want of it is the Bane of publick Worship Where this is not there is no due reverence of God no Sanctification of his name not any benefit to be expected unto our own Souls 3. In all wherein we have to do with God we are principally to regard those internal Sins we are conscious of unto our selves but are hidden from all others The last thing required of us in order to the duty exhorted unto is that our Bodies be washed with pure water This at first view would seem to refer unto the outward Administration of the Ordinance of Baptism required of all antecedently unto their orderly Conjunction unto a Church-state in the causes of it and so it is carried by many Expositors But 1. The Apostle Peter tells us that saving Baptism doth not consist in the Washing away of the filth of the Body 1 Pet. 3. 21. therefore the expression here must be figurative and not proper 2. Although the sprinkling and washing spoken of do principally respect our habitual internal qualification by regenerating Sanctifying Grace yet they include also the actual gracious renewed preparations of our Hearts and Minds with respect unto all our solemn approaches unto God but Baptism cannot be repeated 3. Whereas the sprinkling of the Heart from an evil Conscience respects the Internal and unknown Sins of the Mind so this of washing the Body doth the Sins that are outwardly acted and perpetrated And the Body is said to be washed from them 1. Because they are outward in opposition unto those that are only inherent in the Mind 2. Because the Body is the Instrument of the perpetration of them hence are they called Deeds of the Body the Members of the Body our Earthly Members Rom. 3. 13 14 15 16. chap. 8. 13. and 12. 19. Col. 3. 3 4 5. 3. Because the Body is defiled by them some of them in an especial manner 1 Cor. 6. 2. Pure Water wherewith the Body is to be washed is that which is promised Ezek. 36. 25 26. the assistance of the sanctifying Spirit by virtue of the Sacrifice of Christ. Hereby all those sins which cleave unto our outward Conversation are removed and washt away For we are Sanctified thereby in our whole Spirits Souls and Bodies And that Scripture respects the Deeds of Sin as unto a continuation of their Commission he shall keep and preserve us We are so by the Grace of Christ and thereby we keep and preserve our selves from all outward and actual Sins that nothing may appear upon us as the Bodies of them who having wallowed in the Mire are now washed with pure Water for the Body is placed as the Instrument of the Defilement of the Soul in such Sins 1. Universal Sanctification upon our whole persons and the Mortification in an especial manner of outward Sins are required of us in our drawing nigh unto God 2. These are the Ornaments wherewith we are to prepare our Souls for it and not the Gaiety of outward apparel 3. It is a great work to draw nigh unto God so as to Worship him in Spirit and in Truth VERSE 23. Let us hold fast the profession of our Faith without wavering for he is faithful who hath promised This is the second Exhortation which the Apostle educeth by way of inference from the Principles of Truth which he had before declared and confirmed And it is the substance or end of the whole parenetical or hortatory part of the Epistle that for the obtaining whereof the whole Doctrinal part of it was written which gives Life and Efficacy unto it Wherefore he spends the whole remainder of the Epistle in the Pressing and Confirming of this Exhortation on a compliance wherewith the Eternal condition of our Souls doth depend And this he doth partly by declaring the means whereby we may be helped in the discharge of this Duty partly by denouncing the eternal ruine and sure destruction that will follow the neglect of it and partly by encouragements from their own former Experiences and the strength of our Faith and partly by evidencing unto us in a multitude of Examples how we may overcome the difficulty that would occur unto us in this way with other various Cogent reasonings as we shall see if God pleaseth in our progress In these words there is a Duty prescribed and an encouragement added unto it As unto the Duty it self we must enquire 1. What is meant by the Profession of our Faith 2. What is meant by holding it fast 3. What to hold it fast without wavering 1. Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profession of our hope which the Vulgar follows the profession of the hope that is in us and so it may have a respect unto the Exhortation used by the Apostle Chap. 3. 6. And it will come unto the same with our reading of it for on our Faith our Hope is built and is an eminent fruit thereof Wherefore holding fast our Hope includes in it the holding fast of our Faith as the Cause is in the Effect and the Building in the Foundation But I preferr the other Reading as that which is more suited unto the design of the Apostle and his following Discourse and which his following Confirmations of this Exhortation do directly require and which is the proper Subject of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or profession See Chap. 3. 1. Faith is here taken in both the principal acceptations of it namely that faith whereby we believe and the Faith or Doctrine which we do believe Of both which we make the same profession of one as the inward Principle of the other as the outward Rule Of the meaning of the word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joynt profession I have treated largely Chap. 3. 1. This solemn profession of our Faith is two-fold 1. Initial 2. By the way of continuation in all the Acts and Duties required thereunto The First is a solemn giving up of our selves unto Christ in a professed subjection unto the Gospel and the Ordinances of Divine Worship therein contained This of old was done by all Men at their First accession unto God in the Assemblies of the Church The Apostle calls it the beginning of our confidence or subsistence in Christ and the Church Chap. 3. 6. And it was ordinarily in the primitive times accompanied with excellent Graces and Priviledges For 1. God usually gave them hereon great Joy and Exultation with peace in their own Minds 1 Pet. 2. 9. Hath translated us out of darkness into his marvellous light The glorious marvellous light whereunto they were newly translated out of darkness the evidence which they had of the truth and reality of the things that they believed and professed the value they had for the Grace of God in this high and Heavenly calling the greatness and excellency of the things made known unto them and believed by them are the means whereby they were filled with joy unspeakable and full of Glory And
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
afterwards 7 This Imagination is destructive of the principal design and Argument of the Apostle For he proves the Imperfection of the Sacrifices of the Law and their insufficiency to consummate the Church from their annual Repetition affirming that if they could have perfected the Worshippers they would have ceased to have been offered Yet was that Sacrifice which he respects repeated only once a year But on this Supposition the Sacrifice of Christ must be offered always and never cease to be actually offered which reflects a greater Imperfection on it then was on those which were repeated only once a year But the Apostle expresly affirms that the Sacrifice which could effect its End must cease to be offered Chap. 10. 2. Whereas therefore by One offering he hath for ever perfected them that are Sanctified he doth not continue to offer himself though he doth so to appear in the Presence of God to make Application of the Vertue of that One offering unto the Church The Expositors of the Roman Church do raise an Objection on this place for no other End but that they may return an Answer unto it perniciously opposite unto and destructive of the Truth here taught by the Apostle though some of them do acknowledge that it is capable of another answer But this is that which they principally insist upon as needful unto their present Cause They say therefore that if Christ cease to offer himself then it seems that his Sacerdotal Office ceaseth also For it belongs unto that office to offer Sacrifices continually But there is no force in this Objection For it belongs to no Priest to offer any other or any more Sacrifices but what were sufficient and effectual unto the End of them and their office And such was the One Sacrifice of Christ. Besides though it be not actually repeated yet it is vertually applyed always and this belongs unto the present discharge of his Sacerdotal Office So doth also his Appearance in Heaven for us with his Intercession where he still continues in the actual exercise of his Priesthood so far as is needful or possible But they have an Answer of their own unto their own Objection They say therefore that Christ continueth to offer himself every day in the Sacrifice of the Mass by the hands of the Priests of their Church And this Sacrifice of him though it be unbloody yet is a true real Sacrifice of Christ the same with that which he offered on the Cross. It is better never to raise Objections then thus to answer them For this is not to expound the words but to dispute against the Doctrine of the Apostle As I shall briefly evince 1. That the Lord Christ hath by the One offering of himself for ever perfected them that are Sanctified is a Fundamental Article of Faith Where this is denied or overthrown either directly or by just Consequence the Church is overthrown also But this is expresly denied in the Doctrine of the frequent Repetition of his Sacrifice or of the offering of himself And there is no Instance wherein the Romanists do more expresly oppose the Fundamental Articles of Religion 2. The Repetition of Sacrifices arose solely from their Imperfection as the Apostle declares Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law that they were repeated once every year in one place only how great must the Imperfection of the Sacrifice of Christ be esteemed if it be not effectual to take away Sin and perfect them that are Sanctified unless it be repeated every day and that it may be in a thousand Places 3. To say that Christ offereth himself often is expresly and in Terms contradictory to the Assertion of the Apostle Whatever therefore they may apprehend of the offering of him by their Priests yet most certain it is that he doth not every day offer himself But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself of himself by the eternal Spirit once for all so the pretence to offer him often by the Priests is highly Sacrilegious 4. The infinite actings of the Divine Nature in Supporting and Influencing of the Humane the inexpressible Operation of the Holy Ghost in him unto such a peculiar acting of all Grace especially of Zeal unto the Glory of God and compassion for the Souls of men as are inimitable unto the whole Creation were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God And how can a poor sinful Mortal man such as are the best of their Priests pretend to offer the same Sacrifice unto God 5. An unbloody Sacrifice is 1 A Contradiction in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only Sacrifice which the Apostle treats of is victimae mactatio as well as victimae mactatae oblatio It is a Sacrifice by death and that by blood-shedding other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there never was any 2 If it might be supposed yet is it a thing altogether useless For without shedding of Blood there is no Remission The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin An unbloody Sacrifice for the Remission of Sin overthrows both the Law and the Gospel 3 It is directly contrary unto the Argument of the Apostle in the next verse wherein he proves that Christ could not offer himself often For he doth it by affirming that if he did so then must he often suffer that is by the Effusion of his Blood which was absolutely necessary in and unto his Sacrifice Wherefore an unbloody Sacrifice which is without Suffering whatever it be is not the Sacrifice of Christ. For if he be often offered he must often suffer as the Apostle affirms Nor is it unto any Purpose to say that this unbloody Sacrifice of the Mass receiveth its Vertue and Efficacy from the One Sacrifice of Christ on the Cross as it is pleaded by the defenders of it For the Question is not what value it hath nor whence it hath it but whether it be the Sacrifice of Christ himself or no. To sum up the substance of this whole Controversie The Sacrifice or Offering of Christ was 1 By Himself alone through the eternal Spirit 2 Was of his whole Humane Nature as to the matter of it He made his Soul an offering for Sin 3 Was by Death and Bloodshedding whereon its entire Efficacy as unto Attonement Reconciliation and the Sanctification of the Church do depend 4 Was once only offered and could be so no more from the Glory of his Person and the Nature of the Sacrifice it self 5 Was offered with such glorious internal actings of Grace as no Mortal creature can comprehend 6 Was accompanied with his bearing the
the former instances so it is here there are two parts of this aggravation The first taken from the Object of their sin the Spirit of Grace The second taken from the manner of their opposition unto him they do him despight The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father as the Author and cause actually communicating and applying of all Grace unto the souls of them that believe is this Spirit of Grace And this carries in it innumerable aggravations of this Sin This Person the holy Spirit of God God himself his Communication of grace and mercy in the accomplishment of the most glorious Promises of the Old Testament was he whom these Apostates renounced But there is a peculiar notion or consideration of the Spirit with respect whereunto he is sinned against and that is this That he was peculiarly sent given and bestowed to bear witness unto the Person Doctrine Death and Sacrifice of Christ with the glory that ensued thereon John 16. 4. 1 Pet. 1. 12. And this he did various wayes For by him the souls of multitudes were converted unto God their eyes enlightned their minds sanctified their lives changed By him did those who believed come to understand the Scriptures which before were as a sealed book unto them were directed encouraged supported and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works wonders signs and miracles wrought which accompanied the Apostles and other preachers of the Gospel at the beginning Now all these things and the like effects of his Grace and Power on all who made profession of the Gospel were owned believed and avowed to be the works of the holy Spirit as promised in the dayes of the Messiah and they pleaded the evidence of them unto the confusion of all their adversaries This therefore was done also by these Apostates before their Apostasie But now being fully fallen off from Christ and the Gospel they openly declared that there was no testimony in them unto the truth but all these things were either diabolical delusions or phanatical misapprehensions that indeed there was nothing of truth reality or power in them and therefore no argument to be taken from them unto the confirmation of the truth of Christ in the Gospel Now this proceeding from them who had once themselves made the same profession with others of their truth and reality gave the deepest wound that could be given unto the Gospel For all the adversaries of it who were silenced with this publick testimony of the holy Spirit and knew not what to say considering the many miracles that were wrought did now strengthen themselves by the confession of these Apostates that there was nothing in it but pretence and who should better know than those who had been of that Society There are no such cursed pernicious Enemies unto Religion as Apostates Hence are they said to do despite unto the Spirit of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do injure him so far as they are able The word includes wrong with contempt And this they did upon a twofold account For 1. The works many of them which he then wrought were eminent and evident effects of divine Power and to ascribe such works unto another cause is to do despite unto him 2. They did so principally in that by all his works and in the whole dispensation of him he gave testimony unto Christ in the Gospel And what greater despite and wrong could be done unto him then to question his truth and the veracity of his testimony No greater despite can be done unto a man of any reputation than to question his truth and credit in that wherein he engageth himself as a witness And if lying unto the Holy Ghost is so great a sin what is it to make the Holy Ghost a Liar Herein did such persons do him despite For notwithstanding the publick testimony he gave in with and by the preaching of the Gospel they rejected it as a fable in despising his Person and Authority All these great and terrible Aggravations are inseparable from this sin of Apostasie from the Gospel above those of any sin against the Law of Moses whatever They were none of them in the vilest sin prohibited by the Law under capital punishment Hence therefore the Apostle 2. Proposeth it unto the Judgment of the Hebrews of how much sorer punishment They suppose a sinner guilty of this sin shall be Judged worthy above what was inflicted on the wilful transgressors of the Law And there is included herein 1. That such a sinner shall be punished Apostates may flatter themselves with impunity but in due time punishment will overtake them How shall they escape who neglect so great Salvation Much less shall they not do so by whom it is thus despised in all the causes of it 2. That this shall be a sore a great and an evil punishment which is included in the note of comparison far greater punishment such as men shall be able neither to abide nor to avoid 3. Comparatively it shall be a sorer Punishment then that which was appointed for wilfull Transgressions of the Law which was Death without Mercy 4. That the degree of its exceeding that punishment is inexpressible Of how much sorer None can declare it as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend 1 Pet. 4. 17 18. But whereas that punishment was Death without Mercy wherein could this exceed it I answer Because that was a temporal death only For though such sinners under the Law might and did many of them perish Eternally yet they did not so by vertue of the constitution of the Law of Moses which reached only unto temporal punishments But this punishment is Eternal that 's constantly proposed in the first place unto all impenitent Unbelievers and despisers of the Gospel See 2 Thes. 1. 6 7 8. Mark 16. 16 c. Yet so as not to exclude any other temporal Judgments in Spirituals or Naturals that may precede it Such was that whereunto the temporal destruction that was ready to come on these despiâ—ers did belong 3. The way whereby they are made Obnoxious unto it is that they are counted Worthy of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive neither more nor less but their due The Judge in this case is God himself as the Apostle declares in the next verse He alone knows he alone can justly determine what such Apostates are worthy of But in general that this shall unspeakably exceed that annexed unto the transgression of the Law is left unto themselves to judge suppose ye Ye know and take it for granted that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it were all of them righteous for God was the Judge of this
Condition of Repentance never was there nor can there be so great an Encouragement unto all sorts of Sin and Wickedness There is much to that purpose in the Doctrines of Purgatory Pennances and Satisfactions whereby men are taught that they may come off from their Sins at a cheaper rate than Eternal Ruine without that Repentance which is necessary But this is nothing in comparison to the mischief which the Gospel would produce if it did not require Repentance from dead works For besides those innumerable Advantages that otherwise it hath to evidence it self to be from God whereas these other pretences are such as wise and considering men may easily look through their daubing and see their ground of falshood the Gospel doth certainly propose its Pardon freely without money and without price and so on this supposition would lay the Reins absolutely free on the Neck of Sin and Wickedness whereas those other Fancies are burdened and charged with such inconveniencies as may lay some Curb upon them in easie and carnal minds Wherefore I say on such a false and cursed supposition it would be the Interest of wise and sober men to oppose and reject the Gospel as the most effectual means of overflowing the world with Sin and Ungodliness But it doth not more fully condemn Idolatry or that the Devil is to be worshipped than it doth any such Notion or Apprehension It cannot be denied but that some men may and it is justly to be feared that some men do abuse the Doctrine of the Gospel to countenance themselves in a vain expectation of Mercy and Pardon whilst they willingly live in a course of Sin But as this in their management is the principal means of their Ruine so in the Righteous Judgement of God it will be the greatest Aggravation of their Condemnation And whereas some have charged the Preachers of Gospel Grace as those who thereby give Countenance unto this presumption it is an Accusation that hath more of the hatred of Grace in it than of the Love of Holiness For none do nor can press the Relinquishment of Sin and Repentance of it upon such assured grounds and with such cogent arguments as those by whom the Grace of Jesus Christ in the Gospel is fully opened and declared From what hath been discoursed we may enquire after our own Interest in this great and necessary Duty to assist us wherein I shall yet add some farther Directions As 1. Repentance is twofold 1 Initial 2 Continued in our whole course and our Enquiry is to be after our Interest in both of them The former is that whose general Nature we have before described which is the door of entrance into a Gospel state or a Condition of Acceptance with God in and through Christ. And concerning it we may observe sundry things 1. That as to the Properties of it it is 1 Solemn a Duty that in all its circumstances is to be fixed and stated It is not to be mixed only with other Duties but we are to set our selves on purpose and engage our selves singularly unto it I will not say this is so essential unto it that he can in no sense be said sincerely to have repented who hath not separately and distinctly been exercised herein for some season yet I will say that the Repentance of such a one will scarce be ever well cleared up unto his own Soul When the Spirit of Grace is poured out on men they shall mourn apart Zach. 12. 12 13 14. That is they shall peculiarly and solemnly separate themselves to the right discharge of this Duty between God and their Souls And those who have hitherto neglected it or failed herein may be advised solemnly to address themselves unto it whatever hopes they may have that they have been carried through it already There is no loss of Time Grace nor Comfort in the solemn Renovation of initial Repentance 2 Universal as to the object of it It respects all Sin and every Sin every crooked path and every step therein It absolutely excludes all reserves for any Sin To profess Repentance and yet with an express reserve for any Sin approacheth very near the great Sin of Lying to the Holy Ghost It is like Ananias his keeping back part of the Price when the whole was devoted And these Soul-destroying Reserves which absolutely overthrow the whole Nature of Repentance do commonly arise from one of these pretences or occasions 1 That the Sin reserved is small and of no great importance It is a little one But true Repentance respects the Nature of Sin which is in every Sin equally the least as well as the greatest The least reserve for Vanity Pride Conformity to the world inordinate Desires or Affections utterly overthrow the Truth of Repentance and all the benefits of it 2 That it is so useful as that at least at present it cannot be parted withall So Naaman would reserve his bowing before the King in the House of Rimmon because his Honours and Preferments depended thereon So is it with many in their course of Life or Trading in the world some advantages by crooked ways seem as useful to them as their right hand which they cannot as yet cut off and casâ— from them This therefore they have a secret reserve for though it may not be express yet real and effectual But he who in this case will not part with a right Eye or a right hand must be content to go with them both into Hell fire 3 Secresie That which is hidden from every Eye may be left behind Some sweet morsel of this kind may yet be rolled under the Tongue But this is an Evidence of the grossest Hypocrisie and the highest Contempt of God who seeth in secret 4 Uncertainty of some things whether they are Sins or no. It may be some think such neglects of Duty such compliances with the World are not Sins and whereas themselves have not so full a Gonviction of their being sinful as they have of other Sins which are notorious and against the Light of Nature only they have just reason to fear they are Evil this they will break through and indulge themselves in them But this also impeacheth the Truth of Repentance Where it is sincere it engageth the Soul against all Appearance of Evil. And one that is truly humbled hath no more certain Rule in his walking than not to do what he hath just cause to doubt whether it be lawful or no. True Repentance therefore is universal and inconsistent with all these reserves Secondly Unto the same End that we may be acquainted with our own Interest in this initiating Repentance We must consider the Season when it is wrought And this is 1 Upon the first Communication of Gospel Light unto us by the Holy Ghost Christ sends him to convince us of Sin and Righteousness and Judgement Joh. 16. 8. And if upon the first participation of Light and Conviction by the Holy Ghost this Repentance is not wrought
confounded but after the manner of obstinate Infidels not converted Math. 22. 23 24. c. This was the principal Heresie of the Sadducees which drew along with it those other foolish Opinions of denying Angels and Spirits or the subsistence of the Souls of men in a separate condition Acts 23. 8. For they concluded well enough that the continuance of the Souls of men would answer no design of Providence or Justice if their bodies were not raised again And whereas God had now given the most illustrious testimony unto this truth in the Resurrection of Christ himself the Sadducees became the most inveterate Enemies unto him and Opposers of him For they not only acted against him and those who professed to believe in him from that Infidelity which was common unto them with most of their Country-men but also because their peculiar Heresie was everted and condemned thereby And it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of Religion whatever and to have their Lusts inflamed by them into the utmost intemperance They therefore were the first stirrers up and fiercest pursuers of the Primitive persecutions Acts 4. 1 2. The Sadducees came upon the Apostles being grieved that they taught the people and preached through Jesus the Resurrection from the dead The overthrow of their private Heresie was that which enraged them Chap. 5. 17 18. Then the High Priest rose up and all that were with him which is the Sect of the Sadducees and were filled with indignation and laid their hands on the Apostles and put them in the common Prison And an alike rage were the Pharisees put into about their Ceremonies wherein they placed their especial interest and glory And our Apostle did wisely make an advantage of this difference about the Resurrection between those two great Sects to divide them in their Counsels and Actings who were before agreed on his destruction on the common account of his preaching Jesus Christ Acts 23. 6 7 8 9. This Principle therefore both upon the account of its importance in its self as also of the opposition made unto it among the Jews by the Sadducees the Apostle took care to settle and establish in the first place As those truths are in an especial manner to be confirmed which are at any time peculiarly opposed And they had reason thus to do for all they had to preach unto the world turned on this hinge that Christ was raised from the dead whereon our Resurrection doth unavoidably follow so as that they confessed that without an eviction and acknowledgment hereof all their preaching was in vain and all their Faith who believed therein was so also 1 Cor. 15. 12 13 14. This therefore was always one of the first Principles which our Apostle insisted on in the preaching of the Gospel a signal instance whereof we have in his discourse at his first coming unto Athens First he reproves their Sins and Idolatries declaring that God by him called them to Repentance from those dead works Then taught them Faith in that God who so called them by Jesus Christ confirming the necessity of both by the Doctrine of the Resurrection from the dead and future judgement Acts 17. 18 23 24 30 31. He seems therefore here directly and summarily to lay down those principles in the order which he constantly preached them in his first declaration of the Gospel And this was necessary to be spoken concerning the nature and necessity of this Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Resurrection of the dead It is usually expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection only Mark 12. 18. Luke 20. 27 33. Joh. 11. 24. Math. 22. 23 28. For by this single expression the whole was sufficiently known and apprehended And so we commonly call it the Resurrection without any addition Sometimes it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4. 2. The Resurrection from the dead that is the state of the dead Our Apostle hath a peculiar expression Chap. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received their dead from the Resurrection that is by virtue thereof they being raised to Life again And sometimes it is distinguished with respect unto its consequents in different persons the good and the bad The Resurrection of the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5. 29. the Resurrection of Life that is which is unto Life Eternal the means of entrance into it This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the Just Luke 14. 14. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Life of the dead or the Resurrection of the dead was used to express the whole blessed estate which ensued thereon to Believers If by any means I might attain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the dead This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living again as it is said of the Lord Christ distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. 9. He rose and lived again or he arose to life With respect unto wicked men it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of Judgement or unto Judgement Joh. 5. 29. Some shall be raised again to have Judgement pronounced against them to be sentenced unto punishment Reserve the unjust against the day of Judgement to be punished 2 Pet. 2. 9. And both these are put together Dan. 12. 2. And many of them that sleep in the dust of the Earth shall awake some to Everlasting Life and some to shame and Everlasting contempt This truth being of so great importance as that nothing in Religion can subsist without it the Apostles very diligently confirmed it in the first Churches And for the same cause it was early assaulted by Sathan denied and opposed by many And this was done two ways 1 By an open denial of any such thing 1 Cor. 15. 12. How say some among you that there is no Resurrection of the dead They wholly denied it as a thing improbable and impossible as is evident from the whole ensuing disputation of the Apostle on that subject 2 Others there were who not daring to oppose themselves directly unto a principle so generally received in the Church they would still allow the expression but put an Allegorical Exposition upon it whereby they plainly overthrew the thing intended They said the Resurrection was past already 2 Tim. 2. 18. It is generally thought that these men Hymeneus and Philetus placed the Resurrection in Conversion or Reformation of Life as the Marcionits did afterwards What some imagine about the Gnosticks is vain And that the reviving of a new Light in us is the Resurrection intended in the Scripture some begin to mutter among our selves But that as Death is a separation or sejunction of the Soul and the Body so that the Resurrection is a re-union of them in and unto Life the Scripture is too express for any one to deny and not virtually to reject it wholly And it may be observed that our Apostle in
it is represented in its terror and glory that they may be excited and stirred up to deal effectually with the Souls of men that they fall not under the Vengeance of that day So our Apostle affirms that it was with himself for having asserted the truth and certainty hereof in those words For we must all appear before the Judgement-seat of Christ that every one may receive the things done in his body according to that he hath done he adds thereunto Knowing therefore the terror of the Lord we perswade men 2 Cor. 5. 10 11. Duely considering what will be the state of things with all men in that day how dreadful the Lord Christ will be therein unto impenitent sinners and what a fearful thing it is to fall into the hands of the living God I use all diligence to prevail with men to get such an interest in the Peace and Reconciliation tendred in the Gospel that they may be accounted worthy to stand in that day See Col. 1. 28. And without a continual due apprehension hereof it cannot be but that men will grow cold and dead and formal in their Ministry If the Judgement-seat of Jesus Christ be not continually in our eye whatever other motives we may have unto diligence in our work we shall have little regard to the Souls of men whether they live or die in their Sins or no without which whatever we do is of no acceptance with God 2. The consideration of it is peculiarly applied by the Holy Ghost against security in worldly enjoyments and those Evils wherewith it is usually accompanied So it is made use of by our blessed Saviour Luke 21. 34 35 36. And so by our Apostle 1 Thes. 5. 5 6 7 8. And this also is expressed in the Type of it or the Flood in the days of Noah nothing in it was more terrible unto men than that they were surprised in the midst of their enjoyments and employments Matth. 24. 38 39. 3. It is in like manner frequently applied unto the consolation of Believers under the troubles difficulties and persecutions which in this life they undergo 2 Thes. 1. 6 7 8 9 10. even the terror and the glory of it with the Vengeance which shall be executed in it are proposed as the matter of highest consolation unto Believers as indeed they are on many accounts not here to be insisted on See Isa. 35. 3 4. Luke 21. 31. Rev. 19. 7. 2 Tim. 4. 8. Rev. 22. 17. And therefore are we required to look for long for and what lies in us hasten to this day of the Lord when on all accounts our Joy shall be full 4. It is in like manner every where applied to the terror of ungodly and impenitent sinners 1 Thes. 5. 2 3. 2 Thes. 1. 6 7 8. Jude 14 15. and in many other places not to be numbred And unto these ends in an especial manner is the consideration of it to be by us improved These therefore that we may return to the Text are those fundamental principles of Christian Religion which the Apostle calls the Doctrine of Baptismes and the laying on of hands This was a summary of that Doctrine wherein they were to be instructed who were to be baptized and to have Imposition of hands thereon But there occurs no small difficulty from the use of the word Baptismes in the plural number For it is not any where else in the Scripture so used when the Baptism of the Gospel is intended and the Jewish washings are often so expressed The Syriack Interpreter which is our most ancient translation renders it in the singular number Baptism But because there is a full agreement in all Original Copies and the ancient Expositions also concur therein none have yet adventured to leave the Original and follow that translation but all generally who have commented on the place have considered how the word may be understood and explained And herein they have fallen into such various conjectures as I shall not spend time in the consideration and refutation of but content my self with the naming of them that the Reader may use his own judgement about them Some therefore suppose that mention is made of Baptisms because of the Baptism of John and Christ which as they judge were not only distinct but different But the Jews were indifferently baptized by the one or the other and it was but one Ordinance unto them Some because of the many Baptisms or washings among the Jews into the room of all which the mystery of our Baptism doth succeed But this of all other conjectures is the least probable and if any respect could be had thereunto it would have been necessary to have mentioned Baptism in the singular number Some think respect is had unto the several sorts of Gospel Baptism which are usually referred unto three heads fluminis flaminis sanguinis of the Water by external washing of the Spirit by internal purifying of Afflictions unto blood by both And thus the Apostle should not only intend the Baptism of Water but also the whole spiritual cleansing of the Soul and Conscience which was required of men at their initiation into Christian Religion called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3. 21. with a purpose to seal their Confession with their Blood if called thereunto and therein being baptized with the Baptism wherewith the Lord Christ in his suffering was baptized Matth. 20. 23. And this hath in it much of probability and which next unto what I have fixed on I should embrace Some suppose regard may be had unto the stated times of Baptism which were fixed and observed in the Primitive Church when they baptized persons publickly but twice or thrice in the year But it is certain that this custom was not then introduced Some be take themselves unto an Enalogie of number which indeed is not unusual but there is nothing here in the Tet to give countenance unto a supposition of it Wherefore the most general interpretation of the words and meaning of the Apostle is that although Baptism be but one and the same never to be repeated or reiterated on the same subject nor is there any other Baptism or Washing of the same kind yet because the Subjects of it or those who were baptized were many every one of them being made partakers of the same Baptism in special that of them all is called Baptisms or the Baptism of the many All persons who began to attend unto the Gospel were diligently instructed in the fore-mentioned principles with others of an alike nature for they are mentioned only as instances before they were admitted unto a participation of this Ordinance with imposition of hands that ensued thereon these therefore are called the Doctrine of Baptisms or the Catechetical fundamental truths wherein those to be baptized were instructed as being the things whereof they were to make a solemn profession But if we shall follow the other interpretation and suppose that this Doctrine of Baptisms
own state and condition When the Field that hath been tilled shall be forsaken for its barrenness trash of all sorts incomparably above that which was never tilled will rise up in it This is that which at this day is such a scandal to Christianity which hath broken up the Flood-gates of Atheism and let in a Deluge of Prophaneness on the world No sinners like unto barren-Christians Heathens would blush and Infidels stand astonished at the things they practise in the Light of the Sun There was sleeping in the Bed of Uncleanness and Drunkenness among the Heathens But our Apostle who well enough knew their course affirms of them That they who sleep sleep in the Night and they who are drunken are drunken in the Night 1 Thes. 5. 7. They did their shameful things in darkness and in secret Ephes. 5. 11 12. But alas among Christians who have directly and wilfully despised the healing power and virtue of the Gospel these are works of the day proclaimed as in Sodom and the perpetration of them is the business of mens Lives If you would see the greatest Representation of Hell upon the Earth go into an Apostate Church or to persons that have had the Word preached unto them or have heard of it sufficiently for their Conviction but are not healed The Face of all things in Christianity at this day is on this account dreadful and terrible and bespeaks Desolation to lye at the door the ground whereunto the waters of the Sanctuary do come and it is not healed is left unto Salt and Barrenness for ever 2 It is a Righteous thing with God Judicially to give up such persons unto all manner of filthy sins and wickedness that it may be an Aggravation of their Condemnation at the last day It is the way of God to do so when more inferiour manifestation of himself his Word and Will are rejected or not improved So he dealt with the Gentiles for their abuse of the Light of Nature with the Revelation made of him by the works of Creation and Providence Rom. 1. 24 26 28. And shall not we think that he will that he doth so deal with persons upon their unprofitableness under and rejection of the highest and most glorious Revelation of himself that ever he did make or ever will in this world unto any of the Sons of men It may be asked how doth God thus Judicially give up persons despising the Gospel unto their own Hearts Lusts to do the things that are not convenient I answer he doth it 1 By leaving them wholly to themselves taking off all effectual restraint from them so spake our blessed Saviour of the Pharisees Let them alone saith he they are blind leaders of the blind Matth. 15. 14. Reprove them not help them not hinder them not let them alone to take their own course so saith God of Israel now given up to sin and ruine Ephraim is joyned to Idols let him alone Hos. 4. 14. Ezek. 29. 13. And it is the same Judgement which he denounceth against unprofitable Hearers of the Gospel Rev. 22. 11. He which is unjust let him be unjust still and he which is filthy let him be filthy still go on now in your sins and filthiness without restraint Now when men are thus left unto themselves as there is a time when God will so leave Gospel despisers that he will lay no more restraint upon them but with-hold the influence of all consideration that should give them any effectual check or control It were not to be conceived what an outrage and excess of sin the cursed corrupted nature of man will run out into but that the world is filled with the fruits and tokens of it And God doth Righteously thus withdraw himself more absolutely from Gospel despisers than he doth from Pagans and Infidels whom by various actings of his Providence he keeps within bounds of sinning subservient unto his holy Ends. 2 God pours out upon such persons a spirit of slumber or gives them up to a profound security so as that they take notice of nothing in the Works or Word of God that should stir them up to amendment or restrain them from sin So he dealt with these unbelieving Jews Rom. 11. 8. God hath given them a Spirit of slumber Eyes that they should not see Although it be so come to pass that many there are whom Gods Soul loatheth and they abhor him also as he speaks 2 Cor. 11. 8. so that he will have no more to do with them yet he doth and will continue his Word in the world and the Works of his Providence in the Government thereof Now as in the Word there are several warnings and dreadful threatenings against sinners so in the Works of God there are Judgements full of Evidences of Gods displeasure against sin Rom. 1. 18. Both these in their own Nature are suited to awaken men to bring them to a due consideration of themselves and so to restrain them from sin But as to this sort of persons God sends a Spirit of slumber upon them that nothing shall rouze them up or awaken them from their sins Though it Thunder over their Heads and the Tempest of Judgement falls so near them as if they were personally concerned yet do they cry peace peace When the Word is preached to them or they hear by any means the Curse of the Law yet they bless themselves as those who are altogether unconcerned in it God gives them up unto all ways and means whereby they may be fortified in their Security Love of sin Contempt and Scorn of them by whom the Word of God is declared or the Judgements of God are dreaded carnal confidence carrying towards Atheism the Society of other presumptuous sinners strengthening their hands in their Abominations a present supply for their Lusts in the pleasant things of this world I mean which are so to the Flesh shall all of them contribute to their Security 3 God absolutely and irrecoverably gives them up to extream obstinacy to final hardness and impenitency Isa. 6. 8 9 10. This is no place to treat of the nature of Divine Induration It is enough to observe at present that where provoking sinners do fall under it they are totally blinded and hardened in sin unto their Eternal Ruine Now when God doth thus deal with men who will not and because they will not be healed and reformed by the Preaching of the Gospel can any thing else ensue but that they will give up themselves unto all wickedness and filthiness with delight and greediness And this wrath seems to be come upon multitudes in the world unto the utmost So the Apostle describes this condition in the Jews when they were under it 1 Thes. 2. 15 16. Who both killed the Lord Jesus and their own Prophets and have persecuted us and they please not God and are contrary to all men forbidding us to speak unto the Gentiles that they might be saved to fill up
or in the Love of God by Christ as by and in our own Love to him and his The Mystical Body of Christ is the second great mystery of the Gospel The first is his Person that great mystery of Godliness God manifest in the Flesh. In this mystical Body we have Communion with the Head and with all the Members with the Head by Faith and with the Members by Love Neither will the first compleat our Interest in that Body without the latter Hence are they frequently conjoyned by our Apostle not only as those which are necessary unto but as those which Essentially constitute the Union of the whole mystical Body and Communion therein Gal. 5. 6. Ephes. 6. 23. 1 Thes. 1. 3. 1 Tim. 1. 14. chap. 1. 11. 2 Tim. 1. 13. chap. 2. 22. Wherefore without Love we do no more belong to the Body of Christ than without Faith it self And in one place he so transposeth them in his expression to manifest their inseparable connexion and use unto the Union and Communion of the whole Body as that it requires some care in their distribution unto their peculiar objects Philem. 5. Hearing of thy Love and Faith which thou hast towards the Lord Jesus and towards all Saints Both these Graces are spoken of as if they were exercised in the same manner towards both their Objects Christ and the Saints But although Christ be the Object of our Love also and not of our Faith only yet are not the Saints so the Object of our Love as to be the Object of our Faith also We believe a Communion with them but place not our Trust in them There is therefore a variation in the Prepositions prefixed unto the respective Objects of these Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this directs us unto a distribution of these Graces in their Operations unto their distinct Objects Faith towards the Lord Jesus and Love to the Saints But they are so mixed here to declare the infallible connexion that is between them in the constitution of the mystical Body of Christ. This therefore is the form life and soul of all mutual Duties between the Members of Christs mystical Body Whatever passeth between them in outward works wherein they may be useful and beneficial unto one another if it spring not from this principle of Love if it be not quickened and animated thereby there is nothing of Evangelical Communion in it Whereas therefore this Grace and Duty is the peculiar Effect and Glory of the Gospel the form and life of the mystical Body of Christ the pledge and evidence of our Interest in those better things which accompany Salvation I shall briefly declare the nature of it and shew the reason of the necessity of its diligent exercise Mutual love among Believers is a fruit of the Spirit of Holiness and effect of Faith whereby being knit together in the Bond of entire Spiritual Affection on the account of their joynt Interest in Christ and participation of the same new divine spiritual Nature from God do value delight and rejoyce in one another and are mutually helpful in a constant discharge of all those Duties whereby their eternal spiritual and temporal Good may be promoted 1. It is a fruit of the Spirit of Holiness of the Spirit of Christ Gal. 5. 22. It is no more of our selves than Faith is it is the Gift of God Natural Affections are in-laid in the constitution of our Beings Carnal Affections are grown inseparable from our nature as corrupted Both excited by various Objects Relations Occasions and Interest do exert themselves in many outward effects of Love But this Love hath no root in our selves until it be planted in us by the Holy Ghost And as it is so it is the principal part of the Renovation of our natures into the Image of God who is Love This Love is of God And every one that loveth is born of God 1 Joh. 4. 7. You are taught of God to love one another 2. It is an effect of Faith Faith worketh by Love Gal. 5. 6. Hence as we observed before Love to the Saints is so frequently added unto Faith in our Lord Jesus Christ as the effect and pledge of it And although it proceeds in general from Faith as it respects the Commands and Promises of God yet it derives immediately from Faith as acted on the Lord Jesus Christ. For he being the Head of the whole mystical Body it is Faith in him that acts it self by Love towards all the Members Holding him the Head by Faith the whole Body edifies it self in Love Ephes. 4. 15 18. And the more sincere active and firm our Faith in Christ is the more abundant will our Love be towards all his Saints For Faith in Christ doth first excite Love unto him from whom as it were it descends unto all that it finds of him in any others And our Love of the Saints is but the Love of Christ represented and exhibited unto us in them The Papists tell us that Love or Charity is the form or life of Faith without which it is dead It is so far true that according to the Apostle James where it is not there Faith is dead Not that it is the life of Faith but that Faith wherever it is living will work by Love Faith therefore is the life the quickening animating principle of Love and not on the contrary And that Love which proceedeth not from which is not the effect of which is not enlivened by Faith is not that which the Gospel requireth 3. Believers are knit together in an entire Affection This is that Cement whereby the whole mystical Body of Christ is fitly joyned together and compacted Ephes. 4. 16. This mutual adherence is by the uniting cementing efflux of Love It is but an Image of the Body or a dead carkass that men set up where they would make a Bond for Professors of Christianity consisting of outward Order Rules and Methods of Duties A Church without it is an heap of dead stones and not living stones fitly compacted and built up a Temple unto God Break this Bond of Perfection and all spiritual Church Order ceaseth for what remains is carnal and worldly There may be Churches constituted in an outward humane Order on supposed prudential Principles of Union and external Duties of Communion which may continue in their Order such as it is where there is no Spiritual Evangelical Love in exercise among the Members of them But where Churches have no other Order nor Bond of Communion but what is appointed by Christ wherever this Love faileth their whole Order will dissolve 4. This mutual Love among Believers springs from and is animated by their mutual Interest in Christ with their Participation of the same Divine Nature thereby It is from their Union in Christ the Head that all the Members of the Body do mutually contribute what they derive from him unto the edification of the whole
in the exercise of Love Hereby are they all brought into the nearest Relation to one another which is the most effectual motive and powerful attractive unto Love For as the Lord Christ saith of every one that doth the will of God the same is my Brother and Sister and Mother Matth. 12. 18. he is dearly beloved by him as standing in the nearest Relation unto him so are all Believers by virtue of their common Interest in Christ their Head as Brothers Sisters and Mothers to each other as Members of the same Body which is yet nearer whence the most intense Affection must arise And they have thereby the same new spiritual nature in them all In Love natural he that doth most love and prize himself commonly doth least love and prize others And the reason is because he loves not himself for any thing which is common unto him with others but his self-love is the ordering and centring of all things unto his own satisfaction But with this Spiritual Love he that Loves himself most that is doth most prize and value the Image of God in himself doth most Love others in whom it is And we may know whether we cherish and improve Grace in our own Hearts by that Love which we have unto them in whom it doth manifest it self 1 Joh. 5. 1. 5. This Love in the first place acts it self by valuation esteem and delight So the Psalmist affirms that all his delight was in the Saints and in the excellent in the Earth Psal. 16. 3. The Apostle carries this unto the height in that Instance wherein we ought to lay down our lives for the Brethren 1 Joh. 3. 16. For whereas Life is comprehensive of all that is dear or useful unto us in this world what we ought if called thereunto to part with our lives for we value and esteem above them all It is true the cases wherein this is actually required in us do not frequently occur And they are such alone wherein the Glory and Interest of Christ are in an especial manner concerned But such a Love as will always dispose and when we are called enable us unto this Duty is required to be in us if we are Disciples of Christ. So are we to prize and value them as at least to be ready to share with them in all their conditions For 6. This Love acts it self by all means in all ways and Duties whereby the Eternal Spiritual and Temporal good of others may be promoted And it would require a long discourse to go over but the principal Heads of those Ways and Duties which are required unto this End Something will be spoken afterwards to that purpose At present I have aimed only at such a Description of this Love as may distinguish it from that cold formal pretence of it in some outward Duties which the most satisfie themselves withall This is that Love which the Gospel so earnestly commendeth unto and so indispensibly requireth in all the Disciples of Christ. This with its exercise and effects its Labour and Fruits is the Glory Life and Honour of our Profession without which no other Duties are accepted with God And the reason is manifest from what hath been spoken why the Apostle giveth this as a ground of his good Perswasion concerning these Hebrews as that they had an especial Interest in those Better things from which Salvation is inseparable For if this Love in general be so a Grace of the Gospel if it so spring and arise from the Love of God in Christ as that there neither ever was nor can be the least of it in the world which is not an Emanation from that Love and if in its especial nature it so particularly relates unto the Spirit of Christ and our Union with him it must needs be among the principal Evidences of a good spiritual condition And the same will yet farther appear if we consider the grounds whereon it is inforced in the Gospel which are principally these that follow 1. As the Head of all other considerations the Lord Christ expresseth it as that which was to be the great Evidence unto the world of the Truth and Power of the Gospel as also of his own being sent of God Joh. 17. 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me It is true there is another especial principle of the Union of Believers as they are one in God and Christ. This is that one Spirit whereby they are all united unto him as their mystical Head But this alone is not here intended as being that which the world can no way discern nor consequently be convinced by He intends therefore their Unity among themselves the Life and Spirit and Bond whereof is this Love as hath been declared There is no other kind of Unity which may be among Christians that carrieth the least conviction with it of the Divine Mission Truth and Power of Christ. For they may be all carnal from carnal Principles and for carnal Ends wherein the world can see nothing extraordinary as having many such Unities of its own Herein therefore doth the Testimony consist which we give to the world that Jesus Christ was sent of God And if we fail herein we do what we can to harden the world in its impenitency and unbelief To see Believers live in Love according to the nature and acting the Duties of it before mentioned was in ancient times a great means of the Conviction of the world concerning the Truth and Power of the Gospel and will be so again when God shall afresh pour down abundantly that Spirit of Light and Love which we pray for And in some measure it doth so at present For whosoever shall consider the true Church of Christ aright will find the Evidences of a Divine Power in this matter For it doth and ever did consist of all sorts of persons in all Nations and Languages whatever High and low rich and poor Jews Greeks Barbarians Scythians men of all Interests Humours Oppositions dividing Circumstances at distances as far as the East from the West do constitute this Body this Society Yet is there among all these known to each other or unknown an ineffable Love ready to work and exercise it self on all occasions in all the ways before insisted on And this can be from no other Principle but the Spirit and Divine Power of God giving Testimony thereby unto the Lord Christ whose Disciples they are 2. Our Right unto our Priviledge in and Evidence of our being the Disciples of Christ depends on our mutual Love Joh. 14. 34 35. A new Commandment I give unto you that you love one another as I have loved you that ye also love one another By this shall all men know that you are my Disciples if you have love one to another This especial Commandment of Christ concerning mutual love
Promissionis were Heirs of the Promise refering it to Believers under the Old Testament Vul. Lat. Haereditahunt Promissiones who shall inherit the Promises which must respect present sincere persevering Believers Beza Haereditario jure obtinent Promissionem Others Obtinent promissam Haereditatem and Haereditatem accipiunt promissionis which Schmidius chooseth as most exact though without reason That of Beza is proper for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is jure Haereditario obtinere see our Exposition on chap. 1. 4. We inherit the Promises Verse 12. That you be not slothful but followers of them their Example who through Faith and patient long-suffering inherit the Promises This Verse puts a full close to the former Exhortation built on the description given of unprofitable and Apostate Professors And here is withall an entrance made into a discourse of somewhat another nature but intended and applied unto the same end and purpose We may therefore consider it as a continuation of the former Exhortation inforced with a new Argument of great importance For 1. The Apostle gives a Caution against an Evil or Vice directly opposite unto the Duty he had been pressing unto and which if admitted would obstruct its discharge That you be not slothful And therein the series of that discourse hath its connexion with the beginning of ver 11. We desire that you be diligent and that you be not slothful diligence and sloth being the opposite virtue and vice which are the matter of his Exhortation 2. He gives a new direction and encouragement unto them for the performance of the Duty exhorted unto which also guides them in the manner of its performance And herein he coucheth an Introduction to a discourse of another nature which immediately ensues as was observed But be ye followers 3. This direction and encouragement consists in the proposal of an Example of others unto them who performed the Duty which he exhorts them unto And as for their direction he declares unto them how they did it even by Faith and Patience so for their Encouragement he minds them of what they obtained thereby or do so they inherited the Promises of God 1. The Apostle cautions the Hebrews against that which would if admitted frustrate his Exhortation and effectually keep them off from the Duty exhorted unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you be not segnes molles ignavi heavy and slothful He had before charged them that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 5. 11. dull or slothful in hearing not absolutely but comparatively they were not so diligent or industrious therein as they ought to have been or the Reproof concerned some of them only Here he warns them not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slothful in works or working in practical Duties We are slothful in hearing when we do not learn the Truths of the Gospel with diligence and industry when we do not take them into our minds and understandings by the diligent use of the means appointed unto that end And we are slothful in practice when we do not stir up our selves unto the due exercise of those Graces and discharge of those Duties which the Truth wherein we are instructed directs unto and requires of us And this sloth is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. a diligent and sedulous endeavour in the performance of our Duty Shew diligence and be not slothful And this Vice our Holy Apostle according to his great wisdom and care frequently warns the Hebrews against in this Epistle For he knew that the utmost intension of our spirits the utmost diligence of our minds and endeavours of our whole Souls are required unto an useful continuance in our Profession and Obedience This God requireth of us this the nature of the things themselves about which we are conversant deserveth and necessary it is unto the end which we aim at If we faint or grow negligent in our Duty if careless or slothful we shall never hold out unto the end or if we do continue in such a formal course as will consist with this sloth we shall never come to the blessed end which we expect or look for The Oppositions and Difficulties which we shall assuredly meet withall from within and without will not give way unto faint and languid endeavours Nor will the holy God prostitute Eternal Rewards unto those who have no more regard unto them but to give up themselves unto sloth in their pursuit Our course of Obedience is called running in a Race and fighting as in a Battel and those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on such occasions will never be crowned with Victory Wherefore upon a due compliance with this caution depends our present Perseverance and our future Salvation For Spiritual Sloth is ruinous of any Profession though otherwise never so hopeful The Apostle was perswaded of good things and such as accompany Salvation concerning these Hebrews but yet he lets them know that if they intended to enjoy them they must not be slothful Sloth is a vicious Affection and one of the worst that the mind of man is subject unto For where it takes place and is prevalent there is no good Principle or Habit abiding There is not any thing any Vice amongst men that the Heathen who built their Directions on the light of Nature and the Observation of the ways of men in the world do more severely give in Cautions against And indeed it were easie to manifest that nothing more increaseth the degeneracy of mankind than this depraved Affection as being an in-let unto all sordid Nices and a perfect obstruction unto all virtuous and laudable Enterprizes But what shall he say who comes after the King Solomon hath so graphically described this Affection with its vile nature and ruinous effects in sundry passages of the Proverbs that nothing need or can be added thereunto Besides it is Spiritual Sloth only that we have occasion to speak unto Spiritual Sloth is an habitual indisposition of mind unto Spiritual Duties in their proper time and season arising from unbelief and carnal Affections producing a neglect of Duties and Dangers Remisness Carelesness or Formality in attendance unto them or the performance of them The beginning of it is prejudicing negligence and the end of it is ruining security 1. It is in general an indisposition and unreadiness of mind and so opposed unto the entire principle of our spiritual warfare Fervency in Spirit Alacrity of mind Preparation with the whole Armour of God and therein girding up the Loins of our minds endeavouring to cast off every weight and the sin that doth so easily beset us are required to be in us constantly in the course of our Obedience But this Sloth is that which gives us an indisposition of mind in direct opposition unto them all So it is described Prov. 26. 15. A Person under the power of this vicious Distemper of mind is indisposed to every Duty which makes them grievous unto him 2. When it comes unto
this especial limitation as to come afterwards The formal reason of it was the Truth of God in his Promises with his unchangeableness and infinite power to give them an Accomplishment And the means of ingenerating this Faith in them was the Promise it self By this Faith were they justified and saved Gen. 15. 6. But it may be enquired how this Faith could be proposed unto us for an Example seeing it respected the future Exhibition of Christ and we are to respect him as long since come in the Flesh. But this circumstance changeth nothing in the nature of the things themselves For although as to the actual Exhibition of the Messiah they looked on it as future yet as to the Benefits of his Mediation they were made present and effectual unto them by the Promise And the Faith required of us doth in like manner respect the Lord Christ and the Benefits of his Mediation and by his actual Exhibition in the Flesh is not changed in its nature from what theirs was though it be exceedingly advantaged as to its Light The next thing ascribed unto them is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patience say we that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these Graces are expresly distinguished 2 Tim. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith Long-suffering Patience so plainly Col. 1. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto all patience and long-suffering And in very many places it is recommended as a special Grace and Duty 2 Cor. 6. 6. Gal. 5. 22. Ephes. 4. 2. Col. 3. 12. And it is often also ascribed unto God Rom. 2. 4. chap. 9. 22. to Christ 1 Tim. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longanimis or as James speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1. 19. slow to anger opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hasty soon angry bitter in Spirit It is a gracious sedate frame of Soul a tranquillity of mind on holy spiritual grounds of Faith not subject to take provocations not to be wearied with opposition Wherefore although the Apostle saith in like manner in another place that we have need of Patience that after we have done the will of God we may receive the Promise chap. 10. 36. yet the longanimity here intended is distinct from it For as Patience is a gracious submissive quietness of mind in undergoing present troubles and miseries so this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or longanimity forbearance tolerance or long-suffering is a sedate gracious disposition of mind to encounter a series of Difficulties and Provocations without being exasperated by them so as to desert or cease from the course wherein we are ingaged So where it is ascribed unto God it signifies that goodness of his Nature and purpose of his Will that notwithstanding their manifold provocations and as it were daily new surprisals yet he will bear with sinners and not divert from his course of goodness and mercy towards them And with us it hath a twofold object For 1 In the course of our Faith and Profession we shall meet with many Difficulties and Oppositions with many Scandals and Offences These men are apt to take distast at to dislike and so to be provoked as to leave the way wherein they meet with them Upon various surprising occasions they fret themselves to do evil Psal. 37. 8. So David was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very short spirited when upon the breach that God Righteously made on Uzza it is said that the thing which God had done displeased David But this is that Grace whereby the Soul of a Believer is kept from taking offence or admitting sinful provocations from cross Accidents Oppositions Injuries Scandals Disappointments So is the Duty of it prescribed unto us in particular with respect unto one another Ephes. 4. 2. Besides 2 There are sundry things in the Promises of God whereof Believers earnestly desire if it were possible a present Accomplishment or a greater degree of evidence in their Accomplishment or a greater speed towards it Such are the full subduing of their Corruptions success against or freedom from Temptations deliverance of ehe Church from Troubles and the like Now when these things are delayed when the Heart is ready to be made sick by the deferring of its hopes the Soul is apt to despond to give over its expectations and if it do so it will quickly also forsake its Duties The Grace which keeps us up in a quiet waiting upon God for the fulfilling of all that concerns us in his own time and season that preserves us from fainting and sinful despondencies is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this long-suffering or forbearance These were the ways whereby they came to inherit the Promises The Heathen of old fancied that their Hero's or Patriarchs by great and as they were called Heroick Actions by Valour Courage the Slaughter and Conquest of their Enemies usually attended with Pride Cruelty and Oppression made their way into Heaven The way of Gods Hero's of the Patriarchs of his Church and People unto their Rest and Glory unto the enjoyment of the Divine Promises was by Faith Patience Long-suffering Humility enduring Persecution self-denial and the spiritual Virtues generally reckoned in the world unto pusillanimity and so despised So contrary are the Judgements and Ways of God and men even about what is good and praise-worthy Observe as we pass on That Faith and patient long-suffering are the only way whereby Professors of the Gospel may attain Rest with God in the Accomplishment of the Promises It is a sad consideration which way and by what means some men think to come to Heaven or carry themselves as if they did so They are but few who think so much as a naked Profession of these things to be necessary thereunto But living avowedly in all sorts of sins they yet suppose they shall inherit the Promises of God But this was not the way of the holy men of old whose example is proposed to us Some think Faith at least to be necessary hereunto But by Faith they understand little more than that they profess the true Religion about which there are so many contests in the world This was not the Faith of Abraham that is this alone was not so Wherein it consisted and how it was acted we shall have occasion afterwards to declare But what do men think of the long-suffering before described Their Relief against it is to trust in such a Faith as stands in no need of it For that common Faith which most men content themselves withall seldom or never puts them upon the exercise of patient long-suffering It is against the actings of a lively Faith that those Oppositions arise which the exercise of that other Grace is needful to conflict withall And I shall give some few instances of it wherein the necessity of it will be made to appear For if I should handle it at large all the Difficulties that lye in the way of our Profession would fall under consideration Of
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
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
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
Moses the curse and stroke of the Law Hereon the waters of Life flowed from him for the quickning and refreshment of the Church 1 Cor. 10. 3 4. Thus was the Lord Christ All and in All from the beginning And as the general design of the whole structure of the Tabernacle with all that belonged thereunto was to declare that God was reconciled to sinners with a blessed provision for the glory of his Holiness and the honour of the Law which is in and by Jesus Christ alone so every thing in it directed unto his Person or his Grace or some Act of his Mediation And two things do now attend all these institutions 1 As they are interpreted by Gospel Light they are a glorious representation of the wisdom of God and a signal confirmation of saith in him who was prefigured by them 2 Take them in themselves separated from this end and they give no representation of any one holy property of the nature of God nothing of his wisdom Goodness Greatness Love or Grace but are low and carnal base and beggarly And that we may have a due apprehension of them some things in general concerning them may be considered 1. The whole Scheme Frame Fashion Use and Service of the Tabernacle with all that belonged thereunto was a meer arbitrary effect of the soveraign will and pleasure of God Why he would by this way and by these means declare himself appeased unto the Church and he would graciously dwell amongst them why he would by them type out and prefigure the incarnation and mediation of Christ no other reason can be given but his own will which in all things is to be adored by us Other wayes and means unto the same ends were not wanting unto divine wisdom but this in the good pleasure of his will he determined on In the supreme authority of God was the Church absolutely to acquiesce whilest it was obliged unto the observation of these ordinances and other reason of them they could not give And whereas their use is now utterly ceased yet do they abide on the Holy Record as some think the fabrick of Heaven and Earth shall do after the final judgment to be monuments of his wisdom and soveraignty But the principal ends of the preservation of this memorial in the sacred Record are two 1 That it may be a perpetual Testimony unto the praescience faithfulness and power of God His infinite praescience is testified unto in the prospect which therein he declares himself to have had of the whole future frame of things under the Gospel which he represented therein His faithfulness and power in the accomplishment of all these things which were prefigured by them 2 That it might testifie the abundant Grace and Goodness of God unto the Church of the new Testament which enjoyeth the substance of all those spiritual things whereof of old he granted only the Types and shadows Wherefore 2. It must be acknowledged that the Instruction given by these things into the mysteries of the will of God and consequently all those teachings which were influenced and guided by them were dark obscure and difficult to be rightly apprehended and duly improved Hence the way of Teaching under the old Testament was one reason for the abolishing of that Covenant that a more effectual way of instruction and Illumination might be introduced This is declared at large in the exposition of the preceding chapter There was need for them all to go up and down every one unto his Brother andevery one unto his Neighbour saying know the Lord. For the true knowledge of him and of the mysteries of his will was by these means very difficultly to be obtained And now the Jews have lost all that prospect unto the promised seed which their forefathers had in these things it is sad to consider what work they make with them They have turned the whole of all legal institutions into such an endless scrupulous superstitious observance of carnal Rites in all imaginable circumstances as never became the divine wisdom to appoint as is marvellous that any of the race of mankind should enbondage themselves unto Yea now all things are plainly fullfilled in Christ some among our selves would have the most of them to have represented Heaven and the Planets the fruits of the Earth and I know not what besides But this was the way which the infinite wisdom of God fixed on for the instruction of the Church in the state then allotted unto it 3. This instruction was sufficient unto the end of God in the edification and salvation of them that did believe For these things being diligently and humbly enquired into they gave that Image and Resemblance of the work of Gods Grace in Christ which the Church was capable of in that state before its actual accomplishment Those who were wise and holy among them knew full well that all these things in general were but Types of better things and that there was something more designed of God in the Pattern shewed unto Moses than what they did contain For Moses made and did all things for a Testimony unto what should be spoken afterwards chap. 3. 5. In brief they all of them believed that through the Messiah the promised seed they should really receive all that Grace Goodness Pardon Mercy Love Favour and Priviledges which were testified unto in the Tabernacle and all the Services of it And because they were not able to make distinct particular applications of all these things unto his mediatory actings their faith was principally fixed on the person of Christ as I have elswhere demonstrated And with respect unto him his sufferings and his glory they diligently enquired into these things 1 Pet. 1. 11. And this was sufficient unto that faith and obedience which God then required of the Church For 4. Their diligent enquiry into these things and the meaning of them was the principal exercise of their faith and subjection of soul unto God For even in these things also did the Spirit testify beforehand the sufferings of Christ and the Glory that did ensue And as the exercise of faith herein was acceptable unto God so the discoveries of Grace which they received therein were refreshing unto their souls For hereby they often saw the King in his Beauty and beheld the pleasant land which was far off Isa. 33. 17. 5. That worship which was outwardly performed in and by these things was full of Beauty and Glory 2 Cor. 3. It was also suited to beget a due reverence of the Majesty and Holiness of God It was God's way of worship It was God's order and so had characters of divine wisdom upon it Wherefore although the People were originally obliged unto the observance of it by the meer soveraign will and pleasure of God yet the things themselves were so beautiful and glorious as nothing but the substance of the things themselves in Christ could excel This made the Devil as it were steal away so many
nor was there any constraint on Christ but he offered himself willingly through the eternal Spirit 2 She was to be had forth without the Camp ver 3. which the Apostle alludes unto Chap. 13. 11. representing Christ going out of the City unto his Suffering and Oblation 3 One did slay her before the face of the Priest and not the Priest himself So the hands of others Iews and Gentiles were used in the slaying of our Sacrifice 4 The Blood of the Heifer being slain was sprinkled by the Priest seven times directly before the Tabernacle of the Congregation ver 4. So is the whole Church purified by the sprinkling of the Blood of Christ. 5 The whole Heifer was to be burned in the sight of the Priest ver 5. So was whole Christ Soul and Body offered up to God in the fire of love kindled in him by the eternal Spirit 6 Cedar wood Hysop and Scarlet were to be cast into the midst of the burning of the Heifer ver 6. which were all used by God's Institution in the purification of the unclean or the sanctification and dedication of any thing unto sacred use to teach us that all spiritual vertue unto these ends really and eternally was contained in the one offering of Christ. 7 Both the Priest who sprinkled the Blood the men that slew the Heifer and he that burned her and he that gathered her ashes were all unclean until they were washed ver 7 8 9 10. So when Christ was made a Sin-offering all the legal Uncleannesses that is the Guilt of the Church were on him and he took them away But it is the use of this Ordinance which is principally intended The Ashes of this Heifer being burned was preserved that being mixed with pure water it might be sprinkled on persons who on any occasion were legally unclean Whoever was so was excluded from all the Solemn Worship of the Church Wherefore without this Ordinance the worship of God and the holy state of the Church could not have been continued For the means causes and ways of legal defilements among them were very many and some of them unavoidable In particular every Tent and House and all persons in them were defiled if any one died among them which could not but continually fall out in their Families Hereon they were excluded from the Tabernacle and Congregation and all Duties of the Solemn Worship of God until they were purified Had not therefore these Ashes which were to be mingled with living water been always preserved and in a readiness the whole worship of God must quickly have ceased amongst them It is so in the Church of Christ. The Spiritual Defilements which befal Believers are many and some of them unavoidable unto them whil'st they are in this world yea their Duties the best of them have defilements adhering unto them Were it not but that the Blood of Christ in its purifying vertue is in a continual readiness unto Faith that God therein had opened a Fountain for Sin and Uncleanness the Worship of the Church would not be acceptable unto him In a constant application thereunto doth the exercise of Faith much consist The nature and use of this Ordinance is farther described by its object the unclean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those that were made common All those who had a liberty of approach unto God in his Solemn Worship were so far sanctified that is separated and dedicated And such as were deprived of this priviledge were made common and so unclean The Unclean especially intended in the Institution were those who were defiled by the dead Every one that by any means touched a dead body whether dying naturally or slain whether in the house or field or did bear it or assist in the bearing of it or were in the Tent or House where it was were all defiled no such person was to come into the Congregation or near the Tabernacle But it is certain that many Offices about the dead are works of Humanity and Mercy which morally defile not Wherefore there was a peculiar reason of the constitution of this defilement and this severe Interdiction of them that were so defiled from Divine Worship And this was to represent unto the People the Curse of the Law whereof Death was the great visible effect The present Iews have this Notion that defilement by the dead arose from the poyson that is dropt into them that dye by the Angel of death whereof see our Exposition on Chap. 2. 14. The meaning of it is that Death came in by Sin from the poysonous temptation of the old Serpent and befel men by the Curse which took hold of them thereon But they have lost the understanding of their own Tradition This belonged unto the bondage under which it was the Will of God to keep that People that they should dread Death as an effect of the Curse of the Law and the fruit of Sin which is taken away in Christ Heb. 2. 14. 1 Cor. 15. 47. And these works which were unto them so full of defilement are now unto us accepted Duties of Piety and Mercy These and many others were excluded from an interest in the Solemn Worship of God upon ceremonial defilements And some vehemently contend that none were so excluded for moral defilements and it may be it is true for the matter is dubious But that it should thence follow that none under the Gospel should be so excluded for moral and spiritual Evils is a fond imagination Yea the Argument is firm that if God did so severely shut out from a participation in his Solemn Worship all those who were legally or ceremonially defiled much more is it his Will that those who live in spiritual or moral defilements should not approach unto him by the holy Ordinances of the Gospel The manner of the application of this purifying water was by sprinkling Being sprinkled or rather transitively sprinkling the unclean Not only the Act but the Efficacy of it is intended The manner of it is declared Numb 19. 17 18. The Ashes was kept by it self Where use was to be made of it it was to be mingled with clean living water water from the Spring The vertue was from the Ashes as it was the Ashes of the Heifer slain and burnt as a Sin-offering The water was used as the means of its application Being so mingled any clean person might dip a Bunch of Hysop see Psal. 51. 7. into it and sprinkle any thing or person that was defiled For it was not confined unto the Office of the Priest but was left unto every private person as is the continual application of the Blood of Christ. And this Rite of sprinkling was that alone in all Sacrifices whereby their continued efficacy unto Sanctification and Purification was expressed Thence is the Blood of Christ called the blood of sprinkling because of its efficacy unto our Sanctification as applied by Faith unto our Souls and Consciences The effect of
the infallible connexion of these things the blood of Christ and the purging of the Conscience that is in all that betake themselves thereunto It shall do it that is effectually and infallibly 2. Respect is had herein unto the generality of the Hebrews whether already professing the Gospel or now invited unto it And he proposeth this unto them as the advantage they should be made partakers of by the relinquishment of Mosaical Ceremonies and betaking themselves unto the Faith of the Gospel For whereas before by the best of legal Ordinances they attained no more but an outward sanctification as unto the flesh they should now have their Conscience infallibly purged from dead works Hence it is said your Conscience Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our But there is no difference in the sense I shall retain the common reading as that which refers unto the Hebrews who had been always exercised unto thoughts of Purification and Sanctification by one means or another For the Explication of the words we must enquire 1 What is meant by dead works 2 What is their relation unto Conscience 3 How Conscience is purged of them by the blood of Christ. 1. By dead works sins as unto their guilt and defilement are intended as all acknowledge And several Reasons are given why they are so called As 1 Because they proceed from a principle of spiritual death or are the works of them who have no vital principle of holiness in them Eph. 2. 1 5. Col. 2. 13. 2 Because they are useless and fruitless as all dead things are 3 They deserve death and tend thereunto Hence they are like rotten bones in the Grave accompanied with worms and corruption And these things are true Howbeit I judge there is a peculiar reason why the Apostle calls them dead works in this place For there is an allusion herein unto dead bodies and legal defilement by them For he hath respect unto Purification by the Ashes of the Heifer And this respected principally uncleanness by the dead as is fully declared in the institution of that Ordinance As men were purified by the sprinkling of the Ashes of an Heifer mingled with living water from defilements contracted by the dead without which they were separated from God and the Church so unless men are really purged from their moral defilements by the blood of Christ they must perish for ever Now this defilement from the dead as we have shewed arose from hence that Death was the effect of the Curse of the Law wherefore the guilt of sin with respect unto the Curse of the Law is here intended in the first place and consequently its pollution This gives us the state of all men who are not interessed in the Sacrifice of Christ and the purging vertue thereof As they are dead in themselves dead in trespasses and sins so all their works are dead works Other works they have none They are as a Sepulchre filled with bones and corruption Every thing they do is unclean in it self and unclean unto them Unto them that are defiled nothing is pure but even their mind and conscience is defiled Tit. 1. 15. Their works come from spiritual death and tend unto eternal death and are dead in themselves Let them deck and trim their carkases whil'st they please let them â—end their faces with paintings and multiply their ornaments with all excess of bravery within they are full of dead bones of rotten defiled polluting works That world which appears with so much outward beauty lustre and glory is all polluted and defiled under the eye of the most Holy 2. These dead works are further described by their relation unto our persons as unto what is peculiarly affected with them where they have as it were their seat and residence And this is the Conscience He doth not say purge your souls or your minds or your persons but your conscience And this he doth 1 In general in opposition unto the purification by the Law It was there the dead body that did defile it was the body that was defiled it was the body that was purified those Ordinances sanctified to the purifying of the flesh But the defilements here intended are spiritual internal relating unto Conscience and therefore such is the purification also 2 He mentions the respect of these dead works unto Conscience in particular because it is Conscience which is concerned in peace with God and confidence of approach unto him Sin variously affects all the faculties of the soul and there is in it a peculiar defilement of Conscience Tit. 1. 15. But that wherein Conscience in the first place is concerned and wherein it is alone concerned is a sense of guilt This brings along with it fear and dread whence the sinner dares not approach into the presence of God It was Conscience which reduced Adam into the condition of hiding himself from God his eyes being opened by a sense of the guilt of sin So he that was unclean by the touching of a dead body was excluded from all approach unto God in his worship Hereunto the Apostle alludes in the following words That we may serve the living God For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly denotes that service which consists in the observation and performance of solemn worship As he who was unclean by a dead body might not approach unto the worship of God until he was purified So a guilty sinner whose Conscience is affected with a sense of the guilt of sin dares not to draw nigh unto or appear in the presence of God It is by the working of Conscience that sin deprives the soul of peace with God of boldness or confidence before him of all right to draw nigh unto him Until this relation of sin unto the Conscience be taken away until there be no more conscience of sin as the Apostle speaks Chap. 10. 2. that is Conscience absolutely judging and condemning the person of the sinner in the sight of God there is no right no liberty of access unto God in his service nor any acceptance to be obtained with him Wherefore the purging of Conscience from dead works doth first respect the guilt of sin and the vertue of the blood of Christ in the removal of it But 2dly there is also an inherent defilement of Conscience by sin as of all other faculties of the soul. Hereby it is rendred unmeet for the discharge of its office in any particular duties With respect hereunto Conscience is here used Synecdochically for the whole soul and all the faculties of it yea our whole spirit souls and bodies which are all to be cleansed and sanctified 1 Thes. 5. 23. To purge our Conscience is to purge us in our whole persons This being the state of our Conscience this being the respect of dead works and their defilement to it and us we may consider the relief that is necessary in this case and what that is which is here proposed 1. Unto
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
things only are good things Nothing is good either in it self nor unto us without them nor but by vertue of what they receive from them There is nothing so but what is made so by Christ and his Grace 3. They are eminently good things These good things which were promised unto the Church from the foundation of the world which the Prophets and wise men of old desired to see The means of our Deliverance from all the evil things which we had brought upon our selves by our Apostasie from God These being evidently the good things intended the Relation of the Law unto them namely that it had the shadow but not the very Image of them will also be apparent The Allusion in my Judgment unto the Art of painting wherein a shadow is first drawn and afterwards a picture to the life or the very Image it self hath here no place nor doth our Apostle any where make use of such curious similitudes taken from things artificial and known to very few Nor would he use this among the Hebrews who of all people were least acquainted with the Art of painting But he declares his intention in another place where speaking of the same things and using some of the same words their sense is plain and determined Col. 2. 17. They are a shadow of things to come but the body is of Christ. They are a shadow of things to come is the same with this The Law had a shadow of good things to come For it is the Law with its ordinances and institutions of worship concerning which the Apostle there discourseth as he doth in this place Now the shadow there intended by the Apostle from whence the Allusion is taken is the shadow of a body in the Light or Sun-shine as the Antithesis declares but the body is of Christ. Now such a shadow is 1. A Representation of the body Any one who beholds it knows that it is a thing which hath no subsistence in it self which hath no use of its own onely it represents the body follows it in all its variations and is inseparable from it 2. It is a just representation of the hody as unto its proportion and dimensions The shadow of any body represents that certain individual body and nothing else It will add nothing unto it nor take any thing from it but without an accidental hinderance is a just representation of it much less will it give an appearance of a body of another form and shape different from that whereof it is the shadow 3. It is but an obscure representation of the body so as that the principal concernments of it especially the vigor and spirit of a living body are not figured nor represented by it Thus is it with the Law or the Covenant of Sinai and all the ordinances of worship wherewith it was attended with respect unto these good things to come For it must be observed that the opposition which the Apostle makes in this place is not between the Law and the Gospel any otherwise but as the Gospel is a full declaration of the Person Offices and Grace of Christ but it is between the Sacrifices of the Law and the Sacrifice of Christ himself Want of this observation hath given us mistaken interpretations of the place This shadow the Law had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having it It obtained it it was in it it was inlaid in it it was of the substance and nature of it it contained it in all that it prescribed or appointed some of it in one part some in another the whole in the whole It had the whole shadow and the whole of it was this shadow It was so 1. Because in the Sanction dedication and confirmation of it by the blood of Sacrifices in the Tabernacle with all its holy utensils in its High Priest and all other Sacred Administrations in its Solemn Sacrifices and Services it made a Representation of good things to come This hath been abundantly manifested and proved in the Exposition of the foregoing Chapter And according unto the first property of such a shadow without this use it had no bottom no foundation no Excellency of its own Take out the significancy and Representation of Christ his Offices and Grace out of the Legal Institutions and you take from them all impressions of Divine Wisdome and leave them useless things which of themselves will vanish and disappear And because they are no more now a shadow they are absolutely dead and useless 2. They were a just Representation of Christ only the second property of such a shadow They did not signify any thing more or less but Christ himself and what belongs unto him He was the Idea in the mind of God when Moses was charged to make all things according to the pattern shewed him in the Mount And it is a blessed view of Divine Wisdome when we do see and understand aright how every thing in the Law belonged unto that shadow which God gave in it of the substance of his counsel in and concerning Jesus Christ. 3. They were but an obscure Representation of these things which is the third property of a shadow The Glory and efficacy of these good things appeared not visible in them God by these means designed no further Revelation of them unto the Church of the Old Testament but what was in Types and Figures which gave a shadow of them and no more Secondly this being granted unto the Law there is added thereunto what is denied of it wherein the Argument of the Apostle doth consist It had not the very Image of the things The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned The negation is of the same whereof the concession was made the grant being in one sence and the denial in another It had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Image it self That is it had not the things themselves For that is intended by this Image of them And the Reasons why I so interpret the words are these 1. Take the Image onely for a clear expresse delineation and description of the things themselves as is generally conceived and we invalidate the Argument of the Apostle For he proves that the Law by all its Sacrifices could not take away Sin nor perfect the Church because it had not this Image But suppose the Law to have had this full and clear description and delineation of them were it never so lively and compleat yet could it not by its Sacrifices take away sin Nothing could do it but the very substance of the things themselves which the Law had not nor could have 2. Where the same Truth is declared the same things are expresly called the body and that of Christ that is the substance of the things themselves and that in opposition unto the shadow which the Law had of them as it is here also Col. 2. 17. Which are a shadow of things to come but the body
Sin as should manifest that they stood in need of a farther Expiation than could be attained by them But a difficulty doth here arise of no small Importance For what the Apostle denys unto these Offerings of the Law that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy it is certain that Believers ought not only once a year but every day to call sins to remembrance and to make Confession thereof Yea our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins wherein there is a calling of them unto Remembrance It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices and that of Christ seeing after both of them there is equally a Remembrance of Sin again to be made An. The difference is evident between these things Their Confession of Sin was in order unto and preparatory for a new Attonement and Expiation of it This sufficiently proves the insufficiency of those that were offered before For they were to come unto the new Offerings as if there had never been any before them Our remembrance of Sin and confession of it respects only the Application of the Virtue and Efficacy of the Attonement once made without the least desire or expectation of a new propitiation In their remembrance of Sin respect was had unto the curse of the Law which was to be answered and the wrath of God which was to be appeased it belonged unto the Sacrifice it self whose Object was God Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences whereby we may have assured peace with God The Sentence or Curse of the Law was on them until a new Attonement was made for the Soul that did not joyn in this Sacrifice was to be cut off But the Sentence and Curse of the Law was at once taken away Eph. 2. 14 15 16. And we may observe 1. An Obligation unto such Ordinances of Worship as could not expiate sin nor testifie that it was perfectly expiated was part of the Bondage of the Church under the Old Testament 2. It belongs unto the Light and Wisdom of Faith so to remember Sin and make Confession of it as not therein or thereby to seek after a new Attonement for it which is made once for all Confession of Sin is no less necessary under the New Testament than it was under the Old but not for the same end And it is an eminent difference between the spirit of Bondage and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it the other is encouraged unto Confession because of the Attonement already made as a means of coming unto a participation of the benefits of it Wherefore the causes and reasons of the Confession of Sin under the New Testament are 1. To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self so as to keep us humble and filled with self-abasement He who hath no sense of Sin but only what consists in dread of future judgment knows little of the mystery of our Walk before God and Obedience unto him according unto the Gospel 2. To engage our Souls unto watchfulness for the future against the sins we do confess for in confession we make an abrenuntiation of them 3. To give unto God the glory of his Righteousness Holiness and Aversation from Sin This is included in every Confession we make of Sin for the reason why we acknowledge the Evil of it why we detest and abhor it is its contrariety unto the Nature holy Properties and Will of God 4. To give unto him the glory of his infinite Grace and Mercy in the pardon of it 5. We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences through a fresh Application of the Sacrifice of Christ and the benefits thereof whereunto Confession of Sin is required 6. To exalt Jesus Christ in our Hearts by the application of our selves unto him as the only procurer and purchaser of Mercy and Pardon without which Confession of Sins is neither acceptable unto God nor useful unto our own Souls But we do not make Confession of Sin as a part of a Compensation for the Guilt of it nor as a means to give some present pacification unto Conscience that we may go on in Sin as the manner of some is VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is no difficulty in the Words and very little difference in the Translations of them The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive Impossibile est enim sanguine taurorum hircorum auferri peccata It is impossible that Sins should be taken away by the blood of Bulls and Goats The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose For it is impossible that the Blood of Bulls and Goats should take away Sin This is the last determinate resolution of the Apostle concerning the insufficiency of the Law and its Sacrifices for the Expiation of Sin and the perfecting them who come unto God as unto their Consciences And there is in the Argument used unto this end an inference from what was spoken before and a new enforcement from the Nature or subject matter of these Sacrifices Something must be observed concerning this Assertion in general and an Objection that it is liable unto For by the Blood of Bulls and Goats he intends all the Sacrifices of the Law Now if it be impossible that they should take away Sin for what end then were they appointed Especially considering that in the Institution of them God told the Church that he had given the Blood to make Attonement on the Altar Levit. 17. 11. It may therefore be said as the Apostle doth in another place with respect unto the Law it self if it could not by the works of it justifie us before God to what end then served the Law To what end serve these Sacrifices if they could not take away Sin The Answer which the Apostle gives with respect unto the Law in general may be applyed unto the Sacrifices of it with a small Addition from a respect unto their special Nature For as unto the Law he answers two things 1. That it was added because of Transgressions Gal. 3. 19. 2. That it was a Schoolmaster to guide and direct us unto Christ because of the severities wherewith it was accompanied like those of a School-master not in the Spirit of a tender Father And thus it was as unto the end of these Sacrifices 1. They were added unto the promise because of Transgressions For God in them and by them did continually represent unto Sinners the Curse and Sentence of the Law namely that the Soul that sinneth must dye or
God the Father did order things towards Jesus Christ that he should have a Nature wherein he might be free and able to yield Obedience unto the Will of God with an intimation of the quality of it in having Ears to hear which belong only unto a Body This Sense the Apostle expresseth in more plain terms now after the accomplishment of what before was only declared in Prophesie and thereby the Veil which was upon Divine Revelations under the Old Testament is taken away There is therefore nothing remaining but that we give an Exposition of these words of the Apostle as they contain the sense of the Holy Ghost in the Psalm And two things we must enquire into 1. What is meant by this body 2. How God prepared it 1. A Body is here a Synecdochical expression of the Humane nature of Christ. So is the flesh taken where he is said to be made flesh and the Flesh and Blood whereof he was partaker For the general end of his having this Body was that he might therein and thereby yield Obedience or do the Will of God And the especial end of it was that he might have what to offer in Sacrifice unto God But neither of these can be confined unto his Body alone For it is the Soul the other essential part of Humane Nature that is the principle of Obedience Nor was the Body of Christ alone Offered in Sacrifice unto God He made his Soul an Offering for Sin Isa. 53. 10. which was Typified by the Life that was in the Blood of the Sacrifice Wherefore it is said that he offered himself unto God Chap. 9. 14. Ephes. 5. 2. That is his whole entire Humane Nature Soul and Body in their Substance in all their Faculties and Powers But the Apostle both here and ver 10. mentions only the Body it self for the reasons ensuing 1. To manifest that this Offering of Christ was to be by Death as was that of the Sacrifices of Old and this the Body alone was subject unto 2. Because as the Covenant was to be confirmed by this Offering it was to be by Blood which is contained in the Body alone and the separation of it from the Body carries the Life along with it 3. To testifie that his Sacrifice was visible and substantial not an outward appearance of things as some have fancied but such as truly answered the real Bloody Sacrifices of the Law 4. To shew the Alliance and Cognation between him that Sanctifieth by his Offering and them that are Sanctified thereby Or that because the Children were partakers of Flesh and Blood he also took part of the same that he might tast of Death for them For these and the like reasons doth the Apostle mention the Humane Nature of Christ under the name of a Body only as also to comply with the Figurative Expression of it in the Psalm And they do what lies in them to overthrow the principal Foundation of the Faith of the Church who would wrest these words unto a new Aetherial Body given him after his Ascension as do the Socinians 2. Concerning this Body it is affirmed that God prepared it for him Thou hast prepared for me that is God hath done it even God the Father For unto him are those words spoken I come to do thy will O God a Body hast thou prepared me The coming of Christ the Son of God into the World his coming in the Flesh by the assuming of our Nature was the effect of the mutual Counsel of the Father and the Son The Father proposeth to him what was his Will what was his design what he would have done This proposal is here repeated as unto what was Negative in it which includes the Opposite Positive Sacrifice and Burnt Offerings thou wouldst not have but that which he would was the Obedience of the Son unto his Will This Proposal the Son closeth withal Lo saith he I come But all things being Originally in the Hand of the Father the Provision of things necessary unto the fulfilling of the Will of God is left unto him Among those the principal was that the Son should have a Body prepared for him that so he might have somewhat of his own to offer Wherefore the preparation of it is in a peculiar manner assigned unto the Father a Body hast thou prepared me And we may observe that 1. The Supream contrivance of the Salvation of the Church is in a peculiar manner ascribed unto the person of the Father His Will his Grace his Wisdom his good Pleasure the purpose that he purposed in himself his Love his sending of his Son are every where proposed as the eternal springs of all Acts of Power Grace and Goodness tending unto the Salvation of the Church And therefore doth the Lord Christ on all occasions declare that he came to do his Will to seek his Glory to make known his Name that the praise of his Grace might be exalted And we through Christ do believe in God even the Father when we assign unto him the Glory of all the Holy Properties of his Nature as acting Originally in the contrivance and for the effecting of our Salvation 2. The Furniture of the Lord Christ though he were the Son and in his Divine person the Lord of all unto the discharge of his work of Mediation was the peculiar Act of the Father He prepared him a Body he anointed him with the Spirit it pleased him that all fulness should dwell in him From him he received all Grace Power Consolation Although the Humane Nature was the Nature of the Son of God not of the Father a Body prepared for him not for the Father yet was it the Father who prepared that Nature who filled it with Grace who strengthened acted and supported it in its whole course of Obedience 3. Whatever God designes appoints and calls any unto he will provide for them all that is needful unto the Duties of Obedience whereunto they are so appointed and called As he prepared a Body for Christ so he will provide Gifts Abilities and Faculties suitable unto their work for those whom he calleth unto it Others must provide as well as they can for themselves But we must yet enquire more particularly into the nature of this preparation of the Body of Christ here ascribed unto the Father And it may be considered two ways 1. In the Designation and Contrivance of it So preparation is sometimes used for Predestination or the Resolution for the effecting any thing that is future in its proper season Isa. 30. 33. Matt. 20. 23. Rom. 9. 23. 1 Cor. 2. 9. In this sense of the word God had prepared a Body for Christ he had in the Eternal Counsel of his Will determined that he should have it in the appointed time So he was Forc-ordained before the Foundation of the World but was manifest in these last times for us 1 Pet. 1. 20. 2. In the actual effecting ordering and creating of it
that it might be fitted and suited unto the work that it was ordained unto In the former sense the Body it self is alone the Object of this preparation A Body hast thou prepared me that is designed for me This latter sense comprizeth the use of the Body also it is fitted for its work This latter sense it is that is proper unto this place Only it is spoken of by the Psalmist in a Prophetical Style wherein things certainly future are expressed as already performed For the word signifies such a preparation as whereby it is made actually fit and meet for the end it is designed unto And therefore it is variously rendred to fit to adapt to perfect to adorn to make meet with respect unto some especial end Thou hast adapted a Body unto my work fitted and suited an Humane Nature unto that I have to perform in it and by it A Body it must be yet not every body nay not any Body brought forth by Carnal Generation according to the course of Nature could effect or was fit for the work designed unto it But God prepared provided such a Body for Christ as was fitted and adapted unto all that he had to do in it And this especial manner of its preparation was an act of Infinite Wisdom and Grace Some Instances thereof may be mentioned As 1. He prepared him such a Body such an Humane Nature as might be of the same Nature with ours for whom he was to accomplish his work therein For it was necessary that it should be Cognate and Allied unto ours that he might be meet to act on our behalf and to suffer in our stead He did not form him a Body out of the Dust of the Earth as he did that of Adam whereby he could not have been of the same Race of Mankind with us nor meerly out of nothing as he created the Angels whom he was not to save See Chap. 2. ver 14 15 16. and the Exposition thereon He took our Flesh and Blood proceeding from the Loyns of Abraham 2. He so prepared it as that it should be no way subject unto that depravation and pollution that came on our whole Nature by Sin This could not have been done had his Body been prepared by Carnal Generation the way and means of conveying the taint of Original Sin which befel our Nature unto all individual persons For this would have rendered him every way unmeet for his whole work of Mediation See Luke 1. 35. Heb. 7. 26. 3. He prepared him a Body consisting of Flesh and Blood which might be Offered as a real substantial Sacrifice and wherein he might Suffer for Sin in his Offering to make Attonement for it Nor could the Sacrifices of Old which were Real Bloody and Substantial prefigure that which should be only Metaphorical and in appearance The whole evidence of the Wisdom of God in the Institution of the Sacrifices of the Law depends on this that Christ was to have a Body consisting of Flesh and Blood wherein he might answer all that was prefigured by them 4. It was such a Body as was Animated with a Living Rational Soul Had it been only a Body it Might have Suffered as did the Beasts under the Law from which no Act of Obedience was required only they were to suffer what was done unto them But in the Sacrifice of the Body of Christ that which was principally respected and whereon the whole Efficacy of it did depend was his Obedience unto God For he was not to be Offered by others but he was to Offer himself in Obedience unto the Will of God Chap. 9. 14. Ephes. 5. 2. And the principles of all Obedience lye alone in the Powers and Faculties of the Rational Soul 5. This Body and Soul were obnoxious unto all the Sorrows and Sufferings which our Nature is liable unto and we had deserved as they were poenal tending unto Death Hence was he meet to Suffer in our stead the same things which we should have done Had they been exempted by special priviledge from what our Nature is liable unto the whole work of our Redemption by his Blood had been frustrate 6. This Body or Humane Nature thus prepared for Christ was exposed unto all sorts of Temptations from outward Causes But yet it was so Sanctified by the perfection of Grace and fortified by the fulness of the Spirit dwelling therein as that it was not possible it should be touched with the least Taint or Guilt of Sin And this also was absolutely necessary unto the work whereunto it was designed 1 Pet. 2. 22. Heb. 7. 26. 7. This Body was liable unto Death which being the Sentence and Sanction of the Law with respect unto the First and all following Sins all and every one of them was to be undergone actually by him who was to be our Deliverer Heb. 2. 14 15. Had it not died Death would have borne Rule over all unto Eternity But in the death thereof it was swallowed up in Victory 1 Cor. 15. 55 56 57. 8. As it was subject unto Death and died actually so it was meet to be raised again from Death And herein consisted the great pledge and evidence that our dead Bodies may be and shall be raised again unto a Blessed Immortality So it became the Foundation of all our Faith as unto things Eternal 1 Cor. 15. 17 18 19 20 21 22 23. 9. This Body and Soul being capable of a real separation and being actually separated by Death though not for any long continuance yet no less truly and really than them who have been dead a Thousand years a Demonstration was given therein of an active Subsistence of the Soul in a State of Separation from the Body As it was with the Soul of Christ when he was dead so is it with our Souls in the same State He was alive with God and unto God when his Body was in the Grave and so shall our Souls be 10. This Body was visibly taken up into Heaven and there resides which considering the ends thereof is the great encouragement of Faith and the Life of our Hope These are but some of the many instances that may be given of the Divine Wisdom in so preparing a Body for Christ as that it might be fitted and adapted unto the work which he had to do therein And we may Observe that Not only the Love and Grace of God in sending his Son are continually to be admired and Glorified but the acting of this Infinite Wisdom in fitting and preparing his humane Nature so as to render it every way meet unto the work which it was designed for ought to be the especial Object of our Holy Contemplation But having treated hereof distinctly in a peculiar discourse unto that purpose I shall not here again insist upon it The last thing Observable in this Verse is that this preparation of the Body of Christ is ascribed unto God even the Father unto whom he speaks these words a Body
hast thou prepared me As unto the Operation in the production of the Substance of it and the forming its Structure it was the peculiar and immediate work of the Holy Ghost Luk. 1. 35. This work I have at large elsewhere declared Wherefore it is an Article of Faith that the Formation of the Humane Nature of Christ in the Womb of the Virgin was the peculiar Act of the Holy Ghost The Holy taking of this Nature unto himself the Assumption of it to be his own Nature by a Subsistence in his Person the Divine Nature assuming the Humane in the Person of the Son was his own Act alone Yet was the preparation of this Body the work of the Father in a peculiar manner it was so in the Infinitely Wise Authoritative contrivance and ordering of it his Counsel and Will therein being acted by the immediate Power of the Holy Ghost The Father prepared it in the Authoritative Disposition of all things the Holy Ghost actually wrought it and he himself assumed it There was no distinction of time in these distinct actings of the Holy Persons of the Trinity in this matter but only a disposition of Order in their Operation For in the same instant of time this Body was prepared by the Father wrought by the Holy Ghost and assumed by himself to be his own And the actings of the distinct Persons being all the actings of the same Divine Nature Understanding Love and Power they differ not fundamentally and radically but only terminatively with respect unto the work wrought and effected And we may Observe that The Ineffable but yet distinct Operation of the Father Son and Spirit in about and towards the Humane Nature assumed by the Son are as an uncontroulable evidence of their distinct Subsistence in the same Individual Divine Essence so a Guidance unto Faith as unto all their distinct actings towards us in the Application of the work of Redemption unto our Souls For their actings towards the Members is in all things conform unto their acting towards the Head And our Faith is to be directed towards them according as they act their Love and Grace distinctly towards us VERSE 6 7. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God TWo things are asserted in the Foregoing Verse in general 1. The Rejection of Sacrifices for the end of the compleat Expiation of Sin 2. The Provision of a new way or means for the accomplishment of that end Both these things are spoken unto apart and more distinctly in these two verses The former ver 6. the latter ver 7. Which we must also open that they may not appear a needless repetition of what was before spoken Ver. 6. He reassumes and farther declares what was in general before affirmed ver 5. Sacrifice and Offering thou wouldst not Hereof we have yet a farther Confirmation and Explication which it stood in need of For notwithstanding that General assertion two things may yet be enquired about 1. What were those Sacrifices and Offerings which God would not For they being of various sorts some of them only may be intended seeing they are only mentioned in general 2. What is meant by that Expression that God would them not seeing it is certain that they were appointed and commanded by him Wherefore our Lord Jesus Christ whose words in the Psalm these are doth not only reassert what was spoken before in general but also gives a more particular account of what Sacrifices they were which he intended And two things he declares concerning them 1. That they were not such Sacrifices as Men had found out and appointed Such the World was filled withal which were offered unto Devils and which the people of Israel themselves were addicted unto Such were their Sacrifices unto Baal and Moloch which God so often complaineth against and detesteth But they were such Sacrifices as were appointed and commanded by the Law Hence he expresseth them by their Legal Names as the Apostle immediately takes notice they were Offered by the Law ver 8. 2. He shews what were those Sacrifices appointed by the Law which in an especial manner he intended and they were those which were appointed for the Legal and Typical Expiation of Sin The general names of them in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First was the general name of all Victims or Sacrifices by Blood the other of all Offerings of the Fruits of the Earth as Flower Oyl Wine and the like For herein respect is had unto the general design of the Context which is the removal of all Legal Sacrifices and Offerings of what sort soever by the Coming and Office of Christ. In compliance therewith they are expressed under these two general names which comprehend them all But as unto the especial Argument in hand it concerns only the Bloody Sacrifices Offered for the Attonement of Sin which were of the First sort only or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this kind of Sacrifices whose incompetency to Expiate Sin he declares are referred unto Two Heads 1. Burnt Offerings In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular Number which is usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural and Sacrifices of this kind were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ascensions from their Adjunct the rising up or ascending of the Smoak of the Sacrifices in their Burning on the Altar a Pledge of that sweet savour which should arise unto God above from the Sacrifice of Christ here below And sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firings from the way and means of their Consumption on the Altar which was by fire And this respects both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the continual Sacrifice Morning and Evening for the whole Congregation which was a Burnt Offering and all those which on especial occasions were offered with respect unto the Expiation of Sin 2. The other Sort is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or concerning Sin For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in Kal signifieth to Sin and in Piel to expiate Sin Hence the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both those Senses and where it is to be taken in either of them the circumstances of the Text do openly declare Where it is taken in the latter Sense the Greek renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice for Sin which expression is retained by the Apostle Rom. 5. 3. and in this place And the Sacrifices of this kind were of two sorts or this kind of Sacrifices had a double use For 1. The great Anniversary Sacrifice of Expiation for the Sins of the whole Congregation Levit. 26. was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin Offering 2. The same kind of Offering was also
to enter into the holiest by the Blood of Jesus on these three accounts 1. In that Attonement is made thereby for sin and peace with God so as that he is reconciled unto us All that anger being turned away that did deterr us from any such approach 2. Fear dread and bondage are taken away so as the acting of Faith on God through the Blood of Jesus doth expel them and remove them out of our Mind 3. We receive the Holy Spirit therewithal who is a Spirit of Liberty power holy boldness enabling us to cry Abba Father 1. Nothing but the Blood of Jesus could have given this boldness nothing that stood in the way of it could otherwise have been removed nothing else could have set our Souls at liberty from that bondage that was come upon them by sin 2. Rightly esteem and duly improve the blessed priviledge which was purchased for us at so dear a rate What shall we render unto him How unspeakable are our Obligations unto Faith and Love 3. Confidence in an access unto God not built on not resolved into the Blood of Christ is but a daring presumption which God abhors VERSE 20. Having told us that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into the holiest he now declares what the way is whereby we may do so The way into the holiest under the Tabernacle was a passage with Blood through the Sanctuary and then a turning aside of the Veil as we have declared before But the whole Church was forbidden the use of this way and it was appointed for no other end but to signifie that in due time there should be a way opened unto Believers unto the presence of God which was not yet prepared And this the Apostle describes 1. From the preparation of it which he hath Consecrated 2. From the properties of it it was a new and living way 3. From the tendency of it which he expresseth 1. Typically or with respect unto the old way under the Tabernacle it was through the Veil 2. In an exposition of that Type that is his flesh In the whole there is a Description of the Exercise of Faith in our access unto God by Christ Jesus Having therefore Brethren boldness to enter into the holiest by the Blood of Jesus by a new and living way which he hath Consecrated for us through the Veil that is to say his Flesh. 1. The preparation of this way is by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Dedication The word hath a double signification one in things natural the other in things sacred which yet are of no affinity unto one another In things natural it is to make new so as to be ready for use In things sacred it is to Dedicate or Consecrate any thing at the first erection or making of it unto sacred services The latter sence of the word which we receive in our translation is here to be imbraced yet so as it includes the former also For it is spoken in opposition unto the Dedication of the Tabernacle and way into the most holy place by the Blood of Sacrifices whereof we have treated in the Ninth Chapter So was this way into the holy place Consecrated Dedicated and set apart sacredly for the use of Believers so as that there never is nor ever can be any other way but by the Blood of Jesus Or there is this also in it that the way it self was new prepared and made not being extant before The way of our entrance into the holiest is solemnly Dedicated and Consecrated for us so as that with boldness we may make use of it He hath done it for us for our use our benefit and advantage 2. The properties of this way are two 1. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New 1. Because it was but newly made and prepared 2. Because it belongs unto the new Covenant 3. Because it admits of no decays but is always new as unto its efficacy and use as in the day of its first preparation Whereas that of the Tabernacle waxed old and so was prepared for a removal this way shall never be altered nor changed never decay it is always new 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Living This Epithet is placed by apposition without any note of distinction or conjunction And it is said to be Living 1. In opposition unto the way into the holiest under the Tabernacle which was 1. By Death Nothing could be done in it without the Blood of the Sacrifices 2. It was the cause of death unto any one that should make use of it the High Priest only excepted and he but once a year 2. It is Living as unto its efficacy it is not a dead thing it is that which hath a Spiritual vital efficacy in our access unto God 3. It is living from its effects it leads to Life and effectually brings us thereunto and is the only way of entring into everlasting Life All the priviledges we have by Christ are great glorious and efficacious all tending and leading unto life This new and living way of our approach unto God is nothing but the exercise of Faith for acceptance with God by the Sacrifice of Christ according unto the Revelation made in the Gospel 3. He shews which way it thus leads to the holiest or what is the tendency of it it is through the Veil The Apostle shews here expresly what he alludeth unto in the Declaration he makes of our entrance into the holiest The Veil here intended by him was that between the Sanctuary and the most holy place whose Description we have given on chap. 9. For there was no possible entrance thereinto but through that Veil which was turned aside when the High-Priest entred What this Veil was unto the High Priest in his entrance into that holy place that is the Flesh of Christ unto us in ours as in the last place is described in exposition of this Type that is his Flesh. For the opening of these words and the vindication of the Apostles application of this Type we may observe 1. The Flesh of Christ the Body of Christ the Blood of Christ Christ himself are all mentioned distinctly as the matter of his Sacrifice See chap. 9. 14 25 28. 2. This is done on various respects to express either the dignity or the efficacy of the Nature and manner of his Offering 3. In the Sacrifice of Christ the Flesh was that which suffered peculiarly as the great token and evidence of his real sufferings 4. The whole efficacy of his Sacrifice is ascribed unto every essential part of the Humane Nature of Christ in that which is either acted or suffered therein To his Soul Isa. 53. his Blood chap. 9. 14. his Body ver 10. his Flesh as in this place For these things were not distinctly operative one in one effect another in another but all of them concurr'd in his Nature and Person which he Offered once wholly to God
〈◊〉 which is the word constantly used to declare the frame of mind which is or ought to be in Gospel Worshippers in opposition unto that of the Law And it hath two things in it 1. An open view of the spiritual Glories of the way and End of our Approach unto God which they had not 2. Liberty and confidence Liberty of speech and confidence of being accepted which in their Bondage condition they had not Therefore the Apostle thus expresseth the way and manner of our approaching to God by Christ in opposition unto that under the Law and affirms it to be in the full assurance and spiritual boldness of Faith This is the Plerophorie of it which frame of Mind is plainly directed unto 2. A firm and unmoveable Perswasion concerning the Priesthood of Christ whereby we have this Access unto God with the glory and efficacy of it Faith without wavering For many of the Hebrews who had received in general the Faith of the Gospel yet wavered up and down in their minds about this Office of Christ and the glorious things related of it by the Apostle supposing that there might some place be yet left for the Administration of the Legal High Priest This frame the Apostle confutes and shews that under it men could have no access to God nor acceptance with him Wherefore the full assurance of faith here respects not the assurance that any have of their own salvation nor any degree of such an assurance it is only the full satisfaction of our souls and Consciences in the reality and efficacy of the Priesthood of Christ to give us acceptance with God in opposition unto all other ways and means thereof that is intended But withall this perswasion is accompanied with an assured trust of our own acceptance with God in and by him with an acquiescence of our Souls therein 1. The actual exercise of Faith is required in all our approaches unto God in every particular duty of his Worship Without this no outward Solemnity of Worship no exercise of it will avail us 2. It is Faith in Christ alone that gives us boldness of access unto God 3. The Person and Office of Christ are to be rested in with full assurance in all our Accesses to the Throne of Grace IV. There is a two-fold preparation prescribed unto us for the right discharge of this Duty 1. That our Hearts be sprinkled from an evil Conscience 2. That our Bodies are washed with pure Water It is plain that the Apostle in these expressions alludeth unto the necessary preparations for Divine Service under the Law For whereas there were various ways whereby Men were Legally defiled so there were means appointed for their Legal purification which we have declared on Chap. 9. Without the Use and Application of those Purifications if any of them that were so defiled did draw nigh unto the Worship of God he was to dye or be cut off These Institutions the Apostle doth not only allude unto and make Application of things outward and Carnal unto things inward and Spiritual but withal declares what was their Nature and Typical Administration They were not appointed for their own sakes but to typifie and represent the Spiritual Grace and its Efficacy which we receive by the Sacrifice of Christ. The Subject spoken of is two-fold 1. The Heart 2. The Body That is the inward and outward Man As unto the First it is required that with respect unto it it be separated from an evil Conscience There is no doubt but in this place as in many others the Heart is taken for all the Faculties of our Souls with our Affections For it is that wherein Conscience is seated wherein it acts its power which it doth especially in the practical understanding as the Affections are ruled and guided thereby This Conscience is affirmed to be evil antecedently unto the means proposed for the taking it away Conscience as Conscience is not to be separated from the heart but as it is evil it must be so Conscience may be said to be evil on two accounts 1. As it disquieteth perplexeth judgeth and condemneth for Sin In this sence the Apostle speaks of Conscience ver 2. A Conscience condemning us for sin which the Sacrifices of the Law could not take away so an Heart with an evil Conscience is a Heart terrified and condemning for Sin 2. On account of a vitiated principle in the Conscience not performing its duty but secure when 't is filled with all unclean vitious habits And hereon it signifies also all those secret latent sins in the Heart which are known only to a Man 's own Conscience opposed unto the Body or external known Sins which he speaks of afterwards I take it here in the latter sence 1. Because it is said to be evil which it cannot be with respect unto its former Acts and Power for it doth therein but perform its duty and is evil not in it self but unto them in whom it is And 2. The way of its removal is by sprinkling and not by an oblation or offering now sprinkling is the efficacious application of the Blood of Attonement unto Sanctification or internal Purification And this is the last thing in particular namely the Way or Means of the removal of this evil Conscience which is by sprinkling of our Hearts The expression is taken from the sprinkling of Blood upon the Offering of the Sacrifices Exod. 29. 16 21. Lev. 4. 17. Chap. 14. 7. The Spiritual Interpretation and Application whereof is given us Ezek. 36. 25. And whereas this sprinkling from Sin and cleansing thereby is in Ezekiel ascribed unto pure water whereas it was in the Type the Blood of the Sacrifice that was sprinkled it gives us the sence of the whole For as the Blood of the Sacrifice was a Type of the Blood and Sacrifice of Christ as Offered unto God so it is the Holy Spirit and his efficacious work that is denoted by pure water as is frequently produced Wherefore this sprinkling of our hearts is an Act of the Sanctifying power of the Holy Ghost by virtue of the Blood and Sacrifice of Christ in making of that Application of them unto our Souls wherein the Blood of Christ the Son of God cleanseth us from all our sins Hereby are our hearts sprinkled from an evil Conscience 1. Originally in the Communication of regenerating Sanctifying Grace 2. Continually in fresh Applications of the virtue of the Blood of Christ for the taking away of the defilement by internal actual Sin 1. Although that Worship whereby we draw nigh unto God be wrought with respect to Institution and Rule yet without internal Sanctification of heart we are not accepted in it 2. Due Preparations by fresh Applications of our Souls unto the efficacy of the Blood of Christ for the Purification of our hearts that we may be meet to draw nigh to God is required of us This the Apostle hath especial respect unto and the
respect is had unto this frame of Heart in this Exhortation For it is apt on many accounts to decay and be lost but when it is so we lose much of the Glory of our profession 2. They had hereon some such Communication of the Spirit in Gifts or Graces that was a Seal unto them of the promised inheritance Eph. 1. 13. And although what was extraordinary herein is ceased and not to be looked after yet if Christians in their initial dedication of themselves unto Christ and the Gospel did attend unto their duty in a due manner or were affected with their priviledges as they ought they would have experience of this Grace and advantage in ways suitable unto their own state and condition Secondly The continuation of their Profession first solemnly made avowing the Faith on all just occasions in attendance on all Duties of Worship required in the Gospel in professing their faith in the Promises of God by Christ and thereon chearfully undergoing afflictions troubles and persecutions on the account thereof is this profession of our Faith that is exhorted unto II. What is it to hold fast this profession The words we so render are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singly as 1 Thes. 5. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are indefinitely used to this end ch 3. 6. ch 4. 14. Rev. 2. 25. ch 3. 11. So that which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 4. 14. And there is included in the sence of either of these words 1. A supposition of great difficulty with danger and opposition against this holding the Profession of our Faith 2. The putting forth of the utmost of our strength and endeavours in the defence of it 3. A constant perseverance in it denoted in the word keep possess it with constancy III. This is to be done without wavering that is the profession must be immovable and constant The frame of mind which this is opposed unto is expressed James 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is alwayes disputing and tost up and down with various thoughts in his mind not coming to a fixed resolution or determination He is like a Wave of the Sea which sometimes subsides and is quiet and sometimes is tossed one way or another as it receives impressions from the Wind. There were many in those days who did hesitate in the profession of the Doctrine of the Gospel sometimes they inclined unto it and embraced it sometimes they returned again unto Judaisme and sometimes they would reconcile and compound the two Covenants the two Religions the two Churches together with which sort of men our Apostle had great contention As mens minds waver in these things so their profession wavers which the Apostle here condemneth or opposeth unto that full assurance of Faith which he required in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be bent one way or another by impressions made from any things or causes but to abide firm fixed stable in opposition to them And it is opposed unto 1. An halting between two opinions God or Baal Judaism or Christianity Truth or Error This is to waver Doctrinally 2. Unto a Weakness or Irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions 3. To an yielding in the way of complyance in any point of Doctrine or Worship contrary unto or inconsistent with the Faith we have professed In which sense the Apostle would not give place no not for an hour unto them that taught Circumcision 4. To final Apostacy from the truth which this wavering up and down as the Apostle intimates in his following discourse brings unto Wherefore it includes Positively 1. A firm perswasion of mind as to the truth of the Faith whereof we have made profession 2. A constant resolution to abide therein and adhere thereunto against all oppositions 3. Constancy and diligence in the performance of all the Duties which are required unto the continuation of this profession This is the summ and substance of that duty which the Apostle with all sorts of Arguments presseth on the Hebrews in this Epistle as that which was indispensibly necessary unto their Salvation 1. There is an Internal Principle of saving Faith required unto our profession of the Doctrine of the Gospel without which it will not avail 2. All that believe ought solemnly to give themselves up unto Christ and his Rule in an express profession of the faith that is in them and required of them 3. There will great difficulties arise in and opposition be made unto a sincere profession of the Faith 4. Firmness and constancy of mind with our utmost diligent endeavours are required unto an acceptable continuance in the profession of the Faith 5. Uncertainty and wavering of mind as to the Truth and Doctrine we profess or neglect of the duties wherein it doth consist or compliance with errors for fear of persecution and sufferings do overthrow our profession and render it useless 6. As we ought not on any account to decline our Profession so to abate of the degrees of fervency of spirit therein is dangerous unto our souls Upon the Proposal of this Duty the Apostle in his passage interposeth an encouragement unto it taken from the assured benefit and advantage that should be obtained thereby for saith he He is faithfull that hath promised And we may observe in the opening of these words the nature of the encouragement given us in them 1. It is God alone who Promiseth He alone is the Author of all Gospel Promises by him are they given unto us 2 Pet. 1. 4. Titus 1. 1. Hence in the sense of the Gospel this is a just Periphrasis of God He who hath Promised 2. The Promises of God are of that nature in themselves as are suited unto the encouragement of all Believers unto constancy and final perseverance in the Profession of the Faith They are so whether we respect them as they contain and exhibit present Grace Mercy and consolation or as those which propose unto us things Eternal in the future glorious reward 3. The Efficacy of the Promises unto this end depends upon the faithfulness of God who gives them With him is neither variableness nor shadow of turning The strength of Israel will not lie nor repent Gods faithfulness is the unchangeableness of his Purpose and the Counsels of his Will proceeding from the Immutability of his Nature as accompanied with almighty Power for their accomplishment as declared in the Word See chap. 6. 18. Titus 1. 2. This therefore is the sense of the Apostles Reason unto the end he aims at Consider saith he the promises of the Gospel their incomparable Greatness and Glory in their enjoyment consists our eternal Blessedness and they will all of them be in all things accomplished towards those who hold fast their profession seeing he who hath promised them is
of another sort When these things were thus prepared and ordered they stood not for a magnificent shew but were designed unto constant use in the service of God This the Apostle declares in the same order wherein he had described the parts of the Tabernacle in their distribution into the first and the second the outward and inward Tabernacle As to the first Tabernacle wherein were the Candlestick and the Tables and the Shew-bread he declares the use of it 1. With respect unto the persons for whose Ministry it was ordained 2 Of that Ministry itself 3 Of the time and season of its performance 1. The Persons who administred therein were the Priests They and they alone entred into the Sanctuary All others were forbidden to approach unto it on pain of Excision These Priests who had this priviledge were all the posterity of Aaron unless they fell under exception by some legal incapacitating blemish For a long time that is from the preparing of the Tabernacle unto the building of the Temple they administred in this Sanctuary promiscuously under the care of God and directions of the High Priest For the Inspection of the whole was committed in an especial manner unto the High Priest Numb 4. 10. Zech. 3. 7. Yea the actual performance of the daily service of this part of the Sanctuary was in the first place charged on him Exod. 27 21. But the other Priests being designed to help and assist him on all occasions this service in process of time was wholly devolved on them And if the High Priest did at any time minister in this part of the Sanctuary he did it not as the High Priest but as a Priest only for all his peculiar service belonged unto the most Holy Place In process of time when the Priests of the Posterity of Aaron were multiplyed and the services of the Sanctuary were to be encreased by the building of the Temple wherein instead of one candlestick there were ten David by Gods direction cast all the Priests into 24 courses or orders that should serve in their turns two courses in a month which rule continued unto the destruction of the second Temple 1 Chron. 24. Luk. 1. 5. And he did it for sundry ends 1 That none of the Priests of the Posterity of Aaron might be utterly excluded from this Priviledge of approaching unto God in the Sanctuary and if they were it is likely they would have disposed of themselves into other wayes and callings and so have both neglected and defiled the Priesthood 2 That there might be no neglect at any time in the solemn Ministry seeing that which lies on all promiscuously is too often neglected by all For although the High Priest were to keep the charge to judge the house and to keep the courts Zech. 3. 7. and so take care for the due attendance unto the daily Ministration yet was the provision more certain when being ordained by Law or by divine Institution all Persons concerned herein knew the times and seasons wherein they might and wherein they ought to attend on the Altar These were the officers that belonged unto the Sanctuary The Persons who alone might enter into it on a sacred account And when the Structure of the whole was to be taken down that it might be removed from one place to another as it was frequently in the wilderness the whole was to be done by the Priests and all the holy Utensils covered before the Levites were admitted to draw nigh to carry them so as they might not touch them at all Numb 4. 15. Yet must it be observed that although this were the peculiar service of the Priests yet was it not their only service Their whole sacred imployment was not confined unto this their entrance into the Sanctuary There was a work committed unto them whereon their whole service in the Sanctuary did depend This was the offering of Sacrifices which was accomplished in the court without on the brazen Altar before the door of the Tabernacle which belonged not unto the purpose of the Apostle in this Place This was the great priviledge of the Priests under the old Testament that they alone might and did enter into the Sanctuary and make an approach unto God And this priviledge they had as they were Types of Christ and no otherwise But withal it was a great part and a great means of that state of servitude and fear wherein the People or the Body of the Church was kept They might not so much as come nigh the Pledges of Gods Presence it was forbidden them under the penalty of death and being cut off whereof they sadly complained Numb 17. 12 13. This state of things is now changed under the Gospel It is one of the principal priviledges of Believers that being made Kings and Priests unto God by Jesus Christ this distinction as unto especial gracious access unto God is taken away Rev. 1. 5. Ephes. 2. 18. Rom. 5. 2. Neither doth this hinder but that yet there are and ought to be Officers and Ministers in the house of God to dispense the holy things of it and to minister in the name of Christ. For in their so doing they do not hinder but promote the approach of the Church into the presence of God which is the principal end of their office And as this is their peculiar honour for which they must be accountable Heb. 13. 17. So the Church of Believers itself ought alwayes to consider how they may duely improve and walk worthy of this Priviledge purchased for them by the blood of Christ. 2. The general foundation of the service of these Priests in the Sanctuary was that they went or entred into it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also itself was a divine Ordinance For this entrance both asserted their Priviledge allothers being excluded on pain of Death and gave bounds unto it Hereinto they were to enter but they were to go no further they were not to go into nor look into the most Holy Place nor to abide in the Sanctuary when the High Priest entred into it which the Apostle here hath an especial regard unto They entred into the first Tabernacle but they went no further Hereinto they entred through the first Vail or the covering of the Door of the Tabernacle Exod. 26. 36 37. Through that vail by turning it aside so as that it closed immediately on their entrance the Priests entred into the Sanctuary And this they were to do with an especial Reverence of the Presence of God which is the principal design of that command thou shalt Reverence my Sanctuary Levit. 19. 30. which is now supplyed by the holy reverence of the presence of God in Christ which is in all Believers But moreover the equity of the command extends itself unto that especial reverence of God which we ought to have in all holy services And although this be not confined unto any Postures or Gestures of the Body yet those that naturally express
a reverential frame of Spirit are necessary unto this duty 3. The time of this their entrance into the Sanctuary to discharge their service is expressed They entred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quovis tempore alwayes say we jugiter that is every day There was no divine Prohibition as unto any days or times wherein they might not enter into the Sanctuary as there was with respect unto the entrance of the High Priest into the most Holy place which was allowed only once a year And the services that were required of them made it necessary that they should enter into them every day But the word doth not absolutely signify every day seeing there was a special service for which they entred only once a week But always is at all times as Occasion did require There was also an especial service when the High Priest entred into this Sanctuary which was neither daily nor weekly but occasional which is mentioned Levit. 4. 6 7. For when the anointed Priest was to offer a Sacrifice for his own sins he was to carry some of the blood of it into the Sanctuary and sprinkle it towards the vail that was before the most Holy Place This he was to do seven times which is a mystical number denoting that perfect Atonement and expiation of sin which was to be made by the blood of Christ. But this being an occasional service the Apostle seems to have had no respect unto it 4. The service itself performed by them is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplishing the services The expression is sacred respecting mystical rites and ceremonies such as were the things here intended Officiating in the Ministry of the sacred ceremonies For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not perfecting or accomplishing only but sacredly ministring In discharge of the Priestly office accomplishing the sacred services committed unto them And these services were of two sorts 1 Daily 2 Weekly Their daily services were two 1 The dressing of the Lamps of the Candlestick supplying them with the holy oyl and taking care of all things necessary unto the cleansing of them that their light might be preserved This was done morning and evening a continual service in all generations The service of the Candlestick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The service of the Golden Altar the Altar of Incense in the midst of the Sanctuary at the entrance of the most Holy Place before or over against the Ark of the Testimony Hereon the Priests burnt Incense every day with fire taken from the Altar of Burnt-offerings that was in the court before the door of the Tabernacle This service was performed evening and morning immediately after the offering of the daily Sacrifice on the Altar of burnt-offerings And whilest this service was performed the People gave themselves to Prayer without with respect unto the Sacrifice offered Luk. 1. 10. For this offering of Incense on the Sacrifice and that fired with a coal from the Altar whereon the Sacrifice was burned was a Type as we have declared of the Intercession of Christ. For although they understood it not clearly in the notion yet were true Believers guided to express it in their practice The time of the Priests offering Incense they made the time of their own solemn prayers as believing that the efficacy and acceptance of their prayers depended on what was Typified by that Incense Psal. 141. 2. These were the daily services It is uncertain whether they were all performed at the same time or no namely those of the Candlestick and the Altar of Incense If they were it should seem that they were done by no more but one Priest at one time that is every morning and evening For of Zechariah it is said that it was his Lot to burn Incense in the Temple and no other was with him there when he saw the vision Luk. 1. 8 9 21 22 23. Wherefore whereas it is said in the Institution of these things Aaron and his Sons shall do this service it is intended that some one of them should do it at any one time 2. The weekly service of the Sanctuary was the change of the bread on the Table of Shew-bread This was performed every sabbath day in the morning and not else Now all this daily service was Typical And that which it did represent was the continual application of the Benefits of the Sacrifice and whole mediation of Christ unto the Church here in this world That the Tabernacle itself and the Inhabitation of God therein was a Type of the Incarnation of the Son of God we have shewed before And have also declared that all the Utensils of it were but representations of his Grace in the discharge of his office He is the Light and Life of the Church the Lamp and the bread thereof The Incense of his Intercession renders all their obedience acceptable unto God And therefore there was a continual application made unto these things without Intermission every day And we may thence observe that A continual application unto God by Christ and a continual application of the Benefits of the Mediation of Christ by faith are the Springs of the Light Life and comfort of the Church VER VII But into the second went the High Priest alone once every year not without blood which he offered for himself and the errors of the People THe use and service of the second part of the Tabernacle or the most Holy Place which the Apostle designeth principally to apply unto his present argument are declared in this present verse And he describes them 1 By the person who alone might perform the service which belonged unto this part of the sanctuary And this was the High Priest 2 By that which in general was required unto the other parts of it He went into it This is not here expressed but the sense of it is traduced from the foregoing verse The other Priests entred into the Sanctuary and the High Priest into this that is he entred or went into it 3 From the time and season of this his entrance which was once a year only in opposition unto the entrance of the Priests into the other part which was at all times every day 4 By the manner of his entrance or what he carried with him to administer or perform the holy service of the Place expressed negatively not without blood that is with blood 5 From the use of the Blood which he so carried in with him it was that which he offered for himself and the errors of the People That which the Apostle here respects and describes was the great Anniversary Sacrifice of expiation whose Institution Rites and Solemnities are at large declared Lev. 16. And herein 1. The Person designed unto this service was the High Priest alone and no other Person Levit. 16. 2 32. And he was to be so alone as that none were to attend assist or accompany him in any part of the