Tithing Mint and Cummin approveth of it affirming that those things ought not to be omitted though the most Inferiour Instance that could be given of the Duty 3. He seems in like manner to have respect thereunto when he commands to give unto Caesar the things that are Caesars and unto God the things that are Gods which were the Tithes the Law concerning them being thereby confirmed which proves it not to be Ceremonial And this some Men judge to be a certain Argument of that which is Moral and unalterable namely the appointed Usage of it before the Law under the Law and under the Gospel after the Expiration of the Law of Ceremonies or the Law of Commandments contained in Ordinances And it seems so to be if there be the same Reason of the Law or Command in all these Seasons for otherwise it is not so For instance it is supposed that the eating of Blood was forbidden before the Law and assuredly it was so under the Law and is so in the New Testament Acts 15. which yet proves it not to be Morally Evil and perpetually forbidden For it is not so upon the same Grounds and Reasons For in that place of Gen. 9. 4. But Flesh with the Life thereof that is the Blood thereof shall ye not eat Blood is not absolutely forbidden but in some cases and with respect unto a certain
unto his Person which the Apostle doth not observe as he would have done one way or other had any such unusual thing offered it self unto him Besides had it been so he would not have been called Melchisedec but said to be Melch Sedec as he is said to be Melec Salem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a King and by the Interposition of Yod to smooth the Composition the former Saegol is turned into Patha and the latter into Schevah whence Melchi ariseth Some would have this Yod to be a Pronoun Affix and then the meaning of the word is my King and on this Supposition taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedek for Saddik they would render it my Righteous King But there is nothing more Ordinary in the Composition of Names than the Interposition of Yod paragoricum to soften the Sound and Pronunciation of them So is it in Adonisedek Adonibezek Abimelech Achitob Abishua Abishag Abishalom and sundry others Wherefore Malchi is nothing but the Name Melek a King a little varied to fit it unto the Composition intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Righteousness And so the whole Name is properly Interpreted and rendred by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King of Righteousness 2. His Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of Salem of which place we have spoken before This is by Interpretation saith our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of Peace Some think that herein occurs a greater Difficulty than did in the Interpretation of his Name For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salem say they doth not signifie Peace but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalom Salem is only as much as Pacificus Peaceable not Pax or Peace it self But yet neither ought this to give us any trouble For Instances may be given in this Language wherein the same word is used sometimes Substantively sometimes Adjectively as for Instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are And upon the matter the signification is the same Rex pacificus and Rex pacis do both denote him that is the Maker and Author of Peace So God on that Account is called the God of Peace Rom. 15. 13. Chap. 16. 20. 1 Thes. 5. 23. 2 Thes. 3. 16. Heb. 13. 20. Wherefore as we ought to acquiesce in the Authority of the Apostle who knew better than us all the signification of these Names so that he gives is proper according unto our best conception of these things Secondly It may be enquired what Ground the Apostle had to Argue from the Signification of these Names which seems to be but a Curious and infirm kind of Argumentation And we find by Experience that whilst some have followed and imitated as they suppose this Example they have fallen into woful Mistakes Answ. 1. The Apostle takes it for granted in general that every thing in the story of Melchisedec was Mystical and Figurative This he did on good Grounds because the only Reason of its Introduction was to give a Representation of the Person and Priesthood of Christ. 2. It was usual under the Old Testament to have Names given unto Children by a Spirit of Prophecy as to Noah Peleg and others yea it may be most of the Patriarchs It was so also to have Mens Names changed upon some great and Solemn Occasions as Abram was called Abraham Sarai Sarah Jacob was called Israel and Solomon Jedediah And whereas this was sometimes done by Divine Authority as in the Instances mentioned whence it was highly significant so the People in imitation thereof did often give other Names to themselves or others on some Occasion wherewith they were affected Hence it is that we find the same Persons so frequently called by divers Names which gives no little Difficulty in Genealogies But where this was done by Divine Warranty it was Doctrinal and Prophetically instructive So was it in that great Name given unto our Lord Jesus Christ himself namely Immanuel which the Evangelist remembers and gives us the Interpretation thereof Mat. 1. 23. Now whether this Name was given to Melchisedec from his Nativity by a Spirit of Prophecy as is most probable or whether his Name were changed by God himself when he was Publickly called unto his Office is uncertain and no way needful to be enquired into But certain it is that this Name was given him by Divine Direction and that for the very End for which it is here used and applyed by our Apostle And no Countenance can hence be taken unto their Curiosity who seek for Mysteries out of Names and their Numbers which for ought they know had a Casual Imposition or that which respected some particular Occasion whereof they are utterly Ignorant 3. As for the Name of the place where he Reigned or Salem it was also given unto it on the same Ground to be praesignificative of the work that was to be Effected by him whom he Typed out Most probably at that time God first gave that Name unto that place for that it was not the Salem by Sychem we have before declared And I am perswaded that God himself by some Providence of his or other intimation of his mind gave that Name of Peace first unto that City because there he designed not only to Rest in his Typical Worship for a season but also in the fulness of Time there to accomplish the great work of Peace-making between himself and Mankind Hence it was afterwards by the same Guidance called Jerusalem or a Vision of Peace because of the many Visions and Prophecies concerning the Spiritual and Eternal Peace which was to be wrought and Published in that place as also from all those Holy Institutions of his Worship which there represented the means whereby that Peace was to be wrought namely the Sacrifice of Christ himself the only real and proper Priest of the Church Wherefore our Apostle doth justly Argue from the signification of those Names which were given both to the Person and place by Divine Authority and Guidance that they might teach and fore-signifie the things whereunto by him they are applyed Thirdly The Interpretation of the Names being proper and the Argument from thence in this case Useful as to the Signification of them it must be enquired how this Man was King of Righteousness and Peace Most suppose that no more is intended but that he was a Righteous and Peaceable King one that Ruled Righteously and Lived Peaceably And it is true that absolutely in himself and as unto his own Personal Qualifications he was so and no more nor could be more But these Names have Respect to his Relative state and were given him as a Type of Christ. He was a King of Righteousness and Peace as he was without Father and without Mother that is to Represent Christ in his Office Really he was a Righteous and Peaceable King Typically he was the King of Righteousness and Peace Now the King
though the Psalmist in a Spirit of Prophecy prefers the Joy arising from the light of God's Countenance in Christ above all of that sort Psal. 4 6 7. But ordinarily their Joy was mixed and allayed with a respect unto Temporal things See Lev. 23. 39 40 41. Deut. 22. 11 12 18. Chap. 16. 11. 27. 7. This was the end of their Annual Festivals And those who would introduce such Festival Rejoycings into the Gospel-state do so far degenerate into Judaisme as preferring their Natural Joy in the outward manner of Expression before the Spiritual ineffable Joys of the Gospel This it is that belongs unto the state thereof such a Joy in the Lord as carrieth Believers with an Holy Triumph through every condition even when all outward causes of Joy do fail and cease A Joy it is unspeakable and full of Glory 1 Pet. 1. 8. See John 5. 11. Rom. 15. 13. Jude 24. It is that inexpressible Satisfaction which is wrought in the minds of Believers by the Holy Ghost from an Evidence of their Interest in the Love of God by Christ with all the Fruits of it present and to come with a Spiritual Sense and Experience of their Value Worth and Excellency This gives the Soul a quiet Repose in all its Trials Refreshment when it is weary Peace in Trouble and the highest Satisfaction in the hardest things that are to be undergone for the Profession of the Name of Christ Rom. 5. 1 2 3 4 5. 7. Confidence and Glorying in the Lord is also a part of this Perfection This is the Flowring or the Effect and Fruit of Joy a readiness unto and the way whereby we do express it One great Design of the Gospel is to exclude all Boasting all Glorying in any thing of self in Religion Rom. 3. 27. It is by the Gospel and the Law of Faith therein that Men are taught not to boast or glory neither in outward Priviledges nor in Moral Duties See Phil. 3. 5 6 7 8 9. Rom. 3. 27 28. Chap. 4. 2. What then is there no Glorying left us in the Profession of the Gospel no Triumph no Exultation of Spirit but we must always be sad and cast down at best stand but on even terms with our Oppositions and never rejoyce over them Yes there is a greater and more excellent Glorying introduced than the Heart of Man on any other Account is capable of But God hath so Ordered all things now that no Flesh should Glory in his Presence but that he who gloryeth should glory in the Lord 1 Cor. 1. 29 31. And what is the Reason or Foundation hereof It is this alone That we are in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption ver 30. So it was promised of Old that in the Lord that is the Lord our Righteousness all the Seed of Israel should be Justified and Glory Isa. 45. 25. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have opened on Chap. 3. 6 14. whither the Reader is referred It is that Triumphant Exultation of Spirit which ariseth in Believers from their absolute proferring their Interest in Heavenly things above things present so as to contemn and despise whatever is contrary thereunto however tendred in a way of Allurement or Rage In these things and others of the like Nature and Kind consists that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consummation of the state of the Church as to the Persons of the Worshippers which the Apostle denies to have been attainable by or under the Levitical Priesthood The Arguments wherewith he confirms his Assertion ensue in the Verses following where they must be farther considered But we may not proceed without some Observations for our own Edification in this matter Observ. 1. An Interest in the Gospel consisteth not in an outward Profession of it but in a real participation of those things wherein the Perfection of its state doth consist Men may have a form of Godliness and be utter strangers to the Power of it Multitudes in all Ages have made and do make a Profession of the Gospel who yet have no Experience in themselves of the real Benefits and Advantages wherewith it is accompanied All that they obtain hereby is but to deceive their Souls into eternal Ruine For they live in some kind of Expectation that in another World they shall obtain Rest and Blessedness and Glory by it But the Gospel will do nothing for them hereafter in things Eternal who are not here Partakers of its Power and Fruits in things Spiritual Observ. 2. The Preeminence of the Gospel-state above the Legal is Spiritual and undiscernable unto a Carnal Eye For 1. It is evident that the Principal Design of the Apostle in all these Discourses is to prove the Excellency of the state of the Church under the New Testament in its Faith Liberty and Worship above that of the Church under the Old And 2. That he doth not in any of them produce instances of outward Pomp Ceremonies or visible Glory in the confirmation of his Assertion He grants all the outward Institutions and Ordinances of the Law insisting on them their Use and Signification in particular but he opposeth not unto them any outward visible glory in Gospel-Administrations 3. 2 Cor. 3. He expressely compares those two Administrations of the Law and the Gospel as unto their Excellency and Glory And first he acknowledgeth that the Administration of the law in the Institution and Celebration of it was glorious v. 9 10 11. But withal he adds that it had no Glory in comparison with that under the New Testament which doth far excel it Wherein then doth this Glory consist He tells us it doth so in this in that it is the Administration of the Spirit ver 8. How shall not the Administration of the Spirit be rather Glorious He doth not resolve it into outward Order the Beauty and Pomp of Ceremonies and Ordinances In this alone it doth consist in that all the whole Dispensation of it is carried on by the Grace and Gifts of the Spirit and that they are also Administred thereby This saith he is Glory and Liberty such as excel all the glories of Old Administrations 4. In this place he sums it up all in this that the Perfection we have treated of was effected by the Gospel and could not be so by the Levitical Priesthood and the whole Law of Commandments contained in Ordinances In these Spiritual things therefore are we to seek after the glory of the Gospel and its Preeminence above the Law And those who suppose they render the Dispensation of the Gospel glorious by vying with the Law in Ceremonies and an external Pomp of Worship as doth the Church of Rome do wholly cross his Design And therefore Secondly This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection respects the Worship of the Gospel as well as the Persons of the Worshippers and the Grace whereof they are made Partakers God had designed the
whereunto this effect is ascribed Whatever it be it is called better with respect unto the Law with all things that the Law contained or could effect somewhat of more Power and Efficacy to perfect the Church-state This neither was nor could be any thing but Christ himself and his Priesthood For in him we are compleat Col. 2. 10. and by one Offering he hath for ever perfected them that are Sanctified the Heavenly things themselves being purified thereby Hope therefore is used here Metonymically to design the thing hoped for From the giving of the first Promise and throughout under the Dispensation of the Law Christ and his coming into the VVorld were the Hope of all Believers the great thing which they desired longed and hoped for Hence was he called the Desire of all Nations Hag. 2. that which the Secret desires of the whole Race of Mankind worked towards And in the Church which enjoyed the Promises they rejoyced in the fore-sight of it as did Abraham and desired to see its Day as did the Prophets diligently enquiring into the time and season of the Accomplishment of those Revelations which they had received concerning him 1 Pet. 1. 11 12. It is not therefore the Doctrine of the Gospel with its Precepts and Promises as some suppose which is here intended any other ways but as it is a Declaration of the coming of Christ and the Discharge of his Office For without a respect hereunto without Virtue and Efficacy thence alone dirived the outward Precepts and Promises of the Gospel would no more perfect the Church-state than the Law could do Obs. 1. When God hath designed any Gracious End towards the Church it shall not fail nor his work cease for want of effectual means to accomplish it All means indeed have their Efficacy from his Designation of them unto their End His Wisdom makes them meet and his Power makes them Effectual VVhatever therefore seems to be a means in the hand of God unto any End and doth not effect it was never designed thereunto For he fails in none of his Ends nor do his means come short of what he aims at by them VVherefore although God designed a Perfect state of the Church and after that gave the Law yet he never designed the Law to accomplish that End It had other Ends as we have already declared But Men were very apt to take up with the Law and to say of it Surely the Lords Annointed is before us VVherefore God by many ways and means discovered the weakness of the Law as unto this End Then were Men ready to conclude that the Promise it self concerning this perfect Church-state would be of none effect The mistake lay only herein that indeed God had not as yet used that onely means for it which his infinite Wisdom had suited for and his infinite Power would make Effectual unto its attainment And this he did in such a way as that those who would not make use of his means but would as it were impose that upon him which he never intended to make use of in that kind perished in their Unbelief Thus was it with the Generality of the Jews who would have Perfection by the Law or none at all VVherefore the Promise of God concerning the Church and to it must be the Rule and Measure of our Faith Three things do deeply Exercise the Church as unto their Accomplishment 1. Difficulties rendring it wholly improbable 2. Long unexpected Procrastination 3. Disappointment of appearing means of it But in this Instance of the Introduction of a perfect Church-state in and by the Person of Jesus Christ God hath provided a Security for our Faith against all Objections which these considerations might suggest For 1. VVhat greater Difficulties can possibly lye in the way of the Accomplishment of any of the Promises of God which yet are upon the Sacred Record unaccomplished as suppose the Calling of the Jews the Distruction of Antichrist the Peace of the Church and Prosperity of it in the plentiful Effusion of the Spirit but that as great and greater lay in the way of the fulfilling of this Promise All the National Provocations Sins and Idolatries that fell out in the Posterity of Abraham all the Calamities and Desolating Judgments that over-took them the cutting down of the House of David untill there was only a Root of it left in the Earth the Unbelief of the whole Body of the People the Enmity of the world Acted by all the Crafts and Powers of Satan were as Mountains in the way of the Accomplishment of this Promise But yet they all of them became at length a Plain before the Spirit of God And if we should compare the Difficulties and Oppositions that at this Day lye against the fulfilling of some Divine Promises with those that rose up against this one of perfecting the Church-state in Christ it would it may be abate our forwardness in condemning the Jews of Incredulity unless we found our selves more established in the Faith of what is to come than for the most part we are 2. Long and unexpected Procrastinations are Trials of Faith also Now this Promise was given at the Beginning of the world nor was there any time allotted for its Accomplishment Hence it is generally supposed from the words there used in the imposition of the Name of Cain on her First-Born that Eve apprehended that the Promise was actually fulfilled The like Expectations had the Saints of all Ages and were continually looking out after the rising of this bright morning Star Many a time did God renew the Promise and sometimes confirmed it with his Oath as unto Abraham and David and yet still were their expectations frustrate so far as confined unto their own Generations And though God accepted them in their cryes and prayers and hopes and longing desires yet near four thousand years were expired before the Promise received its Accomplishment And if we do believe that the Faith and Grace of the New Testament do exceed what was administred under the Old and that we do enjoy that Pledge of Gods Veracity in the Accomplishment of his Promises which they attained not unto shall we think it much if they are exercised some part of that season as yet but a small time in looking after the Accomplishment of other Promises 3 Disappointment of appearing means is of the same nature Long after the Promise given and renewed the Law is in a solemn and glorious manner delivered unto the Church as the Rule of their worship and the means of their Acceptance with God Hence the Generality of the People did alwayes suppose that this was it which would make all things perfect Something indeed they thought might be added unto its Glory in the personal coming of the Messiah but the Law was still to be that which was to make all things perfect And we may easily apprehend what a surprizal it was unto them when it was made manifest that the Law
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
For being reconciled by his Death we are saved by his Life Rom. 5. 10. He therefore alone is the Mediator of Intercession who is able by vertue of his Office to save us to the utmost through that intercession of his Those whom they choose to go to God by are able to save them or they are not If they are not is it not the greatest folly and madness imaginable whilst we seek after Salvation to set him aside on any occasion in any one instance who can save us to the utmost and betake our selves unto them who cannot save us at all If they are able to save us in any sense it is either by vertue of some Office and Office-Power that they are invested withal in Heaven as Ministers are in the Discharge of their Office said to save them that hear them 1 Tim. 4. 16. That is ministerially and instrumentally or without any such Office If they can do so without any Office they can do more than Jesus Christ can do for he is able to do it by vertue of his Office only And if it might have been otherwise what need was there that Christ should undertake and discharge this Office of the Priesthood and that our Apostle should so labour to prove the Excellency of this his Office only to satisfie us that he is able to save them that come to God by him If they do it by vertue of any Office committed to them let it be named what it is Are they Priests in Heaven for ever after the Order of Melchisedec Dishonour enough is done unto Christ by making any Sacrificing Priests on the Earth as they do in their Masse but to make interceding Priests in Heaven also is the highest reproach unto him Or are they the Kings or Prophets of the Church or under what Name or Title is this Power intrusted with them Such imaginations are most forreign from true Christian Religion An Holy painful Minister on the Earth can do much more towards the saving of the souls of Men than any Saint or Angel in Heaven For the work of doing it ministerially by the Dispensation of the Word is committed unto them in the way of Office but Office in the Church beareth none in Heaven but only Jesus Christ. And what is the Reason why men should so readily close with other means other Mediators of Intercession to go to God by them For when they pray to Saints although they should only pray unto them to intercede for them as some of them pretend however openly and manifestly against their expresse and avowed Practice yet do they go to God by them For to speak of any Religious Prayer and yet not to look on it in general as a going or coming to God is a fond and senseless Imagination Wherefore whenever they pray to Saints as most of them do more than to Jesus Christ their design is to go to God by them But what is it that should enduce them hereunto Our Lord Christ hath told us that he is the way and that no man cometh unto the Father but by him John 14. 6. What reason can any man give why he should not believe him but although he hath said that no man cometh unto the Father but by him should yet attempt to go another way Have others more Power in these things than he so as it is adviseable on that Account to make our Application unto them Where is it said of any Saints or Angels or all of them together that they are able to save to the utmost all that come to God by them Or where is any one word spoken of their Power or Interest in Heaven unto that Purpose But it will be said that we may be relieved and saved wee stand not in need of Power only but of Love Pity and Compassion And although the Saints have less Ability than Christ yet they may have more of Love and Compassion for us For some of them it may be were our Kindred or Progenitors or Country-men or such as may have an especial kindness for us especially the Blessed Virgin and other female Saints are by their natural constitution as well as their Grace who would not think so mightily enclined unto pity and compassion And indeed they are marvellous things which some of them tell us concerning the Blessed Virgin in this case and her condescension in the pursuit of her Love and Pity But yet this Imagination is the highest pitch of Folly and Ingratitude Certainly nothing can more stir up the Indignation of God than to have any Creatures in Heaven or Earth or all together equalled in Love and Compassion with Jesus Christ. He that doth not know that there is an unparellel'd Eminency of these in him who is not in some measure instructed in the cause and effect of them knows no more of the Gospel than a Jew There is more Love Pity and Compassion in Christ Jesus towards every poor sinner that comes unto God by him than all the Saints in Heaven are able to comprehend And if Kindred or Alliance may be of consideration in this matter he is more nearly related unto us than Father or Mother or wife or children or all together we being not only bone of his bone and flesh of his flesh but so joyned to him as to be one spirit with him But it will yet be said that it is on none of these considerations that men choose to go unto God by other Mediators of Intercession only whereas the Lord Christ is so great and so gloriously exalted at the right hand of the Majesty on high they dare not alwaies presumptuously intrude into his glorious presence and therefore they make use of the Saints who are more cognate unto us and not cloathed with such terrible Majesty And in going unto God by the friends of Christ they please him as well as if they went immediately by himself Answ. 1 He is an Unbeliever unto whom the Glorious Exaltation of the Lord Christ is a Discouragement from going unto him or by him unto God on the Throne of Grace For all the Glory Power and Majesty of Christ in Heaven is proposed unto Believers to encourage them to come unto him and to put their Trust in him But this is the talk of men who whatever Devotion they pretend unto indeed know nothing really of what it is to pray to believe to trust in Christ or by him to draw near with boldness unto the Throne of Grace see Heb. 4. 14 15 16. 2. All the Glory Power and Majesty of Jesus Christ as exalted in Heaven as our Mediator are but means effectually to exert and exercise his Love and Compassion towards us He lives for ever to make Intercession for us But we proceed The close of this verse gives us the special Reason and Confirmation of all the efficacy that the Apostle hath assigned unto the Priesthood of Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies living to make Intercession for them And
heaven of heavens cannot contain thee 1 Kings 8. 27. But there are various degrees of this condescension various kinds of this inhabitation of God among men Under the Old Testament he dwelt in the Tabernacle and Temple by many symbols and pledges of his glorious presence Such in especial was the Ark and Mercy-seat whence that which was done before the Ark is said to be done before the Lord Exod. 30. 5 8. This was as Solomon expresseth it a great condescension in the infinite incomprehensible God and there was a great Glory accompanying this his presence Under the New Testament God dwelleth in his Saints by his Spirit whereby they become an holy Temple unto him And of this inhabitation of God I have treated elsewhere But his dwelling in the Humane Nature of Christ is quite of another nature than either of these and his love with his condescension inconceivably more conspicuous than in them Hence is that expression of our Apostle In him dwelt the fulness of the Godhead bodily Col. 2. 9. It is not any sign or token it is not any effect of the Divine Power Goodness and Grace that dwells in him but the fulness of the Godhead that is the Divine Nature itself And this dwelleth in him bodily that is by the Assumption of the Body or the Humane Nature into Personal Subsistence with the Son of God How glorious should this be in our eyes How did they admire the condescension of God of old in his dwelling in the Tabernacle and Temple by the glorious signs of his presence And yet was it all but a dark representation and shadow of this glorious Love and Grace whereby he dwells in our nature in Christ. 4. The Church hath lost nothing by the removal of the Old Tabernacle and Temple all being supplied by this Sanctuary true Tabernacle and Minister thereof The Glory and Worship of the Temple was that which the Jews would by no means part withall They chose rather to reject Christ and the Gospel than to part with the Temple and its outward pompous worship And it is almost increadible how the vain mind of man is addicted unto an outward beauty and splendor in Religious worship Take it away and with the most you destroy all Religion itself as if there were no beauty but in painting no evidence of health or vigor of body but in warts and wens The Christians of old suffered in nothing more from the prejudice of the whole world Jews and Gentiles than in this that they had a Religion without Temples Altars Images or any Solemnity of worship And in latter Ages men ceased not until they had brought into Christianity itself a worship vying for external Order Ceremony Pomp and Painting with whatever was in the Tabernacle or Temple of old coming short of it principally in this that that was of Gods institution for a time this of the invention of weak superstitious and foolish Men. Thus is it in the Church of Rome And an hard thing it is to raise the minds of Men unto a satisfaction in things meerly spiritual and heavenly They suppose they cannot make a worse change nor more to their disadvantage than to part with what is a present object and entertainment unto their Senses Fancies carnal Affections and Superstitions for that which they can have no benefit by nor satisfaction in but only in the exercise of Faith and Love inclining us to that within the vail Hence is there at this day so great a contest in the world about Tabernacles and Temples Modes of Worship and Ceremonies which Men have found out in the room of them which they cannot deny but God would have removed For so they judge that he will be satisfied with their carnal Ordinances in the Church when the time is come that he would bear his own no longer But unto them that believe Christ is precious And this true Tabernacle with his Ministration is more unto them than all the old pompous Ceremonies and Services of Divine Institution much more the Superstitious Observances of Humane Invention 5. We are to look for the gracious presence of God in Christ only Of old all the Tokens and Symbols of Gods presence were confined unto and included in the Tabernacle There were they to be found and nowhere else Many Altars the People of old did erect elsewhere many high places they found out and prepared but they were all sin and misery unto them God granted his presence unto none of them all Hos. 8. 11. Chap. 12. 11. And many ways there are whereby Men may and do seek after the presence of God after his favour and acceptance with him not in and by this true Tabernacle But they labour in vain and spend their strength for that which doth not profit Neither the Love nor Grace nor Goodness nor Mercy of God are elsewhere to be found nor can we by any other way be made partakers of them 6. It is by Christ alone that we can make our approach unto God in his Worship All Sacrifices of old were to be brought unto the door of the Tabernacle What was offered elsewhere was an Abomination to the Lord. With the Instruments with the Fire with the Incense that belonged unto the Tabernacle were they to be offered and no otherwise And it is now by Christ alone that we have an access in one Spirit unto the Father Ephes. 2. 18. He is the only way of going to him John 14. 6. And it is in and by his blood that he hath consecrated a new and living way unto the holy place Chap. 10. 19 20. 7. It was an Institution of God that the People in all their Distresses should look unto and make their Supplications towards the Tabernacle or holy Temple 1 Kings 8. 29 30. And it is unto the Lord Christ alone who is both the true Tabernacle and the Minister thereof that we are to look in all our spiritual Distresses 8. If any one else can offer the Body of Christ he also is the Minister of the true Tabernacle For the Lord Christ did no more He did but offer himself and they that can offer him do put themselves in his place VER III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Summary Description of our High Priest designed is carried on in this Verse And the Apostle manifests that as he wanted nothing which any other High Priest had that was necessary unto the discharge of his Office so he had it all in a more eminent manner than any other had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui stat ut offerat Who standeth that is at the Altar that he may offer rendering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neutrally the whole sense is imperfect For every High Priest who standeth at the Altar that he may offer gifts and sacrifices therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblationem vul Munera Some rather use dona and some donaria sacred Gifts 〈◊〉 〈◊〉 〈◊〉
Fogs that are about him and immediately every thing appears quite in another shape unto him so as indeed he is ready to think he is not where he was His way is plain he is certain of it and all the Region about lies evident under his eye yet is there no alteration made but in the removal of the Mists and Clouds that interrupted his sight So was it with them under the Law The Types and Shadows that they were enclosed in and which were the only medium they had to view spiritual things in represented them not unto them clearly and in their proper shape But they being now removed by the rising of the Sun of Righteousness with healing in his wings in the dispensation of the Gospel the whole mystery of God in Christ is clearly manifested unto them that do believe And the greatness of this priviledge of the Gospel above the Law is unexpressible whereof as I suppose we must speak somewhat afterwards 2. In the plentiful communication of Grace unto the community of the Church For now it is that we receive Grace for Grace or a plentiful effusion of it by Jesus Christ. There was Grace given in an eminent manner unto many holy Persons under the Old Testament and all true Believers had true real saving Grace communicated unto them But the measures of Grace in the true Church under the New Testament do exceed those of the Community of the Church under the Old And therefore as God winked at some things in them as Polygamy and the like which are expresly and severely interdicted under the New nor are consistent with the present administrations of it so are sundry Duties as those of Self-denial readiness to bear the Cross to forsake Houses Lands and Habitations more expresly enjoined unto us than unto them And the Obedience which God requireth in any Covenant or administration of it is proportionable unto the strength which the administration of that Covenant doth exhibit And if those who profess the Gospel do content themselves without any interest in this priviledge of it if they endeavor not for a share in that plentiful effusion of Grace which doth accompany its present administration the Gospel itself will be of no other use unto them but to increase and aggravate their condemnation 3. In the manner of our access unto God Herein much of all that is called Religion doth consist For hereon doth all our outward Worship of God depend And in this the advantages of the Gospel-administration of the Covenant above that of the Law is in all things very eminent Our access now to God is immediate by Jesus Christ with liberty and boldness as we shall afterwards declare Those under the Law were immediately conversant in their whole Worship about outward Typical things the Tabernacle the Altar the Ark the Mercy-seat and the like obscure representations of the presence of God Besides the manner of the making the Covenant with them at Mount Sinai filled them with fear and brought them into bondage so as they had comparatively a servile frame of Spirit in all their Holy Worship 4. In the way of Worship required under each administration For under that which was legal it seemed good unto God to appoint a great number of outward Rites Ceremonies and Observances and these as they were dark in their signification as also in their use and ends so were they by reason of their nature number and severe Penalties under which they were enjoined grievous and burdensom to be observed But the way of Worship under the Gospel is spiritual rational and plainly subservient unto the ends of the Covenant itself so as that the use ends benefits and advantages of it are evident unto all 5. In the Extent of the Dispensation of the Grace of God For this is greatly enlarged under the Gospel For under the Old Testament it was upon the matter confined unto the Posterity of Abraham according to the flesh But under the New Testament it extends it self unto all Nations under Heaven Sundry other things are usually added by our Divines unto the same purpose See Calvin Institut lib. 2. cap. 11. Martyr loc com loc 16. sect 2. Bucan loc 22 c. The Lutherans on the other side insift on two Arguments to prove that not a twofold Administration of the same Covenant but that two Covenants substantially distinct are intended in this Discourse of the Apostle 1. Because in the Scripture they are often so called and compared with one another and sometimes opposed unto one another the first and the last the new and the old 2. Because the Covenant of Grace in Christ is eternal immutable alwayes the same obnoxious unto no alteration no change or abrogation neither can these things be spoken of it with respect unto any administration of it as they are spoken of the Old Covenant To state our thoughts aright in this matter and to give what light we can unto the Truth the things ensuing may be observed 1. When we speak of the Old Covenant we intend not the Covenant of Works made with Adam and his whole Posterity in him concerning which there is no difference or difficulty whether it be a distinct Covenant from the New or no. 2. When we speak of the New Covenant we do not intend the Covenant of Grace absolutely as though that were not before in being and efficacy before the Introduction of that which is promised in this place For it was always the same as to the substance of it from the beginning It passed through the whole dispensation of times before the Law and under the Law of the same nature and efficacy unalterable everlasting ordered in all things and sure All who contend about these things the Socinians only excepted do grant that the Covenant of Grace considered absolutely that is the Promise of Grace in and by Jesus Christ was the onely way and means of Salvation unto the Church from the first entrance of sin But for two Reasons it is not expresly called a Covenant without respect unto any other things nor was it so under the Old Testament When God renewed the Promise of it unto Abraham he is said to make a Covenant with him and he did so but it was with respect unto other things especially the proceeding of the promised Seed from his loins But absolutely under the Old Testament it consisted only in a Promise and as such only is proposed in the Scripture Acts 2. 39. Hebr. 6. 14 15 16. The Apostle indeed says that the Covenant was confirmed of God in Christ before the giving of the Law Gal. 3. 17. And so it was not absolutely in itself but in the Promise and Benefits of it The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full legal establishment of it whence it became formally a Covenant unto the whole Church was future only and a Promise under the Old Testament For it wanted two things thereunto 1 It wanted its solemn confirmation and establishment by the
the Church of Rome do commonly place this difference in three things 1. In the Promises of them which in the Old Covenant were temporal onely in the New spiritual and heavenly 2. In the Precepts of them which under the Old required onely external Obedience designing the righteousness of the outward man under the New they are internal respecting principally the inner man of the heart 3. In their Sacraments For these under the Old Testament were only outwardly figurative but those of the New are operative of Grace But these things do not express much if any thing at all of what the Scripture placeth this difference in And besides as by some of them explained they are not true especially the two latter of them For I cannot but somewhat admire how it came into the heart or mind of any man to think or say that God ever gave a Law or Laws Precept or Precepts that should respect the outward man onely and the regulation of external duties A thought of it is contrary unto all the essential Properties of the Nature of God and meet only to ingenerate apprehensions of him unsuited unto all his glorious excellencies The life and foundation of all the Laws under the Old Testament was Thou shalt love the Lord thy God with all thy Soul without which no outward Obedience was ever accepted with him And for the third of the supposed differences neither were the Sacraments of the Law so barely figurative but that they did exhibit Christ unto Believers for they all drank of the spiritual Rock which Rock was Christ nor are those of the Gospel so operative of Grace but that without Faith they are useless unto them that do receive them The things wherein this difference doth consist as expressed in the Scripture are partly circumstantial and partly substantial and may be reduced unto the Heads ensuing 1. These two Covenants differ in the circumstance of time as to their promulgation declaration and establishment This difference the Apostle expresseth from the Prophet Jeremiah in the 9th verse of this Chapter where it must be more fully spoken unto In brief the first Covenant was made at the time that God brought the children of Israel out of Egypt and took its date from the third month after their coming up from thence Exod. 19. Chap. 24. From what is reported in the latter place wherein the people give their actual consent unto the terms of it it began its formal obligation as a Covenant And we must afterwards enquire when it was abrogated and ceased to oblige the Church The New Covenant was declared and made known in the latter days Heb. 1. 1. in the dispensation of the fulness of time Eph. 1. 10. And it took date as a Covenant formally obliging the whole Church from the Death Resurrection Ascension of Christ and sending of the Holy Ghost I bring them all into the Epocha of this Covenant because though principally it was established by the first yet was it not absolutely obligatory as a Covenant until after the last of them 2. They differ in the circumstance of place as to their promulgation which the Scripture also taketh notice of The first was declared in Mount Sinai the manner whereof and the station of the people in receiving the Law I have in my Exercitations unto the first Part of this Exposition at large declared and thither the Reader is referred Exod. 19. 18. The other was declared on Mount Sinai and the Law of it went forth from Jerusalem Isa. 2. 2. This difference with many remarkable instances from it our Apostle insists on Gal. 4. 24 25 26. These are the two Covenants the one from Mount Sinai which gendreth unto bondage which is Agar That is Agar the Bondwoman whom Abraham took before the Heir of Promise was born was a Type of the Old Covenant given on Sinai before the introduction of the New or the Covenant of Promise For so he adds For this Agar is Mount Sinai in Arabia and answereth unto Jerusalem that now is and is in bondage with her children This Mount Sinai when the Old Covenant was given and which was represented by Agar is in Arabia cast quite out of the Verge and Confines of the Church And it answereth or is placed in the same Series Rank and Order with Jerusalem namely in the opposition of the two Covenants For as the New Covenant the Covenant of Promise giving freedom and liberty was given at Jerusalem in the Death and Resurrection of Christ with the Preaching of the Gospel which ensued thereon so the Old Covenant that brought the People into Bondage was given at Mount Sinai in Arabia 3. They differ in the manner of their promulgation and establishment There were two things remarkable that accompanied the Solemn Declaration of the first Covenant 1. The dread and terror of the outward appearance on Mount Sinai which filled all the People yea Moses himself with fear and trembling Hebr. 12. 18 19 20 21. Exod. 19. 16. Chap. 20. 18 19. Together herewith was a Spirit of Fear and Bondage administred unto all the People so as that they chose to keep at a distance and not draw nigh unto God Deut. 5 23 24 25 26 27. 2. That it was given by the ministry and disposition of Angels Acts 7. 13. Gal. 3. 19. Hence the People was in a sense put in subjection unto Angels and they had an authoritative ministry in that Covenant The Church that then was was put into some kind of subjection unto Angels as the Apostle plainly intimates Hebr. 2. 5. Hence the worshipping or adoration of Angels began among the People Col. 2. 18. Which some with an addition unto their Folly and Superstition would introduce into the Christian Church wherein they have no such authoritative Ministry as they had under the Old Covenant Things are quite otherwise in the promulgation of the New Covenant The Son of God in his own Person did declare it This he spake from heaven as the Apostle observes in opposition unto the giving of the Law on the earth Hebr. 12. 25. yet did he speak on the earth also the mystery whereof himself declares John 3. 13. And he did all things that belong unto the establishment of this Covenant in a spirit of meekness and condescension with the highest evidence of love grace and compassion encouraging and inviting the weary the burdened the heavy and laden to come unto him And by his Spirit he makes his Disciples to carry on the same work until the Covenant was fully declared Hebr. 2. 3. see John 1. 17 18. And the whole Ministry of Angels in the giving of this Covenant was meerly in a way of service and obedience unto Christ and they owned themselves the Fellow-servants only of them that have the testimony of Jesus Rev. 19. 10. So that this world to come as it was called of old was no way put in subjection unto them 4. They differ in their Mediators The Mediator of the
God doth depend thereon For it is in the Gospel that the Righteousness of God is revealed from faith to faith Rom. 1. 17. Indeed the Righteousness of God without the Law is witnessed by the Law and the Prophets Rom. 3. 21. That is Testimony is given to it in legal Institutions and the Promises recorded in the Prophets but these things were obscure unto them who were to seek for what was intended under the vails and shadows of Priests and Sacrifices Attonements and Expiations But our Justification before God in all the causes of it being now fully revealed and made manifest it hath a great influence into spiritual liberty and boldness 3. By the spiritual light which is given to Believers into the mystery of God in Christ. This the Apostle affirms to have been hid in God from the beginning of the world Eph. 3. 9. It was contrived and prepared in the counsel and wisdom of God from all eternity Some intimation was given of it in the first Promise and was afterwards shadowed out by sundry legal Institutions But the depth the glory the beauty and fulness of it was hid in God in his mind and will until it was fully revealed in the Gospel The Saints under the Old Testament believed that they should be delivered by the promised Seed that they should be saved for the Lords sake that the Angel of the Covenant would save them yea that the Lord himself would come to his Temple and they diligently enquired into what was foresignified concerning the sufferings of Christ and the glory that should ensue But all this while their thoughts and conceptions were exceedingly in the dark as to those glorious things which are made so plain in the New Covenant concerning the Incarnation Mediation Sufferings and Sacrifice of the Son of God concerning the way of Gods being in Christ reconciling the World unto himself Now as darkness gives fear so light gives liberty 4 We obtain this liberty by the opening of the way into the Holiest and the entrance we have thereby with boldness unto the Throne of Grace This also the Apostle insists upon peculiarly in sundry places of his ensuing Discourses as Chap. 9. 8. Chap. 10. 19 20 21 22. where it must be spoken to if God permit at large For a great part of the liberty of the New Testament doth consist herein 5. By all the Ordinances of Gospel-Worship How the Ordinances of Worship under the Old Testament did lead the People into Bondage hath been declared But all those of the New Testament through their plainness in signification their immediate respect unto the Lord Christ with their use and efficacy to guide Believers in their communion with God do all conduce unto our Evangelical liberty And of such importance is our liberty in this instance of it that when the Apostles saw it necessary for the avoiding of offence and scandal to continue the observance of one or two legal Institutions in abstinence from some things in themselves indifferent they did it only for a season and declared that it was only in case of scandal that they would allow this temporary abridgment of the liberty given us by the Gospel 12. They differ greatly with respect unto the Dispensation and Grant of the Holy Ghost It is certain that God did grant the Gift of the Holy Spirit under the Old Testament and his operations during that season as I have at large elsewhere declared But it is no less certain that there was always a Promise of his more signal effusion upon the confirmation and establishment of the New Covenant See in particular that great Promise to this purpose Joel 2. 28 29. as applied and expounded by the Apostle Peter Acts 2. 17 18. yea so sparing was the communication of the Holy Ghost under the Old Testament compared with his effusion under the New as that the Evangelist affirms that the Holy Ghost was not yet because that Jesus was not yet glorified John 7. 39. that is he was not yet given in that manner as he was to be given upon the confirmation of the New Covenant And those of the Church of the Hebrews who had received the Doctrine of John yet affirmed that they had not so much as heard whether there were any Holy Ghost or no Acts 19. 2. that is any such gift and communication of him as was then proposed as the chief Priviledge of the Gospel Neither doth this concern only the plentiful effusion of him with respect unto those miraculous gifts and operations wherewith the doctrine and establishment of the New Covenant was testified unto and confirmed however that also gave a signal difference between the two Covenants For the first Covenant was confirmed by dreadful appearances and operations effected by the Ministry of Angels but the new by the immediate operation of the Holy Ghost himself But this difference principally consists herein that under the New Testament the Holy Ghost hath graciously condescended to bear the office of the Comforter of the Church That this unspeakable Priviledge is peculiar unto the New Testament is evident from all the Promises of his being sent as a comforter made by our Saviour John 14. 15 16. especially that wherein he assures his Disciples that unless he went away in which going away he confirmed the New Covenant the comforter would not come but if he so went away he would send him from the father Chap. 16. 7. And the difference between the two Covenants which ensued hereon is inexpressible 13. They differ in the Declaration made in them of the Kingdom of God It is the observation of Austin that the very name of the Kingdom of Heaven is peculiar unto the New Testament It is true God reigned in and over the Church under the Old Testament but his Rule was such and had such a relation unto secular things especially with respect unto the Land of Canaan and the flourishing condition of the People therein as that it had an appearance of a Kingdom of this world And that it was so and was so to be consisting in Empire Power Victory Wealth and Peace was so deeply sixed on the minds of the generality of the People that the Disciples of Christ themselves could not free themselves of that apprehension until the New Testament was fully established But now in the Gospel the nature of the Kingdom of God where it is and wherein it consists is plainly and evidently declared unto the unspeakable consolation of Believers For whereas it is now known and experienced to be internal spiritual and heavenly they have no less assured interest in it and advantage by it in all the troubles which they may undergo in this World than they could have in the fullest possession of all earthly enjoyments 14. They differ in their substance and end The Old Covenant was typical shadowy and removeable Heb. 10. 1. The New Covenant is substantial and permanent as containing the Body which is Christ. Now consider the Old
Lord Christ had not yet actually offered himself unto God nor made Atonement for Sin Howbeit by vertue of the Eternal Agreement that was between the Father and him concerning what he should accomplish in the fulness of time the benefit of what he was so to do was applied unto them that do believe they were saved by Faith even as we are Hence is he called a Lamb slain from the foundation of the world that is in and from the giving of the first Promise 2. Although the coming of his Person was promised and his Sacrifice variously shadowed out or represented unto the Church yet their perception and understanding thereof was weak and dark proportionate unto the means of its Revelation Hence whatever were its vertue and efficacy yet was it not in it self and its own nature made manifest 3. There were many blessed Priviledges that attended the opening of this way in the actual existence of it in the oblation of Christ which the Church of the old Testament was not acquainted with nor made partaker of And although these things belonged not unto the essence of the way yet they did so as unto our entrance into it We could not without them that is the Administration of the spirit in Gospel-Ordinances make use of this way though prepared and set open unto the Glory of God and our own spiritual advantage Wherefore the plain open manifestation of the way into the Holiest which the Apostle denies unto the Church under the old Testament consists in these three things 1. In the actual exhibition of Christ in the flesh and his Sacrifice of himself making atonement for sin For hereby alone was the way laid open unto an access with boldness into the gracious presence of God Without this the Law and its Curse were like the Cherubims and flaming Sword that turned every way to keep sinners from drawing nigh unto God Hereby were they removed a new and living way being consecrated for our access unto him 2. In the full plain declaration of the nature of his Person and of his Mediation And therefore although the Gospel be not this way in the Precepts of obedience which it gives unto us yet is it the declaration and manifestation of this way and our sole direction how to make use of it or how to enter by it into the most Holy Place This they enjoyed not under the old Testament but were limited unto typical institutions directing the Priests how to enter into the Sanctuary made with hands which were but an obscure representation of these things 3. In the Introduction or Revelation and Establishment of those Priviledges of Gospel-worship whereby believers are led comfortably into the presence of God as our Apostle declares cap. 10. 19 20. For they are full of Light and Grace and a Guide unto all the steps of faith and obedience in this way Hereunto may be added all those things which we have declared to belong unto that perfection or consummation of the Church-state which the Law could not bring it unto on chap. 7. ver 11. In these things consisted that manifestation of the way into the most Holy Place which is here denyed unto the old Testament 4. The continuance of this state is added Whilst the first Tabernacle was standing 1. By the first Tabernacle the Apostle understands not that first Part of the Tabernacle into which the Priests entred continually accomplishing the divine services which before he had so called But he intends the whole Tabernacle with respect unto the true Tabernacle of the Body of Christ which succeeded into its room Neither yet doth he understand precisely that Tent or Tabernacle which was erected in the wilderness which was not in itself of any long continuance nor designed thereunto For it was only suited unto the service of the Church whilest it was in an unsettled condition But he intends the whole worship instituted together with it and belonging unto it celebrated afterwards in the Temple according unto the Laws of that Tabernacle For there was the same worship and the same order of things in the one and the other and so the same signification made at first by the Holy Ghost in the constitution of the Tabernacle was still continued under the Temple also 2. It was continued whilst this first Tabernacle or the Tabernacle in this sense was standing Having its station that is according unto the mind of God it had its state and use in the Church This it had absolutely until the death of Christ and no longer For until then both the Lord Christ himself and all his Disciples continued the observation of all its services according to the mind of God For he was made under the Law of it whilst it was in force Declaratively it continued until the day of Pentecost For then was in the coming of the Holy Ghost the foundation of the Gospel-Church State Order and Worship solemnly laid whereon a new way of worship being established the abrogation of the old was declared And this was yet farther made known by the Determination put unto the Observation of it by the Holy Ghost among the Gentile converts in the Council of the Apostles and Elders at Ierusalem Actually it continued until the destruction of the Temple City and People some years after Its first station it had in Gods appointment the second in his connivence and the third in his patience It is the first of these that is here intended The Tabernacle that is the Laws and Service of it preserved its station and use in the Church by Gods ordinance and appointment unto the Death of Christ. Then did he pronounce concerning it and all things belonging unto it It is finished Then was the Vail rent and the way into the Holiest laid open Then was peace with God publickly confirmed by the blood of the Cross Ephes. 2. 14 15. and the nature of the way of our access unto him made known And some things we may hence observe which also tend unto the further explication of the mind of the Holy Ghost in the Text. 1. Although the Lord Christ were not actually exhibited in the flesh under the old Testament nor had actually offered himself unto God for us yet had Believers then an access into the Grace and favour of God though the way the cause and means of it was not manifestly declared unto them The Apostle doth not exclude them all from the Grace and Favour of God but only shew their disadvantage in comparison of Believers under the Gospel in that this way was not manifested unto them 2. The design of the Holy Ghost in all the Tabernacle Ordinances and Institutions of worship was to direct the faith of Believers unto what was signifyed by them 3. Typical Institutions attended diligently unto were sufficient to direct the faith of the Church unto the expectation of the real expiation of sin and acceptance with God thereon God was never wanting unto the Church in what was
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
a compleat relief in this condition two things are necessary 1 A discharge of Conscience from a sense of the guilt of sin or the condemning power of it whereby it deprives us of peace with God and of boldness in access unto him 2 The cleansing of the Conscience and consequently our whole persons from the inherent defilement of sin The first of these was typified by the blood of Bulls and Goats offered on the Altar to make Atonement The latter was represented by the sprinkling of the unclean with the Ashes of the Heiser unto their purification Both these the Apostle here expresly ascribes unto the Blood of Christ and we may briefly enquire into three things concerning it 1 On what ground it doth produce this blessed effect 2 The way of its operation and efficacy unto this end 3 The Reason whence the Apostle affirms that it shall much more do this than the legal Ordinances could sanctifying unto the purifying of the flesh 1. The grounds of its efficacy unto this purpose are three 1. That it was Blood offered unto God God had ordained that Blood should be offered on the Altar to make Atonement for sin or to purge Conscience from dead works That this could not be really effected by the Blood of Bulls and Goats is evident in the nature of the things themselves and demonstrated in the event Howbeit this must be done by Blood or all the institution of legal Sacrifices were nothing but means to deceive the minds of men and ruine their souls To say that at one time or other real Atonement is not to be made for Sin by Blood and Conscience thereby to be purged and purified is to make God a Lyar in all the Institutions of the Law But this must be done by the Blood of Christ or not at all 2 It was the Blood of Christ. Of Christ the Son of the living God Mat. 16. 18. whereby God purchased his Church with his own Blood Acts 20. 28. The dignity of his Person gave efficacy unto his Office and Offering No other person in the discharge of the same Offices that were committed unto him could have saved the Church and therefore all those by whom his Divine Person is denied do also evacuate his Offices By what they ascribe unto them it is impossible the Church should be either sanctified or saved They resolve all into a meer Act of Sovereign Power in God which make the Cross of Christ of none effect 3 He offered this Blood or himself by the eternal Spirit Though Christ in his Divine Person was the Eternal Son of God yet was it the humane nature only that was offered in Sacrifice Howbeit it was offered by and with the concurrent actings of the Divine Nature or Eternal Spirit as we have declared These things make the Blood of Christ as offered meet and fit for the accomplishment of this great effect 2. The second Enquiry is concernig the way whereby the Blood of Christ doth thus purge our Conscience from dead works Two things as we have seen are contained therein 1 The expiation or taking away the guilt of sin that Conscience should not be deterred thereby from an access unto God 2 The cleansing of our souls from vicious defiling habits inclinations and acts or all inherent uncleanness Wherefore under two considerations doth the Blood of Christ produce this double effect First As it was offered so it made Atonement for Sin by giving satisfaction unto the Justice and Law of God This all the expiatory Sacrifices of the Law did prefigure this the Prophets foretold and this the Gospel witnesseth unto To deny it is to deny any real efficacy in the Blood of Christ unto this end and so expresly to contradict the Apostle Sin is not purged from the Conscience unless the guilt of it be so removed as that we may have peace with God and boldness in access unto him This is given us by the Blood of Christ as offered Secondly As it is sprinkled it worketh the second part of this effect And this sprinkling of the Blood of Christ is the communication of its sanctifying vertue unto our souls see Eph. 5. 26 27. Tit. 2. 14. so doth the Blood of Christ the Son of God cleanse us from all our sins 1 John 1. 7. Zech. 13. 2. 3. The Reason why the Apostle affirms that this is much more to be expected from the Blood of Christ than the Purification of the Flesh was from legal Ordinances hath been before spoken unto The Socinians plead on this place that this effect of the death of Christ doth as unto us depend on our own duty If they intended no more but that there is duty required on our part unto an actual participation of it namely Faith whereby we receive the Atonement we should have no difference with them But they are otherwise minded This purging of the conscience from dead works they would have to consist in two things 1 Our own relinquishment of sin 2 The freeing us from the punishment due to sin by an act of power in Christ in Heaven The first they say hath therein respect unto the blood of Christ in that thereby his doctrine was confirmed in obedience whereunto we forsake sin and purge our minds from it The latter also relates thereunto in that the sufferings of Christ were antecedent unto his Exaltation and Power in Heaven Wherefore this effect of the blood of Christ is what we do our selves in obedience unto his doctrine and what he doth thereon by his power and therefore may well be said to depend on our duty But all this while there is nothing ascribed unto the blood of Christ as it was offered in Sacrifice unto God or shed in the offering of himself which alone the Apostle speaks unto in this place Others chuse thus to oppose it This purging of our consciences from dead works is not an immediate effect of the death of Christ but it is a benefit contained therein which upon our faith and obedience we are made partakers of But 1 This is not in my judgment to interpret the Apostles words with due reverence he affirms expresly that the blood of Christ doth purge our conscience from dead works that is it doth make such an Atonement for sin and Expiation of it as that conscience shall be no more pressed with it nor condemn the sinner for it 2 The blood of Christ is the immediate cause of every effect assigned unto it where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect 3 It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed And herein 1 the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. 2 This Atonement is proposed unto us in the Gospel Rom. 3. 25. 3 It
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
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
That this difference so far as it had yet continued had no way alienated his Mind and Affections from them though he knew how great their mistake was and what danger even of eternal ruin it exposed them unto Hereby were the Minds of those Hebrews secured from prejudice against his Person and his Doctrin and inclined unto a compliance with his Exhortation Had he called them Hereticks and Schismaticks and I know not what other Names of reproach which are the terms of use upon the like occasions amongst us he had in all probability turned that which was lame quite out of the way But he had another Spirit was under another conduct of Wisdom and Grace than most Men are now acquainted withal It is not every Mistake every Errour though it be in things of great importance while it overthrows not the Foundation that can divest Men of a fraternal interest with others in the Heavenly calling 2. There is a Note of Inference from the preceding discourse declaring it the ground of the present Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore seeing that these things are now made manifest unto you seeing it is so evidently testified unto that the Old Covenant Sacrifices and Worship could not make us perfect nor give us an Access unto God whereon they are removed and taken away which the Scripture fully testifies unto and seeing all this is effected or accomplished in the Office and by the Sacrifice of Christ which they could not effect and priviledges are thereon granted unto Believers which they were not before made partakers of Let us make use of them unto the Glory of God and our own Salvation in the duties which they necessarily require And we may observe that the Apostle applies this Inference from his discourse unto the use and improvement of the Liberty and Priviledges granted unto us in Christ with the Holy Worship belonging thereunto as we shall see in opening of the words Howbeit there is another conclusion implied in the words though not expressed by him and this is that they should cease and give over their attendance unto the Legal Worship and Sacrifices as those which now were altogether useless being indeed abolished This is the principal design of the Apostle in the whole Epistle namely to call off the believing Hebrews from all adherence unto and conjunction in Mosaical Institutions For he knew the danger both Spiritual and Temporal which would accompany and arise from such an adherence For 1. It would insensibly weaken their Faith in Christ and give them a disregard of Evangelical Worship which did indeed prove unto many of them a cause of that Apostacy and final Destruction which he so frequently warns them against 2. Whereas God had determined now speedily to put an utter end unto the City Temple and all its Worship by an Universal desolation for the sins of the people if they did obstinately adhere unto the observance of that Worship it was justly to be feared that they would perish in that destruction that was approaching which probably many of them did To instruct them in that light and knowledge of the truth that might deliver them from these evils was the first design of the Apostle in the Doctrinal part of this Epistle Yet doth he not plainly and in terms express it any where in this Epistle not in this place where it was most properly and naturally to be introduced yet he doth that which evidently includes it namely exhort them unto those duties which on the principles he hath declared are utterly inconsistent with Mosaical Worship and this is our free entrance into the Holiest by the Blood of Jesus For an entrance in any sence with our worship into the most holy place is inconsistent with and destructive of all Mosaical Institutions And this was an effect of the singular Wisdom wherewith the Apostle was furnished to write this Epistle For had he directly and in terms opposed their Observation no small tumult and out-cry would have been made against it and great provocations had been given unto the Unbelieving Jews But he doth the same thing no less effectually in these words wherein notwithstanding there is scarce a word which that application of his discourse doth not follow upon And his Wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the Gospel especially such as through any mistakes do oppose themselves unto the truth Such things as will give exasperation unto the Spirits or advantages unto the temptations of Men ought to be avoided or treated on with that Wisdom Gentleness and Meekness as may be no prejudice unto them This way of Procedure doth the same Apostle expresly prescribe unto all Ministers of the Gospel 2 Tim. 2. 23 24 25 26. 3. There is in the words the Priviledge which is the foundation of the duty exhorted unto having therefore boldness to enter into the holiest for a regular entrance into or of the most holy The priviledge intended is directly opposed unto the state of things under the Law and from the consideration of it is the nature of it to be learned For the entrance into the holiest in the Tabernacle belonged unto the Worship of the Church it was the principal part thereof but it had many imperfection attending it 1. It was not into the special presence of God but only unto a place made with hands filled with some representations of things that could not be seen 2. None might ever enter into it but the High-Priest alone and that only once a year 3. The Body of the people the whole Congregation were therefore joyntly and severally utterly excluded from any entrance into it 4. The prohibition of this entrance into this Holy place belonged unto that Bondage wherein they were kept under the Law which hath been before declared The priviledge here mentioned being opposed to this state of things among them which respected their present Worship It is certain that it doth concern the present Worship of God by Christ under the Gospel And they are therefore utterly mistaken who suppose the entrance into the most holy to be an entrance into Heaven after this Life for all Believers For the Apostle doth not here oppose the glorious state of Heaven unto the Church of the Hebrews and their Legal Services but the priviledges of the Gospel-state and worship only Nor would it have been to his purpose so to have done For the Hebrews might have said that although the Glory of Heaven after this life do exceed the Glories of the Services of the Tabernacle which none ever questioned yet the benefit use and efficacy of their present Ordinances and Worship might be more excellent than any thing that they could obtain by the Gospel Neither were believers then also excluded from Heaven after death any more than now Therefore the priviledge mentioned is that which belongs unto the Gospel Church in its perfect
state in this World And the exercise and use of it doth consist in our drawing nigh unto God in Holy Services and Worship through Christ as the Apostle declares ver 22 23. There is then a two-fold opposition in these words unto the state of the people under the Law 1. As unto the Spirit and frame of mind in the Worshippers Or 2. As unto the place of the Worship from whence they were excluded and whereunto we are admitted 1. The First is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness There were two things with respect unto those Worshippers in this matter 1. A Legal Prohibition from entring into the holy place whereon they had no liberty or freedom so to do because they were forbidden on several penalties 2. Dread and fear which deprived them of all boldness or holy confidence in their approaches unto God therefore the Apostle expresseth the contrary frame of believers under the New Testament by a word that signifieth both Liberty or Freedom from any Prohibition and boldness with confidence in the exercise of that liberty I have spoken before of the various use and signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle both in this and other Epistles useth frequently to express both their right and liberty and confidence unto and in their access unto God of believers under the New Testament in opposition to the state of them under the Old We have a right unto it we have liberty without restraint by any Prohibition we have confidence and assurance without dread or fear 2. This liberty we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus introitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the true Sanctuary the holy place not made with hands See Chap. 9. 11 12. The immediate gracious presence of God himself in Christ Jesus Whatever was Typically represented in the most holy place of Old we have access unto that is unto God himself we have an access in one spirit by Christ. 1. This is the great fundamental priviledge of the Gospel that believers in all their holy Worship have liberty boldness and confidence to enter with it and by it into the gracious presence of God They are not hindred by any prohibition God set bounds unto Mount Sinai that none should pass or break through into his presence in the giving of the Law He hath set none to Mount Sion but all believers have Right Title and Liberty to approach unto him even unto this Throne There is no such Order now that he who draws nigh shall be cut off but on the contrary that he that doth not so do shall be destroyed 2. Hence there is no dread fear or terror in their Minds Hearts or Consciences when they make those approaches unto God This was a consequent of the same Interdict of the Law which is now taken away They have not received the Spirit of Bondage unto fear but the Spirit of the Son whereby with holy boldness they cry Abba Father for where the Spirit of the Lord is there is Liberty they have freedom unto and confidence in their duties and therein consists the greatest evidence of our interest in the Gospel and Priviledges thereof 3. The nature of Gospel Worship consists in this that it is an entrance with boldness into the presence of God However Men may multiply duties of what sort or nature soever they be if they design not in and by them to enter into the presence of God if they have not some experience that so they do if they are taken up with other thoughts and rest in the outward performance of them they belong not unto Evangelical Worship The only exercise of Faith in them is in an entrance into the presence of God 4. Our approach unto God in Gospel Worship is unto him as evidencing himself in a way of Grace and Mercy Hence it is said to be an entrance into the holiest for in the holy place were all the pledges and tokens of Gods grace and favour as we have manifested upon the foregoing Chapter And as the taking off of the old prohibition gives us liberty and the institution of the Worship of the Gospel gives us Title unto this priviledge so the consideration of the nature of that presence of God whereunto we approach gives us boldness thereunto 5. The procuring cause of this priviledge is in the next place exprest we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Blood of Jesus say we It is the procuring cause of this priviledge that is intended which is often so proposed The Blood of Jesus Christ is the same with his Sacrifice the Offering of himself or the Offering of his Body once only For he Offered himself in and by the effusion of his Blood whereby he made attonement for Sin which could not be otherwise effected And it is here opposed as also in the whole preceding discourse unto the Blood of the Legal Sacrifices They could not procure they did not effect any such liberty of access unto God in the holy place This was done by the Blood of Jesus only whereby he accomplished what the Sacrifices of the Law could not do And it is a cause of this priviledge on a twofold account 1. In its respect unto God in its Oblation 2. In respect unto the Consciences of Believers in its Application 1. By its Oblation it removed and took away all causes of distance between God and Believers It made attonement for them answered the Law removed the Curse broke down the partition-wall or the Law of Commandments contained in Ordinances wherein were all the prohibitions of approaching unto God with boldness Hereby also he rent the Veil which interposed and hid the gracious presence of God from us And these things being removed out of the way by the Blood of the Oblation or Offering of Christ peace being thereby made with God he procured him to be reconciled unto us inviting us to accept and make use of that reconciliation by receiving the attonement Hence believers have boldness to appear before him and approach unto his presence See Rom. 5. 11. 2 Cor. 5. 18 19 20 21. Eph. 2. 13 14 15 16 17 18. Hereon was it the procuring the purchasing cause of this priviledge 2. It is the cause of it with respect unto the Consciences of Believers in the Application of it unto their Souls There are not only all the hindrances mentioned on the part of God lying in the way of our access unto him but also the Consciences of Men from a sense of the guilt of Sin were filled with fear and dread of God and durst not so much as desire an immediate access unto him The efficacy of the Blood of Christ being through believing communicated unto them takes away all this dread and fear And this is done principally by his bestowing on them the holy Spirit which is a Spirit of Liberty as our Apostle shews at large 2 Cor. 3. Wherefore we have boldness
this encouragement is given unto whom this Motive of drawing nigh is proposed namely as they have an High Priest And it is in the Heavenly Sanctuary wherein he administreth or in the House of God above into which also we do enter by our Prayers and sacred worship so is he for ever over his own house The Lord Christ doth peculiarly preside over all the persons Duties and worship of Believers in the Church of God 1. In that all their worship is of his appointment and what is not so belongs not to the house of God 2. In that he assists the worshippers by his Spirit for the performance of this duty 3. That he makes their services accepted with God 4. In rendring their worship glorious by the administration of his Spirit and effectual through the addition of the Incense of his Intercession For other things that may be hence educed see our Exposition of chap. 4. v. 14 15 16. VERSE 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our Bodies washed with pure water The Duty is here exprest whereunto these encouragements and priviledges do direct and lead And this Duty is described 1. By the nature of it Let us draw near 2. The Qualification of the persons by whom it is to be performed With a true Heart 3. The manner of its performance in full assurance of Faith 4. The preparation for it which is twofold 1. That our hearts are sprinkled from an evil conscience 2. That our bodies are washt with pure Water I. The Duty it self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whereby the whole performance of all Divine solemn worship was constantly expressed For God having fixed the residence of the signs of his presence unto a certain place namely that of the Tabernacle and Altar none could worship him but it was by an approach an access a drawing nigh unto that place the means of their Worship and the pledges of Gods presence therein So were they to bring their Gifts their Offerings their Sacrifices every thing wherewith they worshipped in it was an approximation unto God Now all thele things Tabernacle Temple Altar as we have shewed were Types of Christ and the gracious presence of God in him and they were appointed only unto this end to teach the Church to look for an access to God in and by him alone Wherefore the Apostle tells the Hebrews that as they had under the old Testament an approach unto God and were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that came and drew nigh unto him yet it was defective in three things 1. That it was by carnal means the Blood of Bulls and Goats 2. That it was not unto God himself but only some outward pledges of his presence 3. That in this access they were alwayes excluded from an entrance into the Holiest This way being now removed there is that appointed in the room thereof which is lyable to none of these Defects For 1. It is not by things carnal but in a Holy Spiritual way and Manner as the enfuing description of it doth manifest 2. It is not unto any outward pledges of the divine presence but immediately unto God himself even the Father 3. It is into the most holy place it self the special residence of God and of our High Priest Christ Jesus Wherefore this drawing near containeth all the holy worship of the Church both publique and private all the ways of our access unto God by Christ. And the charge given for this Duty is the first inference the Apostle maketh from the consideration of the Benefits we receive by the Priesthood and Sacrifice of Christ. II. The principall qualification of the Persons exhorted unto this duty is a true heart God in an especiall manner requireth truth in the inward parts in all that come unto him Ps. 51. 6. Especially he doth so in his worship Joh. 4. 24. Now Truth respects either the mind and is opposed unto falsehood or respects the Heart and Affections and is opposed to Hypocrisie In the first may all false Worship is rejected all means of the worship of God not of his own institution But the Truth of the Heart here intended is the sincerity of heart which is opposed unto all hypocrisie Two things are therefore comprized in this qualification 1. That the Heart is that which God principally respects in our Access unto him The Hebrews in their degenerate condition rested in the outward performance of Duties so as that they made their access outwardly according to the Institutions and Directions of the Law they were regardless of themselves and of the inner man and of the frame thereof But it is the heart that God requires and accordingly that it be under the conduct of Doctrinal Truth in the Light of the Mind and not only that it be true and free from Hypocrisie in the acts of Worship that it goes about but also that in its habitual Frame it be holy and throughout leavened with sincerity Thence it is denominated a true heart If men be sincere in the Acts of Worship but fail of it in point of walking in Conversation they will not be accepted in it 2. Universal internal Sincerity of heart is required of all those that draw nigh unto God in his holy Worship It is so 1. From the Nature of God 2. From the nature of the Worship it self 3. From the Conscience of the Worshippers which can have neither boldness nor confidence without it What is required unto that sincerity or true heart without which we cannot fully draw nigh unto God in any duty of his Worship I cannot now declare III. There is the way and manner together with the Principle to be acted in all our accesses unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the full assurance of faith 1. Without Faith it is impossible to please God Wherefore faith is required in this access on a twofold account 1. Of the qualification of the Person he must be a true Believer who hath this Access all others are utterly excluded from it 2. Of its actual exercise in every Particular duty of access Abel by faith offered his sacrifice And there is no duty acceptable unto God which is not quickned and enlivened by Faith 2. As unto this Access unto God by Christ the Apostle requires that there be a full assurance of faith Many have disputed wherein this assurance of faith doth consist what it is that belongs thereunto We must consider the design of the Apostle and scope of the place and what they do require The word is used only in this place though the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be elsewhere Rom. 4. 21. chap. 14. 15. to signifie a full satisfaction of mind in what we are perswaded of Here two things seem to be included in it 1. That which in other places the Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉
absolutely Faithful and Unchangeable The Faithfulness of God in his Promises is the great encouragement and supportment under our continual Profession of our Faith against all oppositions VERSE XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 24. And let us consider one another to provoke unto love and good works LOve and good works are the fruits effects and Evidences of the sincere profession of saving faith Wherefore a diligent attendance unto them is an effectual means of our constancy in our profession This therefore the Apostle in the next place Exhorts unto and thence declares the manner whereby we may be excited and enabled unto them And there is in the words 1. A profession of a Duty as a means unto another end 2. The declaration of that end namely by and upon that consideration to provoke one another to Love and good Works 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word hath been opened on chap. 3. 1. A diligent inspection into an heedfull consideration of mind intent upon it in opposition unto common careless transient thoughts about it is intended The Object of it here is not things but Persons one another And herein the Apostle supposeth 1. That those unto whom he wrote had a deep concernment in one another their present temporal and future Eternal state Without this the meer consideration of one another would only be a fruitless effect of curiosity and tend unto many evils 2. That they had also communion together about those things without which this Duty could not be rightly discharged For it was not then in the world as it is now but all Christians who were joyned in Church Societies did meet together for mutual Communion in those things wherein their Edification was concerned as is declared in the next Verse 3. That they judged themselves obliged to watch over one another as unto stedfastness in profession and fruitfulness in Love and good Works Hence they knew it their Duty to admonish to exhort to provoke to encourage one another Without this the meer consideration of one another is of no use On these suppositions this consideration respects the Gifts the Graces the Temptations the Dangers the Seasons and Opportunities for Duty the manner of the walking of one another in the Church and in the World For this consideration is the Foundation of all these mutual Duties of Warning or Admonition and Exhorting which tend to the encouragement and strengthening of one another But those Duties are now generally lost amongst us and with them is the glory of the Christian Religion departed II. The special kind of this Duty as here pressed by the Apostle is that it is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unto the Provocation of Love and good works that is as we have rendred the words to provoke that is one another unto Love and good Works Provocation is commonly used in an ill sense namely for the imbittering of the spirit of another moving anger sorrow and disquietment and impatience of mind So 1 Sam. 1. 6 7. to provoke one is to imbitter his Spirit and to stir him up unto anger And when any provocation is high we render it strife or contention such as whereby the Spirits of men are imbittered one towards another Acts 15. 39. Howbeit it is used sometimes for an earnest and diligent excitation of the Minds or Spirits of men unto that which is good See Rom. 11. 14. So it is here used And there is more in it than a bare mutual Exhortation An excitation of Spirit by Exhortation Example Rebukes until it be warmed unto a duty This is the great end of the Communion that is among Christians in the mutual consideration of one another considering the circumstances conditions walkings abilities for usefulness of one another they do excite one another unto love and good works which is called the provocation of them or the stirring up of the minds of men unto them This was the way and practice of the Christians of old but is now generally lost with most of the principles of practical Obedience especially those which concern our mutual edification as if they had never been prescribed in the Gospel The Duties themselves which they are thus mutually to provoke one another unto are Love and good works And they are placed by the Apostle in their proper order For Love is the spring and fountain of all acceptable good works Of mutual love among believers which is that here intended as unto the nature and causes of it and motives unto it I have treated at large Chap. 6. The good works intended are called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those which are most commendable and praise-worthy are intended such as are most usefull unto others such as whereby the Gospel is most exalted works proceeding from the shining Light of Truth whereon God is glorified 1. The mutual watch of Christians in the particular Societies whereof they are members is a duty necessary unto the preservation if the profession of the Faith 2. A due consideration of the circumstances abilities temptations and opportunities for duties in one another is required hereunto 3. Diligence or mutual Exhortation unto Gospel duties that men on all grounds of Reason and Example may be provoked unto them is required of us and is a most Excellent Duty which in an especial manner we ought to attend unto VERSE XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 25. Not forsaking the assembling of our selves together as the manner of some is but Exhorting one another and so much the more as ye see the day approaching THe Words contain an enforcement of the preceding Exhortation in a caution against what is contrary thereunto or the neglect of the general Duty which is the Principal means to further us in all the things that we are exhorted unto and without which some of them cannot at all be performed And there is in the Words 1. The neglect and evil which they are cautioned against that is Forsaking the assembling of our selves 2. This is exemplified 1. In an instance of some that were guilty of it as is the manner of some 2. By the contrary Duty but exhorting one another 3. The degree of this Duty so much the more 4. The Motive unto that degree as ye see the day approaching In the First there is the thing spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well rendred by us the assembling of our selves together for it is not the Church-State absolutely but the actual assemblies of Believers walking together in that State which the Apostle intends For as the Church it self is Originally the Seat and Subject of all Divine Worship so the actual Assemblies of it are the only way and means for the Exercise and performance of it These Assemblies were of two sorts 1. Stated on the Lords Day or first Day of the Week 1. Cor. 16. 2. Acts 20. 7. 2. Occasional as the Duties or Occasions of the Church did require 1 Cor.
to express the sufferings of Christ Chap. 2. 10. Chap. 5. 8. It 's a general name for every thing that is hard and afflictive unto our nature from what cause or occasion soever it doth arise Even what wicked men undergo justly for their crimes is what they suffer as well as what Believers undergo for the truth and profession of the Gospel Materially they are the same 1 Pet. 4. 14 15 16. It is therefore the general name of all the evils troubles hardships distresses that may befall men upon the account of their profession of the truth of the Gospel This is that which we are called unto which we are not to think strange of Our Lord Jesus requires of all his disciples that they take up their Cross to be in a continual readiness to bear it and actually so to do as they are called And there is no kind of suffering but is included in the Cross. He calls us indeed unto his Eternal glory but we must suffer with him if we desire to reign also with him 2. Of these Trials Afflictions Persecutions they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That labour and contention of Spirit which they had in their profession with sin and Sufferings is expressed by these words which set forth the greatest most earnest vehement actings and endeavours of Spirit that our nature can arise unto It is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Tim. 2. 5. 1 Cor. 9. 25. The Allusion is taken from their striving wrestling fighting who contended publickly for a Prize Victory and Reward with the Glory and Honour attending it The custom of the Nations as then observed is frequently alluded unto in the New Testament Now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships difficulties and dangers as that when they contended in their Games and strivings for mastery Their preparation for it was an universal temperance as the Apostle declares 1 Cor. 9. 25. And an abstinence from all Sensual pleasures wherein they offered no small violence unto their natural Inclinations and Lusts. In the conflicts themselves in wrestling and fighting with the like dangerous exercises in skill and strength they endured all pains sometimes death it self And if they failed or gave over through weariness they lost the whole reward that lay before them And with words which signify all this contest doth the holy Ghost express the fight or contention which Believers have with sufferings There is a reward proposed unto all such persons in the promises of the Gospel infinitely above all the Crowns Honours and Rewards proposed unto them in the Olympick Games No man is compelled to enter into the way or course of obtaining it but they must make it an act of their own wills and choice but unto the obtaining of it they must undergo a great strife contention and dangerous conflict In order hereunto three things are required 1. That they prepare themselves for it 1. Cor. 9. 25. self-denial and readiness for the Cross contempt of the world and the enjoyments of it are this preparation without this we shall never be able to go through with this conflict 2. A vigorous acting of all graces in the conflict it self in opposition unto and destruction of our Spiritual and worldly adversaries Eph. 6. 10 11 12. Heb. 12. 5. He could never prevail nor overcome in the publick contests of old who did not strive mightily putting forth his strength and skill both to preserve himself and oppose his Enemy Nor is it possible that we should go successfully through with our conflict unless we stir up all graces as faith hope trust unto their most vigorous exercise 3. That we endure the hardship and the evils of the conflict with Patience and Perseverance which is that the Apostle here specially intends This is that which he commends in the Hebrews with respect unto their first trials and sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you endured and bare patiently so as not to faint or despond or to turn away from your profession They came off conquerers having failed in no point of their conflict This is that which they were called unto that which God by his Grace enabled them to and through which they had that success which the Apostle would have them to call to remembrance that they might be strengthened and encouraged unto what yet remains of the same kind This hath been the lot and portion of sincere Professors of the Gospel in most ages And we are not to think it a strange thing if it come to be ours in a higher degree than what as yet we have had experience of How many ways God is glorified in the sufferings of his people what advantages they receive thereby the prevailing Testimony that is given thereof unto the truth and honour of the Gospel are commonly spoken to and therefore shall not be insisted on VERSE 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Having mentioned their sufferings and their deportment under them in general he distributes them into two heads in this verse The First is what immediately concerned their own persons and the Second their concernment in the sufferings of others and their participations of them This distribution is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this hand and that The whole of their sufferings was made up of various parts many things concurred thereunto they did not consist in any one trouble or affliction but a confluence of many of various sorts did meet in them And this indeed is for the most part the greatest difficulty in sufferings Many of them come at once upon us so that we shall have no rest from their assaults For it is the design of Satan and the world on these occasions to destroy both Soul and Body and unto that end he will assault us inwardly by temptations and fears outwardly in our Names and Reputations and all that we are or have But he that knows how to account all such things but Loss and Dung for the excellency of the knowledge of Christ Jesus is prepared for them all What referrs unto the first part is their suffering in their own persons And herein he declares both what they suffered and the manner how That which they suffered was reproaches and afflictions and for the manner of it they were made a gazing stock unto other men The first thing wherein they suffered was Reproaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great aggravation of sufferings unto ingenuous minds The Psalmist in the person of the Lord Christ himself complains that reproaches had broken his Heart Psal. 69. 20. And elsewhere frequently he complaineth of it as one of the greatest evils he had to conflict withal
should certainly enjoy it in the appointed season Wherefore they are said to have it 1. Because it is prepared for them in the will pleasure and Grace of God It is your Fathers pleasure to give you the Kingdom 2. Because 't is purchased for them by the blood of Christ he hath purchased or obtained eternal redemption 3. 'T is promised unto them in the Gospel 4. It is secured for them in the Intercession of Christ. 5. Granted unto them in the First-fruits 6. All this is confirmed unto them by the Oath of God The First-fruits they had in possession and use the whole in right and title And continual application of it was made unto their souls by the hope which will not make ashamed 4. How this substance is better then outward enjoyments and abiding needs not to be explained they are things in themselves so plain and evident This two-fold interpretation of the words is so far coincident and agreeing in the same sence in general that we may draw our Observations from both or either of them As I. It is the glory of the Gospel that it will on a just account from a sense of and interest in it give satisfaction and joy unto the souls of men in the worst of sufferings for it II. It is our duty to take care that we be not surprized with outward sufferings when we are in the dark as unto our interest in these things This may often fall out through our carelesness negligence and want of keeping our garments about us in our walk before God They rejoyced as knowing they had in themselves which otherwise they could not have done III. Internal Evidences of the beginnings of Glory in Grace a sense of Gods love and assured pledges of our Adoption will give insuperable joy unto the minds of men under the greatest outward sufferings IV. It is our Interest in this world as well as with respect unto Eternity to preserve our Evidences for heaven clear and unstain'd so that we may know in our selves which is the ground of this great Duty V. There is a substance in spiritual and Eternal things whereunto Faith gives a subsistence in the souls of believers See chap. 11. 1. VI. There is no Rule of proportion between Eternal and temporal things Hence the enjoyment of the one will give joy in the loss of the other VERSE XXXV XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 35 36. Cast not away therefore your Confidence which hath great recompence of reward For ye have need of patience that after ye have done the will of God ye might receive the Promise IN these two verses there is an Inference from his former argument and a Confirmation of it from the necessity of what is required thereunto The first in ver 35. wherein the Apostle gives us the peculiar design use and force of the preceding Exhortation unto the consideration of what they had suffered in and for the profession of the Gospel And there is in the words 1. A note of inference from the foregoing discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore 2. A grace and duty which in this Inference he exhorts them to retain and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The manner of their retaining it cast not away 4. The Reason of the Exhortation not to cast it away because it hath great recompence of reward 1. The inference is plain seeing you have suffered so many things in your Persons and Goods seeing God by the power of his grace hath carried you through with satisfaction and joy do not now despond and faint upon the approach of the same difficulties or those of a like nature The especial force of the inference the words themselves do declare 2. That which he exhorts them thus unto by this argument is the preservation and continuance of their confidence This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever it be was that which engaged them in and carryed them through their sufferings which alone was praise-worthy in them For meerly to suffer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be good or evil as it's causes and occasions and circumstances are Now this was absolutely neither their Faith nor Profession But as we have had occasion to mention several times it is a fruit and effect of faith whereby the minds of Believers are made prompt ready free unto all duties of profession against all difficulties and discouragements It is a boldness of mind with freedom from bondage and fear in the duties of Religion towards God and man from a prevailing perswasion of our acceptance with God therein In this frame of Spirit by this fruit and effect of faith these Hebrews were carried chearfully through all their sufferings for the Gospel And indeed without it it is impossible that we should undergo any great sufferings unto the glory of God or our own advantage For if we are made diffident of our cause by unbelief if the helps and succours tendered in the Gospel and promises thereof be betrayed by fear if the shame of outward sufferings and scorns do enfeeble the mind if we have not an evidence of better things to lay in the Ballance against present evils it is impossible to endure any great fight of afflictions in a due manner Unto all these evil habits of the mind is this confidence opposed This was that Grace that exercise of Faith which was once admir'd in Peter and John Acts 4. 13. And there can be no better account given of it then what is evident in the behaviour of those two Apostles in that season Being in bonds under the power of their enraged enemies for preaching the Gospel yet without fear tergiversation or hesitation without all questioning what will be the issue and how they would deal with them whom they charged to have murdered the Lord Jesus with all boldness and plainness of speech they gave an account of their Faith and testified unto the Truth Wherefore these things that I have mentioned are plainly included in this confidence as to invincible constancy of mind and boldness in the profession of the Gospel in the face of all difficulties through a trust in God and a valuation of the Eternal reward which are the Foundation of it This frame of Spirit they ought to labour to confirm in themselves who are or may be called unto sufferings for the Gospel If they are unprepared they will be shaken and cast down from their stability 3. This confidence which hath been of such use unto them the Apostle Exhorts them now not to cast it away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say leave it not forgo it not but cast it not away For where any Graces have been stirred up unto their due exercise and have had success they will not fail nor be lost without some positive act of the mind in rejecting of them and the refusal of the succours which they tender unto us And this rejection may be only as unto it's actual