efficient John 1. 5. Rom. 11. 34. Heb. 1. 2. So it doth here the eternal Spirit was not an inferior instrument whereby Christ offered himself but it was the principal efficient cause in the work The Variety that is in the reading of this place is taken notice of by all Some Copies read by the Eternal Spirit some by the Holy Spirit the latter is the reading of the Vulgar Translation and countenanced by sundry ancient Copies of the Original The Syriac retains the Eternal Spirit which also is the reading of most ancient Copies of the Greek Hence follows a double interpretation of the words some say that the Lord Christ offered himself unto God in and by the acting of the Holy Ghost in his Humane Nature For by him were wrought in him that servent zeal unto the glory of God that love and compassion unto the souls of men which both carried him through his sufferings and rendered his obedience therein acceptable unto God as a Sacrifice of a sweet smelling savor which work of the Holy Spirit in the Humane Nature of Christ I have elsewhere declared Others say that his own Eternal Deity which supported him in his sufferings and rendred the Sacrifice of himself effectual is intended But this will not absolutely follow to be the sense of the place upon the common reading by the Eternal Spirit For the Holy Spirit is no less an Eternal Spirit than is the Deity of Christ himself The truth is both these concurred in and were absolutely necessary unto the offering of Christ. The acting of his own Eternal Spirit was so unto the efficacy and effect And those of the Holy Ghost in him were so as unto the manner of it Without the first his offering of himself could not have purged our Consciences from dead works No Sacrifice of any meer creature could have produced that effect It would not have had in itself a worth and dignity whereby we might have been discharged of sin unto the glory of God Nor without the subsistence of the Humane Nature in the Divine Person of the Son of God could it have undergone and passed through unto victory what it was to suffer in this offering of it Wherefore this sense of the words is true Christ offered himself unto God through or by his own Eternal Spirit the Divine Nature acting in the person of the Son For 1 it was an Act of his entire Person wherein he discharged the office of a Priest And as his Humane Nature was the Sacrifice so his Person was the Priest that offered it which is the only distinction that was between the Priest and Sacrifice herein As in all other Acts of his Mediation the taking our nature upon him and what he did therein the Divine Person of the Son the Eternal Spirit in him acted in love and condescension so did it in this also of his offering himself 2 As we observed before hereby he gave dignity worth and efficacy unto the Sacrifice of himself For herein God was to purchase his Church with his own blood And this seems to be principally respected by the Apostle For he intends to declare herein the dignity and efficacy of the Sacrifice of Christ in opposition unto those under the Law For it was in the will of man and by material fire that they were all offered But he offered himself by the Eternal Spirit voluntarily giving up his Humane Nature to be a Sacrifice in an Act of his Divine Power 3 The Eternal Spirit is here opposed unto the Material Altar as well as unto the Fire The Altar was that whereon the Sacrifice was laid which bore it up in its Oblation and Ascension But the Eternal Spirit of Christ was the Altar whereon he offered himself This supported and bore it up under its sufferings whereon it was presented unto God as an acceptable Sacrifice Wherefore this reading of the words gives a sense that is true and proper unto the matter treated of But on the other side it is no less certain that he offered himself in his Humane Nature by the Holy Ghost All the gracious actings of his mind and will were required hereunto The Man Christ Iesus in the gracious voluntary acting of all the faculties of his Soul offered himself unto God His Humane Nature was not only the matter of the Sacrifice but therein and thereby in the gracious actings of the faculties and powers of it he offered himself unto God Now all these things were wrought in him by the Holy Spirit wherewith he was filled which he received not by measure By him was he filled with that love and compassion unto the Church which acted him in his whole Mediation and which the Scripture so frequently proposeth unto our Faith herein He loved me and gave himself for me He loved the Church and gave himself for it He loved us and washed us in his own blood By him there was wrought in him that zeal unto the glory of God the fire whereof kindled his Sacrifice in an eminent manner For he designed with ardency of love to God above his own life and present state of his Soul to declare his righteousness to repair the diminution of his glory and to make such way for the communication of his love and grace to sinners that he might be eternally glorified He gave him that holy submission unto the Will of God under a prospect of the bitterness of that Cup which he was to drink as enabled him to say in the height of his conflict Not my Will but thy Will be done He filled him with that faith and trust in God as unto his supportment deliverance and success which carried him steadily and safely unto the issue of his tryal Isa. 50. 7 8 9. Through the actings of these graces of the Holy Spirit in the Humane Nature his offering of himself was a free voluntary Oblation and Sacrifice I shall not positively determine on either of these Senses unto the exclusion of the other The latter hath much of spiritual light and comfort in it on many accounts But yet I must acknowledge that there are two Considerations that peculiarly urge the former interpretation 1. The most and most ancient Copies of the Original read by the Eternal Spirit and are followed by the Syriac with all the Greck Scholists Now although the Holy Spirit be also an Eternal Spirit in the unity of the same Divine Nature with the Father and the Son yet where he is spoken of with respect unto his own personal actings he is constantly called the Holy Spirit and not as here the Eternal Spirit 2. The design of the Apostle is to prove the efficacy of the Offering of Christ above those of the Priests under the Law Now this arose from hence partly that he offered himself whereas they offered only the blood of Bulls and Goats but principally from the dignity of his Person in his Offering in that he offered himself by his own Eternal Spirit or
among them Now it is evident that the first of these on all accounts is the Principal and hath the Preeminence over all the rest And this was Abraham alone VVherefore if any one were greater than Abraham and that in his own time it must be acknowledged it was upon the account of some Priviledge that was above all that ever that whole Nation as Descendents from Abraham were made partakers of But that this was so the Apostle proves by the Instance ensuing namely that he gave to Melchisedec c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave them yet not arbitrarily but in the way of a Necessary Duty not as an Honorary respect but as a Religious Office And he gave thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tithe-portion delivering it up unto his Use and Disposal as the Priest of the most High God And this Tenth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle Interprets the passage in Moses of the Spoils of War 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acervus an heap of Corn or any Useful things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the top of the Heap the best of it from whence the First-fruits were taken for Sacred Services And because it was the Custom of all Nations afterwards to dedicate or devote some Portion of what they got in War unto Religious Services the word it self came to signifie the Spoils of War At first it was the portion that was taken out of the whole and afterwards the whole it self was signified by it Now although Abraham had reserved nothing unto himself of what belonged unto the King of Sodom and his Companions yet the Army and King which he had newly slain and destroyed having smitten sundry other Nations Gen. 14. 5 6 7. and dealt with them as they did with Sodom and the other Towns took all their Goods and Provision ver 11. being now in their return home and laden with Prey it fell all into the hand of the Conquerour The Tenth part of the Spoils in every kind might probably be a very great Offering both for Sacrifice and Sacred Dedication in the place where Melchisedec Ministred in his Office What farther concerns the Greatness of this Man the Apostle farther declares in the ensuing Verses where it will fall under Consideration From this one Instance of Abraham's paying Tithes unto him it is in a great measure already evinced But how came Melchisedec to be thus Great Is it because he was Originally in himself more Wise and Honourable than any of the Sons of Men We Read no such thing concerning him which the Apostle declares to be the Rule and Measure of all our Conceptions in this matter Is it that he attained this Dignity and Greatness by his own Industry and Endeavours as the Prophet says of some that their Judgment and their Dignity proceeds from themselves Hab. 1. 7. Neither do we find any thing of that Nature ascribed unto him The sole Reason and Cause hereof is that God raised him up and disposed of him into that Condition of his own good pleasure And we may see in him that The Sovereign Will Pleasure and Grace of God is that alone which puts a difference among Men especially in the Church He makes Men Great or Small High or Low Eminent or Obscure as it seemeth Good unto him He raiseth up the Poor from the Dust and lifteth up the Beggar from the Dunghill to set them among Princes and to make them Inherit the Throne of Glory for the Pillars of the Earth are the Lords and he hath set the World upon them 1 Sam. 2. 8. which is plentifully elsewhere Testified unto Whence was it that the Twelve Poor Fishermen were made Apostles to sit on Twelve Thrones Judging the Tribes of Israel and becoming Princes in all Nations Who made the most Glorious Apostle of the first and fiercest Persecutor VVas it not he who hath Mercy on whom he will have Mercy and is Gracious unto whom he will be Gracious And it is laid down as an Universal Rule That no Man hath any thing in this kind but what he hath freely Received nor doth any Man make himself to differ from others 1 Cor. 4. 7. For 1. God lays the Foundation of all Spiritual Differences among Men in his Sovereign Decree of Eternal Election Rom. 9. 11 12 13 14 15 16. Ephes. 1. 4. And among them that are Chosen he calleth them when and how he pleaseth both unto Grace and Employment or VVork And 2. As to Grace Gifts and Spiritual Endowments the Holy Spirit divideth unto every Man as he will 1 Cor. 12. 11. Let every one then be contented with his Lot and Condition every one endeavour to fill up the place and state wherein he is fixed and as he is called to abide with God Let God be owned in all his Gifts and Graces and our Souls be Humbled in what we come short of others and the Sovereignty of Grace admired in all the different effects of it which we behold Secondly Whereas even Abraham himself gave the Tenth of all to Melchisedec we may Observe that The Highest Priviledge exempts not any from the Obligation unto and Performance of the meanest Duty Notwithstanding all these Advantages and Priviledges which Abraham was possessed of on the account whereof he was Mighty in his own Days almost Adored by his Posterity yet when the meanest Duty was presented unto him he readily complyed with it Nor ought it to be otherwise with any For 1. Priviledge is less than Duty A Man may have the Greatest Priviledges and yet be rejected but the least sincere Duty shall not be unrewarded For Duty indeed is our chiefest Honour and Advantage And for Men to pretend to such Advancements in the Church of God as that they should be exempted thereby from the Ordinary Labour of the Ministry is horrid Pride and Ingratitude But when Spiritual or Ecclesiastical Priviledges are pretended to countenance Men in a Life or Course of Idleness Sloth Pleasure Sensuality or Worldliness in any kind it is a Crime that it may be we as yet want a Name to express Wherefore 2. Whatever is pretended that is no Priviledge which either exempts a Man or hinders him in and unto the performance of any Duty whatever It is such a Priviledge as being well improved will send Men to Hell It will prove no otherwise let the pretence be what it will For 3. There are indeed but two Ends of any Priviledges whereof in this World we may be made Partakers whereof the first is to enable us unto Duty and the other is to encourage us thereunto Hereunto we may add that when any are highly exalted in Priviledges that they have an Advantage thereby to give an eminent Example unto others in the Performance of their Duties when these Ends are not pursued all Priviledges Promotions Dignities Exaltations are snares and tend unto the Ruine of Mens Souls There
of Believers Heb. 10. 2. 3. The actual Intercession of Christ in Heaven as the second Act of his sacerdotal Office is a fundamental Article of our Faith and a principal Foundation of the Churches consolation So is it asserted to be 1 John 2. 1 2. And it is expressed by our Apostle as that whereby the Death of Christ is made effectual unto us Rom. 8. 3 4. For it comprizeth the whole care and all the Actings of Christ as our High Priest with God in the behalf of the Church This therefore is the immediate spring of all Gracious communications unto us For hereby doth he act his own Care Love and Compassion and from thence do we receive all Mercy all Supplies of Grace and Consolation needful unto our Duties Temptations and Trials Hereon depends all our encouragement to make our Application unto God to come with boldness of Faith unto the Throne of Grace Chap. 4. 15 16. Chap. 10. 21 22. Wherefore whatever Apprehensions we may attain of the manner of it the thing it self is the center of our Faith Hope and Consolation 4. It is no way unworthy or unbecoming the humane nature of Christ in its glorious Exaltation to pray unto God It was in and by the humane Nature that the Lord Christ exercised and executed all the Duties of his Offices whilst he was on Earth And he continueth to discharge what remains of them in the same Nature still And however that Nature be glorified it is the same essentially that it was when he was in this world To ascribe another kind of Nature unto him under pretence of a more divine Glory is to deny his Being and to substitute a fancy of our own in his Room So then the Humane Nature of Christ however exalted and glorifyed is humane Nature still subsisting in dependance on God and subjection unto him Hence God gives him new Revelations now in his glorified condition Revel 1. 1. With respect hereunto he acted of old as the Angel of the Covenant with expresse Prayers for the Church Zech. 1. 12 13. So the Command given him to intercede by the way of Petition Request or Prayer Psal. 2. 8. Ask of me respects his state of Exaltation at the Right hand of God when he was declared to be the Son of God with Power by the Resurrection from the dead v. 7 8. And the Incense which he offereth with the Prayers of the Saints Rev. 8. 3 4. is no other but his own Intercession whereby their Prayers are made acceptable unto God 5. This Praying of Christ at present is no other but such as may become him who sits down at the Right hand of the Majesty on High There must therefore needs be a great difference as to the outward manner between his present Intercession in Heaven and his Praying whilst he was on the Earth especially at some seasons For being encompassed here with Temptations and Difficulties he cast himself at the foot of God with strong cryes tears and supplications Chap. 5. 7. This would not become his present glorious state nor is he liable or exposed unto any of the causes or occasions of that kind of treating with God And yet at an another time whilst he was in this world he gave us the best estimate and Representation of his present Intercession that we are able to comprehend And this was in his Prayer recorded John 17th For therein his confidence in God his Union in and with him the Declaration of his Will and Desires are all expressed in such a manner as to give us the best understanding of his present Intercession For a created nature can rise no higher to expresse an Interest in God with an Oneness of mind and Will than is therein declared And as the Prayers with cryes and tears when he offered himself unto God were peculiarly Typed by the Fire on the Altar so was this solemn Prayer represented by that cloud of Incense wherewith the High Priest covered the Ark and the Mercy-seat at his entrance into the most holy place In the vertue of this holy cloud of incense did he enter the Holy places not made with hands Or we may apprehend its Relation unto the Types in this Order His Prayer John 17th was the preparation of the sweet Spices whereof the Incense was made and compounded Exod. 30. 34. His Sufferings that ensued thereon were as the breaking and bruising of those Spices wherein all his Graces had their most fervent exercise as Spices yield their strongest savour under their bruising At his entrance into the Holy place this Incense was fired with Coals from the Altar that is the efficacy of his Oblation wherein he had offered himself unto God through the Eternal Spirit rendred his Prayer as Incense covering the Ark and Mercy-seat that is procuring the fruits of the Attonment made before God 6. It must be granted that there is no need of the use of Words in the immediate Presence of God God needs not our words whilst we are here on Earth as it were absent from him For he is present with us and all things are open and naked before him But we need the use of them for many reasons which I have elsewhere declared But in the glorious presence of God when we shall behold him as the Lord Christ doth in the most eminent manner Face to Face it cannot be understood what need or use we can have of words to express our selves unto God in Prayers or Praises And the souls of men in their separate state and condition can have no use of Voice or VVords yet are they said to cry and pray with a loud voice because they do so virtually and effectually Rev. 6. 9 10. However I will not determine what outward Transactions are necessary unto the glory of God in this matter before the Angels and Saints that are about his Throne For there is yet a Church state in Heaven wherein we have Communion Chap. 12. 22 23 24. What solemn outward and as it were visible Transactions of worship are required thereunto we know not And it may be the Representation of Gods Throne and his worship Revel 4 5. wherein the Lamb in the midst of the Throne hath the principal part may not belong only unto what is done in the Church here below And somewhat yet there is which shall cease and not be any more after the Day of Judgment 1 Cor. 15. 26 28. 7. It must be granted that the vertue efficacy and Prevalency of the Intercession of the Lord Christ depends upon and flows from his Oblation and Sacrifice This we are plainly taught from the Types of it of Old For the Incense and carrying of Blood into the Holy place after the Expiatory Sacrifice the great Type of his Oblation of himself did both of them receive their efficacy and had respect unto the Sacrifice offered without Besides it is expresly said that the Lord Christ by the one Offering of himself obtained for us eternal
the eyes of flesh Ichabod where is the glory of it or it hath no glory Jude tells us of a Contest between Michael and the Devil about the Body of Moses ver 9. It is generally thought that the Devil would have hindred the Burial of it that in process of time it might have been an occasion of Idolatry among that People But that which was signified hereby was the Contest he made to keep the Body of Moses the whole System of Mosaical Worship and Ceremonies from being buried when the life and soul of it was departed And this hath proved the ruine of the Jews unto this day 2. Consider the progress of these heavenly things that is of Jesus Christ and all the effects of his Mediation in Grace and Glory 1 The Idea the original Pattern or Exemplar of them was in the mind the counsel the wisdom and will of God Ephes. 1. 5 8 9. 2 Hereof God made various accidental Representations preparatory for the full expression of the glorious eternal Idea of his mind So he did in the appearance of Christ in the form of humane nature to Abraham Jacob and others so he did in the Pattern that he shewed unto Moses in the Mount which infused a spirit of life into all that was made unto a resemblance of it So he did in the Tabernacle and Temple as will be more fully declared afterwards 3 He gave a substantial Representation of the eternal Idea of his Wisdom and Grace in the Incarnation of the Son in whom the fulness of the Godhead dwelt substantially and in the discharge of his work of Mediation 4 An Exposition of the whole is given us in the Gospel which is Gods means of instructing us in the eternal counsels of his Wisdom Love and Grace as revealed in Jesus Christ 2 Cor. 3. 18. The actings of Faith with respect unto these heavenly things do begin where the Divine Progress of them doth end and end where it begins Faith in the first place respects and receives the Revelation of the Gospel which is the means of its receiving and resting in Christ himself And through Christ our Faith is in God 1 Pet. 1. 20. as the eternal Spring and Fountain of all Grace and Glory VER VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no material difference in any Translators ancient or modern in the rendering of these words their signification in particular will be given in the Exposition VER VI. But now he hath obtained a more excellent Ministry by how much also he is the Mediator of a better Covenant which was established on better Promises IN this Verse beginneth the Second Part of the Chapter concerning the difference between the two Covenants the Old and the New with the Preheminence of the latter above the former and of the Ministry of Christ above the High Priests on that account The whole Church state of the Jews with all the Ordinances and Worship of it and the Priviledges annexed unto it depend wholly on the Covenant that God made with them at Sinai But the introduction of this new Priesthood whereof the Apostle is discoursing did necessarily abolish that Covenant and put an end unto all sacred Ministrations that belonged unto it And this could not well be offered unto them without the supply of another Covenant which should excell the former in Priviledges and Advantages For it was granted among them that is was the design of God to carry on the Church unto a perfect state as hath been declared on Chap. 7. Wherefore he would not lead it backward nor deprive it of any thing it had enjoyed without provision of what was better in its room This therefore the Apostle here undertakes to declare And he doth it after his wonted manner from such Principles and Testimonies as were admitted among themselves Two things unto this purpose he proves by express Testimonies out of the Prophet Jeremiah 1. That besides the Covenant made with their Fathers in Sinai God had promised to make another Covenant with the Church in his appointed time and season 2. That this other promised Covenant should be of another nature than the former and much more excellent as unto spiritual Advantages unto them who were taken into it From both these fully proved the Apostle infers the necessity of the Abrogation of that first Covenant wherein they trusted and unto which they adhered when the appointed time was come And hereon he takes occasion to declare the Nature of the two Covenants in sundry instances and wherein the differences between them did consist This is the substance of the remainder of this Chapter This Verse is a Transition from one Subject unto another namely from the Excellency of the Priesthood of Christ above that of the Law unto the Excellency of the New Covenant above the Old And herein also the Apostle artificially compriseth and confirmeth his last Argument of the Preheminency of Christ his Priesthood and Ministry above those of the Law And this he doth from the Nature and Excellency of that Covenant whereof he was the Mediator in the discharge of his Office There are two Parts of the words 1. An Assertion of the Excellency of the Ministry of Christ. And this he expresseth by way of comparison He hath obtained a more excellent Ministry and after declareth the degree of that comparison By how much also II. He annexeth the Proof of this Assertion in that he is the Mediator of a better Covenant established on better or more excellent Promises In the first of these there occur these five things 1. The note of its Introduction But now 2. What is ascribed in the Assertion unto the Lord Christ and that is a Ministry 3. How he came by that Ministry He hath obtained it 4. The quality of this Ministry it is better or more excellent than the other 5. The measure and degree of this Excellency By how much also all which must be spoken unto for the opening of the words 1. The Introduction of the Assertion is by the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now is a note of time of the present time But there are Instances where these Adverbial Particles thus conjoyned do not seem to denote any time or season but are meerly adversative Rom. 7. 17. 1 Cor. 5. 11. Chap. 7. 14. But even in those places there seems a respect unto time also and therefore I know not why it should be here excluded As therefore there is an Opposition intended unto the Old Covenant and the Levitical Priesthood so the season is intimated of the Introduction of that Covenant and the better Ministry wherewith it was accompanied Now at this time which is the season that God hath appointed for the Introduction of the New Covenant and Ministry To the same purpose the Apostle expresseth himself treating of the same subject Rom. 3. 26. to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this instant season now the Gospel is preached his
this Confirmation 1 A most full declaration of the way and means whereby he obtained that Redemption it was by the offering himself through the Eternal Spirit without spot unto God 2 By comparing this way of it with the Typical Sacrifices and Ordinances of God For arguing ad homines that is unto the satisfaction and conviction of the Hebrews the Apostle makes use of their Confessions to confirm his own Assertions And his Argument consists of two Parts 1 A Concession of their efficacy unto their proper end 2 An Inference from thence unto the greater and more noble efficacy of the Sacrifice of Christ taken partly from the relation of Type and Antitype that was between them but principally from the different nature of the things themselves To make evident the force of his Argument in general we must observe 1 That what he had proved before he takes here for granted on the one side and the other And this was that all the Levitical Services and Ordinances were in themselves carnal and had carnal ends assigned unto them and had only an obscure representation of things spiritual and eternal and on the other side that the Tabernacle Office and Sacrifice of Christ were spiritual and had their effects in eternal things 2 That those other carnal earthly things were Types and Resemblances in God's appointment of them of these which are spiritual and eternal From these Suppositions the Argument is firm and stable and there are two Parts of it 1 That as the Ordinances of old being carnal had an efficacy unto their proper end to purifie the unclean as to the flesh so the Sacrifice of Christ hath a certain efficacy unto its proper end namely the purging of our Consciences from dead works The force of this Inference depends on the Relation that was between them in the appointment of God 2 That there was a greater efficacy and that which gave a greater evidence of it self in the Sacrifice of Christ with respect unto its proper end than theirs was in those Sacrifices and Ordinances with respect unto their proper end How much more And the reason hereof is because all their efficacy depended on a meer arbitrary Institution In themselves that is in their own Nature they had neither worth value nor efficacy no not as unto those Ends whereunto they were by Divine Institution designed But in the Sacrifice of Christ who is therefore here said to offer himself unto God through the eternal Spirit there is an innate glorious worth and efficacy which sutably unto the Rules of Eternal Reason and Righteousness will accomplish and procure its effects VER XIII THere are two things in this Verse which are the ground from whence the Apostle argueth and maketh his Inference in that which follows 1 A Proposition of the Sacrifices and Services of the Law which he had respect unto 2 An Assignation of a certain efficacy unto them The Sacrifices of the Law he refers unto two Heads 1 The Blood of Bulls and Goats 2 The Ashes of an Heifer And the distinction is 1 from the matter of them 2 the manner of their performance For the manner of their performance the Blood of Bulls and Goats were offered which is supposed and included the Ashes of the Heifer was sprinkled as it is expressed The matter of the first is the Blood of Bulls and Goats The same say some with the Goats and Calves mentioned in the Verse foregoing So generally do the Expositors of the Roman Church and that because their Translation reads Hircorum Vitulorum contrary unto the Original Text. And some instances they give of the same signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Apostle had just reason for the alteration of his expression For in the foregoing Verse he had respect only unto the Anniversary Sacrifice of the High Priest but here he enlargeth the Subject unto the consideration of all other expiatory Sacrifices under the Law For he joins unto the Blood of Bulls and Goats the Ashes of an Heifer which was of no use in the Anniversary Sacrifice Wherefore he designed in these words summarily to express all Sacrifices of Expiation and all Ordinances of Purification that were appointed under the Law And therefore the words in the close of the Verse expressing the end and effects of these Ordinances purified the unclean as unto the flesh are not to be restrained unto them immediately foregoing the Ashes of an Heifer sprinkled but an equal respect is to be had unto the other sort or the Blood of Bulls and Goats The Socinian Expositor in his entrance into that wresting of this Text wherein he labors in a peculiar manner denies that the water of sprinkling is here to be considered as Typical of Christ and that because it is the Anniversary Sacrifice alone which is intended wherein it was of no use Yet he adds immediately that in it self it was a Type of Christ so wresting the Truth against his own Convictions to force his design But the Conclusion is strong on the other hand because it was a Type of Christ and is so here considered whereas it was not used in the great Anniversary Sacrifice it is not that Sacrifice alone which the Apostle hath respect unto Wherefore by Bulls and Goats by an usual Synecdoche all the several kinds of clean Beasts whose blood was given unto the People to make Atonement withal are intended So is the matter of all Sacrifices expressed Psal. 50. 13. Will I eat the flesh of Bulls or drink the blood of Goats Sheep are contained under Goats being all Beasts of the Flock And it is the Blood of these Bulls and Goats which is proposed as the first way or means of the Expiation of Sin and Purification under the Law For it was by their Blood and that as offered at the Altar that Atonement was made Lev. 17. 11. Purification was also made thereby even by the sprinkling of it The second thing mentioned unto the same end is the Ashes of an Heifer and the use of it which was by sprinkling The Institution use and end of this Ordinance is described at large Numb 19. And an eminent Type of Christ there was therein both as unto his suffering and the continual efficacy of the cleansing vertue of his Blood in the Church It would too much divert us from the present Argument to consider all the particulars wherein there was a Representation of the Sacrifice of Christ and the purging vertue of it in this Ordinance yet the mention of some of them is of use unto the Explication of the Apostles general design As 1 It was to be a Red Heifer and that without spot or blemish whereon no yoke had come ver 2. Red is the colour of guilt Isa. 1. 18. yet was there no spot or blemish in the Heifer so was the guilt of Sin upon Christ who in himself was absolutely pure and holy No yoke had been on her
Divine Nature But I shall leave the Reader to chuse whether sense he judgeth suitable unto the scope of the place either of them being so unto the Analogy of Faith The Socinians understanding that both these Interpretations are equally destructive to their Opinions the one concerning the Person of Christ the other about the Nature of the Holy Ghost have invented a sense of these words never before heard of among Christians For they say that by the Eternal Spirit a certain Divine Power is intended whereby the Lord Christ was freed from Mortality and made Eternal that is no more obnoxious unto death By virtue of this Power they say he offered himself unto God when he entred into Heaven than which nothing can be spoken more fond or impious or contrary unto the design of the Apostle For 1 Such a Power as they pretend is no where called the Spirit much less the Eternal Spirit and to feign significations of words without any countenance from their use elsewhere is to wrest them at our pleasure 2 The Apostle is so far from requiring a Divine Power rendering him immortal antecedently unto the offering of himself as that he declares that he offered himself by the Eternal Spirit in his death when he shed his blood whereby our consciences are purged from dead works 3 This Divine Power rendering Christ immortal is not peculiar unto him but shall be communicated unto all that are raised unto glory at the last day And there is no colour of an opposition herein unto what was done by the High Priests of old 4 It proceeds on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this matter which is that the Lord Christ offered not himself unto God before he was made immortal which is utterly to exclude his death and blood from any concernment therein which is as contrary unto the truth and scope of the place as darkness is to light 5 Wherever there is mention made elsewhere in the Scripture of the Holy Spirit or the Eternal Spirit or the Spirit absolutely with reference unto any actings of the Person of Christ or on it either the Holy Spirit or his own Divine Nature is intended See Isa. 61. 1 2. Rom. 1. 3. 1 Pet. 3. 18. Wherefore Grotius forsakes this Notion and otherwise explains the words Spiritus Christi qui non tantum fuit vivus ut in vita terrena sed in aeternum corpus sibi adjunctum vivificans If there be any sense in these words it is the rational Soul of Christ that is intended And it is most true that the Lord Christ offered himself in and by the actings of it For there are no other in the Humane Nature as to any duties of obedience unto God But that this here should be called the Eternal Spirit is a vain conjecture For the spirits of all men are equally eternal and do not only live here below but quicken their Bodies after the Resurrection for ever This therefore cannot be the ground of the especial efficacy of the blood of Christ. This is the second thing wherein the Apostle opposeth the Offering of Christ unto the offerings of the Priests under the Law 1 They offered Bulls and Goats He offered Himself 2 They offered by a material Altar and Fire He by the Eternal Spirit That Christ should thus offer Himself unto God and that by the Eternal Spirit is the center of the mystery of the Gospel An attempt to corrupt to pervert this glorious Truth are designs against the Glory of God and Faith of the Church The depth of this mystery we cannot dive into the height we cannot comprehend We cannot search out the greatness of it of the wisdom the love the grace that is in it And those who chuse rather to reject it than to live by Faith in an humble admiration of it do it at the peril of their souls Unto the Reason of some men it may be Folly unto Faith it is full of Glory In the consideration of the Divine Actings of the Eternal Spirit of Christ in the offering of himself of the holy exercise of all grace in the humane nature that was offered of the nature dignity and efficacy of this Sacrifice Faith finds life food and refreshment Herein doth it contemplate the wisdom the righteousness the holiness and grace of God herein doth it view the wonderful condescension and love of Christ and from the whole is strengthned and encouraged Thirdly It is added that he thus offered himself without spot This Adjunct is descriptive not of the Priest but of the Sacrifice it is not a qualification of his Person but of the Offering Schlictingius would have it that this word denotes not what Christ was in himself but what he was freed from For now in Heaven where he offered himself he is freed from all infirmities and from any spot of mortality which the High Priest was not when he entered into the Holy Place such irrational fancies do false Opinions force men to take up withal But 1 There was no spot in the mortality of Christ that he should be said to be freed from it when he was made immortal A spot signifies not so much a desect as a fault And there was no fault in Christ from which he was freed 2 The Allusion and respect herein unto the legal institutions is evident and manifest The Lamb that was to be slain and offered was antecedently thereunto to be without blemish it was to be neither lame nor blind nor have any other defect With express respect hereunto the Apostle Peter affirms that we were redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 18. And Christ is not only called the Lamb of God which taketh away the sins of the world John 1. 29. that is by his being slain and offered but is represented in the worship of the Church as a Lamb slain Rev. 5. 6. It is therefore to offer violence unto the Scripture and common understanding to seek for this qualification any where but in the humane nature of Christ antecedently unto his death and blood-shedding Wherefore this expression without spot respects in the first place the purity of his Nature and the holiness of his Life For although this principally belonged unto the necessary qualifications of his Person yet were they required unto him as he was to be the Sacrifice He was the Holy One of God holy barmless undefiled separate from sinners he did no sin neither was guile found in his mouth he was without spot This is the moral sense and signification of the word But there is a legal sense of it also It is that which is meet and fit to be a Sacrifice For it respects all that was signified by the legal institution concerning the integrity and perfection of the Creatures Lambs or Kids that were to be sacrificed Hence were all those Laws fulfilled and accomplished There was nothing in him nothing wanting unto him that
should any way hinder his Sacrifice from being accepted with God and really expiatory of Sin And this was the Church instructed to expect by all those legal Institutions It may be not unuseful to give here a brief Scheme of this great Sacrifice of Christ to fix the thoughts of Faith the more distinctly upon it 1. God herein in the Person of the Father is considered as the Law-giver the Governor and Judge of all and that as on a Throne of Judgment the Throne of grace being not as yet erected And two things are ascribed or do belong unto him 1 A Denunciation of the sentence of the Law against Mankind Dying ye shall dye and cursed be every one that continues not in all things written in the Law to do them 2 A Resusal of all such ways of Atonement Satisfaction and Reconciliation that might be offered from any thing that all or any creatures could perform sacrifice and offerings and whole burnt-offerings for sin he would not have Heb. 10. 5 6. he rejected them as insufficient to make Atonement for sin 2. Satan appeared before this Throne with his Prisoners he had the power of death Heb. 2. 14. and entered into judgment as unto his right and title and therein was judged John 16. 11. And he put forth all his power and policy in opposition unto the deliverance of his Prisoners and to the way or means of it That was his hour wherein he put forth the power of darkness Luke 22. 53. 3. The Lord Christ the Son of God out of his infinite love and compassion appears in our Natures before the Throne of God and takes it on himself to answer for the sins of all the Elect to make Atonement for them by doing and suffering whatever the holiness righteousness and wisdom of God required thereunto Then said I Lo I come to do thy Will O God Above when he said Sacrifice and Offerings and Burnt-offerings for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy Will O God he taketh away the first that he might establish the second Heb. 10. 7 8 9. 4. This stipulation and engagement of his God accepteth of and withal as the sovereign Lord and Ruler of all prescribeth the way and means whereby he should make Atonement for sin and Reconciliation with God thereon And this was that he should make his soul an offering for sin and therein bear their iniquities Isa. 53. 10 11. 5. The Lord Christ was prepared with a Sacrifice to offer unto God unto this end For whereas every High Priest was ordained to offer Gifts and Sacrifices it was of necessity that he also should have somewhat to offer Heb. 8. 3. This was not to be the Blood of Bulls and Goats or such things as were offered by the Law ver 4. But this was and was to be himself his humane nature or his body For 1 this body or humane nature was prepared for him and given unto him for this very end that he might have somewhat of his own to offer Heb. 10. 5. 2 He took it he assumed it unto himself to be his own for this very end that he might be a sacrifice in it Heb. 2. 14. 3 He had full power and authority over his own body his whole humane nature to dispose of it in any way and into any condition unto the glory of God No man saith he taketh my life from me I lay it down of my self I have power to lay it down and I have power to take it again John 10. 18. 6. This therefore he gave up to do and suffer according unto the Will of God And this he did 1 In the Will Grace and Love of his Divine Nature he offered himself unto God through the eternal Spirit 2 In the gracious holy actings of his humane nature in the way of zeal love obedience patience and all other graces of the Holy Spirit which dwelt in him without measure acted unto their utmost glory and efficacy Hereby he gave himself up unto God to be a Sacrifice for Sin his own Divine Nature being the Altar and Fire whereby his Offering was supported and confirmed or brought unto the Ashes of Death This was the most glorious spectacle unto God and all his holy Angels Hereby he set a Crown of Glory on the head of the Law fulfilling its precepts in matter and manner unto the uttermost and undergoing its penalty or curse establishing the truth and righteousness of God in it Hereby he glorified the holiness and justice of God in the demonstration of their nature and compliance with their demands Herein issued the eternal Councils of God for the salvation of the Church and way was made for the exercise of grace and mercy unto sinners For 7. Herewith God was well pleased satisfied and reconciled unto sinners Thus was he in Christ reconciling the world unto himself not imputing our sins unto us in that he was made sin for us that we might become the righteousness of God in him For in this tender of himself a Sacrifice to God 1. God was well pleased with and delighted in his obedience it was a Sacrifice unto him of a well-smelling savor He was more glorified in that one instance of the Obedience of his onely Son than he was dishonoured by the sin of Adam and all his Posterity as I have elsewhere declared 2. All the demands of his Justice were satisfied unto his eternal glory Wherefore 8. Hereon Satan is judged and destroyed as unto his power over sinners who receive this Atonement all the grounds and occasions of it are hereby removed his Kingdom is overthrown his Usurpation and unjust Dominion defeated his Arms spoiled and Captivity led captive For of the anger of the Lord against sin it was that he obtained his power over sinners which he abused unto his own ends This being atoned the Prince of this world was judged and cast out 9. Hereon the poor condemned sinners are discharged God says deliver them for I have found a ransom But we must return to the Text. The effect of the Blood of Christ through the offering of himself is the purging of our Consciences from dead works This was somewhat spoken unto in general before especially as unto the nature of this purging But the words require a more particular Explication And The word is in the Future Tense Shall purge The blood of Christ as offered hath a double respect and effect 1 Towards God in making Atonement for sin This was done once and at once and was now past Herein by one Offering he for ever perfected them that are sanctified 2 Towards the Consciences of men in the application of the vertue of it unto them this is here intended And this is expressed as future not as though it had not this effect already on them that did believe but upon a double account 1. To declare the certainty of the event or
a compleat relief in this condition two things are necessary 1 A discharge of Conscience from a sense of the guilt of sin or the condemning power of it whereby it deprives us of peace with God and of boldness in access unto him 2 The cleansing of the Conscience and consequently our whole persons from the inherent defilement of sin The first of these was typified by the blood of Bulls and Goats offered on the Altar to make Atonement The latter was represented by the sprinkling of the unclean with the Ashes of the Heiser unto their purification Both these the Apostle here expresly ascribes unto the Blood of Christ and we may briefly enquire into three things concerning it 1 On what ground it doth produce this blessed effect 2 The way of its operation and efficacy unto this end 3 The Reason whence the Apostle affirms that it shall much more do this than the legal Ordinances could sanctifying unto the purifying of the flesh 1. The grounds of its efficacy unto this purpose are three 1. That it was Blood offered unto God God had ordained that Blood should be offered on the Altar to make Atonement for sin or to purge Conscience from dead works That this could not be really effected by the Blood of Bulls and Goats is evident in the nature of the things themselves and demonstrated in the event Howbeit this must be done by Blood or all the institution of legal Sacrifices were nothing but means to deceive the minds of men and ruine their souls To say that at one time or other real Atonement is not to be made for Sin by Blood and Conscience thereby to be purged and purified is to make God a Lyar in all the Institutions of the Law But this must be done by the Blood of Christ or not at all 2 It was the Blood of Christ. Of Christ the Son of the living God Mat. 16. 18. whereby God purchased his Church with his own Blood Acts 20. 28. The dignity of his Person gave efficacy unto his Office and Offering No other person in the discharge of the same Offices that were committed unto him could have saved the Church and therefore all those by whom his Divine Person is denied do also evacuate his Offices By what they ascribe unto them it is impossible the Church should be either sanctified or saved They resolve all into a meer Act of Sovereign Power in God which make the Cross of Christ of none effect 3 He offered this Blood or himself by the eternal Spirit Though Christ in his Divine Person was the Eternal Son of God yet was it the humane nature only that was offered in Sacrifice Howbeit it was offered by and with the concurrent actings of the Divine Nature or Eternal Spirit as we have declared These things make the Blood of Christ as offered meet and fit for the accomplishment of this great effect 2. The second Enquiry is concernig the way whereby the Blood of Christ doth thus purge our Conscience from dead works Two things as we have seen are contained therein 1 The expiation or taking away the guilt of sin that Conscience should not be deterred thereby from an access unto God 2 The cleansing of our souls from vicious defiling habits inclinations and acts or all inherent uncleanness Wherefore under two considerations doth the Blood of Christ produce this double effect First As it was offered so it made Atonement for Sin by giving satisfaction unto the Justice and Law of God This all the expiatory Sacrifices of the Law did prefigure this the Prophets foretold and this the Gospel witnesseth unto To deny it is to deny any real efficacy in the Blood of Christ unto this end and so expresly to contradict the Apostle Sin is not purged from the Conscience unless the guilt of it be so removed as that we may have peace with God and boldness in access unto him This is given us by the Blood of Christ as offered Secondly As it is sprinkled it worketh the second part of this effect And this sprinkling of the Blood of Christ is the communication of its sanctifying vertue unto our souls see Eph. 5. 26 27. Tit. 2. 14. so doth the Blood of Christ the Son of God cleanse us from all our sins 1 John 1. 7. Zech. 13. 2. 3. The Reason why the Apostle affirms that this is much more to be expected from the Blood of Christ than the Purification of the Flesh was from legal Ordinances hath been before spoken unto The Socinians plead on this place that this effect of the death of Christ doth as unto us depend on our own duty If they intended no more but that there is duty required on our part unto an actual participation of it namely Faith whereby we receive the Atonement we should have no difference with them But they are otherwise minded This purging of the conscience from dead works they would have to consist in two things 1 Our own relinquishment of sin 2 The freeing us from the punishment due to sin by an act of power in Christ in Heaven The first they say hath therein respect unto the blood of Christ in that thereby his doctrine was confirmed in obedience whereunto we forsake sin and purge our minds from it The latter also relates thereunto in that the sufferings of Christ were antecedent unto his Exaltation and Power in Heaven Wherefore this effect of the blood of Christ is what we do our selves in obedience unto his doctrine and what he doth thereon by his power and therefore may well be said to depend on our duty But all this while there is nothing ascribed unto the blood of Christ as it was offered in Sacrifice unto God or shed in the offering of himself which alone the Apostle speaks unto in this place Others chuse thus to oppose it This purging of our consciences from dead works is not an immediate effect of the death of Christ but it is a benefit contained therein which upon our faith and obedience we are made partakers of But 1 This is not in my judgment to interpret the Apostles words with due reverence he affirms expresly that the blood of Christ doth purge our conscience from dead works that is it doth make such an Atonement for sin and Expiation of it as that conscience shall be no more pressed with it nor condemn the sinner for it 2 The blood of Christ is the immediate cause of every effect assigned unto it where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect 3 It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed And herein 1 the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. 2 This Atonement is proposed unto us in the Gospel Rom. 3. 25. 3 It
Place made with hands but into Heaven it self So the High Priest had an entrance also yet not into Heaven but into that other Holy Place But in this verse there is an opposition in the Comparison that hath no Foundation in any similitude between them and that is absolutely denyed of Christ which belonged essentially unto the Discharge of the Office of the High Priest of Old Many things ensued on the Weakness and Imperfection of the Types which would not allow that there should be a perfect compleat Resemblance in them of the Substance it self that all things between them exactly should answer unto One another Hence they did at best but obscurely represent the good things to come and in some things it was not possible but there should be a great discrepancy between them The Assertion in these Words proceeds on a Supposition of the Duty of the High Priest which had that Reason for it as that it was absolutely necessary that our High Priest should not do after the same manner The High Priest ended not his work of offering Sacrifices by his entrance into the Holy Place with the Blood of it but he was to repeat the same Sacrifice again every year This therefore in correspondence with this Type might be expected from Christ also namely that whereas he offered himself unto God through the Eternal Spirit and afterwards entred into the Holy Place or Heaven it self he should offer himself again and so have another entrance into the Presence of God This the Apostle denies him to have done and in the next verse gives a demonstration proving it was impossible he should so do And hereof he gives the Reason both in the remaining verses of this Chapter and the beginning of the next The Repetition of the annual Sacrifices under the Law was mainly from hence because they were not able perfectly to effect that which they did signifie But the One Sacrifice of Christ did at once perfectly accomplish what they did represent Herein therefore of necessity there was to be a difference a Dissimilitude an Opposition between what those High Priests did as unto the Repetition of Sacrifices and what was done by our High Priest which is expressed in this verse The Introduction of the Apostles Assertion is by the disjunctive Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor yet It answers the Negative in the first part of the preceding verse He entred not into the Holy Place made with hands as the High Priest nor yet to do what the High Priest did afterwards In the words themselves there are two things 1 What is denyed of the Lord Christ. 2 The Limitation of that Denial unto the other part of the Comparison as unto what the High Priest did 1. It is denied of him that he did thus enter into Heaven that he should offer himself often It doth not follow saith the Apostle that because as an High Priest he entred into Heaven as the High Priests of the Law entred into the Holy Place made with hands that he should therefore offer himself often as that High Priest offered every year It was not required of him there was no need of it for the Reasons mentioned it was impossible he should For this offering of himself was not his Appearance in the Presence of God but the One Sacrifice of himself by death as the Apostle declares in the next verse That he should so offer himself often more than once was needless from the Perfection of that one Offering By one Offering he hath for ever perfected them that were Sanctified And impossible from the Condition of his Person he could not dye often What remains for the Exposition of these words will be declared in the removal of those false Glosses and wrestings of them whereby some endeavour to pervert them The Socinians plead from hence that the Sacrifice of Christ or his offering of himself is the same with his Appearance in Heaven and the Presentation of himself in the Presence of God and they do it out of Hatred unto the Attonement made by his Blood For say they it is here compared unto the entrance of the High Priest into the Holy Place every year which was only an Appearance in the Presence of God Answ. 1. There is no such Comparison intended in the words The Apostle mentioning the entrance of the High Priest with Blood into the Holy Place intends only to evince the Imperfection of that Service in that after he had done so he was again to offer renewed Sacrifices every year a sufficient Evidence that those Sacrifices could never make them perfect who came unto God by them With Christ it was not so as the Apostle declares So that there is not herein a Comparison between the things themselves but an Opposition between their Effects 2. It is granted that the entrance of the High Priest into the Holy Place belonged unto the Complement or Perfection of his Service in the expiatory Sacrifice But the Sacrifice it self did not consist therein So likewise did the entrance of Christ into Heaven belong unto the Perfection of the Effects and Efficacy of his Sacrifice as unto the way of its Application unto the Church So far there is a Comparison in the words and no further 3. That the Sacrifice of Christ or his offering himself once for all once and not often is the same with his continual Presentation of himself in the Presence of God is both false in it self and contrary to the express design of the Apostle For 1 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slain or bloody Sacrifice whereof he treats as he expresly calls it ver 25 26. But there is no shedding of blood in the Appearance of Christ in Heaven nor according to these men any such thing appertaining unto his Nature 2 These things are distinguished in the Scripture from their different Natures and Effects 1 Joh. 2. 1 2. 3 His Sacrifice or the offering of himself is so affirmed to be one as to consist in One individual Act. It is not only said that it was one Offering but that it was once only offered ver 26 28. This is no way reconcileable unto his continual Appearance in the presence of God 4 His Offering is mentioned by the Apostle as that which was then past and no more to be repeated He hath by one Offering perfected them that are Sanctified 5 His Oblation was accompanied with and inseparable from suffering So he declares in the next verse proving that he could not often offer himself because he could not often suffer But his Presentation of himself in Heaven is not only inconsistent with actual Suffering but also with any obnoxiousness thereunto It belongs unto his state of Exaltation and Glory 6 The time of the offering himself is limited unto the End of the World now once in the end of the World in opposition unto the Season that passed before denoting a certain determinate Season in the dispensation of times of which
the same Trials 2 They had all of them the Guilt of Sin in the same or the like kind with us Even Elijah was a man Subject unto the like Passions with others Yet did not their Sin hinder them from being brought unto the Enjoyment of God Nor shall ours if we walk in the steps of their Faith 3 They had all the same Enemies to conflict withal that we have Sin the World and Satan made no less opposition unto them then they do unto us Yet were they Victorious against them all And following their Example we may look for the same Success Secondly They wanted many Advantages of Faith and Holiness which we enjoy For 1 They had not a clear Revelation of the Nature of Gods way of Salvation This is that which gives Life and Vigour unto Gospel-Faith Yet did they follow God through the dark Representation of his Mind and Grace unto the eternal Enjoyment of him We cannot miss our way unless we wilfully neglect so great Salvation 2 They had not such plentiful Communications of the Holy Spirit as are granted under the Gospel But being Faithful in that little which they received they missed not of the Reward 3 They had not that Light those Directions for the actings of Faith unto Consolation and Assurance with many more Advantages unto all the Ends of Faith and Obedience which Believers now enjoy Yet in this State and Condition by Vertue of the One offering of Christ they were all pardoned and Eternally Saved The Consideration hereof tends greatly to the Confirmation of the Faith of them who truely believe The latter Part of this Verse contains the Confirmation of the Argument proposed in the former And it consists in a Declaration of the true State Nature Efficacy and Circumstances of the One offering of Christ now accomplished according unto the Will of God There are three things in the Words 1 An Opposition unto or a Rejection of the Supposition of Christs offering himself often since the Foundation of the World 2 An Assertion of the Use End and Efficacy of that Offering manifesting the Uselessness of its Repetition 3 The means of accomplishing that End or whereby he came to offer himself 1. The Opposition unto the rejected Supposition is in these Words but now once in the End of the World And every word hath its distinct force in the Opposition 1. As unto the Time in general But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now generally is a limitation of time unto the present season opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then But sometimes it is only a Note of Opposition when joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as in this place It may be taken in either sense or include both In the latter But now is no more but it is not so it is otherwise and so declared to be he did not offer himself often since the World began A Limitation of Time may also be included in it Now at this time and season it is declared that things are otherwise ordered and disposed This makes the Opposition more Emphatical Now it is and now only that Christ hath suffered and not before 2. He did this once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often The Apostle useth this word on this occasion ver 28 Chap. 10. 2. So 1 Pet. 3. 18. So he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once for all Chap. 10. 10. He hereby confines our thoughts about the offering of Christ unto that Time and Action wherein he offered himself unto God in his death He speaks of it as a thing once performed and then past which cannot be referred unto the continual Presentation of himself in Heaven Thus it is saith he in matter of fact he hath not often but once only offered himself 3. He confirms his Opposition unto the reiterated supposition by an especial Denotation of the Time when he once offered himself He did it in the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In opposition unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not then but now not often but once not from the foundation of the world but in the end of it There is no Question as unto the thing it self or the Time intended in this Exposition It was the Time when our Lord Jesus Christ appeared in the flesh and offered himself unto God But why he should express that time by the End of the world in the words that our Saviour designeth the End of the world absolutely by Mat. 28. 20. is not so plain For there was after this a long continuance and duration of the world to succeed so far as any knows not less then what was passed before it Various are the Conjectures of Learned Men about this Expression I shall not detain the Reader with their Repetition My thoughts are determined by what I have discoursed on Chap. 1. 1. the Exposition of which place the Reader may consult on this occasion I hope unto his satisfaction In brief to give a short Account of what more largely I have explained and fully confirmed in the place referred unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do answer unto the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the world not absolutely with respect unto its Essence or substance but its duration and the Succession of Ages therein is signified by them And the Succession of the Times of the world is considered unto Gods Distinction and Limitation of things in his dealing with the Church called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 1. 10. And Gods Distinction of Time with respect unto the Dispensation of himself in his Grace to the Church may be referred unto three general heads First the Time before the Law Secondly that which was spent under the Law Thirdly that of the Exhibition of Christ in the flesh with all that doth succeed it unto the end of the world This last season absolutely considered is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Fulness of Time when all that God had designed in the dispensation of his Grace was come unto that head and Consistency wherein no Alteration should be made unto the End of the world This is that Season which with respect unto those that went before is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of the world or the last Age of the world the Consummation of the dispensation of Time no change being afterwards to be introduced like things which were made before in the dispensation of God This season with respect unto the coming of Christ unto the Judaical Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter days or the End of the dayes namely of that Church-state of the Dispensation of God in that season With respect unto the whole Dispensation of God in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the allotted Ages of the Church it was the Last or End of them all It was that wherein the whole Divine Disposition of things
state in this World And the exercise and use of it doth consist in our drawing nigh unto God in Holy Services and Worship through Christ as the Apostle declares ver 22 23. There is then a two-fold opposition in these words unto the state of the people under the Law 1. As unto the Spirit and frame of mind in the Worshippers Or 2. As unto the place of the Worship from whence they were excluded and whereunto we are admitted 1. The First is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness There were two things with respect unto those Worshippers in this matter 1. A Legal Prohibition from entring into the holy place whereon they had no liberty or freedom so to do because they were forbidden on several penalties 2. Dread and fear which deprived them of all boldness or holy confidence in their approaches unto God therefore the Apostle expresseth the contrary frame of believers under the New Testament by a word that signifieth both Liberty or Freedom from any Prohibition and boldness with confidence in the exercise of that liberty I have spoken before of the various use and signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle both in this and other Epistles useth frequently to express both their right and liberty and confidence unto and in their access unto God of believers under the New Testament in opposition to the state of them under the Old We have a right unto it we have liberty without restraint by any Prohibition we have confidence and assurance without dread or fear 2. This liberty we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus introitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the true Sanctuary the holy place not made with hands See Chap. 9. 11 12. The immediate gracious presence of God himself in Christ Jesus Whatever was Typically represented in the most holy place of Old we have access unto that is unto God himself we have an access in one spirit by Christ. 1. This is the great fundamental priviledge of the Gospel that believers in all their holy Worship have liberty boldness and confidence to enter with it and by it into the gracious presence of God They are not hindred by any prohibition God set bounds unto Mount Sinai that none should pass or break through into his presence in the giving of the Law He hath set none to Mount Sion but all believers have Right Title and Liberty to approach unto him even unto this Throne There is no such Order now that he who draws nigh shall be cut off but on the contrary that he that doth not so do shall be destroyed 2. Hence there is no dread fear or terror in their Minds Hearts or Consciences when they make those approaches unto God This was a consequent of the same Interdict of the Law which is now taken away They have not received the Spirit of Bondage unto fear but the Spirit of the Son whereby with holy boldness they cry Abba Father for where the Spirit of the Lord is there is Liberty they have freedom unto and confidence in their duties and therein consists the greatest evidence of our interest in the Gospel and Priviledges thereof 3. The nature of Gospel Worship consists in this that it is an entrance with boldness into the presence of God However Men may multiply duties of what sort or nature soever they be if they design not in and by them to enter into the presence of God if they have not some experience that so they do if they are taken up with other thoughts and rest in the outward performance of them they belong not unto Evangelical Worship The only exercise of Faith in them is in an entrance into the presence of God 4. Our approach unto God in Gospel Worship is unto him as evidencing himself in a way of Grace and Mercy Hence it is said to be an entrance into the holiest for in the holy place were all the pledges and tokens of Gods grace and favour as we have manifested upon the foregoing Chapter And as the taking off of the old prohibition gives us liberty and the institution of the Worship of the Gospel gives us Title unto this priviledge so the consideration of the nature of that presence of God whereunto we approach gives us boldness thereunto 5. The procuring cause of this priviledge is in the next place exprest we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Blood of Jesus say we It is the procuring cause of this priviledge that is intended which is often so proposed The Blood of Jesus Christ is the same with his Sacrifice the Offering of himself or the Offering of his Body once only For he Offered himself in and by the effusion of his Blood whereby he made attonement for Sin which could not be otherwise effected And it is here opposed as also in the whole preceding discourse unto the Blood of the Legal Sacrifices They could not procure they did not effect any such liberty of access unto God in the holy place This was done by the Blood of Jesus only whereby he accomplished what the Sacrifices of the Law could not do And it is a cause of this priviledge on a twofold account 1. In its respect unto God in its Oblation 2. In respect unto the Consciences of Believers in its Application 1. By its Oblation it removed and took away all causes of distance between God and Believers It made attonement for them answered the Law removed the Curse broke down the partition-wall or the Law of Commandments contained in Ordinances wherein were all the prohibitions of approaching unto God with boldness Hereby also he rent the Veil which interposed and hid the gracious presence of God from us And these things being removed out of the way by the Blood of the Oblation or Offering of Christ peace being thereby made with God he procured him to be reconciled unto us inviting us to accept and make use of that reconciliation by receiving the attonement Hence believers have boldness to appear before him and approach unto his presence See Rom. 5. 11. 2 Cor. 5. 18 19 20 21. Eph. 2. 13 14 15 16 17 18. Hereon was it the procuring the purchasing cause of this priviledge 2. It is the cause of it with respect unto the Consciences of Believers in the Application of it unto their Souls There are not only all the hindrances mentioned on the part of God lying in the way of our access unto him but also the Consciences of Men from a sense of the guilt of Sin were filled with fear and dread of God and durst not so much as desire an immediate access unto him The efficacy of the Blood of Christ being through believing communicated unto them takes away all this dread and fear And this is done principally by his bestowing on them the holy Spirit which is a Spirit of Liberty as our Apostle shews at large 2 Cor. 3. Wherefore we have boldness
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
Before its proper time its appointed season it will not be but then the Lord will hasten it that no opposition shall be able to stand before it From this state of the Promises three things have fallen out 1 That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised which hath been to the singular advantage of the Church For the exercise of Faith is that whereon the flourishing of all other Graces doth depend And from hence hath there been a Treasure of fervent Prayers laid up from the beginning which shall in their proper season have a fruitful return In that Faith and Patience in those Supplications and Expectations wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise hath God been exceedingly glorified as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require 2 Hence it was that in most Ages of the Church there have been mockers and scoffers saying Where is the Promise of his coming for since the Fathers fill asleep all things continue as from the beginning of the Creation 2 Pet. 3. 4. The Fathers were they who received the Promises especially that of the coming of Christ. These they preached and declared testifying that they would be accomplished and that great alterations should be wrought in the world thereby The sum of what they so declared was That the Elect of God should be delivered and that Judgement should be executed on ungodly men by the coming of the Lord Jude 14 15. But what now is become of these Fathers with all their great Promises and Preachments upon them Things go on in the same course as they did in the beginning and are like to do so to the end of the world what we pray is this Promise of his coming you have so talked of Such Scoffers have most Ages abounded withall and I think none more than that wherein our Lot is fallen Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word they scoff at all who dare to own an expectation thereof 3 Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account Some have feigned to themselves other things than God ever promised as the generality of the Jews looked for a carnal Rule Glory and Dominion at the coming of the Messiah which proved their temporal and eternal Ruine And it is to be feared that some are still sick of the same or like Imaginations And some have put themselves on irregular courses for the Accomplishment of Promises walking in the Spirit of Jacob and not of Israel But whatever of this or any other kind may fall out by the unbelief of men all the Promises of God are Yea and Amen and will make their way through all difficulties unto an assured Accomplishment in their proper season Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them We find so many difficulties so many oppositions as that we are continually ready to call in question the Accomplishment of them and indeed few there are that live in a comfortable and confident assurance thereof In the times of Temptation or when perplexities arise from a deep sense of the guilt and power of sin and on many other occasions we are ready to say with Sion The Lord hath forsaken us our way is passed over from him as for our part we are cut off In all these cases it were easie to demonstrate whence it is that the Promise hath its insuperable efficacy and shall have its infallible Accomplishment but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared Again Although there may be priviledges attending some Promises that may be peculiarly appropriated unto some certain persons yet the Grace of all Promises is equal unto all Believers So Abraham had sundry personal Priviledges and Advantages communicated unto him in and by this Promise which we have before re-counted Yet there is not the meanest Believer in the world but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance The next thing considerable in the words is the especial confirmation of the Promise made to Abraham by the Oath of God For God when he could swear by no greater he sware by himself And sundry things we must enquire into in this peculiar dispensation of God unto men namely in swearing to them 1. The Person swearing is said to be God God sware by himself And ver 17. in the Application of the Grace of this Promise unto Believers it is said that God interposed himself by an Oath But the words here repeated are expresly ascribed unto the Angel of the Lord Gen. 22. 15 16. And the Angel of the Lord called unto Abraham out of Heaven the second time and said By my self have I sworn saith the Lord. So it is said before ver 11. The Angel of the Lord called unto him out of Heaven and said Abraham and adds in the close of ver 12. thou hast not with-held thy Son thine only Son from me He is called an Angel that speaks but he still speaks in the name of God Three things are insisted on to assoil this difficulty 1 Some say that he spake as a Messenger and Ambassador of God in his name and so assumed his Titles although he was a meer created Angel For so a Legate may do and use the name of him that sends him But I do not see a sufficient foundation of this supposition An Ambassador having first declared that he is sent and from whom may act in the Name and Authority of his Master but not speak as if he were the same person But here is no such Declaration made and so no provision laid in against Idolatry For when one speaks in the Name of God not as from God but as God who would judge but Divine Honour and Religious Worship were due unto them which yet are not unto Angels however gloriously sent or employed Rev. 19. 10. chap. 22. 9. Wherefore 2 It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do And those of this mind countenance their Opinion with those words used by him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord the words whereby the Prophets solemnly ushered in their messages But yet neither will this solve the difficulty For these words saith the Lord are often used in the third person to express him unto us whom in all our Duties we regard
either Bless or Curse for he onely hath Sovereign Power of all Good and Evil. He doth therefore so express his Blessing In Blessing I will Bless thee Gen. 22. 17. Do it assuredly and effectually as having all the Subject-matter of Blessings in my hand And therefore he says to Abraham I will Bless them that Bless thee and Curse them that Curse thee Gen. 12. 3. Because he is over them and all their Blessings and Curses Balak therefore was not a little mistaken when he tells Balaam I know that he whom thou Blessest is Blessed and he whom thou Cursest is Cursed Numb 22. 6. For however he might Divine concerning them that should be so absolutely he could neither Bless nor Curse Wherefore I say all Blessings are Instituted means of the conveyance and Communication of Good unto others according unto the Power and Interest of them that Bless in that Good This being amongst Men by Gods Concession and Institution various there are also various sorts of Blessings which may be reduced unto two Heads 1. Such as are Authoritative 2. Such as are Charitative or meerly Euctical The latter fort of Blessing is removed from our Consideration in this place For our Apostle treats only of such Blessings as evidently and unavoidably prove him that Blesseth to be Superior unto him that is Blessed ver 7. But this is not so in this latter sort of Blessings which consist only in Prayer for a Blessing on them For so Equals may Bless one another yea Inferiours may bless Superiours Children may bless Parents Servants Masters Subjects their Rulers Psal. 20. 1 2 3 4. Authoritative Benediction among Men is two-fold 1. Paternal 2. Sacerdotal or with Respect unto any other Office in the Church Paternal Benedictions were of old of two sorts 1. Such as were of Common Right 2. Such as had an especial Prophetical Warranty For the first Parents have an especial Right by virtue of Divine Institution Authoritatively to bless their Children in as much as he hath given unto them an especial Interest in the Matter of the Blessing and Power for the Communication of it And this Blessing consists in two things 1. A Solemn Declaration unto God of their Acceptance and Approbation of that Duty and Obedience which the Children perform unto them by the Law of Nature and Gods appointment This brings ordinarily the Children so Blessed under the Promise of the fifth Commandment So are the words of the Command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may prolong thy Days They shall have Power to communicate this good unto thee by their Blessing in their Solemn Declaration of their Acceptance and Approbation of thy Obedience And if this were more considered and more observed by Parents and Children it would be much to their Advantage And indeed the state of those Children is unhappy whose Parents cannot sincerely avow an Approbation of their Duty which intercepts the benefit of their Blessings 2. Parents bless Children by endeavouring to enstate them in their own Covenant-Interest God having promised to be a God unto Believers and their Seed in and by them they do three ways bless them with the good things thereof 1. By communicating unto them the Priviledge of the initial Seal of the Covenant as a Sign Token and Pledge of their being blessed of the Lord. 2. By pleading the Promise of the Covenant in their behalf 3. By careful Instructing of them in the Mercies and Duties of the Covenant Wherefore although this Power of blessing be founded in the Law of Nature and in all Nations something hath been observed that looks towards it yet it is by Faith alone and in an Interest in the Covenant that any Parents are able to Bless their Children in a due manner For a blessing is a communication of Good according to his Interest in it that blesseth which we have none in any that is really so but by virtue thereof And whereas these things are a Solemn appointment of God it is certainly a disadvantage that a Foppish Ceremony is in common practice substituted in the room of them Secondly There was of old a Paternal Benediction that had its Rise in an especial Warranty and was accompanied with a Spirit of Prophecy This consisted in a certain Praediction and Declaration of future Events whereby those so Blessed were Infallibly and Indispensibly stated in a Right unto them So Noah blessed Shem and Japhet Isaac blessed Jacob Jacob all his Sons Herein God gave unto some Parents the Honour of a Power to bequeath unto their Posterity those Good things which he Graciously intended to bestow on them This kind of blessing is now absolutely ceased for it wholly respected the coming of Christ in the Flesh with those other things which conduced thereunto It were well if instead of all these several ways of Blessing many Parents did not Curse their Children Some upon their provocations have desperately and Profanely imprecated Curses upon them and we have known Instances wherein God hath eminently revenged their Impiety by his Judgments inflicted on Parents and Children both Some entail a Curse upon them by Oppressions and Falshood in getting their Estates or in a Flagitious course of Life which God will Revenge to the third Generation But most do Curse them with the Cursed Example of their Conversation initiating them almost from the Cradle in a course of Sin and Wickedness It is true many of those Parents who do use conscientiously the ways appointed of God whereby they may Bless their Children do oft-times not see the effect of their Endeavours They Bless them but they are not Blessed But 1. They have Peace and Comfort in the Discharge of their Duty 2. Their Blessing may have Success and oftentimes hath when they are gone out of the World yea in their Childrens Children for many Generations 3. If all fail they shall be Witnesses for God at the last day against their own profligate Posterity But I return Sacerdotal Blessings were Authoritative also and that on a double Ground 1. Of Common Right and Equity 2. Of Especial Institution 1. There was a common Right and Equity that he who was called to be a Priest should bless the People Authoritatively For as he was appointed to Act for Men with God so it is reasonable that he should pronounce Blessings unto them in the Name of God that as he Ministerially carried their Gifts Offerings and Services unto God so in like manner he should return his Acceptance and blessing unto them Whereas therefore this Right and Duty belonged unto the Office of the Priest two things ensue thereon 1. That this Blessing was an Act of Authority for every Act of Office is so 2. That he who thus blesseth another is greater than he who is blessed by him as our Apostle disputes and we shall see afterwards And we may take Notice in our passage That whatever be the Interest Duty and Office of any to act in the Name of others towards God in any
Truths there are which have such an Evidence in themselves and such a Suitableness unto the Principles of Reason and Light Natural that no colour of Opposition can be made unto them And if any out of brutish Affections or Prejudices do force an Opposition unto them they are to be neglected and not Contended withal Wherefore that which is here intimated is That there are some Principles of Truth that are so Secured in their own Evidence and Light as that being unquestionable in themselves they may be used and improved as concessions whereon other less evident Truths may be Confirmed and Established The due consideration hereof is of great Use in the Method of Teaching or in the Vindication of any unquestioned Truths from Opposition In all Teaching especially in Matters that are Controverted it is of great Advantage to fix some unquestionable Principles whence those which are less evident or are more opposed may be deduced or be otherwise influenced and confirmed Neglect hereof makes popular Discourses weak in their Application and those wherein Men contend for the Truth infirm in their Conclusions This Course therefore the Apostle here useth and resolveth his present Argument into such an unquestionable Principle as Reason and common Sence must admit of 2. The Proposition thus Modified is That the Less is Blessed of the Greater that is wherein one is orderly Blessed by another he that is Blessed is therein less than or beneath in Dignity unto him by whom he is Blessed as it is expressed in the Syriack Translation Expositors generally on this place distinguish the several sorts of Benedictions that are in Use and warrantable among Men that so they may fix on that concerning which the Rule here mentioned by the Apostle will hold unquestionably But as unto the especial design of the Apostle this Labour may be spared For he treats only of Sacerdotal Benedictions and with Respect to them the Rule is not only certainly true but openly evident But to Illustrate the whole and to shew how far the Rule mentioned may be extended we may reduce all sorts of Blessings unto four Heads 1. There is Benedictio Potestativa that is such a Blessing as consists in an actual Efficacious Collation on or Communication of the matter of the Blessing unto the Person Blessed Thus God alone can Bless absolutely He is the only Fountain of all Goodness Spiritual Temporal Eternal and so of the whole entire matter of Blessing containing it all eminently and virtually in himself And he alone can efficiently communicate it unto or collate it on any others which he doth as seemeth Good unto him according to the Counsel of his own will All will grant that with Respect hereunto the Apostle's Maxime is unquestionable God is greater than Man Yea this kind of Blessing ariseth from or dependeth solely on that Infinite Distance that is between the Being or Nature of God and the Being of all Creatures This is Gods Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Addition of Good as the Jews call it a real communication of Grace Mercy Priviledges or whatever the matter of the Blessing be 2. There is Benedictio Authoritativa This is when Men in the Name that is by the Appointment and Warranty of God do declare any to be Blessed pronouncing the Blessings unto them whereof they shall be made Partakers And this kind of Blessings was of Old of two sorts First Extraordinary by virtue of especial immediate Inspiration or a Spirit of Prophecy Secondly Ordinary by virtue of Office and Institution In the first way Jacob Blessed his Sons which he calls a Declaration of what should befall them in the last days Gen. 49. 1. And such were all the Solemn Patriarchal Benedictions as that of Isaac when he had Infallible direction as to the Blessing but not in his own mind as to the Person to be Blessed Gen. 27. 27 28 29. So Moses Blessed the Children of Israel in their respective Tribes Deut. 33. 1. In the latter the Priests by virtue of Gods Ordinance were to Bless the People with this Authoritative Blessing And the Lord spake unto Moses saying speak unto Aaron and his Sons saying On this wise shall ye Bless the Children of Israel saying unto them The Lord Bless thee and keep thee the Lord make his Face shine upon thee and be Gracious unto thee the Lord lift up the light of his Countenance upon thee and give thee Peace and they shall put my Name on the Children of Israel and I will Bless them Numb 6. The whole Nature of this kind of Blessing is here exemplified It is founded in Gods Express Institution and Command And the Nature of it consists in putting the Name of God upon the People that is declaring Blessings unto them in the Name of God praying Blessings for them on his Command Wherefore the word Bless is used in a two-fold sence in this Institution ver 23. Ye shall Bless the Children of Israel is spoken of the Priests ver 27. I will Bless them is spoken of God The Blessing is the same declared by the Priests effected by God They blessed declaratively He efficiently And the blessing of Melchisedec in this place seems to have a mixture in it of both these For as it is plain that he blessed Abraham by virtue of his Sacerdotal Office which our Apostle principally considereth so I make no Question but he was peculiarly acted by immediate inspiration from God in what he did And in this sort of Blessing the Apostolical Maxime maintains its Evidence in the Light of Nature 3. There is Benedictio Charitativa This is when one is said to bless another by praying for a Blessing on him or using the means whereby he may obtain a Blessing This may be done by Superiours Equals Inferiours any or all Persons mutually towards one another See 1 Kings 8. 14 55 56. 2 Chron 6. 3. Prov. 30. 11. This kind of Blessing it being only improperly so wherein the Act or Duty is demonstrated by its Object doth not belong unto this Rule of the Apostle 4. There is Benedictio Reverentialis Hereof God is the Object So Men are said often to Bless God and to Bless his Holy Name which is mentioned in the Scripture as a signal Duty of all that Fear and Love the Lord. Now this Blessing of God is a Declaration of his praises with an Holy Reverential Thankful admiration of his Excellencies But this belongs not at all unto the design of the Apostle nor is regulated by this general Maxime but is a particular Instance of the direct contrary wherein without Controversie the Greater is Blessed of the Less It is the second sort of Blessings that is alone here intended and that is mentioned as an Evident Demonstration of the Dignity of Melchisedec and his Preeminence above Abraham It is a great Mercy and Priviledge when God will make Use of any in the Blessing of others with Spiritual Mercies It is God alone who Originally and
not the Design of God always to keep the Church in a state of Non-age and under School-Masiers he had appointed to set it at Liberty in the fulness of time to take his Children nearer unto him to give them greater Evidences of his Love greater Assurances of the Eternal Inheritance and the use of more Liberty and Boldness in his Presence But what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel is wherein it doth consist what is included in it what freedom of Spirit what liberty of Speech what Right of Access and Boldness of Approach unto God Built upon the removal of the Law the communication of the Spirit the way made into the Holyest by the Blood of Christ with other concernments of it Constitutive of Gospel-perfection I have already in part declared in Our Exposition on Chap. 3. ver 5. and must if God please yet more largely insist upon it on Chap. 10th so that I shall not here further speak unto it 5. A clear fore-sight into a Blessed estate of Immortality and Glory with unquestionable Evidences and Pledges giving Assurance of it belongs also to this Consummation Death was Originally threatned as the final End and Issue of sin And the Evidence hereof was received under the Levitical Priesthood in the Curse of the Law There was indeed a Remedy provided against its Eternal Prevalency in the first Promise For whereas Death comprised all the Evil that was come or was to come on Man for Sin In the day thou eatest thereof thou soal die The Promise contained the means of deliverance from it or it was no Promise tendred no Relief unto Man in the state whereinto he was fallen But the People under the Law could see but little into the manner and way of its Accomplishment nor had they received any Pledge of it in any one that was dead and lived again so as to die no more Wherefore their Apprehensions of this deliverance were dark and attended with much fear which rendred them obnoxious unto Bondage See the Exposition on Chap. 2. 14. where we have declared the dreadful Apprehensions of the Jews concerning Death received by Tradition from their Fathers They could not look through the dark shades of Death into Light Immortality and Glory See the two-fold Spirit of the Old and New Testament with respect unto the Apprehensions of Death expressed the one Job 10. 21 22. the other 2 Cor. 5. 1 2 3 4. But there is nothing more needful unto the perfect state of the Church Suppose it endowed with all possible Priviledges in this World yet if it have not a clear view and prospect with a Blessed assurance of Immortality and Glory after Death its condition will be dark and uncomfortable And as this could not be done without bringing in of another Priesthood so by that of Christs it is accomplished For 1. He himself died as our High Priest He entred into the devouring Jaws of Death and that as it was threatned in the Curse And now is the Trial to be made If he who thus ventured on Death as threatned in the Curse and that for us be swallowed up by it or detained by its Power and Pains there is a certain end of all our Hopes Whatever we may arrive unto in this World Death will convey us over into eternal Ruine But if he brake through its Power have the pains of it removed from him do swallow it up into Victory and rise Triumphantly into Immortality and Glory then is our entrance into them also even by and after Death secured And in the Resurrection of Christ the Church had the first unquestionable Evidence that Death might be Conquered that it and the Curse might be separated that there might be a free passage through it into Life and Immortality These things Originally and in the first Covenant were inconsistent nor was the Reconciliation of them evident under the Levitical Priesthood But hereby was the Veil rent from top to bottom and the most Holy place not made with hands laid open unto Believers See Isa. 25. 7 8. 2. As by his Death Resurrection and entrance into Glory He gave a Pledge Example and Evidence unto the Church of that in his own Person which he had designed for it so the Grounds of it were laid in the Expiatory Sacrifice which he Offered whereby he took away the Curse from Death There was such a close Conjunction between Death and the Curse such a Combination between Sin the Law and Death that the breaking of that Conjunction and the dissolving of that Combination was the greatest Effect of Divine Wisdom and Grace which our Apostle so Triumpheth in 1 Cor. 15. 54 55 56 57. This could no otherwise be brought about but by his being made a Curse in Death or bearing the Curse which was in Death in our stead Gal. 3. 13. 3. He hath clearly declared unto the utmost of our Capacities in this World that future state of Blessedness and Glory which he will lead all his Disciples into All the concernments hereof under the Levitical Priesthood were represented only under the obscure Types and Shadows of Earthly things But he hath abolished Death and brought Life and Immortality to light through the Gospel 2 Tim. 1. 10. He destroyed and abolished him who had the Power of Death in taking away the Curse from it Chap. 2. 14. And he abolished Death it self in the removal of those dark shades which it cast on Immortality and Eternal Life and hath opened an abundant entrance into the Kingdom of God and Glory He hath unveiled the uncreated Beauties of the King of Glory and opened the Everlasting Doors to give an insight into those Mansions of Rest Peace and Blessedness which are prepared for Believers in the Everlasting Enjoyment of God And these things constitute no small part of that consummate state of the Church which God designed and which the Levitical Priesthood could no way effect 6 There is also an especial Joy belonging unto this state For this Kingdom of God is Righteousness and Peace and Joy in the Holy Ghost Neither was this attainable by the Levitical Priesthood Indeed many of the Saints of the Old Testament did greatly Rejoyce in the Lord and had the Joy of his Salvation abiding with them See Psal. 51. 12. Isa. 25. 9. Hab. 3. 17 18. But they had it not by virtue of the Levitical Priesthood Isaiah tells us that the ground of it was the swallowing up of Death in Victory ver 8. which was no otherwise to be done but by the Death and Resurrection of Christ. It was by an Influence of Efficacy from the Priesthood that was to be introduced that they had their Joy Whence Abraham saw the Day of Christ and Rejoyced to see it The Prospect of the Day of Christ was the sole Foundation of all their Spiritual Joy that was purely so But as unto their own present state they were allowed and called to Rejoyce in the abundance of Temporal things
had unto the whole System of those Laws and Institutions of Worship which our Apostle as was also before observed calls Carnal Ordinances imposed unto the Time of Reformation Chap. 9. 10. They were all Carnal in opposition unto the Dispensation of the Spirit under the Gospel and the Institutions thereof None of these ways was the Lord Christ made a Priest He was not dedicated unto his Office by the Sacrifice of Beasts but Sanctified himself thereunto when he Offered himself through the Eternal Spirit unto God and was consummate in his own Blood He was not of the Carnal Seed of Aaron nor did nor could claim any Succession unto the Priesthood by virtue of an Extraction from his Race And no constitution of the Law in general no Ordinance of it did convey unto him either Right or Title unto the Priesthood It is therefore Evident that he was in no sense made a Priest according to the Law of a Carnal Commandment neither had he either Right Power or Authority to exercise the Sacerdotal Function in the observation of any Carnal Rites or Ordinances whatever And we may observe That what seemed to be wanting unto Christ in his entrance into any of his Offices or in the Discharge of them was on the account of a greater Glory Aaron was made a Priest with a great outward Solemnity The Sacrifices which were Offered and the Garments he put on with his visible separation from the rest of the People had a great Ceremonial Glory in them There was nothing of all this nor any thing like unto it in the Consecration of the Lord Christ unto his Office But yet indeed these things had no Glory in comparison of that excelling Glory which accompanied those invisible Acts of Divine Authority VVisdom and Grace which communicated his Office unto him And indeed in the VVorship of God who is a Spirit all outward Ceremony is a diminution and debasement of it Hence were Ceremonies for Beauty and Glory multiplyed under the Old Testament but yet as the Apostle shews were all but Carnal But as the sending of Christ himself and his Investiture with all his Offices were by Secret and Invisible Acts of God and his Spirit so all Evangelical VVorship as to the Glory of it is Spiritual and Internal only And the removal of the Old Pompous Ceremonies from our VVorship is but the taking away of the Veil which hindred from an insight and entrance into the Holy place 2. The way and manner whereby the Lord Christ was made a Priest is expressed positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But according unto the Power of an indissoluble Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an Opposition between the way rejected and this asserted as those which were not consistent He was not made a Priest that way but this How is Christ then made a Priest according to the Power of an endless Life That is saith one in his Paraphrase installed into the Priesthood after his Resurrection VVhat is meant by installed I well know not It should seem to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecrated Dedicated Initiated And if so this Exposition diverts wholly from the Truth For Christ was installed into his Office of Priesthood before his Resurrection or he did not Offer himself as a Sacrifice unto God in his Death and Blood-shedding And to suppose that the Lord Christ discharged and performed the principal Act of his Sacerdotal Office which was but once to be performed before he was installed a Priest is contradictory to Scripture and Reason it self Ideo ad vitam im mortalem perductus est ut in aeternum sacrdos noster esset He was therefore brought unto an Immortal Life that he might be our Priest for ever saith another But this is not to be made a Priest according to the Power of an endless Life If he means that he might always continue to be a Priest and to execute that Office always unto the consummation of all things what he says is true but not the sence of this place but if he means that he became Immortal after his Resurrection that he might be our Priest and abide so for ever it excludes his Oblation in his Death from being a proper Sacerdotal Act which that it was I have sufficiently proved elsewhere against Crellius and others Some think that the endless life intended is that of Believers which the Lord Christ by virtue of his Priestly Office confers upon them The Priests under the Law proceeded no further but to discharge Carnal Rites which could not confer Eternal life on them for whom they Ministred But the Lord Christ in the Discharge of his Office procureth Eternal Redemption and Everlasting life for Believers And these things are true but they comprise not the meaning of the Apostle in this place For how can Christ be made a Priest according to the Power of that Eternal Life which he confers on others For the comparison and opposition that is made between the Law of a Carnal Commandment whereby Aaron was constituted a Priest and the Power of an endless Life whereby Christ was made so do Evidence that the making of Christ a Priest not absolutely which the Apostle treats not of but such a Priest as he is was the Effect of this endless Life VVherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indissoluble Life here intended is the life of Christ himself Hereunto belonged or from hence did proceed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power whereby he was made a Priest And both the Office it self and the Execution or Discharge of it are here intended And as to the Office it self this Eternal or endless life of Christ is his life as the Son of God Hereon depends his own Mediatory life for ever and his conferring of Eternal life on us John 5. 26 27. And to be a Priest by virtue of or according unto this Power stands in direct opposition unto the Law of a Carnal Commandment It must therefore be enquired how the Lord Christ was made a Priest according unto this power And I say it was because thereby alone he was rendred meet to discharge that Office wherein God was to redeem his Church with his own Blood Acts 20. 28. By Power therefore here both meetness and ability are intended And both these the Lord Christ had from his Divine Nature and his endless life therein Or it may be the Life of Christ in his Humane Nature is intended in opposition unto those Priests who being made so by the Law of a Carnal Commandment did not continue in the Discharge of their Office by reason of Death as our Apostle observes afterwards But it will be said that this Natural life of Christ the life of the Humane Nature was not Endless but had an End put unto it in the Dissolution of his Soul and Body on the Cross. I say therefore this life of Christ was not absolutely the life of the Humane Nature considered separately from his
and the Oath of God whereby he was confirmed therein I will not say that these things were needless on the part of Christ himself Seeing it became the Glory of his Person to be thus testified unto in his condescension unto Office yet was it in all these things the Good and Benefit of the Church that was designed What the Lord Christ said of his Prayer unto God the Father at least so far as it was vocal it was not needful for him but was only for the confirmation of the Faith of others John 11. 41 42. may be spoken of all other Transactions between God and him the Faith of others was principally respected in them and thereunto they were absolutely needful For 1. The things which God proposeth unto our Faith through Christ are exceeding great and glorious and such as being most remote from our innate Apprehensions do need the highest confirmation Things they are which Eye hath not seen nor Ear heard neither have they entred into the Heart of Man 1 Cor. 2. 9. Things unexpected great and glorious are apt to surprize amaze and overwhelm our Spirits until they are uncontrollably testified unto So when Jacobs sons told their Father that Joseph was alive and made Governour over all the Land of Egypt Gen. 45. 26. The Tidings were too great and good for him to receive But it is added that when they gave Evidence unto their report by the Waggons that Joseph had sent to carry him the Spirit of Jacob revived ver 27 28. The things of the Gospel pardon of Sin Peace with God Participation of the Spirit Grace and Glory are great and marvellous Men at the hearing of them are like them that dream the words concerning them seem like the Report of the Woman unto the Apostles concerning the Resurrection of Christ they seemed as idle Tales and they believed them not Luke 24. 11. Wherefore God discovers the Fountains of these things that we may apprehend the Truth and Reality of them His Eternal Covenant with his Son about them his Oath that he hath made unto him whereby he was established in his office and the like glorious Transactions of his Wisdom and Grace are revealed unto this very end that we might not be faithless in these things but believe For can any thing that is proposed unto us be supposed to exceed the Duty of Faith when we see it either in it self or in its springs and foundation solemnly confirmed by the Oath of God They are glorious things which we are to expect from the Priesthood of Christ and the Discharge of that Office And is it not an unspeakable encouragement thereunto that God hath confirmed him in that office by his solemn Oath unto him For two things evidently present themselves unto our minds thereon First that this is a thing which the infinitely holy wise God lays great weight and stress upon And what is he not able to effect when he doth so and consequently lays out the Treasures of his Wisdome and ingageth the greatness of his Power in the pursuit of it And secondly his Counsel herein is absolutely immutable and such as on no emergency can admit of Alteration If therefore the ingagement of infinite Wisdome Grace and Power will not excite and encourage us unto believing there is no remedy but we must perish in our sins 2. As the things proposed in the Gospel as effects of the Priesthood of Christ are in themselves great and glorious requiring an eminent confirmation so the frame of our Hearts with respect unto them is such from first to last as stands in need of all the Evidence that can be given unto them For there is in us by nature an aversation unto them and a dislike of them In the wisdom of our carnal minds we look on them as foolish and useless And when this woful enmity is conquered by the Mighty Power of God and the Souls of Sinners wrought over to approve of these effects of Divine Wisdom and Grace yet no man can recount how many doubts fears jealous suspicions we are as to our closing with them by Faith obnoxious unto Every ones own Heart if he have any acquaintance with it if he be diligent in the examination of it will sufficiently satisfie him what objections Faith in this matter hath to conflict withal And it is to be feared that he who is insensible of the oppositions that arise against sincere believing never yet knew what it is so to believe To encourage and strengthen our Hearts against them to give power unto Faith against all oppositions doth God thus reveal the Wisdom of his Counsel and the glorious springs of this Ministration whereinto our whole Faith is principally resolved And indeed we may try the sincerity of our Faith by its respect unto these things It may be some for ought I know may be carried on in such an easie course and be so preserved from perplexing Temptations as not to be driven to seek their Relief so deep as these springs of Gods confirmation of the office of Christ by his Oath do lye But yet he that doth not of his own choice refresh his Faith with the consideration of them and strengthen it with pleas in his supplications taken from thence seems to me to be greatly unacquainted with what it is truly to believe Verse XXII By so much was Jesus made a Surety of a better Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By so much answers directly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 20. in as much There is therefore an immediate connexion of these words unto that verse Hence ver 21. wherein a confirmation is interserted of the principal Assertion is justly placed in a Parenthesis in our Translation So the sense of the Words is to this purpose And in as much as he was not made a Priest without an Oath he is by so much made the Surety of a better Testament And there may be a twofold Design in the Words 1. That his being made a Priest by an Oath made him meet to be the Surety of a better Testament or 2. That the Testament whereof he was the Surety must needs be better than the other because he who was the Surety of it was made a Priest by an Oath In the one way he proves the Dignity of the Priesthood of Christ from the New Testament and in the other the Dignity of the New Testament from the Priesthood of Christ. And we may reconcile both these senses by affirming that really and efficiently the Priesthood gives Dignity unto the New Testament and declaratively the New Testament sets forth the Dignity of the Priesthood of Christ. It is owned tacitely that the Priesthood of Levi and the Old Testament were good or these could not be said to be better in way of comparison And Good they were because appointed of God and of singular use unto the Church during their continuance But this Priesthood and Testament are better by so much as that which
could not subsist one moment For hereon depends 1. All saving Light to understand the word of God or spiritual things in a spiritual manner wherein he continueth the exercise of his Prophetical Office 2. All Habitual Grace whereby the souls of the Elect are quickned and regenerated 3 All supplyes of actual Grace which the whole Church hath from him every moment and without which it could yield no Obedience unto God 4. All spiritual Gifts the sole foundation and means of the Churches edification and without which it can have no real benefit by any Gospel Ordinances or Administrations 5. All Comfort and all Consolation which in all variety of occurrences the Church doth stand in need of which things I have elsewhere spoken unto at large 2. His Actings by vertue of his Mediatory Life for the Church in the world are also various wherein he exerciseth his Kingly Power that Power which is given unto him as he is Head over all things unto the Church Ephes. 1. 22. Hence is the whole preservation of the Church in this world by glorious effects of divine wisdom and power Hence doth proceed the present controuls that are given unto its Adversaries and hence will proceed their future Destruction for he must raign until all his Enemies be made his footstool In the exercise of this Life wherein the Keys of Hell and Death are committed unto him doth he put forth his Mighty power over the World Sathan Death the Grave and Hell for the Eternal security and Salvation of the Church Did he not live this Life for us in Heaven neither the whole Church nor any one member of it could be preserved one moment from utter ruine But hereby are all their adversaries continually disappointed 3. By vertue of this Life he Acts with God on the behalf of the Church And the only way whereby he doth this in the Discharge of his Priestly Office is expressed here in the Text He lives for ever to make intercession for them Now this expression containing the whole of what the Lord Christ as the High Priest of the Church doth now with God for them and whereon the certainty of our Salvadoth depend it must with some diligence be enquired into Expositors especially those of the Roman Church enquire with many Disputes into the External form of the Intercession of Christ as namely whether it be oral and vocal or no. And they produce many Testimonies out of the Antients upon the one side and the other And great weight is laid by some on the Difference and Determination of it For whereas Ribera grants that the Dispute is more about words and the manner of Expression than the matter it self Tena affirms that what he says is most false And it is evident that the Testimonies produced by themselves out of the Antients as Chrysostome Theophylact Ambrose Austin and so to Ruperuâ—s and Thomas are expresly contradictory to one another Now although our principal concernment lyeth in the internal form and efficacy of the Intercession of our High Priest rather than in the outward manner of it yet so far as that also is revealed we may enquire into it And we shall find that the true stating of it tends unto the encouragement and establishment of our Faith And the things ensuing may be observed unto this purpose 1. The Socinian Figment about the Nature of the Intercession of Christ is of no consideration For by a strange violence offered unto the nature of things and the signification of words they contend that this Intercession is nothing but the Power of Christ to communicate actually all good things the whole effect of his Mediation unto Believers That Christ hath such a Power is no way questioned But that this Power in the exercise of it is his Intercession is a most fond Imagination That which casts them on this absurd conception of things is their hatred of the Priestly Office of Christ as exercised towards God on our behalf But I have elsewhere sufficiently disputed against this fiction 2. The Intercession of Christ was under the Old Testament Typed out three ways 1. By the Living fire that was continually on the Altar Herewith were all sacrifices to be kindled and burned which thence were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firings But this principally Typified his Prayers when he offered himself unto God through the Eternal Spirit which he did with strong cryes and Supplications or Intercessions Heb. 5. 7. Hereby and the Actings of the Eternal Spirit therein he kindled and fired in himself a sacrifice of a sweet smelling savour unto God Eph. 5. 2. 2. By the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dayly sacrifice of morning and evening for the whole People See the Institution of it Exod. 29. ver 38 39 40 41 42. For although that sacrifice had in it the nature of an expiatory Oblation because it was by blood yet the principal end of it was to make continual Application of the great solemn annual expiation unto the Consciences of the People 3. By the Incense that was burned in the Sanctuary And this was of two sorts 1. That wherewith the High Priest entred once a year into the most holy place on the Day of Expiation For he might not enter in yea he was to dye if he did unless in his entrance he filled the place and covered the Ark and Mercy-Seat with a cloud of Incense Levit. 16. 12 13. Which Incense was to be fired with burning coals from the Altar of burnt-offerings So did our High Priest He filled Heaven at his entrance with the sweet savour of his Intercession kindled with the Coals of that Eternal Fire wherewith he offered himself unto God 2. The Incense that was burned every day in the Sanctuary by the Priests in their courses This represented Prayer Psal. 141. 2. and was always accompanied with it Luke 1. 9 10. This also was a Type of the continual efficacy of the Intercession of Christ Revel 8. 4. But this was the most solemn representation of it In that anniversary Sacrifice whereof we must treat afterwards at large there was Attonement made for all the Sins and Transgressions of the People Levit. 16. 21. And it was consummated by carrying some of the Blood as a representation of it into the most holy place sprinkling it before the Ark of the Covenant and the Mercy-Seat This was done but once in the year To keep this in Remembrance and to make Application of the Benefits of it unto the Consciences of the Worshippers the dayly sacrifice was appointed So doth the intercession of Christ make continual Application of his great sacrifice and Attonement whence it derives its efficacy And as the Fire on the Altar kindled all the renewed sacrifices which were to be repeated and multiplyed because of their weakness and imperfection so doth the Intercession of Christ make effectual the one perfect sacrifice which he offered once for all in the varions applications of it unto the Consciences
Wisdom and Holiness that having designed the bringing of many sons unto Glory he should make the Captain of their salvation perfect through sufferings So the Condecency here intended may respect 1. The Wisdom Grace and Goodness of God It became him to give us such an High Priest as we stood in need of namely one that was able in the Discharge of that Office to save all to the uttermost that come unto God by him For to design our salvation by an High Priest and not to provide such an one as was every way able to effect it became not the Wisdom and Grace of God 2. Respect may be had herein unto our state and condition Such this was as none but such an High Priest could relieve us in or save us from For we stand in need of such an one as our Apostle declares as 1. could make Attonement for our sins or perfectly expiate them 2. Purge our Consciences from dead works that we might serve the living God or sanctifie us throughout by his Blood 3. Procure Acceptance with God for us or purchase eternal Redemption 4. Administer supplies of the spirit of Grace unto us to enable us to live unto God in all Duties of Faith Worship and Obedience 5. Give us assistance and consolation in our Trials Temptations and Sufferings with pity and compassion 6. Preserve us by Power from all ruining Sins and Dangers 7. Be in a continual Readiness to receive us in all our Addresses to him 8. To bestow upon us the Reward of Eternal Life Unless we have an High Priest that can do all these things for us we cannot be saved to the uttermost Such an High Priest we stood in need of and such an one it became the wisdom and Grace of God to give unto us And God in infinite wisdom Love and Grace gave us such an High Priest as in the Qualifications of his Person the Glory of his Condition and the Discharge of his Office was every way suited to deliver us from the state of Apostacy sin and misery and to bring us unto himself through a Perfect salvation This the ensuing particulars will fully manifest The Qualifications of this High Priest are expressed first indefinitely in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Difference from other High Priests is included herein He must not be one of an Ordinary sort but one so singularly qualified unto his work so exalted after his work and so discharging his work unto such Ends. In all these things we stood in need of such an High Priest as was quite of another sort order and kind than any the Church had enjoyed under the Law as the Apostle expresly concludes ver 28. His Personal inherent Qualifications are first expressed and we shall consider first some things in general that are common unto them all and then declare the especial intendment of every one of them in particular Such an High Priest became us as is Holy Harmless Undefiled Separate from sinners And 1. There is some Allusion in all these things unto what was Typically represented in the Institution of the Office of the Priesthood under the Law For the High Priest was to be a Person without blemish not maimed in any part of his body He was not to marry any one that was defiled nor to defile himself among the People On his forehead in his ministrations he ware a Plate of Gold with that Inscription Holiness to the Lord. And no doubt but Personal Holiness was required of him in an especial manner for want whereof God cast out the Posterity of Eli from the Priesthood But all those things were only outward Representations of what was really required unto such an High Priest as the Church stood in need of For they were mostly external giving a Denomination unto the Subject but working no real change in it And where they were internal they were encompassed with such a mixture of sins weaknesses infirmities and the Intercision of Death as that they had no Glory in comparison of what was required All these things the Apostle observes reducing them unto two Heads namely that they were obnoxious unto Sin and Death and therefore as they died so they offered sacrifices for their own sins But the Church was taught by them from the Beginning that it stood in need of an High Priest whose real Qualifications should answer all these Types and Representations of them 2. It is possible that our Apostle in this Description of our High Priest designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah For generally they looked on him as one that was to be a great earthly Prince and warriour that should conquer many Nations and subdue all their enemies with the sword shedding the blood of men in Abundance In opposition unto this vain and pernicious Imagination our Saviour testifies unto them that he came not to kill but to save and keep alive And our Apostle here gives such a Description of him in these holy gracious Qualifications as might attest his Person and work to be quite of another nature than what they desired and expected And their frustration herein was the principal occasion of their unbelief See Mal. 3. 1 2 3. 3. I am sorry that it hath fallen from the Pen of an able Expositor of our own on this place that the Time when the Lord Christ was thus made an High Priest for ever and that by an Oath was after he had offered one sacrifice not many for the People not for himself once not often of everlasting vertue and not effectual for some petty Expiations for a time and after he was risen ascended and set at the right hand of God If by being made an High Priest only a Solemn Declaration of being made so is intended these things may passe well enough For we allow that in the Scripture then a thing is oft-times said to be when it is first manifested or declared So was the Lord Christ determined to be the son of God with Power by the Resurrection from the dead But if it be intended as the words will scarce admit of any other Interpretation that then the Lord Christ was first made an High Priest after all this was performed the whole real Priesthood of Christ and his proper Sacrifice is overthrown For it is said he was not made an High Priest until after that he had offered his one sacrifice And if it were so then he was not a Priest when he so offered himself But this implies a contradiction for there can be no sacrifice where there is no Priest And therefore the Socinians who make the consecration of the Lord Christ unto his Sacerdotal Office to be by his entrance into Heaven do utterly deny his Death to have been a Sacrifice but only a Preparation for it as they fancy the killing of the beast to have been of old And the Truth is either the Lord Christ was a Priest before and in the
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
Righteousness at For Ob. God in his infinite wisdom gives proper times and seasons unto all his Dispensations unto and towards the Church So the accomplishment of these things was in the fulness of times Ephes. 1. 10. that is when all things rendred it seasonable and suitable unto the condition of the Church and for the manifestation of his own glory He hasteneth all his works of grace in their own appointed time Isa. 60. 22. And our duty it is to leave the ordering of all the Concerns of the Church in the accomplishment of promises unto God in his own time Acts 1. 7. 2. That which is ascribed unto the Lord Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ministry The Priests of old had a Ministry they ministred at the Altar as in the foregoing verse And the Lord Christ was a Minister also so the Apostle had said before he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. A Minister of the holy things Wherefore he had a Liturgy a Ministry a Service committed unto him And two things are included herein 1. That it was an office of Ministry that the Lord Christ undertook He is not called a Minister with respect unto one particular Act of Ministration so are we said to minister unto the necessity of the Saints which yet denotes no office in them that do so But he had a standing Office committed unto him as the word imports In that sense also he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister in office Rom. 15. 8. 2. Subordination unto God is included herein With respect unto the Church his Office is supreme accompanied with Sovereign Power and Authority He is Lord over his own house But he holds his Office in subordination unto God being faithful unto him that appointed him So the Angels are said to minister unto God Dan. 7. 10. that is to do all things according unto his will and at his command So had the Lord Christ a Ministry And we may observe 1. That the whole Office of Christ was designed unto the Accomplishment of the Will and Dispensation of the Grace of God For these ends was his Ministry committed unto him We can never sufficiently admire the Love and Grace of our Lord Jesus Christ in undertaking this Office for us The greatness and glory of the duties which he performed in the discharge thereof with the benefits we receive thereby are unspeakable being the immediate cause of all grace and glory Yet we are not absolutely to rest in them but to ascend by Faith unto the eternal Spring of them This is the Grace the Love the Mercy of God all acted in a way of Sovereign Power These are everywhere in the Scripture represented as the original Spring of all Grace and the ultimate Object of our Faith with respect unto the benefits which we receive by the Mediation of Christ. His Office was committed unto him of God even the Father and his Will did he do in the discharge of it Yet also 2. The Condescension of the Son of God to undertake the Office of the Ministry on our behalf is unspeakable and for ever to be admired Especially will it appear so to be when we consider who it was who undertook it what it cost him what he did and underwent in the pursuance and discharge of it as it is all expressed Phil. 2. 6 7 8. Not only what he continueth to do in Heaven at the right hand of God belongeth unto this Ministry but all that he suffered also upon the Earth His Ministry in the undertaking of it was not a Dignity a Promotion a Revenue Matth. 20. 28. It is true it is issued in glory but not until he had undergone all the evils that humane nature is capable of undergoing And we ought to undergo any thing chearfully for him who underwent this Ministry for us 3. The Lord Christ by undertaking this Office of the Ministry hath consecrated and made honourable that Office unto all that are rightly called unto it and do rightly discharge it It is true his Ministry and ours are not of the same kind and nature But they agree in this that they are both of them a Ministry unto God in the holy things of his worship And considering that Christ himself was Gods Minister we have far greater reason to tremble in our selves on an apprehension of our own insufficiency for such an Office than to be discouraged with all the hardships and contests we meet withall in the world upon the account of it 3. The general way whereby our Lord Christ came unto this Ministry is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He obtained it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either sorte contingo to have a lot or portion or to have any thing befall a Man as it were by accident or assequor obtineo to attain or obtain any thing which before we had not But the Apostle designeth not to express in this word the especial call of Christ or the particular way whereby he came unto his Ministry but only in general that he had it and was possessed of it in the appointed season which before he had not The way whereby he entred on the whole office and work of his Mediation he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1. 4. he had it by Inheritance that is by free Grant and perpetual Donation made unto him as the Son See the Exposition on that place There were two things that concurred unto his obtaining this Ministry 1 The eternal purpose and counsel of God designing him thereunto an Act of the Divine Will accompanied with infinite Wisdom Love and Power 2 The actual call of God whereunto many things did concur especially his Unction with the Spirit above measure for the holy discharge of his whole Office Thus did he obtain this Ministry and not by any legal Constitution Succession or carnal Rite as did the Priests of old And we may see that Ob. The Exaltation of the Humane Nature of Christ into the Office of this glorious Ministry depended solely on the Sovereign Wisdom Grace and Love of God When the Humane Nature of Christ was united unto the Divine it became in the Person of the Son of God meet and capable to make satisfaction for the sins of the Church and to procure Righteousness and Life Eternal for all that do believe But it did not merit that Union nor could do so For as it was utterly impossible that any created Nature by any Act of its own should merit the Hypostatical Union so it was granted unto the Humane Nature of Christ antecedently unto any Act of its own in way of obedience unto God For it was united unto the Person of the Son by virtue of that Union Wherefore antecedently unto it it could merit nothing Hence its whole Exaltation and the Ministry that was discharged therein depended solely on the Sovereign Wisdom and Pleasure of God And in this Election and Designation of the Humane Nature of Christ
first Covenant was Moses It was ordained by Angels in the hand of a Mediator Gal. 3. 19. And this was no other but Moses who was a Servant in the House of God Hebr. 3. 6. And he was a Mediator as designed of God so chosen of the people in that dread and consternation which befell them upon the terrible promulgation of the Law For they saw that they could no way bear the immediate presence of God nor treat with him in their own persons Wherefore they desired that there might be an Internuntius a Mediator between God and them and that Moses might be the person Deut. 5. 25 26 27. But the Mediator of the New Covenant is the Son of God himself For there is one God and one Mediator between God and man the man Christ Jesus who gave himself a ransom for all 1 Tim. 2. 4 5. He who is the Son and the Lord over his own House graciously undertook in his own Person to be the Mediator of this Covenant and herein it is unspeakably preferred before the Old Covenant 5. They differ in their subject matter both as unto Precepts and Promises the advantage being still on the part of the New Covenant For 1 The Old Covenant in the preceptive part of it renewed the Command of the Covenant of Works and that on their original terms Sin it forbad that is all and every sin in matter and manner on the pain of death and gave the promise of life unto perfect sinless obedience only Whence the Decalogue itself which is a Transcript of the Law of Works is called the Covenant Exod. 34. 28. And besides this as we observed before it had other Precepts innumerable accommodated unto the present condition of the People and imposed on them with rigor But in the New Covenant the very first thing that is proposed is the accomplishment and establishment of the Covenant of Works both as unto its Commands and Sanction in the obedience and suffering of the Mediator Hereon the Commands of it as unto the obedience of the Covenanters are not grievous the yoke of Christ being easie and his burden light 2. The Old Testament absolutely considered had 1 No promise of grace to communicate spiritual strength or to assist us in obedience nor 2 Any of eternal life no otherwise but as it was contained in the promise of the Covenant of Works The man that doth these things shall live in them and 3 Had promises of temporal things in the Land of Canaan inseparable from it In the New Covenant all things are otherwise as will be declared in the Exposition of the ensuing Verses 6. They differ and that principally in the manner of their Dedication and Sanction This is that which gives any thing the formal nature of a Covenant or Testament There may be a Promise there may be an Agreement in general which hath not the formal nature of a Covenant or Testament and such was the Covenant of Grace before the death of Christ. But it is the solemnity and manner of the Confirmation Dedication and Sanction of any Promise or Agreement that gives it the formal nature of a Covenant or Testament And this is by a Sacrifice wherein there is both Bloodshedding and Death ensuing thereon Now this in the confirmation of the Old Covenant was only the Sacrifice of Beasts whose blood was sprinkled on all the People Exod. 24. 5 6 7 8 9. But the New Testament was solemnly confirmed by the Sacrifice and Blood of Christ himself Zech. 9. 11. Hebr. 10. 29. Chap. 13. 20. And the Lord Christ dying as the Mediator and Surety of the Covenant he purchased all good things for the Church and as a Testator bequeathed them unto it Hence he says of the Sacramental Cup that it is the New Testament in his Blood or the Pledge of his bequeathing unto the Church all the Promises and Mercies of the Covenant which is the New Testament or the disposition of his Goods unto his Children But because the Apostle expresly handleth this difference between these two Covenants Chap. 9. v. 18 19. we must thither refer the full consideration of it 7. They differ in the Priests that were to officiate before God in the behalf of the People In the Old Covenant Aaron and his Posterity alone were to discharge that Office in the New the Son of God himself is the only Priest of the Church This difference with the advantage of the Gospel state thereon we have handled at large in the Exposition of the Chapter foregoing 8. They differ in the Sacrifices whereon the Peace and Reconciliation with God which is tendred in them doth depend And this also must be spoken unto in the ensuing Chapter if God permit 9. They differ in the way and manner of their solemn writing or enrollment All Covenants were of old solemnly written in Tables of Brass or Stone where they might be faithfully preserved for the use of the Parties concerned So the Old Covenant as to the principal fundamental part of it was engraven in Tables of Stone which were kept in the Ark Exod. 31. 18. Deut. 9. 10. 2 Cor. 3. 7. And God did so order it in his Providence that the first draught of them should be broken to intimate that the Covenant contained in them was not everlasting nor unalterable But the New Covenant is written in the fleshly Tables of the hearts of them that do believe 2 Cor. 3. 3. Jer. 31. 33. 10. They differ in their ends The principal end of the first Covenant was to discover sin to condemn it and to set Bounds unto it So saith the Apostle It was added because of transgressions And this it did several ways 1 By Conviction for the knowledge of sin is by the Law it convinced sinners and caused every mouth to be stopped before God 2 By condemning the Sinner in an application of the Sanction of the Law unto his Conscience 3 By the judgments and punishments wherewith on all occasions it was accompanied In all it manifested and represented the justice and severity of God The end of the New Covenant is to declare the love grace and mercy of God and therewith to give Repentance Remission of Sin and Life Eternal 11. They differed in their effects For the first Covenant being the ministration of death and condemnation it brought the minds and spirits of them that were under it into servitude and bondage whereas spiritual liberty is the immediate effect of the New Testament And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two Covenants than this of the liberty of the one and the bondage of the other see Rom. 8. 15. 2 Cor. 3. 17. Gal. 4. 1 2 3 4 24 25 30 31. Heb. 2. 14 15. This therefore we must a little explain Wherefore the bondage which was the effect of the Old Covenant arose from several causes concurring unto the effecting of it 1.
The Renovation of the terms and sanction of the Covenant of Works contributed much thereunto For the People saw not how the Commands of that Covenant could be observed nor how its Curse could be avoided They saw it not I say by any thing in the Covenant of Sinai which therefore gendred unto bondage All the prospect they had of deliverance was from the Promise 2. It arose from the manner of the delivery of the Law and Gods entring thereon into Covenant with them This was ordered on purpose to fill them with dread and fear And it could not but do so when ever they called it to remembrance 3. From the severity of the Penalties annexed unto the Transgression of the Law And God had taken upon himself that where punishment was not exacted according to the Law he himself would cut them off This kept them always anxious and sollicitous not knowing when they were safe or secure 4. From the Nature of the whole Ministry of the Law which was the ministration of death and condemnation 2 Cor. 3. 16. which declared the desert of every sin to be death and denounced death unto every Sinner administring by its self no relief unto the minds and consciences of men So was it the letter that killed them that were under its power 5. From the Darkness of their own minds in the means ways and causes of deliverance from all these things It is true they had a promise before of Life and Salvation which was not abolished by this Covenant even the Promise made unto Abraham But this belonged not unto this Covenant And the way of its accomplishment by the Incarnation and Mediation of the Son of God was much hidden from them yea from the Prophets themselves who yet foretold them This left them under much bondage For the principal cause and means of the liberty of Believers under the Gospel ariseth from the clear light they have into the mystery of the love and grace of God in Christ. This faith and knowledge of his Incarnation Humiliation Sufferings and Sacrifice whereby he made Attonement for Sin and brought in everlasting Righteousness is that which gives them liberty and boldness in their Obedience 2 Cor. 3. 17 18. whilest they of old were in the dark as unto these things they must needs be kept under much bondage 6. It was increased by the yoke of a multitude of Laws Rites and Ceremonies imposed on them which made the whole of their Worship a burden unto them and unsupportable Acts 15. 9. In and by all these ways and means there was a Spirit of Bondage and Fear administred unto them And this God did thus he dealt with them to the end that they might not rest in that state but continually look out after deliverance On the other hand the New Covenant gives liberty and boldness the liberty and boldness of Children unto all Believers It is the Son in it that makes us free or gives us universally all that liberty which is any way needful for us or useful unto us For where the Spirit of God is there is liberty namely to serve God not in the oldness of the Letter but in the newness of the Spirit And it is declared that this was the great end of bringing in the New Covenant in the accomplishment of the Promise made unto Abraham namely that we being delivered from the hands of all our enemies might serve God without fear all the days of our lives Luke 1. 72 73 74 75. And we may briefly consider wherein this Deliverance and Liberty by the New Covenant doth consist which it doth in the things ensuing 1. In our freedom from the commanding power of the Law as to sinless perfect Obedience in order unto Righteousness and Justification before God Its commands we are still subject unto but not in order unto life and salvation For unto those ends it is fulfilled in and by the Mediator of the New Covenant who is the end of the Law for Righteousness to every one that believeth Rom. 10. 4. 2. In our freedom from the condemning power of the Law and the Sanction of it in the Curse This being undergone and answered by him who was made a curse for us we are freed from it Rom. 7. 6. Gal. 3 13 14. And therein also are we delivered from the fear of death Heb. 2. 15. as it was paenal and an entrance into judgment or condemnation John 5. 24. 3. In our freedom from conscience for sin Heb. 10. 2. That is Conscience disquieting perplexing and condemning our persons the hearts of all that believe being sprinkled from an evil conscience by the blood of Christ. 4. In our freedom from the whole System of Mosaical Worship in all the Rites and Ceremonies and Ordinances of it which what a burden it was the Apostles do declare Acts 15. and our Apostle at large in his Epistle to the Galatians 5. From all the Laws of men in things appertaining unto the Worship of God 1 Cor. 7. 23. And by all these and the like instances of spiritual liberty doth the Gospel free Believers from that Spirit of bondage unto fear which was administred under the Old Covenant It remains only that we point at the Heads of those Ways whereby this Liberty is communicated unto us under the New Covenant And it is done 1. Principally by the grant and communication of the Spirit of the Son as a Spirit of Adoption giving the freedom boldness and liberty of children John 1. 12. Rom. 8. 15 16 17. Gal. 4. 6 7. From hence the Apostle lays it down as a certain Rule that where the Spirit of God is there is liberty 2 Cor. 3. 17. Let men pretend what they will let them boast of the freedom of their outward condition in this world and of the inward liberty or freedom of their wills there is indeed no true liberty where the Spirit of God is not The ways whereby he giveth freedom power a sound mind spiritual boldness courage and contempt of the Cross holy confidence before God a readiness for obedience and enlargedness of heart in duties with all other things wherein true liberty doth consist or which any way belongs unto it I must not here divert to declare The world judges that there is no bondage but where the Spirit of God is For that gives that conscientious fear of Sin that awe of God in all our Thoughts Actions and Ways that careful and circumspect walking that temperance in things lawful that abstinence from all appearance of evil wherein they judge the greatest bondage on the earth to consist But those who have received him do know that the whole world doth lie in evil and that all those unto whom spiritual liberty is a bondage are the Servants and Slaves of Satan 2. It is obtained by the evidence of our justification before God and the causes of it This men were greatly in the dark unto under the first Covenant although all stable peace with
Essicacy which is not kindled by the fire from above the Holy Spirit of God which we have from our Altar Christ Jesus 3. It naturally ascended upwards towards Heaven as all Offerings in the Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aseensions risings up And this is the Design of Prayer to ascend unto the Throne of God I will direct unto thee and look up that is Pray Psal. 5. 3. 4. It yielded a sweet savour which was one end of it in Temple services wherein there was so much burning of flesh and blood So doth prayer yeild a sweet savour unto God a savour of Rest wherein he is well pleased In this general sense even the Prayers of the Saints might be typified and represented in that daily burning of Incense which was used in the Sanctuary But it must be granted that this Incense is distinguished from the Prayers of the Saints as that which is in the hand of Christ alone to give Vertue and Efficacy unto them Revel 8. 4. Wherefore this Golden Altar of Incense as placed in the Sanctuary and whereon Incense burned continually every Morning and Evening was a Type of Christ by his Mediation and Intercession giving Efficacy unto the continual Prayers of all Believers But that which the Apostle in this place hath alone respect unto was the burning of the Incense in the Golden Censer on the day of Expiation when the High Priest entered into the most Holy Place And this Represented only the personal Mediatory Prayer of Christ himselfe Concerning it we may observe 1. That the time of it was after the Sacrifice of the Sin-Offering For the High Priest was to take along with him the Blood of that Sacrifice to carry with him into the Holy Place Levit. 16. 2. That the Incense was kindled with Fire taken from the Altar where the Blood of the Sacrifices was newly offered And two things in the Mediatory Prayer of Christ are hereby intimated unto us 1. That the Efficacy of them ariseth from and dependeth on the Sacrifice of himself Hence Intercession is best apprehended as the Representation of himself and the Efficacy of his sacrifice in Heaven before the Throne of God 2. That this Prayer was quickened and enlivened by the same fire wherewith the Sacrifice of himself was kindled that is by the eternal spirit whereof we shall treat on ver 14th Yet we must not so oblige our selves unto the times seasons and order of these things as to exclude the prayers which he offered unto God before the oblation of himself Yea that solemn prayer of his recorded Ioh. 17. wherein he sanctified himself to be an oblation was principally prefigured by the cloud of incense which filled the most Holy Place covering the Ark and Mercy-seat For by reason of the imperfection of these Types and their accommodation unto the present service of the Church so far as it was carnal they could not represent the order of things as they were to be accomplished in the person of Christ who was both Priest and Sacrifice Altar Tabernacle and Incense For the Law had only a shadow of these things and not the perfect image of them Some obscure lines of them were drawn therein but their beautiful order was not represented in them Although therefore the offering of incense from the Golden Altar in the most holy Place was after the offering of Sacrifice on the Altar of burnt-offerings yet was the mediatory Prayer of Christ for the Church of the elect wherein he also prepared and sanctified himself to be a sacrifice thereby typified So also the beating or bruising of the incense before its firing did represent the Agony of his soul with strong cryes and supplications that he offered unto God therein And we may observe 1. The mediatory intercession of Iesus Christ was a sweet savour unto God and essicacious for the salvation of the Church The smoak of this perfume was that which covered the Ark and Mercy-seat Hereby the Law itself which was contained in the Ark became compliant unto our salvation For herein Christ was declared to be the end of the Law for righteousness unto them that do believe 2. The efficacy of Christs Intercession dependeth on his oblation It was fire from the Altar of Burnt-Offerings wherewith the incense was kindled 3. The Glory of these Types did no way answer the Glory of the Antitype or that which was represented by them It is acknowledged that the service of the High Priest at and from this Golden Altar and his entrance with a cloud of incense into the most Holy Place had great Glory in it and was suited to ingenerate a great veneration in the minds of the People Howbeit they were all but carnal things and had no glory in comparison of the spiritual Glory of Christ in the discharge of his office We are apt in our minds to admire these things and almost to wish that God had ordained such a service in the Gospel so outwardly Glorious For there is that in it which is suited unto these Images of things which men create and are delighted withal in their minds And besides they love in divine service to be taken up with such a bodily exercise as carries Glory with it an appearance of solemn veneration Wherefore many things are found out by men unto these ends But the reason of all is because we are carnal We see not the Glory of spiritual things nor do know how to be exercised in our minds about them with pure acts of Faith and Love 4. We are alwaies to reckon that the Efficacy and Prevalency of all our Prayers depends on the Incense which is in the hand of our merciful High Priest It is offered with the Prayers of the Saints Revel 8. 4. In themselves our Prayers are weak and imperfect it is hard to conceive how they should find acceptance with God But the unvaluable Incense of the Intercession of Christ gives them Acceptance and Prevalency The second thing in this Part of the Tabernacle mentioned by the Aposte is the Ark. This he describes 1. from its Appellation the Ark of the Covenant 2. From one particular in its Fabrick it was overlaid round about with Gold 3. From the things that were in it accompanied it and had no other use but to be laid up in it The Golden Pot that had Manna and Aarons Rod that Blossomed 4. From what was Placed in it which to preserve was its principal use The Tables of the Covenant This Vessel in the Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Ark in the flood was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Greeks render both by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latines by Arca. This with the Mercy-Seat wherewith it was covered was the most Glorious and Mysterious Utensil of the Tabernacle and afterwards of the Temple the most eminent Pledge of the Divine presence the most Mysterious Representation of the Holy Properties of his Nature in Christ. This
many accounts 1 Of the Subject Matter of it which are things eternal none of them are carnal or temporal The state of Bondage from which we are delivered by it in all its causes was spiritual not temporal and the effects of it in liberty grace and glory are eternal 2 Of its Duration It was not for a season like that of the people out of Egypt or the deliverances which they had afterwards under the Judges and on other occasions They endured in their effects only for a season and afterwards new troubles of the same kind overtook them But this was eternal in all the effects of it none that are partakers of it do ever return into a state of Bondage So 3 it endures in those effects unto all eternity in Heaven it self 3. This Redemption Christ obtained by his Blood Having done all in the Sacrifice of himself that was in the Justice Holiness and Wisdom of God required thereunto it was wholly in his power to confer all the benefits and effects of it on the Church on them that do believe And sundry things we may observe from this Verse 1. The Entrance of our Lord Iesus Christ as our High Priest into Heaven to appear in the presence of God for us and to save us thereby unto the uttermost was a thing so great and glorious as could not be accomplished but by his own blood No other Sacrifice was sufficient unto this end Not by the Blood of Bulls and Goats The reason hereof the Apostle declares at large Chap. 10. 5 6 7 8 9 10. Men seldom rise in their thoughts unto the greatness of this Mystery Yea with the most this Blood of the Covenant wherewith he was sanctified unto the remainder of his work is a common thing The ruine of Christian Religion lies in the slight thoughts of men about the Blood of Christ and pernicious Errors do abound in opposition unto the true nature of the Sacrifice which he made thereby Even the faith of the best is weak and imperfect as to the comprehension of the glory of it Our relief is that the uninterrupted contemplation of it will be a part of our blessedness unto eternity But yet whil'st we are here we can neither understand how great is the salvation which is tendred unto us thereby nor be thankful for it without a due consideration of the way whereby the Lord Christ entred into the Holy Place And he will be the most humble and most fruitful Christian whose faith is most exercised most conversant about it 2. Whatever difficulty lay in the way of Christ as unto the accomplishment and perfection of the work of our Redemption he would not decline them nor desist from his undertaking whatever it cost him Sacrifice and Burnt-offering thou would'st not have then said I Lo I come to do thy Will O God He made his way into the Holy Place by his own Blood What was required of him for us that we might be saved he would not decline though never so great and dreadful and surely we ought not to decline what he requires of us that he may be honoured 3. There was an Holy Place meet to receive the Lord Christ after the Sacrifice of himself and a sutable Reception for such a Person after so glorious a Performance It was a place of great glory and beauty whereinto the High Priest of old entred by the Blood of Calves and Goats the visible pledges of the presence of God were in it whereunto no other person might approach But our High Priest was not to enter into any Holy Place made with hands unto outward visible pledges of the presence of God but into the Heaven of Heavens the place of the glorious residence of the Majesty of God it self 4. If the Lord Christ entred not into the Holy Place until he had finished his work we may not expect an entrance thereinto until we have finished ours He fainted not nor waxed weary until all was finished And it is our duty to arm our selves with the same mind 5. It must be a glorious Effect which had so glorious a Cause and so it was even Eternal Redemption 6. The Nature of our Redemption the way of its procurement with the Duties required of us with respect thereunto are greatly to be considered by us VER XIII XIV THere is in these Verses an Argument and Comparison But the Comparison is such as that the ground of it is laid in the Relation of the Comparates the one unto the other namely that the one was the Type and the other the Antitype otherwise the Argument will not hold For although it follows that he who can do the greater can do the less whereon an Argument will hold à majori ad minus yet it doth not absolutely do so that if that which is less can do that which is less then that which is greater can do that which is greater which would be the force of the Argument if there were nothing but a naked comparison in it But it necessarily follows hereon if that which is less in that less thing which it doth or did was therein a Type of that which was greater in that greater thing which it was to effect And this was the case in the thing here proposed by the Apostle The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words have no difficulty in them as to their Grammatical Sense nor is there any considerable variation in the rendring of them in the old Translations Only the Syriac retains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ver 11. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used And both that and the Vulgar place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the foregoing Verse contrary unto all Copies of the Original as to the order of the words For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Spiritum Sanctum The Syriac follows the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Eternal Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original Copies vary some reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our but most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your which our Translators follow For if the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth unto the purifying of the flesh How much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto God purge your Conscience from dead works to serve the living God The words are Argumentative in the form of an Hypothetical Syllogism wherein the Assumption of the Proposition is supposed as proved before That which is to be confirmed is what was asserted in the words foregoing namely That the Lord Iesus Christ by his blood hath obtained for us eternal redemption This the Causal Redditive Conjunction For doth manifest whereunto the Note of a Supposition If is premised as a Note of an Hypothetical Argumentation There are two Parts of
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 things mentioned is that they sanctified unto the purifying of the flesh namely that those unto whom they were applied might be made Levitically clean be so freed from the carnal defilements as to have an admission unto the Solemn Worship of God and Society of the Church Sanctifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament doth signifie for the most part to purifie and sanctifie internally and spiritually Sometimes it is used in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament to separate dedicate consecrate So is it by our Saviour Iohn 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for them I sanctifie my self that is separate and dedicate my self to be a Sacrifice So is it here used Every defiled person was made common excluded from the priviledge of a right to draw nigh unto God in his Solemn Worship But in his Purification he was again separated to him and restored unto his sacred Right The word is of the singular number and seems only to respect the next Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ashes of an Heifer But if so the Apostle mentions the Blood of Bulls and Goats without the ascription of any effect or efficacy thereunto This therefore is not likely as being the more Solemn Ordinance Wherefore the word is distinctly to be referred by a Zeugma unto the one and the other The whole effect of all the Sacrifices and Institutions of the Law is comprised in this word All the Sacrifices of Expiation and Ordinances of Purification had this effect and no more They sanctified unto the purifying of the flesh That is those who were legally defiled and were therefore excluded from an interest in the worship of God and were made obnoxious unto the curse of the Law thereon were so legally purified justified and cleansed by them as that they had free admission into the Society of the Church and the Solemn Worship thereof This they did this they were able to effect by vertue of Divine Institution This was the state of things under the Law when there was a Church-Purity Holiness and Sanctification to be obtained by the due observance of external Rites and Ordinances without internal purity or holiness Wherefore these things were in themselves of no worth nor value And as God himself doth often in the Prophets declare that meerly on their own account he had no regard unto them so by the Apostle they are called worldly carnal and beggarly Rudiments Why then it will be said did God appoint and ordain them Why did he oblige the People unto their observance I answer It was not at all on the account of their outward use and efficacy as unto the purifying of the flesh which as it was alone God always despised but it was because of the representation of good things to come which the wisdom of God had inlaid them withal With respect hereunto they were glorious and of exceeding advantage unto the Faith and Obedience of the Church This state of things is changed under the New Testament For now neither Circumcision availeth any thing nor Uncircumcision but a new Creature The thing signified namely internal Purity and Holiness is no less necessary unto a Right unto the Priviledges of the Gospel than the observance of these external Rites was unto the Priviledges of the Law Yet is there no countenance given hereby unto the impious opinion of some that God by the Law required only external Obedience without respect unto the inward spiritual part of it For although the Rites and Sacrifices of the Law by their own vertue purified externally and delivered only from temporary Punishments yet the Precepts and the Promises of the Law required the same Holiness and Obedience unto God as doth the Gospel VER XIV How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot unto God purifie your Conscience from dead works to serve the living God THis Verse contains the Inference or Argument of the Apostle from the preceding Propositions and Concessions The Nature of the Argument is à minori and à proportione From the first the Inference follows as unto its truth and formally from the latter as to its greater evidence and materially There are in the words considerable 1. The Subject treated of in opposition unto that before spoken unto and that is the Blood of Christ. 2. The means whereby this Blood of Christ was effectual unto the end designed in opposition unto the way and means of the efficacy of legal Ordinances He offered himself that is in the shedding of it unto God without spot through the eternal Spirit 3. The end assigned unto this Blood of Christ in that offering of himself or the effect wrought thereby in opposition unto the end and effect of legal Ordinances which is to purge our Consciences from dead works 4. The benefit and advantage which we receive thereby in opposition unto the benefit which was obtained by those legal administrations that we may serve the living God All which must be considered and explained 1. The Nature of the Inference is expressed by How much more This is usual with the Apostle when he draws any Inference or Conclusion from a Comparison between Christ and the High Priest the Gospel and the Law to use an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expression to manifest their absolute pre-eminence above them See Chap. 2. 2 3. Chap. 3. 3. Chap. 10. 28 29. Chap. 12. 25. Although these things agreed in their general Nature whence a Comparison is founded yet were the one incomparably more glorious than the other Hence elsewhere although he alloweth the administration of the Law to be glorious yet he affirms that it had no Glory in comparison of what doth excel 2 Cor. 3. 10. The Person of Christ is the Spring of all the Glory in the Church and the more nearly any thing relates thereunto the more glorious it is There are two things included in this way of the Introduction of the present Inference How much more 1. An equal certainty of the Event and Effect ascribed unto the Blood of Christ with the effect of the legal Sacrifices is included in it So the Argument is à minori And the Inference of such an Argument is expressed by much more though an equal certainty be all that is evinced by it If these Sacrifices and Ordinances of the Law were effectual unto the ends of legal Expiation and Purification then is the Blood of Christ assuredly so unto the spiritual and eternal effects whereunto it is designed And the force of the Argument is not meerly as was observed before à comparatis and à minori but from the nature of the things themselves as the one was appointed to be typical of the other 2. The Argument is taken from a Proportion between the things themselves that are compared as to their efficacy This gives a greater evidence and validity unto the Argument than if it were
taken meerly à minori For there is a greater reason in the nature of things that the Blood of Christ should purge our Consciences from dead works than there is that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh For that had all its efficacy unto this end from the sovereign pleasure of God in its Institution In it self it had neither worth nor dignity whence in any proportion of Justice or Reason men should be legally sanctified by it The Sacrifice of Christ also as unto its Original depended on the sovereign pleasure wisdom and grace of God But being so appointed upon the account of the infinite dignity of his Person and the nature of his Oblation it had a real efficacy in the justice and wisdom of God to procure the effect mentioned in the way of purchase and merit This the Apostle refers unto in these words Who through the eternal Spirit offered himself unto God That the Offering was himself that he offered himself through the eternal Spirit in his Divine Person is that which gives assurance of the accomplishing the effect assigned unto it by his Blood above any grounds we have to believe that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh And we may observe from this How much more That There is such an Evidence of Wisdom and Righteousness unto a spiritual Eye in the whole Mystery of our Redemption Sanctification and Salvation by Christ as gives an immoveable foundation unto Faith to rest upon in its receiving of it The Faith of the Church of Old was resolved into the meer sovereign pleasure of God as to the efficacy of their Ordinances nothing in the nature of the things themselves did tend unto their establishment But in the dispensation of God by Christ in the work of our Redemption by him there is such an Evidence of the Wisdom and Righteousness of God in the things themselves as gives the highest security unto Faith It is Unbelief alone made obstinate by prejudices insinuated by the Devil that hides these things from any as the Apostle declares 2 Cor. 4. 3. 4. And hence will arise the great aggravation of the Sin and condemnation of them that perish 2. We must consider the things themselves The Subject spoken of and whereunto the Effect mentioned is ascribed is the Blood of Christ. The Person unto whom these things relate is Christ. I have given an account before on sundry occasions of the great variety used by the Apostle in this Epistle in the naming of him And a peculiar Reason of every one of them is to be taken from the place where it is used Here he calls him Christ For on his being Christ the Messias depends the principal force of his present Argument It is the Blood of him who was promised of Old to be the High-Priest of the Church and the Sacrifice for their Sins In whom was the Faith of all the Saints of Old that by him their Sins should be expiated that in him they should be justified and glorified Christ who is the Son of the living God in whose Person God purchased his Church with his own Blood And we may observe That The Efficacy of all the Offices of Christ towards the Church depends on the Dignity of his Person The Offering of his Blood was prevalent for the Expiation of Sin because it was his Blood and for no other Reason But this is a Subject which I have handled at large elsewhere A late learned Commentator on this Epistle takes occasion in this place to reflect on Dr. Gouge for affirming that Christ was a Priest in both Natures which as he says cannot be true I have not Dr. Gouge's Exposition by me and so know not in what sense it is affirmed by him But that Christ is a Priest in his entire Person and so in both Natures is true and the constant Opinion of all Protestant Divines And the following words of this learned Author being well explained will clear the difficulty For he saith that He that is a Priest is God yet as God he is not he cannot be a Priest For that Christ is a Priest in both Natures is no more but that in the discharge of his Priestly Office he acts as God and Man in one Person from whence the Dignity and Efficacy of his Sacerdotal Actings do proceed It is not hence required that whatever he doth in the discharge of his Office must be an immediate Act of the Divine as well as of the Humane Nature No more is required unto it but that the Person whose Acts they are is God and Man and acts as God and Man in each Nature sutably unto its essential Properties Hence although God cannot dye that is the Divine Nature cannot do so yet God purchased his Church with his own Blood and so also the Lord of Glory was Crucified for us The sum is That the Person of Christ is the Principle of all his Mediatory Acts although those Act◠be immediately performed in and by vertue of his distinct Natures some of one some of another according unto their distinct Properties and Powers Hence are they all Theandrical which could not be if he were not a Priest in both Natures Nor is this impeached by what ensues in the same Author namely That a Priest is an Officer and all Officers as Officers are made such by Commission from the Sovereign Power and are Servants under them For 1 It may be this doth not hold among the Divine Persons it may be no more is required in the dispensation of God towards the Church unto an Office in any of them but their own infinite condescension with respect unto the order of their subsistence So the Holy Ghost is in peculiar the Comforter of the Church by the way of Office and is sent thereon by the Father and Son Yet is there no more required hereunto but that the order of the operation of the Persons in the blessed Trinity should answer the order of their subsistence and so he who in his Person proceedeth from the Father and the Son is sent unto his work by the Father and the Son no new Act of Authority being required thereunto but only the determination of the Divine Will to act sutably unto the order of their subsistence 2 The Divine Nature considered in the Abstract cannot serve in an Office yet He who was in the Form of God and counted it no robbery to be equal unto God took on him the form of a Servant and was obedient unto death It was in the Humane Nature that he was a Servant nevertheless it was the Son of God he who in his Divine Nature was in the Form of God who so served in Office and yielded that Obedience Wherefore he was so far a Mediator and Priest in both his Natures as that whatever he did in the discharge of those Offices was the Act of his entire Person whereon the
dignity and efficacy of all that he did did depend That which the Effect intended is ascribed unto is the Blood of Christ. And two things are to be enquired hereon 1 What is meant by the Blood of Christ. 2 How this Effect was wrought by it 1. It is not only that Material Blood which he shed absolutely considered that is here and elsewhere called the Blood of Christ when the work of our Redemption is ascribed unto it that is intended But there is a double consideration of it with respect unto its Efficacy unto this End 1 That it was the pledge and the sign of all the internal Obedience and Sufferings of the Soul of Christ of his Person He became obedient unto death the death of the Cross whereon his blood was shed This was the great instance of his Obedience and of his Sufferings whereby he made Reconciliation and Atonement for Sin Hence the Effects of all his Sufferings and of all Obedience in his Sufferings are ascribed unto his Blood 2 Respect is had unto the Sacrifice and Offering of Blood under the Law The reason why God gave the People the Blood to make Atonement on the Altar was because the life of the flesh was in it Lev. 17. 11 14. So was the life of Christ in his Blood by the shedding whereof he laid it down And by his death it is as he was the Son of God that we are redeemed Herein he made his Soul an Offering for Sin Isa. 53. 10. Wherefore this Expression of the Blood of Christ in order unto our Redemption or the Expiation of Sin is comprehensive of all that he did and suffered for those Ends inasmuch as the shedding of it was the way and means whereby he offered it or himself in and by it unto God 2. The second Enquiry is How the Effect here mentioned was wrought by the Blood of Christ. And this we cannot determine without a general consideration of the Effect it self and this is the purging of our Conscience from dead works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall purge That is say some shall purifie and sanctifie by internal inherent sanctification But neither the sense of the word nor the Context nor the Exposition given by the Apostle of this very expression Chap. 10. 1 2. will admit of this restrained sense I grant it is included herein but there is somewhat else principally intended namely the Expiation of Sin with our Justification and Peace with God thereon 1 For the proper sense of the word here used see our Exposition on Chap. 1. 3. Expiation Lustration carrying away punishment by making Atonement are expressed by it in all good Authors 2 The Context requires this sense in the first place For First The Argument here used is immediately applied to prove that Christ hath obtained for us eternal Redemption But Redemption consists not in internal Sanctification only although that be a necessary consequent of it But it is the pardon of Sin through the Aronement made or a price paid In whom we have redemption through his blood even the forgiveness of sins Eph. 1. 7. Secondly In the Comparison insisted on there is distinct mention made of the Blood of Bulls and Goats as well as of the Ashes of an Heifer sprinkled But the first and principal use of Blood in Sacrifice was to make Atonement for sin Lev. 17. 11. Thirdly The End of this Purging is to give boldness in the service of God and peace with him therein that we may serve the living God But this is done by the expiation and pardon of Sin with justification thereon Fourthly It is Conscience that is said to be purged Now Conscience is the proper seat of the guilt of Sin it is that which chargeth it on the Soul and which hinders all approach unto God in his service with liberty and boldness unless it be removed which Fifthly Gives us the best consideration of the Apostle's Exposition of this expression Chap. 10. 1 2. For he there declares that to have the Conscience purged is to have its condemning power for sin taken away and cease There is therefore under the same name a twofold Effect here ascribed unto the Blood of Christ the one in answer and opposition unto the Effect of the Blood of Bulls and Goats being offered the other in answer unto the Effect of the Ashes of an Heifer being sprinkled The first consisting in making Atonement for our sins the other in the sanctification of our persons And there are two ways whereby these things are procured by the Blood of Christ. 1 By its offering whereby Sin is expiated 2 By its sprinkling whereby our persons are sanctified The first ariseth from the satisfaction he made unto the justice of God by undergoing in his death the punishment due to us being made therein a Curse for us that the blessing might come upon us therein as his death was a Sacrifice as he offered himself unto God in the shedding of his Blood he made Atonement The other from the vertue of his Sacrifice applied unto us by the Holy Spirit which is the sprinkling of it so doth the Blood of Jesus Christ the Son of God cleanse us from all our Sins The Socinian Expositor on this place endeavors by a long perplexed discourse to evade the force of this testimony wherein the expiation of Sin is directly assigned unto the Blood of Christ. His pretence is to shew how many ways it may be so but his design is to prove that really it can be so by none at all For the Assertion as it lies in terms is destructive of their Heresie Wherefore he proceeds on these Suppositions 1 That the Expiation of Sin is our deliverance from the punishment due unto Sin by the power of Christ in Heaven But this is diametrically as opposite unto the true Nature of it so unto its Representation in the Sacrifices of old whereunto it is compared by the Apostle and from whence he argueth Neither is this a tolerable Exposition of the words The Blood of Christ in answer unto what was represented by the Blood of the Sacrifices of the Law doth purge our Consciences from dead works that is Christ by his power in Heaven doth free us from the punishment due to Sin 2 That Christ was not a Priest until after his Ascension into Heaven That this Supposition destroys the whole Nature of that Office hath been sufficiently before declared 3 That his offering himself unto God was the presenting of himself in Heaven before God as having done the Will of God on the earth But as this hath nothing in it of the nature of a Sacrifice so what is asserted by it can according to these men be no way said to be done by his Blood seeing they affirm that when Christ doth this he hath neither flesh nor blood 4 That the Resurrection of Christ gave all Efficacy unto his Death But the truth is it was his Death and what he effected therein
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
the Throne of God whereon he receiveth power to deliver them that believe in him from the punishment due to sin But 1 This appearance of Christ in Heaven is no where called his Oblation his Sacrifice or his Offering of himself The places wherein some grant it may be so do assert no such thing as we shall see in the Explanation of them for they occur unto us in this Chapter 2 It no ways answers the Atonement that was made by the Blood of the Sacrifices at the Altar which was never carried into the Holy Place yea it overthrows all Analogy all Resemblance and Typical Representation between those Sacrifices and this of Christ there being no similitude nothing alike between them And this renders all the reasoning of the Apostle not only invalid but altogether impertinent 3 The Supposition of it utterly overthrows the true Nature of a proper and real Sacrifice substituting that in the room of it which is only metaphorical and improperly so called Nor can it be evidenced wherein the Metaphor doth consist or that there is any ground why it should be called an Offering or a Sacrifice For all things belonging to it are distinct from yea contrary unto a true real Sacrifice 4 It overthrows the Nature of the Priesthood of Christ making it to consist in his actings from God towards us in a way of power whereas the Nature of the Priesthood is to act with God for and on the behalf of the Church 5 It offers violence unto the Text For herein Christ's offering of himself is expressive of the way whereby his Blood purgeth our Consciences which in their sense is excluded But we may observe unto our purpose 1. This was the greatest expression of the unexpressible love of Christ he offered himself What was required thereunto what he underwent therein have on various occasions been spoken unto His condescension and love in the undertaking and discharge of this work we inay we ought to admire but we cannot comprehend And they do what lies in them to weaken the Faith of the Church in him and its love towards him who would change the Nature of his Sacrifice in the offering of himself who would make less of difficulty or suffering in it or ascribe less efficacy unto it This is the foundation of our faith and boldness in approaching unto God that Christ hath offered himself for us Whatsoever might be effected by the glorious dignity of his Divine Person by his profound Obedience by his unspeakable Sufferings all offered as a Sacrifice unto God in our behalf is really accomplished 2. It is hence evident how vain and insufficient are all other ways of the expiation of sin with the purging of our consciences before God The sum of all false Religion consisted always in contrivances for the expiation of sin what is false in any Religion hath respect principally thereunto And as Superstition is restless so the Inventions of men have been endless in finding out means unto this end But if any thing within the power or ability of men any thing they could invent or accomplish had been useful unto this end there would have been no need that the Son of God should have offered himself To this purpose see Chap. 10. 5 6 7 8. Micah 6. 8 9. 2dly The next thing in the words is unto whom he offered himself that is to God He gave himself an Offering and a Sacrifice to God A Sacrifice is the highest and chiefest Act of Sacred Worship especially it must be so when one offereth himself according unto the Will of God God as God or the Divine Nature is the proper Object of all Religious Worship unto whom as such alone any Sacrifice may be offered To offer Sacrifice unto any under any other Notion but as he is God is the highest Idolatry But an offering an expiatory Sacrifice for Sin is made to God as God under a peculiar Notion or Consideration For God is therein considered as the Author of the Law against which Sin is committed as the Supreme Ruler and Governor of all unto whom it belongs to inflict the punishment which is due unto sin For the end of such Sacrifices is averruncare malum to avert displeasure and punishment by making atonement for sin With respect hereunto the Divine Nature is considered as peculiarly subsisting in the person of the Father For so is he constantly represented unto our Faith as the Judge of all Heb. 12. 23. With him as such the Lord Christ had to do in the offering of himself concerning which see our Exposition on Chap. 5. v. 7. It is said if Christ was God himself how could he offer himself unto God That one and the same Person should be the Offerer the Oblation and he unto whom it is offered seems not so much a mystery as a weak imagination Ans. 1. If there were one Nature onely in the Person of Christ it may be this might seem impertinent Howbeit there may be cases wherein the same individual Person under several capacities as of a good man on the one hand and a Ruler or Judge on the other may for the benefit of the Publick and the preservation of the Laws of the Community both give and take satisfaction himself But whereas in the one Person of Christ there are two Natures so infinitely distinct as they are both acting under such distinct capacities as they did there is nothing unbecoming this mystery of God that the one of them might be offered unto the other But 2. It is not the same Person that offereth the Sacrifice and unto whom it is offered For it is the Person of the Father or the Divine Nature considered as acting it self in the Person of the Father unto whom the Offering was made And although the Person of the Son is Partaker of the same Nature with the Father yet that Nature is not the object of this Divine Worship as in him but as in the Person of the Father Wherefore the Son did not formally offer himself unto himself but unto God as acting Supreme Rule Government and Judgment in the Person of the Father As these things are plainly and fully testified unto in the Scripture so the way to come unto a blessed satisfaction in them unto the due use and comfort of them is not to consult the cavils of carnal wisdom but to pray that the God of our Lord Jesus Christ the Father of Glory would give unto us the Spirit of wisdom and revelation in the knowledge of him that the eyes of our understandings being enlightned we may come unto the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ. 3dly How he offered himself is also expressed it was by the eternal Spirit By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It denotes a concurrent operation when one works with another Nor doth it always denote a subservient instrumental cause but sometimes that which is principally
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
double Assertion in it 1 That almost all things are by the Law purged with Blood 2 That without shedding of Blood is no Remission In the first of these there is considerable the Assertion it self and the Limitation of it 1. The Assertion it self is that by the Law all things were purged with Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto the Law the Rule the Commands the Institution of it In that way of worship Faith and Obedience which the People were obliged unto by the Law According unto the Law there was a Necessity of the Blood of Sacrifices for the purging of Sin and making of Attonement This he inferres and concludes from what he had said before concerning the Dedication of the Covenant and the Purification of the Tabernacle with all the Vessels of its Ministry And from hence he designs to prove the Necessity of the Death of Christ and the Efficacy of his Blood for the purging of Sin whereof those legal things were Types and Representations Of these legal Purifications or purgings by Blood we have treated already 2. The Limitation of this Assertion is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost Some few Purifications there were under the Law that were not by Blood Such as some judge was that by the Ashes of an Heifer mingled with water whereof we have treated on ver 13. But I am not certain that this may be esteemed a Purification without Blood For the Heifer whose Ashes were used in it was first slain and its blood poured out Afterwards the blood as well as the flesh was burnt and reduced unto Ashes Wherefore that way of Purification cannot be said to be without blood And it was a Type of the Purifying efficacy of the blood of Christ who offered himself an whole Burnt-offering unto God through the fire of the Eternal Spirit But there were two sorts of Purifications under the Law wherein blood was neither formally nor virtually applyed or used The one was by Fire in things that would endure it Numb 31. 23. And the Apostle speaks of things as well as Persons as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares The other was by water whereof there were many Instances See Exod. 19. 10. Levit. 16. 26 28. chap. 22. 6 7. All other Representations were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Offering and Sprinkling of Blood From the consideration of the Purifications mentioned the Apostle adds the Limitation of Almost For the conceit of some of the Antients that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as ferè and is to be joyned with purged were almost purged that is they were so only ineffectually is most improper For it is contrary to the natural construction of the words and the direct intention of the Apostle Only we may observe that the Purifications which were by fire and water were of such things as had no immediate Influence into the Worship of God or in such cases as wherein the Worship of God was not immediately concerned nor of such things wherewith Conscience was defiled They were only of external Pollutions by things in their own nature Indifferent and had nothing of Sin in them And the Sacred Institutions which were not concerning the immediate Worship of God nor things which in themselves did defile the Consciences of Men were as hedges and fences about those which really did so They served to warn Men not to come near those things which had a real defilement in themselves See Matth. 15. 16 17 18 19 20. Thus almost all things that is absolutely all which had any inward real Moral defilement were purged with Blood and directed unto the purging efficacy of the Blood of Christ. And we may observe that 1. There was a great variety of legal Purifications For as all of them together could not absolutely purge Sin but only direct unto what would do so so none of them by themselves could fully represent that one Sacrifice by blood whereby all sin was to be purged therefore were they multiplyed 2. This variety argues that in our selves we are ready to be Polluted on all occasions Sin cleaveth unto all that we do and is ready to defile us even in our best Duties 3. This variety of Institutions was a great part of the Bondage-state of the Church under the Old Testament a Yoke that they were not able to bear For it was almost an insuperable Difficulty to attain an Assurance that they had observed them all in a due manner the Penalties of their Neglect being very severe Besides the outward Observation of them was both burdensome and chargeable It is the Glory of the Gospel that we are directed to make our Address by Faith on all occasions unto that one Sacrifice by the Blood of Christ which cleanseth us from all our sins Howbeit many that are called Christians being ignorant of the Mystery thereof do again betake themselves unto other ways for the Purification of Sin which are multiplied in the Church of Rome 4. The great Mystery wherein God instructed the Church from the Foundation of the World especially by and under legal Institutions was that all purging of Sin was to be by blood This was that which by all Sacrifices from the Beginning and all Legal Institutions he declared unto Mankind Blood is the only means of Purging and Attonement This is the Language of the whole Law All was to manifest that the washing and purging of the Church from Sin was to be looked for from the blood of Christ alone The second Assertion of the Apostle is that without shedding of blood there is no Remission Some would have these words to contain an Application of what is spoken before unto the blood of Christ. But it is manifest that the Apostle yet continues in his Account of things under the Law and enters on the Application of them not before the next verse Wherefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Law or by vertue of its Institutions are here to be repeated By the Law without shedding of blood that is in Sacrifice there was no Remission Yet though that Season be particularly intended the Axiom is universally true and applicable unto the New Covenant Even under it without shedding of blood is no Remission The Curse of the Law was that he that sinned should die But whereas there is no man that liveth and sinneth not God had provided that there should be a Testification of the Remission of Sins and that the Curse of the Law should not be immediately executed on all that sinned This he did by allowing the People to make Attonement for their sins by blood that is the blood of Sacrifices Levit. 17. 11. For hereby God signified his Will and Pleasure in two things 1 That by this blood there should be a Political Remission granted unto sinners that they should not die under the sentence of the Law as
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
Curse of the Law and the Punishment due unto our Sins which were taken away thereby And in all this the Humane Nature was supported sustained and acted by the Divine in the same Person which gave the whole Duty its Efficacy and Merit That pretended in the Mass is 1. Offered by Priests without Him or those which call themselves so who therefore rather represent them by whom he was Crucified then himself who offered himself alone 2. Is only of Bread and Wine which have nothing in them of the Soul of Christ allowing their Transubstantiation 3. Can have no Influence into the Remission of Sins being confessedly unbloody whereas without the shedding of Blood there is no Remission 4. Is often offered that is every day declaring a greater imperfection in it then was in the great Expiatory Sacrifice of the Law which was offered only once a year 5 Requires unto it no Grace in the Offerer but only an Intention to do his Office 6 Doth in nothing answer the Curse of the Law and therefore makes no Attonement Wherefore these things are so far from being the same Sacrifice as that they are opposite inconsistent and the admission of the One is the Destruction of the other Some Observations we may take from the Text. 1. Such is the absolute Perfection of the One offering of Christ that it stands in need of that it will admit of no Repetition in any kind Hence the Apostle affirms that if it be despised or neglected there remains no more sacrifice for Sin There is none of any other kind nor any Repetition to be made of it self as there was of the most solemn legal Sacrifices Neither of them are consistent with its perfection And this absolute Perfection of the One offering of Christ ariseth 1 From the Dignity of his Person Acts 20. 28. There needs no new offering after that wherein he who offered and who was offered was God and Man in one Person The Repetition of this offering is inconsistent with the Glory of the Wisdom Righteousness Holiness and Grace of God and would be utterly derogatory to the dignity of his Person 2 From the Nature of the Sacrifice it self 1. In the internal gracious actings of his Soul He offered himself unto God through the eternal Spirit Grace and Obedience could never be more glorified 2. In the Punishment he underwent answering and taking away the whole Curse of the Law any farther offering for Attonement is highly Blasphemous 3. From the Love of the Father unto him and delight in him As in his Person so in his one offering the Soul of God resteth and is well-pleased 4. From its Efficacy unto all Ends of a Sacrifice Nothing was ever designed therein but was at once accomplished by this One offering of Christ. Wherefore 2. This one offering of Christ is always effectual unto all the Ends of it even no less then it was in the day and hour when it was actually offered Therefore it needs no Repetition like those of old which could affect the Conscience of a sinner only for a season and until the Incursion of some new sin This is always fresh in the Vertue of it and needs nothing but renewed Application by Faith for the communication of its Effects and Fruits unto us Wherefore 3. The great Call and Direction of the Gospel is to guide Faith and keep it up unto this One offering of Christ as the spring of all Grace and Mercy This is the immediate End of all its Ordinances of Worship In the preaching of the Word the Lord Christ is set forth as evidently Crucified before our Eyes and in the Ordinance of the Supper especially is it represented unto the peculiar Exercise of Faith But we must proceed to a brief Exposition of the remainder of this Verse The One offering of Christ is not here proposed absolutely but in Opposition unto the High Priest of the Law whose entrance into the Holy Place did not put an end unto his offering of Sacrifices but his whole Service about them was to be annually repeated This Sacrifice of the High Priest we have treated of before and shall therefore now only open these words wherein it is expressed 1. The Person spoken of is the High Priest that is any One every One that is so or that was so in any Age of the Church from the Institution of that Priesthood unto the Expiration of it As the High Priest in like manner so he did 2. It is affirmed of him that he entreth in the present Tense Some think that respect is had unto the continuance of the Temple-service at that Time He entreth that is he continueth so to do And this the Apostle sometimes admits of as Chap. 8. 4. But in this Place he intends no more but the Constitution of the Law According unto the Law He entereth This is that which the Law requires And hereby as in other Instances the Apostle lays before their Consideration a Scheme of their ancient Worship as it was at first established that it might be the better compared with the Dispensation of the New Covenant and the Ministry of Christ. 3. This Entrance is limited unto the Holy Place The most Holy Place in the Tabernacle or Temple the Holy Place made with hands 4. There is the Season of their Entrance yearly Once in an annual Revolution or the day fixed by the Law the tenth day of the Month Tisri or our September 5. The Manner of his entrance was with the blood of others Blood that was not his own as the Syriack expresseth it The Blood of the Sacrifice of Christ was his own He redeemed the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 28. Hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other blood the Blood of others that is the blood of Bulls and Goats offered in Sacrifice in for cum say most Expositors which is not unusual See 1 Joh. 5. 6. Gen. 32. 10. Hos. 4. 3. The meaning is by vertue of the Blood of others which he carried with him into the Holy Place That which is denied of Christ the Antitype is the Repetition of this Service and that because of the Perfection of his Sacrifice the other being repeated because of their Imperfection And we may observe that Whatever had the greatest Glory in the Old Legal Institutions carried along with it the evidence of its own Imperfection compared with the thing signified in Christ and his Office The Entrance of the High Priest into the Holy Place was the most glorious Solemnity of the Law Howbeit the annual Repetition of it was a sufficient Evidence of its Imperfection as the Apostle disputes in the beginning of the next Chapter VER XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly Causal quia quandoquidem quoniam But it is generally rendred in this Place by all Expositors alioqui by Concession if it were so that he would offer offer himself for
God the Father did order things towards Jesus Christ that he should have a Nature wherein he might be free and able to yield Obedience unto the Will of God with an intimation of the quality of it in having Ears to hear which belong only unto a Body This Sense the Apostle expresseth in more plain terms now after the accomplishment of what before was only declared in Prophesie and thereby the Veil which was upon Divine Revelations under the Old Testament is taken away There is therefore nothing remaining but that we give an Exposition of these words of the Apostle as they contain the sense of the Holy Ghost in the Psalm And two things we must enquire into 1. What is meant by this body 2. How God prepared it 1. A Body is here a Synecdochical expression of the Humane nature of Christ. So is the flesh taken where he is said to be made flesh and the Flesh and Blood whereof he was partaker For the general end of his having this Body was that he might therein and thereby yield Obedience or do the Will of God And the especial end of it was that he might have what to offer in Sacrifice unto God But neither of these can be confined unto his Body alone For it is the Soul the other essential part of Humane Nature that is the principle of Obedience Nor was the Body of Christ alone Offered in Sacrifice unto God He made his Soul an Offering for Sin Isa. 53. 10. which was Typified by the Life that was in the Blood of the Sacrifice Wherefore it is said that he offered himself unto God Chap. 9. 14. Ephes. 5. 2. That is his whole entire Humane Nature Soul and Body in their Substance in all their Faculties and Powers But the Apostle both here and ver 10. mentions only the Body it self for the reasons ensuing 1. To manifest that this Offering of Christ was to be by Death as was that of the Sacrifices of Old and this the Body alone was subject unto 2. Because as the Covenant was to be confirmed by this Offering it was to be by Blood which is contained in the Body alone and the separation of it from the Body carries the Life along with it 3. To testifie that his Sacrifice was visible and substantial not an outward appearance of things as some have fancied but such as truly answered the real Bloody Sacrifices of the Law 4. To shew the Alliance and Cognation between him that Sanctifieth by his Offering and them that are Sanctified thereby Or that because the Children were partakers of Flesh and Blood he also took part of the same that he might tast of Death for them For these and the like reasons doth the Apostle mention the Humane Nature of Christ under the name of a Body only as also to comply with the Figurative Expression of it in the Psalm And they do what lies in them to overthrow the principal Foundation of the Faith of the Church who would wrest these words unto a new Aetherial Body given him after his Ascension as do the Socinians 2. Concerning this Body it is affirmed that God prepared it for him Thou hast prepared for me that is God hath done it even God the Father For unto him are those words spoken I come to do thy will O God a Body hast thou prepared me The coming of Christ the Son of God into the World his coming in the Flesh by the assuming of our Nature was the effect of the mutual Counsel of the Father and the Son The Father proposeth to him what was his Will what was his design what he would have done This proposal is here repeated as unto what was Negative in it which includes the Opposite Positive Sacrifice and Burnt Offerings thou wouldst not have but that which he would was the Obedience of the Son unto his Will This Proposal the Son closeth withal Lo saith he I come But all things being Originally in the Hand of the Father the Provision of things necessary unto the fulfilling of the Will of God is left unto him Among those the principal was that the Son should have a Body prepared for him that so he might have somewhat of his own to offer Wherefore the preparation of it is in a peculiar manner assigned unto the Father a Body hast thou prepared me And we may observe that 1. The Supream contrivance of the Salvation of the Church is in a peculiar manner ascribed unto the person of the Father His Will his Grace his Wisdom his good Pleasure the purpose that he purposed in himself his Love his sending of his Son are every where proposed as the eternal springs of all Acts of Power Grace and Goodness tending unto the Salvation of the Church And therefore doth the Lord Christ on all occasions declare that he came to do his Will to seek his Glory to make known his Name that the praise of his Grace might be exalted And we through Christ do believe in God even the Father when we assign unto him the Glory of all the Holy Properties of his Nature as acting Originally in the contrivance and for the effecting of our Salvation 2. The Furniture of the Lord Christ though he were the Son and in his Divine person the Lord of all unto the discharge of his work of Mediation was the peculiar Act of the Father He prepared him a Body he anointed him with the Spirit it pleased him that all fulness should dwell in him From him he received all Grace Power Consolation Although the Humane Nature was the Nature of the Son of God not of the Father a Body prepared for him not for the Father yet was it the Father who prepared that Nature who filled it with Grace who strengthened acted and supported it in its whole course of Obedience 3. Whatever God designes appoints and calls any unto he will provide for them all that is needful unto the Duties of Obedience whereunto they are so appointed and called As he prepared a Body for Christ so he will provide Gifts Abilities and Faculties suitable unto their work for those whom he calleth unto it Others must provide as well as they can for themselves But we must yet enquire more particularly into the nature of this preparation of the Body of Christ here ascribed unto the Father And it may be considered two ways 1. In the Designation and Contrivance of it So preparation is sometimes used for Predestination or the Resolution for the effecting any thing that is future in its proper season Isa. 30. 33. Matt. 20. 23. Rom. 9. 23. 1 Cor. 2. 9. In this sense of the word God had prepared a Body for Christ he had in the Eternal Counsel of his Will determined that he should have it in the appointed time So he was Forc-ordained before the Foundation of the World but was manifest in these last times for us 1 Pet. 1. 20. 2. In the actual effecting ordering and creating of it
hast thou prepared me As unto the Operation in the production of the Substance of it and the forming its Structure it was the peculiar and immediate work of the Holy Ghost Luk. 1. 35. This work I have at large elsewhere declared Wherefore it is an Article of Faith that the Formation of the Humane Nature of Christ in the Womb of the Virgin was the peculiar Act of the Holy Ghost The Holy taking of this Nature unto himself the Assumption of it to be his own Nature by a Subsistence in his Person the Divine Nature assuming the Humane in the Person of the Son was his own Act alone Yet was the preparation of this Body the work of the Father in a peculiar manner it was so in the Infinitely Wise Authoritative contrivance and ordering of it his Counsel and Will therein being acted by the immediate Power of the Holy Ghost The Father prepared it in the Authoritative Disposition of all things the Holy Ghost actually wrought it and he himself assumed it There was no distinction of time in these distinct actings of the Holy Persons of the Trinity in this matter but only a disposition of Order in their Operation For in the same instant of time this Body was prepared by the Father wrought by the Holy Ghost and assumed by himself to be his own And the actings of the distinct Persons being all the actings of the same Divine Nature Understanding Love and Power they differ not fundamentally and radically but only terminatively with respect unto the work wrought and effected And we may Observe that The Ineffable but yet distinct Operation of the Father Son and Spirit in about and towards the Humane Nature assumed by the Son are as an uncontroulable evidence of their distinct Subsistence in the same Individual Divine Essence so a Guidance unto Faith as unto all their distinct actings towards us in the Application of the work of Redemption unto our Souls For their actings towards the Members is in all things conform unto their acting towards the Head And our Faith is to be directed towards them according as they act their Love and Grace distinctly towards us VERSE 6 7. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God TWo things are asserted in the Foregoing Verse in general 1. The Rejection of Sacrifices for the end of the compleat Expiation of Sin 2. The Provision of a new way or means for the accomplishment of that end Both these things are spoken unto apart and more distinctly in these two verses The former ver 6. the latter ver 7. Which we must also open that they may not appear a needless repetition of what was before spoken Ver. 6. He reassumes and farther declares what was in general before affirmed ver 5. Sacrifice and Offering thou wouldst not Hereof we have yet a farther Confirmation and Explication which it stood in need of For notwithstanding that General assertion two things may yet be enquired about 1. What were those Sacrifices and Offerings which God would not For they being of various sorts some of them only may be intended seeing they are only mentioned in general 2. What is meant by that Expression that God would them not seeing it is certain that they were appointed and commanded by him Wherefore our Lord Jesus Christ whose words in the Psalm these are doth not only reassert what was spoken before in general but also gives a more particular account of what Sacrifices they were which he intended And two things he declares concerning them 1. That they were not such Sacrifices as Men had found out and appointed Such the World was filled withal which were offered unto Devils and which the people of Israel themselves were addicted unto Such were their Sacrifices unto Baal and Moloch which God so often complaineth against and detesteth But they were such Sacrifices as were appointed and commanded by the Law Hence he expresseth them by their Legal Names as the Apostle immediately takes notice they were Offered by the Law ver 8. 2. He shews what were those Sacrifices appointed by the Law which in an especial manner he intended and they were those which were appointed for the Legal and Typical Expiation of Sin The general names of them in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First was the general name of all Victims or Sacrifices by Blood the other of all Offerings of the Fruits of the Earth as Flower Oyl Wine and the like For herein respect is had unto the general design of the Context which is the removal of all Legal Sacrifices and Offerings of what sort soever by the Coming and Office of Christ. In compliance therewith they are expressed under these two general names which comprehend them all But as unto the especial Argument in hand it concerns only the Bloody Sacrifices Offered for the Attonement of Sin which were of the First sort only or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this kind of Sacrifices whose incompetency to Expiate Sin he declares are referred unto Two Heads 1. Burnt Offerings In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular Number which is usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural and Sacrifices of this kind were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ascensions from their Adjunct the rising up or ascending of the Smoak of the Sacrifices in their Burning on the Altar a Pledge of that sweet savour which should arise unto God above from the Sacrifice of Christ here below And sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firings from the way and means of their Consumption on the Altar which was by fire And this respects both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the continual Sacrifice Morning and Evening for the whole Congregation which was a Burnt Offering and all those which on especial occasions were offered with respect unto the Expiation of Sin 2. The other Sort is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or concerning Sin For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in Kal signifieth to Sin and in Piel to expiate Sin Hence the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both those Senses and where it is to be taken in either of them the circumstances of the Text do openly declare Where it is taken in the latter Sense the Greek renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice for Sin which expression is retained by the Apostle Rom. 5. 3. and in this place And the Sacrifices of this kind were of two sorts or this kind of Sacrifices had a double use For 1. The great Anniversary Sacrifice of Expiation for the Sins of the whole Congregation Levit. 26. was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin Offering 2. The same kind of Offering was also
to express the sufferings of Christ Chap. 2. 10. Chap. 5. 8. It 's a general name for every thing that is hard and afflictive unto our nature from what cause or occasion soever it doth arise Even what wicked men undergo justly for their crimes is what they suffer as well as what Believers undergo for the truth and profession of the Gospel Materially they are the same 1 Pet. 4. 14 15 16. It is therefore the general name of all the evils troubles hardships distresses that may befall men upon the account of their profession of the truth of the Gospel This is that which we are called unto which we are not to think strange of Our Lord Jesus requires of all his disciples that they take up their Cross to be in a continual readiness to bear it and actually so to do as they are called And there is no kind of suffering but is included in the Cross. He calls us indeed unto his Eternal glory but we must suffer with him if we desire to reign also with him 2. Of these Trials Afflictions Persecutions they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That labour and contention of Spirit which they had in their profession with sin and Sufferings is expressed by these words which set forth the greatest most earnest vehement actings and endeavours of Spirit that our nature can arise unto It is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 2 Tim. 2. 5. 1 Cor. 9. 25. The Allusion is taken from their striving wrestling fighting who contended publickly for a Prize Victory and Reward with the Glory and Honour attending it The custom of the Nations as then observed is frequently alluded unto in the New Testament Now there was never any way of life wherein men voluntarily or of their own accord engaged themselves into such hardships difficulties and dangers as that when they contended in their Games and strivings for mastery Their preparation for it was an universal temperance as the Apostle declares 1 Cor. 9. 25. And an abstinence from all Sensual pleasures wherein they offered no small violence unto their natural Inclinations and Lusts. In the conflicts themselves in wrestling and fighting with the like dangerous exercises in skill and strength they endured all pains sometimes death it self And if they failed or gave over through weariness they lost the whole reward that lay before them And with words which signify all this contest doth the holy Ghost express the fight or contention which Believers have with sufferings There is a reward proposed unto all such persons in the promises of the Gospel infinitely above all the Crowns Honours and Rewards proposed unto them in the Olympick Games No man is compelled to enter into the way or course of obtaining it but they must make it an act of their own wills and choice but unto the obtaining of it they must undergo a great strife contention and dangerous conflict In order hereunto three things are required 1. That they prepare themselves for it 1. Cor. 9. 25. self-denial and readiness for the Cross contempt of the world and the enjoyments of it are this preparation without this we shall never be able to go through with this conflict 2. A vigorous acting of all graces in the conflict it self in opposition unto and destruction of our Spiritual and worldly adversaries Eph. 6. 10 11 12. Heb. 12. 5. He could never prevail nor overcome in the publick contests of old who did not strive mightily putting forth his strength and skill both to preserve himself and oppose his Enemy Nor is it possible that we should go successfully through with our conflict unless we stir up all graces as faith hope trust unto their most vigorous exercise 3. That we endure the hardship and the evils of the conflict with Patience and Perseverance which is that the Apostle here specially intends This is that which he commends in the Hebrews with respect unto their first trials and sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you endured and bare patiently so as not to faint or despond or to turn away from your profession They came off conquerers having failed in no point of their conflict This is that which they were called unto that which God by his Grace enabled them to and through which they had that success which the Apostle would have them to call to remembrance that they might be strengthened and encouraged unto what yet remains of the same kind This hath been the lot and portion of sincere Professors of the Gospel in most ages And we are not to think it a strange thing if it come to be ours in a higher degree than what as yet we have had experience of How many ways God is glorified in the sufferings of his people what advantages they receive thereby the prevailing Testimony that is given thereof unto the truth and honour of the Gospel are commonly spoken to and therefore shall not be insisted on VERSE 33. Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used Having mentioned their sufferings and their deportment under them in general he distributes them into two heads in this verse The First is what immediately concerned their own persons and the Second their concernment in the sufferings of others and their participations of them This distribution is exprest by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on this hand and that The whole of their sufferings was made up of various parts many things concurred thereunto they did not consist in any one trouble or affliction but a confluence of many of various sorts did meet in them And this indeed is for the most part the greatest difficulty in sufferings Many of them come at once upon us so that we shall have no rest from their assaults For it is the design of Satan and the world on these occasions to destroy both Soul and Body and unto that end he will assault us inwardly by temptations and fears outwardly in our Names and Reputations and all that we are or have But he that knows how to account all such things but Loss and Dung for the excellency of the knowledge of Christ Jesus is prepared for them all What referrs unto the first part is their suffering in their own persons And herein he declares both what they suffered and the manner how That which they suffered was reproaches and afflictions and for the manner of it they were made a gazing stock unto other men The first thing wherein they suffered was Reproaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great aggravation of sufferings unto ingenuous minds The Psalmist in the person of the Lord Christ himself complains that reproaches had broken his Heart Psal. 69. 20. And elsewhere frequently he complaineth of it as one of the greatest evils he had to conflict withal
should certainly enjoy it in the appointed season Wherefore they are said to have it 1. Because it is prepared for them in the will pleasure and Grace of God It is your Fathers pleasure to give you the Kingdom 2. Because 't is purchased for them by the blood of Christ he hath purchased or obtained eternal redemption 3. 'T is promised unto them in the Gospel 4. It is secured for them in the Intercession of Christ. 5. Granted unto them in the First-fruits 6. All this is confirmed unto them by the Oath of God The First-fruits they had in possession and use the whole in right and title And continual application of it was made unto their souls by the hope which will not make ashamed 4. How this substance is better then outward enjoyments and abiding needs not to be explained they are things in themselves so plain and evident This two-fold interpretation of the words is so far coincident and agreeing in the same sence in general that we may draw our Observations from both or either of them As I. It is the glory of the Gospel that it will on a just account from a sense of and interest in it give satisfaction and joy unto the souls of men in the worst of sufferings for it II. It is our duty to take care that we be not surprized with outward sufferings when we are in the dark as unto our interest in these things This may often fall out through our carelesness negligence and want of keeping our garments about us in our walk before God They rejoyced as knowing they had in themselves which otherwise they could not have done III. Internal Evidences of the beginnings of Glory in Grace a sense of Gods love and assured pledges of our Adoption will give insuperable joy unto the minds of men under the greatest outward sufferings IV. It is our Interest in this world as well as with respect unto Eternity to preserve our Evidences for heaven clear and unstain'd so that we may know in our selves which is the ground of this great Duty V. There is a substance in spiritual and Eternal things whereunto Faith gives a subsistence in the souls of believers See chap. 11. 1. VI. There is no Rule of proportion between Eternal and temporal things Hence the enjoyment of the one will give joy in the loss of the other VERSE XXXV XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 35 36. Cast not away therefore your Confidence which hath great recompence of reward For ye have need of patience that after ye have done the will of God ye might receive the Promise IN these two verses there is an Inference from his former argument and a Confirmation of it from the necessity of what is required thereunto The first in ver 35. wherein the Apostle gives us the peculiar design use and force of the preceding Exhortation unto the consideration of what they had suffered in and for the profession of the Gospel And there is in the words 1. A note of inference from the foregoing discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore 2. A grace and duty which in this Inference he exhorts them to retain and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The manner of their retaining it cast not away 4. The Reason of the Exhortation not to cast it away because it hath great recompence of reward 1. The inference is plain seeing you have suffered so many things in your Persons and Goods seeing God by the power of his grace hath carried you through with satisfaction and joy do not now despond and faint upon the approach of the same difficulties or those of a like nature The especial force of the inference the words themselves do declare 2. That which he exhorts them thus unto by this argument is the preservation and continuance of their confidence This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever it be was that which engaged them in and carryed them through their sufferings which alone was praise-worthy in them For meerly to suffer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be good or evil as it's causes and occasions and circumstances are Now this was absolutely neither their Faith nor Profession But as we have had occasion to mention several times it is a fruit and effect of faith whereby the minds of Believers are made prompt ready free unto all duties of profession against all difficulties and discouragements It is a boldness of mind with freedom from bondage and fear in the duties of Religion towards God and man from a prevailing perswasion of our acceptance with God therein In this frame of Spirit by this fruit and effect of faith these Hebrews were carried chearfully through all their sufferings for the Gospel And indeed without it it is impossible that we should undergo any great sufferings unto the glory of God or our own advantage For if we are made diffident of our cause by unbelief if the helps and succours tendered in the Gospel and promises thereof be betrayed by fear if the shame of outward sufferings and scorns do enfeeble the mind if we have not an evidence of better things to lay in the Ballance against present evils it is impossible to endure any great fight of afflictions in a due manner Unto all these evil habits of the mind is this confidence opposed This was that Grace that exercise of Faith which was once admir'd in Peter and John Acts 4. 13. And there can be no better account given of it then what is evident in the behaviour of those two Apostles in that season Being in bonds under the power of their enraged enemies for preaching the Gospel yet without fear tergiversation or hesitation without all questioning what will be the issue and how they would deal with them whom they charged to have murdered the Lord Jesus with all boldness and plainness of speech they gave an account of their Faith and testified unto the Truth Wherefore these things that I have mentioned are plainly included in this confidence as to invincible constancy of mind and boldness in the profession of the Gospel in the face of all difficulties through a trust in God and a valuation of the Eternal reward which are the Foundation of it This frame of Spirit they ought to labour to confirm in themselves who are or may be called unto sufferings for the Gospel If they are unprepared they will be shaken and cast down from their stability 3. This confidence which hath been of such use unto them the Apostle Exhorts them now not to cast it away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say leave it not forgo it not but cast it not away For where any Graces have been stirred up unto their due exercise and have had success they will not fail nor be lost without some positive act of the mind in rejecting of them and the refusal of the succours which they tender unto us And this rejection may be only as unto it's actual