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
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
own state and condition When the Field that hath been tilled shall be forsaken for its barrenness trash of all sorts incomparably above that which was never tilled will rise up in it This is that which at this day is such a scandal to Christianity which hath broken up the Flood-gates of Atheism and let in a Deluge of Prophaneness on the world No sinners like unto barren-Christians Heathens would blush and Infidels stand astonished at the things they practise in the Light of the Sun There was sleeping in the Bed of Uncleanness and Drunkenness among the Heathens But our Apostle who well enough knew their course affirms of them That they who sleep sleep in the Night and they who are drunken are drunken in the Night 1 Thes. 5. 7. They did their shameful things in darkness and in secret Ephes. 5. 11 12. But alas among Christians who have directly and wilfully despised the healing power and virtue of the Gospel these are works of the day proclaimed as in Sodom and the perpetration of them is the business of mens Lives If you would see the greatest Representation of Hell upon the Earth go into an Apostate Church or to persons that have had the Word preached unto them or have heard of it sufficiently for their Conviction but are not healed The Face of all things in Christianity at this day is on this account dreadful and terrible and bespeaks Desolation to lye at the door the ground whereunto the waters of the Sanctuary do come and it is not healed is left unto Salt and Barrenness for ever 2 It is a Righteous thing with God Judicially to give up such persons unto all manner of filthy sins and wickedness that it may be an Aggravation of their Condemnation at the last day It is the way of God to do so when more inferiour manifestation of himself his Word and Will are rejected or not improved So he dealt with the Gentiles for their abuse of the Light of Nature with the Revelation made of him by the works of Creation and Providence Rom. 1. 24 26 28. And shall not we think that he will that he doth so deal with persons upon their unprofitableness under and rejection of the highest and most glorious Revelation of himself that ever he did make or ever will in this world unto any of the Sons of men It may be asked how doth God thus Judicially give up persons despising the Gospel unto their own Hearts Lusts to do the things that are not convenient I answer he doth it 1 By leaving them wholly to themselves taking off all effectual restraint from them so spake our blessed Saviour of the Pharisees Let them alone saith he they are blind leaders of the blind Matth. 15. 14. Reprove them not help them not hinder them not let them alone to take their own course so saith God of Israel now given up to sin and ruine Ephraim is joyned to Idols let him alone Hos. 4. 14. Ezek. 29. 13. And it is the same Judgement which he denounceth against unprofitable Hearers of the Gospel Rev. 22. 11. He which is unjust let him be unjust still and he which is filthy let him be filthy still go on now in your sins and filthiness without restraint Now when men are thus left unto themselves as there is a time when God will so leave Gospel despisers that he will lay no more restraint upon them but with-hold the influence of all consideration that should give them any effectual check or control It were not to be conceived what an outrage and excess of sin the cursed corrupted nature of man will run out into but that the world is filled with the fruits and tokens of it And God doth Righteously thus withdraw himself more absolutely from Gospel despisers than he doth from Pagans and Infidels whom by various actings of his Providence he keeps within bounds of sinning subservient unto his holy Ends. 2 God pours out upon such persons a spirit of slumber or gives them up to a profound security so as that they take notice of nothing in the Works or Word of God that should stir them up to amendment or restrain them from sin So he dealt with these unbelieving Jews Rom. 11. 8. God hath given them a Spirit of slumber Eyes that they should not see Although it be so come to pass that many there are whom Gods Soul loatheth and they abhor him also as he speaks 2 Cor. 11. 8. so that he will have no more to do with them yet he doth and will continue his Word in the world and the Works of his Providence in the Government thereof Now as in the Word there are several warnings and dreadful threatenings against sinners so in the Works of God there are Judgements full of Evidences of Gods displeasure against sin Rom. 1. 18. Both these in their own Nature are suited to awaken men to bring them to a due consideration of themselves and so to restrain them from sin But as to this sort of persons God sends a Spirit of slumber upon them that nothing shall rouze them up or awaken them from their sins Though it Thunder over their Heads and the Tempest of Judgement falls so near them as if they were personally concerned yet do they cry peace peace When the Word is preached to them or they hear by any means the Curse of the Law yet they bless themselves as those who are altogether unconcerned in it God gives them up unto all ways and means whereby they may be fortified in their Security Love of sin Contempt and Scorn of them by whom the Word of God is declared or the Judgements of God are dreaded carnal confidence carrying towards Atheism the Society of other presumptuous sinners strengthening their hands in their Abominations a present supply for their Lusts in the pleasant things of this world I mean which are so to the Flesh shall all of them contribute to their Security 3 God absolutely and irrecoverably gives them up to extream obstinacy to final hardness and impenitency Isa. 6. 8 9 10. This is no place to treat of the nature of Divine Induration It is enough to observe at present that where provoking sinners do fall under it they are totally blinded and hardened in sin unto their Eternal Ruine Now when God doth thus deal with men who will not and because they will not be healed and reformed by the Preaching of the Gospel can any thing else ensue but that they will give up themselves unto all wickedness and filthiness with delight and greediness And this wrath seems to be come upon multitudes in the world unto the utmost So the Apostle describes this condition in the Jews when they were under it 1 Thes. 2. 15 16. Who both killed the Lord Jesus and their own Prophets and have persecuted us and they please not God and are contrary to all men forbidding us to speak unto the Gentiles that they might be saved to fill up
unto the Glory of our High Priest For after he had offered his great Sacrifice unto God he entred not into the Holy Place made with hands but into Heaven it self And he entred not to stand with humble Reverence before the Throne but to sit on the Throne of God at his right hand Nor did he do so to abide there for a season but for evermore 2. As to the words themselves we may observe that the Apostle three times in this Epistle maketh use of them with some little variety Chap. 1. 3. Chap. 12. 2. And in this place Chap. 1. 3. He sate down at the right hand of the Majesty on High where there is no mention of the Throne Chap. 12. 2. He is sate down at the right hand of the Throne of God where Majesty is not added Here we have both the right hand of the Throne of the Majesty In the first place the Glory of his Kingly Power is intended in the last his Exaltation and Glory as they ensued on his Sufferings and in this place the Declaration of his Glory in his Priestly Office The same Glory and Advancement hath respect unto various Acts and Powers in the Lord Christ. The manner of his enjoyment of this Dignity and Glory is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sate down Hereof there was nothing Typical in the Legal High Priest who never sate down in the Holy Place But as he was in many things typed by the Levitical Priests so in what they could not reach unto he was represented in Melchisedec who was both a King and a Priest And hence he is prophesi'd of as a Priest upon his Throne Zech. 6. 13. And the immutable stability of his state and condition is also intended 2. The Dignity it self consists in the place of his Residence where he sate down and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the right hand See the Exposition hereof Chap. 1. 3. 3. This right hand is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is frequent mention in the Scripture of the Thorne of God A Throne is Insigne Regium an Ensign of Royal Power That intended by it is the manifestation of the Glory and Power of God in his Authority and Sovereign Rule over all 4. This Throne is here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Majesty or Glorious Greatness and Power that is of God himself for his essential Glory and Power is intended The Right hand of the Throne of Majesty is the same with the Right hand of God Only God is represented in all his Glory as on his Throne Christ is sate down at the Right hand of God as considered in all his glorious Power and Rule Higher expression there cannot be used to lead us into an holy Adoration of the tremendous invisible Glory which is intended And this is the eternal stable condition of the Lord Christ our High Priest A state of inconceivable Power and Glory Herein he dischargeth the remaining Duties of his Mediation according as the nature of his especial Offices do require In this state doth he take care and provide for the application of the benefits of his Oblation or Sacrifice unto Believers and that by Intercession whereof we have spoken 5. Thus is he said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Heavens as in the other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Highest that is Heavens And by the Heavens here not these visible aspectable Heavens are intended for with respect unto them he is said to be exalted above all Heavens and to have passed through them But it is that which the Scripture calls the Heaven of Heavens 1 Kings 8. 27. wherein is the especial residence and manifestation of the glorious presence of God With respect hereunto our Saviour hath taught us to call on our Father which is in Heaven And from the words we may observe that The principal Glory of the Priestly Office of Christ depends on the glorious Exaltation of his Person To this end is it here pleaded by the Apostle and thereby he evinceth his glorious Excellency above all the High Priests under the Law To evidence and make useful this Observation the things ensuing are to be observed 1. The Divine Nature of Christ is capable of no real Exaltation by an addition of Glory but only by the way of manifestation So God absolutely is often in the Scripture said to be exalted that is he is so when he himself by any Acts of Grace or Providence makes the eternal Glory of his Power his Holiness or any other properties of his Nature manifest and conspicuous or when others ascribe unto him the Glory and Praise that are his due So only may the Lord Christ be exalted or made glorious with respect unto his Divine Nature wherein he is essentially over all God blessed for ever And there is in this way an Exaltation or Manifestation of Glory peculiar and proper unto the Person of Christ as distinct from the Persons of the Father and the Holy Spirit For he did in a peculiar way and manner for a season forego and leave his Glory as to the Manifestation of it For being essentially in the form of God and counting it no robbery to be equal with God yet he made himself of no reputation and took upon him the form of a servant Phil. 2. 6 7. In his Incarnation and his whole converse on the Earth he cast a vail over his eternal Glory so as that it appeared not in its own native lustre Those indeed who believed on him saw his Glory the Glory as of the onely begotten of the Father full of grace and truth John 1. 14. But they saw it darkly and as in a Glass during the time of his Humiliation But after his Resurrection his Glory was unvailed and made conspicuous even when he was declared to be the Son of God with power according unto the Spirit of holiness by the resurrection from the dead Rom. 1. 4. 2. The Person of Christ as to his Divine Nature was always on the Throne and is uncapable of the Exaltation here mentioned of sitting down at the right hand of it Although he came down from Heaven though he descended into the lower parts of the Earth although he was exposed unto all miseries was obedient unto death the death of the Cross wherein God redeemed his Church with his own blood yet did he all this in the humane nature that he assumed his Divine Person can no more really leave the Throne of Majesty than cease to be So he saith of himself No man hath ascended up to Heaven but he that came down from Heaven even the Son of man which is in Heaven John 3. 13. His Ascension into Heaven in this place which preceded the actual Ascension of his humane Nature is nothing but his admission into the knowledge of heavenly things of all the secrets of the counsel of God see John 1. 18.
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
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
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
God by an entrance into the Holy Place He hath brought them into the last and best Church-state the highest and nearest Relation unto God that the Church is capable of in this World or the Glory of his Wisdom and Grace hath Assigned unto it And this he hath done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever so as that there shall never be any Alteration in that Estate whereunto he hath brought them nor any Addition of Priviledge or Advantage be ever made unto it 1. There was a Glorious Efficacy in the One Offering of Christ. 2. The end of it must be effectually accomplished towards all for whom it was Offered or else it is inferiour unto the Legal Sacrifices for they attained their proper end 3. The Sanctification and Perfection of the Church being that end designed in the Death and Sacrifice of Christ all things necessary unto that end must be included therein that it be not frustrate VERSE XV XVI XVII XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 15 16 17 18. Whereof the Holy Ghost also is a witness to us For after that he had said before This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their Hearts and in their Minds will I write them And their Sins and Iniquities will I remember no more Now where remission of these is there is no more Offering for Sin THe Foundation of the whole preceeding Discourse of the Apostle concerning the Glory of the Priest-hood of Christ and the Efficacy of his Sacrifice was laid in the Description of the New Covenant whereof he was the Mediator which was Confirmed and Ratified by his Sacrifice as the Old Covenant was by the Blood of Bulls and Goats Chap 8. 10 11 12 13. Having now abundantly proved and demonstrated what he designed concerning them both his Priest-hood and his Sacrifice he gives us a Confirmation of the whole from the Testimony of the Holy Ghost in the description of that Covenant which he had given before And because the Crisis which he had brought his Argument and Disputation unto was that the Lord Christ by reason of the dignity of his Person and Office with the everlasting Efficacy of his Sacrifice was to Offer himself but once which virtually includes all that he had before taught and declared including in it an immediate Demonstration of the insufficiency of all those Sacrifices which were often repeated and consequently their removal out of the Church he returns unto those words of the Holy Ghost for the proof of this particular also And he doth it from the Order of the words used by the Holy Ghost as he had Argued before from the Order of the words in the Psalmist ver 8 9. Wherefore there is an Ellipsis in the words which must have a supplement to render the sense perfect For unto that proposition after he had said before ver 11. with what follows ver 16. There must be added in the beginning of the 17. Verse He said after he had said or spoken of the Internal Grace of the Covenant he said this also that their Sins and Iniquities he would remember no more For from these words doth he make his Conclusive inference ver 18. which is the sum of all that he designed to prove There is in the words 1. The Introduction of the Testimony insisted on The Holy Ghost also is a witness unto us The Hebrews might Object unto him as they were ready enough to do it that all those things were but his own Conclusions and Arguings which they would not acquiesce in unless they were Confirmed by Testimonies of the Scripture And therefore I did observe in my First Discourses on this Epistle that the Apostle dealt not with these Hebrews as with the Churches of the Gentiles namely by his Apostolical Authority For which cause he prefixed not his Name and Title unto it But upon their own acknowledged Principles and Testimonies of the Old Testament so manifesting that there was nothing now proposed unto them in the Gospel but that which was foretold promised and represented in the Old Testament and was therefore the Object of the Faith of their Fore-fathers The same way doth he here proceed in and call in the Testimony of the Holy Ghost bearing witness unto the things that he had taught and delivered And there is in the words 1. The Author of this Testimony that is the Holy Ghost and it is ascribed unto him as all that is written in the Scripture is so not only because Holy Men of Old wrote as they were acted by him and so he was the Author of the whole Scripture but because also of his Presence and Authority in it and with it continually Hence whatever is spoken in the Scripture is and ought to be unto us as the immediate Word of the Holy Ghost he continues therein to speak unto us and this gives the reason of 2. The manner of his speaking in this Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears witness to us he doth it actually and constantly in the Scriptures by his Authority therein And he doth so unto us that is not unto us only who Preach and Teach those things not unto the Apostles and other Christian Teachers of the Gospel but unto all of us of the Church of Israel who acknowledge the Truth of the Scriptures and own them as the Rule of our Faith and Obedience So doth he often joyn himself unto them to whom he wrote and spake of by reason of the common alliance between them as Hebrews see Chap. 2. 3. and the Exposition of that place This is that which the Holy Ghost in the Scripture testifies unto us all which should put an end unto all controversies about those things Nothing else is taught you but what is testified before hand by God himself 1. It is the authority of the Holy Ghost alone speaking unto us in the Scripture whereinto all our Faith is to be resolved 2. We are to propose nothing in the Preaching and Worship of the Gospel but what is testified unto by the Holy Ghost not traditions not our own reasons and inventions 3. When an important Truth consonant unto the Scripture is declared it is useful and expedient to confirm it with some express Testimony of Scripture Lastly the manner of the Expression is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even also the Holy Spirit himself For herein we are directed unto his Holy Divine person and not an External Operation of Divine Power as the Socinians dream It is that Holy Spirit himself that continueth to speak to us in the Scripture That 's the First thing in the Introduction of the Testimony 2. There are two things in this Testimony of the Holy Ghost The 1. is the matter or substance of it 2. The Order of the things contained in it or spoken by him The Introduction of the former is in the words we have spoken unto that of the
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
the former instances so it is here there are two parts of this aggravation The first taken from the Object of their sin the Spirit of Grace The second taken from the manner of their opposition unto him they do him despight The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father as the Author and cause actually communicating and applying of all Grace unto the souls of them that believe is this Spirit of Grace And this carries in it innumerable aggravations of this Sin This Person the holy Spirit of God God himself his Communication of grace and mercy in the accomplishment of the most glorious Promises of the Old Testament was he whom these Apostates renounced But there is a peculiar notion or consideration of the Spirit with respect whereunto he is sinned against and that is this That he was peculiarly sent given and bestowed to bear witness unto the Person Doctrine Death and Sacrifice of Christ with the glory that ensued thereon John 16. 4. 1 Pet. 1. 12. And this he did various wayes For by him the souls of multitudes were converted unto God their eyes enlightned their minds sanctified their lives changed By him did those who believed come to understand the Scriptures which before were as a sealed book unto them were directed encouraged supported and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works wonders signs and miracles wrought which accompanied the Apostles and other preachers of the Gospel at the beginning Now all these things and the like effects of his Grace and Power on all who made profession of the Gospel were owned believed and avowed to be the works of the holy Spirit as promised in the dayes of the Messiah and they pleaded the evidence of them unto the confusion of all their adversaries This therefore was done also by these Apostates before their Apostasie But now being fully fallen off from Christ and the Gospel they openly declared that there was no testimony in them unto the truth but all these things were either diabolical delusions or phanatical misapprehensions that indeed there was nothing of truth reality or power in them and therefore no argument to be taken from them unto the confirmation of the truth of Christ in the Gospel Now this proceeding from them who had once themselves made the same profession with others of their truth and reality gave the deepest wound that could be given unto the Gospel For all the adversaries of it who were silenced with this publick testimony of the holy Spirit and knew not what to say considering the many miracles that were wrought did now strengthen themselves by the confession of these Apostates that there was nothing in it but pretence and who should better know than those who had been of that Society There are no such cursed pernicious Enemies unto Religion as Apostates Hence are they said to do despite unto the Spirit of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do injure him so far as they are able The word includes wrong with contempt And this they did upon a twofold account For 1. The works many of them which he then wrought were eminent and evident effects of divine Power and to ascribe such works unto another cause is to do despite unto him 2. They did so principally in that by all his works and in the whole dispensation of him he gave testimony unto Christ in the Gospel And what greater despite and wrong could be done unto him then to question his truth and the veracity of his testimony No greater despite can be done unto a man of any reputation than to question his truth and credit in that wherein he engageth himself as a witness And if lying unto the Holy Ghost is so great a sin what is it to make the Holy Ghost a Liar Herein did such persons do him despite For notwithstanding the publick testimony he gave in with and by the preaching of the Gospel they rejected it as a fable in despising his Person and Authority All these great and terrible Aggravations are inseparable from this sin of Apostasie from the Gospel above those of any sin against the Law of Moses whatever They were none of them in the vilest sin prohibited by the Law under capital punishment Hence therefore the Apostle 2. Proposeth it unto the Judgment of the Hebrews of how much sorer punishment They suppose a sinner guilty of this sin shall be Judged worthy above what was inflicted on the wilful transgressors of the Law And there is included herein 1. That such a sinner shall be punished Apostates may flatter themselves with impunity but in due time punishment will overtake them How shall they escape who neglect so great Salvation Much less shall they not do so by whom it is thus despised in all the causes of it 2. That this shall be a sore a great and an evil punishment which is included in the note of comparison far greater punishment such as men shall be able neither to abide nor to avoid 3. Comparatively it shall be a sorer Punishment then that which was appointed for wilfull Transgressions of the Law which was Death without Mercy 4. That the degree of its exceeding that punishment is inexpressible Of how much sorer None can declare it as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend 1 Pet. 4. 17 18. But whereas that punishment was Death without Mercy wherein could this exceed it I answer Because that was a temporal death only For though such sinners under the Law might and did many of them perish Eternally yet they did not so by vertue of the constitution of the Law of Moses which reached only unto temporal punishments But this punishment is Eternal that 's constantly proposed in the first place unto all impenitent Unbelievers and despisers of the Gospel See 2 Thes. 1. 6 7 8. Mark 16. 16 c. Yet so as not to exclude any other temporal Judgments in Spirituals or Naturals that may precede it Such was that whereunto the temporal destruction that was ready to come on these despiâ—ers did belong 3. The way whereby they are made Obnoxious unto it is that they are counted Worthy of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive neither more nor less but their due The Judge in this case is God himself as the Apostle declares in the next verse He alone knows he alone can justly determine what such Apostates are worthy of But in general that this shall unspeakably exceed that annexed unto the transgression of the Law is left unto themselves to judge suppose ye Ye know and take it for granted that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it were all of them righteous for God was the Judge of this
esteem it among the most necessary Duties incumbent on them to Excite Provoke Perswade and carry on those who are under their Charge towards the Perfection before described There is therefore nothing in the whole Combination against Christ and the Gospel which is found in the Papacy of a more pernicious Nature and Tendency than is the Design of keeping the People in Ignorance So far are they from promoting the Knowledge of Christ in the Members of their Communion as that they endeavour by all means to obstruct it For not to mention their numerous Errors and Heresies every one whereof is a diversion from the Truth and an hindrance from coming to an Acquaintance with it they do directly keep from them the use of those means whereby alone its Knowledge may be attained What else means their Prohibition of the People from reading the Scripture in a Language they understand The most expeditious Course for the rendring of all Streams unuseful is by stopping of the Fountain And whereas all means of the increase of Knowledge are but Emanations from the Scripture the Prohibition of the use thereof doth effectually evacuate them all Was this spirit in our Apostle Had he this Design It is evident to all how openly and frequently he expresseth himself to the contrary And to his Example ought we to conform our selves Whatever other occasion of writing he had the principal subject of his Epistles is constantly the increase of Light and Knowledge in the Churches which he knew to be so necessary for them We may therefore add 2. The Case of that People is deplorable and dangerous whose Teachers are not able to carry them on in the knowledge of the mysteries of the Gospel The Key of Knowledge may be taken away by Ignorance as well as Malice And so it is with many And when Knowledge is perished from their Lips who should preserve it the People must perish for want of that Knowledge Hos. 4. 6. Math. 15. 14. 3. In our Progress towards an increase in Knowledge we ought to go on with Diligence and the full bent of our Wills and Affections I intend hereby to express the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is of a passive signification denoting the Effect Let us be acied carried on but it includes the active use of means for the producing that Effect And the Duties on our part intended may be reduced unto these Heads 1 Diligence in an Application unto the use of the best means for this End Hos. 6. 7. Those that would be carried on towards Perfection must not be careless or regardless of opportunities of Instruction nor be detained from them by Sloth or Vanity nor diverted by the businesses and occasions of this world Both industry in their pursuit and choice in the preferring of them before secular Advantages and Avocations are required hereunto 2 Intention of mind in the attending unto them Such persons are neither to be careless of them nor careless under them There are who will take no small pains to enjoy the means of Instruction and will scarce miss an opportunity that they can reach unto But when they have so done there they sit down and rest It is a shame to consider how little they stir up their minds and understandings to conceive aright and apprehend the things wherein they are instructed So do they continue to hear from day to day and from year to year but are not carried on one step towards Perfection If both heart and head be not set at work and the utmost Endeavours of our minds improved in searching weighing pondering learning treasuring up the Truths that we are taught by any means of Divine Appointment we shall never make the Progress intended 3 There is required hereunto that our Wills and Affections be sincerely inclined unto and fixed on the things themselves that we are Taught These are the principal wings or sails of our Souls whereby we are or may be carried on in our Voyage Without this all that we do will amount to nothing or that which is no better To love the Truth the things proposed unto us in the Doctrine of it to delight in them to find a goodness desirableness excellency and suitableness unto the condition of our Souls in them and therefore to adhere and cleave unto them is that which will make us prosper in our Progress He that knows but a little and loves much will quickly know and love more And he that hath much Knowledge but little Love will find that he labours in the Fire for the increase of the one or other When in the diligent use of means our Wills and Affections do adhere and cleave with Delight unto the things wherein we are instructed then are we in our right course then if the Holy Gales of the Spirit of God do breath on us are we in a blessed tendency towards Perfection 2 Thes. 2. 10. 4 The diligent practice of what we know is no less necessary unto the Duty pressed on us This is the next and immediate End of all Teaching and all Learning This is that which renders our Knowledge our Happiness If you know these things happy are ye if you do them Doing what we know is the great Key to give us an Entrance into knowing what we do not If we do the will of Christ we shall know of his word Joh. 7. 17. And 5 all these are to be managed with a certain design and prospect toward this End of growing in Grace and Knowledge and that until we arrive at the measure of our Perfection appointed unto us in Jesus Christ. In these ways and by these means we may attain the Effect directly expressed of being carried on in the increase of spiritual Light and Knowledge and not without them Verse 1 2. In the remainder of the first Verse and the next that follows the Apostle declares in particular Instances what were the things and Doctrines which he called in general before the Beginning of the Doctrine of Christ whose farther handling he thought meet at present to omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Translation proposeth these words in the way of an Interrogation Will you again lay another Foundation And the Aethiopick omitting the first Clause in the way of a Precept Attend therefore again to the Foundation that you dispute not concerning Repentance from dead works in the Faith of God But neither the Text nor Scope of the Apostle will bear either of these Interpretations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an numquid rursum or whether again All others non rursum non iterum Arab nec amplius not again not any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will you lay another Foundation that term of Another is both needless because of Again that went before and corrupts the sense as though a Foundation different from what was formerly laid were intended Besides that is made an Expostulation with the Hebrews
upon the preaching of the Gospel any were converted unto Christ and upon their profession of Faith and Repentance were baptized the Apostles present or if near unto them they came on that purpose laid their hands on them whereon they received the Holy Ghost in a supernatural Communication of Evangelical Gifts And this next to the preaching of the word was the great means which the Lord Christ made use of in the propagation of the Gospel By the Word he wrought internally on the Minds and Consciences of men and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached by what in an extraordinary manner was objected to their external senses And this was not confined unto a few Ministers of the word and the like but as it appears from sundry places of Scripture was common almost unto all Believers that were baptized Gal. 3. 2. 1 Cor. 14. 3 In the Verse following mention is made of those who were made partakers of the Holy Ghost that is of his miraculous gifts and operations which were communicated by this Imposition of hands which therefore refers unto the same After these times this Rite was made use of in other occasions of the Church in imitation no doubt of this extraordinary action of the Apostles but there is no mention of it in the Scripture nor was in use in those days and therefore cannot be here intended And this is the most genuine interpretation of this place These mentioned were the principles of the Doctrine of Christ wherein among others of the same importance they were to be well instructed who were to be baptized and thereon to have hands laid on them whereby the extraordinary Gifts of the Holy Ghost were communicated unto them But we shall allow a room also for that other Exposition of the words which is more generally received and in the exclusion whereof because it complies with the Analogie of Faith I dare not be peremptory And this is that the Doctrine of laying on of hands maketh one distinct principle of Christianity by its self But then the thing signified is principally intended namely the Communication of the Holy Ghost unto Believers in his Gifts and Graces ordinary and extraordinary whereof this Rite was the external Sign And as this was peculiar to the Gospel so it contained the principal verification of it And this it did sundry ways 1 Because the Promises of the Lord Christ for the sending of him were eminently and visibly accomplished It is known that when he was leaving the world he filled his Disciples with an expectation of his sending the Holy Ghost unto them And he did not only propose this Promise as their great supportment during his absence but also suspended on its accomplishment all the Duty which he required from them in the Office he had called them unto Therefore he commanded them to abide quietly at Hierusalem without any publick engagement into their work until they had received the Promise of the Spirit Acts 1. 4 8. And when this was done it gave a full and glorious testimony not only unto his truth in what he had told them in this world but also unto his present exaltation and acceptation with God as Peter declares Acts 2. 33. 2 His Gifts themselves were such many of them as consisted in miraculous operations whereby God himself gave immediate testimony to the truth of the Gospel Heb. 2. 3 4. God himself bearing witness to the preachers of it with signs and wonders and with miracles and gifts of the Holy Ghost This made the Doctrine concerning them of unconceivable importance unto Believers of those days as that whereby their Faith and Profession was eminently justified in the face of the world 3 This Dispensation of the Holy Ghost was peculiar to the times of the Gospel and was in its self a sufficient proof of the cessation of all Legal Ordinances For it was the principal Prophecy and Promise under the Old Testament that in the days of the Messiah the Holy Ghost should be so poured out as I have at large elsewhere declared And it was to be a consequent of his Glorification Job 7. 38 39. Hence by the argument of their receiving the Spirit our Apostle proves to the Galatians their freedom from the Law Gal. 3. 2. Wherefore 4 The Doctrine concerning this Dispensation of the Spirit was peculiar to the Gospel and so might be esteemed an especial principle of its Doctrine For although the Church of the Jews believed the Holy Ghost as one Person in the Trinity after their obscure manner of apprehension yet they were Strangers unto this Dispensation of him in his Gifts though promised under the Old Testament because not to be accomplished but under the New Yea John the Baptist who in light into the Mystery of the Gospel outwent all the Prophets that were before him yet had not the Knowledge hereof communicated unto him For those who were only baptized with his Baptism and initiated thereby into the Doctrine of Repentance for the forgiveness of Sins had not so much as heard whether there were an Holy Ghost that is as unto this dispensation of him Acts 19. 2 3. Hereupon our Apostle instructing them in the Doctrine of the Gospel he made use of this Rite of the Imposition of hands whereon the Holy Ghost came on them and they spake with Tongues and prophesied ver 6. This therefore being so great and important a concern of the Gospel and this being the Rite appointed to represent it by the Doctrine concerning it namely the Promise of Christ to send the Holy Ghost with the nature use and end of the Gifts which he wrought in Believers is expressed and reckoned among the first principles of Christian Religion But the Reader is at liberty to follow whether of these interpretations he pleaseth And from the whole of what hath been discoursed we may take the ensuing observations 1. Persons to be admitted into the Church and unto a participation of all the holy Ordinances thereof had need be well instructed in the important Principles of the Gospel We have here the Rule of the Apostle and Example of the Primitive Churches for the ground of this Doctrine And it is necessary that such persons should be so instructed on their own part as also on the part of the Church it self On their own part because without it the Ordinances themselves will be of little use unto them For what benefit can any receive from that whose nature and properties he is unacquainted withall And neither the nature nor use of the Ordinances of the Church can be understood without a previous comprehension of the fundamental principles of the Gospel as might be easily demonstrated And it is so on the part of the Church For the neglect hereof was the chiefest occasion of the degeneracy of most Churches in the world By this means were the Societies of them filled with ignorant and consequently profane persons
Aethiopick follows the Syriack some read Illustrati to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. Gustaverant etiam donum coeleste etiam for Others express the Article by the Pronoun by reason of its Reduplication Et gustaverint donum illud coeleste and have tasted of that Heavenly Gift Syr. The Gift that is from Heaven And this the Emphasis in the Original seems to require And have tasted of that Heavenly Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et participes facti sunt spiritus sancti Vul. Lat. And are made partakers of the Holy Ghost All others facti fuerint have been made partakers of the Holy Ghost Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Et gustaverunt nihilominus bonum Dei verbum Rhem. Have moreover tasted the good word of God But moreover doth not express nihilominus and have notwithstanding which hath no place here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum pulchrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutesque seculi futuri Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutem the Power Vul. seculi venturi We cannot in our Language distinguish between futurum and venturum and so render it the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et prolapsi sunt Rhem. And are fallen Others si prolabantur which the sense requires if they fall that is away as our Translation properly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That sin again somewhat dangerously for it is one kind of sinning only that is included and expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. rursus renovari ad poenitentiam to be renewed again to Repentance rendring the active verb passively So Beza also ut denuo renoventur ad resipiscentiam that they should again be renewed to Repentance The word is active as rendered by ours to renew them again to Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rursum crucifigentes sibimetipsis filium Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et ostentui habentes Rhem. And making him a mockery Eras. ludibrio habentes Beza ignominiae exponentes One of late ad exemplum Judaeorum excruciant torment him as did the Jews For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift and were made partakers of the Holy Ghost and have tasted the good word of God and the Powers of the world to come if they fall away for ' any to renew them again to Repentance seeing they crucifie again to themselves the Son of God and put him unto open shame or treat him ignominiously That this passage in our Apostles discourse hath been looked upon as accompanied with great difficulties is known to all And many have the Differences been about its Interpretation For both Doctrinally and Practically sundry have here stumbled and miscarried It is almost generally agreed upon that from these words and the colourable but indeed perverse Interpretation and Application made of them by some in the Primitive times occasioned by the then present circumstances of things to be mentioned afterwards the Latin Church was so backward in receiving the Epistle it self that it had not absolutely prevailed therein in the days of Hierome as we have elsewhere declared Wherefore it is necessary that we should a little enquire into the occasion of the great contests which have been in the Church almost in all Ages about the sense of this place It is known that the Primitive Church according to its Duty was carefully watchful about the Holiness and upright walking of all that were admitted into the Society and Fellowship of it Hence upon every known and visible failing they required an open Repentance from the Offenders before they would admit them into a participation of the sacred mysteries But upon flagitious and scandalous crimes such as Murder Adultery or Idolatry in many Churches they would never admit those who had been guilty of them into their Communion any more Their greatest and most signal trial was with respect unto them who through fear of death complied with the Gentiles in their Idolatrous Worship in the time of Persecution For they had fixed no certain general Rules whereby they should unanimously proceed but every Church exercised severity or lenity according as they saw cause upon the circumstances of particular instances Hence Cyprian in his banishment would not positively determine concerning those of the Church in Carthage who had so sinned and fallen but deferr'd his thoughts until his return when he resolved to advise with the whole Church and settle all things according to the counsel that should be agreed on amongst them Yea many of his Epistles are on this subject peculiarly and in them all if compared together it is evident that there was no Rule agreed upon herein nor was he himself resolved in his own mind though strictly on all occasions opposing Novatianus wherein it had been well if his Arguments had answered his Zeal Before this the Church of Rome was esteemed in particular more remiss in their Discipline and more than other Churches in their re-admission unto Communion of notorious Offenders Hence Tertullian in his Book de Poenitentia reflects on Zepherinus the Bishop of Rome that he had admitted Adulterers unto Repentance and thereby unto the Communion of the Church But that Church proceeding in her Lenity and every day enlarging her Charity Novatus and Novatianus taking offence thereat advanced an Opinion on the contrary extream For they denied all hope of Church-pardon or of a Return unto Ecclesiastical Communion unto them who had fallen into open sin after Baptism and in especial peremptorily excluded all persons whatsoever who had outwardly complied with Idolatrous Worship in time of Persecution without respect unto any distinguishing circumstances Yea they seem to have excluded them from all expectation of forgiveness from God himself But their followers terrified with the uncharitableness and horror of this Perswasion tempered it so far as leaving all persons absolutely to the mercy of God upon their Repentance they only denied such as we mentioned before a re-admission into Church-Communion as Acâ—sius speaks expresly in Socrates lib. 1. cap. 7. Now this Opinion they endeavoured to confirm as from the nature and use of Baptism which was not to be reiterated whereon they judged that no pardon was to be granted unto them who fell into those sins which they lived in before and were cleansed from at their Baptism so principally from this place of our Apostle wherein they thought their whole Opinion was taught and confirmed And so usually doth it fall out very unhappily with men who think they see some peculiar Opinion or Perswasion in some singular Text of Scripture and will not bring their Interpretations of it unto the Analogie of Faith whereby they might see how contrary it is to the whole design and current of the word in other places But the Church of Rome on the other side judging rightly from other directions given in the Scripture that the Novatians transgressed the Rule
designing to express the fearful state and judgement of these Persons describes them by such things as may fully evidence them to be as unavoidable so righteous and equal Those things must be some evident Priviledges and Advantages whereof they were made partakers by the Gospel These being despised in their Apostasie do proclaim their destruction from God to be rightly deserved 2 That all these Priviledges do consist in certain especial operations of the Holy Ghost which were peculiar unto the Dispensation of the Gospel such as they neither were nor could be made partakers of in their Judaisme For the Spirit in this sense was not received by the works of the Law but by the hearing of Faith Gal. 3. 2. And this was a Testimony unto them that they were delivered from the bondage of the Law namely by a participation of that Spirit which was the great Priviledge of the Gospel 3 Here is no express mention of any Covenant Grace or Mercy in them or towards them nor of any Duty of Faith or Obedience which they had performed Nothing of Justification Sanctification or Adoption is expresly assigned unto them Afterwards when he comes to declare his hopes and perswasion concerning these Hebrews that they were not such as those whom he had before described nor such as would so fall away unto perdition He doth it upon three grounds whereon they were differenced from them As 1 That they had such things as did accompany Salvation that is such as Salvation is inseparable from None of these things therefore had he ascribed unto those whom he describeth in this place for if he had so done they would not have been unto him an Argument and Evidence of a contrary end that these should not fall away and perish as well as those Wherefore he ascribes nothing to these here in the Text that doth peculiarly accompany Salvation ver 9. 2 He describes them by their Duties of Obedience and fruits of Faith This was their work and labour of Love towards the name of God ver 10. And hereby also doth he difference them from those in the Text concerning whom he supposeth that they may perish eternally which these fruits of saving Faith and sincere Love cannot do 3 He adds that in the Preservation of those there mentioned the Faithfulness of God was concerned God is not unrighteous to forget For they were such he intended as were interested in the Covenant of Grace with respect whereunto alone there is any engagement on the Faithfulness or Righteousness of God to preserve men from Apostasie and Ruine and there is so with an equal respect unto all who are so taken into the Covenant But of these in the Text he supposeth no such thing and thereupon doth not intimate that either the Righteousness or Faithfulness of God were any way engaged for their preservation but rather the contrary The whole description therefore refers unto some especial Gospel Priviledges which Professors in those days were promiscuously made partakers of and what they were in particular we must in the next place enquire The first thing in the Description is that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once enlightened saith the Syriack Translation as we observed once baptized It is very certain that early in the Church Baptism was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illumination and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enlighten was used for to Baptize And the set times wherein they solemnly administred that Ordinance were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of Light Hereunto the Syriack Interpreter seems to have had respect And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once may give countenance hereunto Baptism was once only to be celebrated according to the constant Faith of the Churches in all Ages And they called Baptism Illumination because it being one Ordinance of the Initiation of Persons into a participation of all the mysteries of the Church they were thereby translated out of the Kingdom of Darkness into that of Grace and Light And it seems to give further countenance hereunto in that Baptism really was the beginning and foundation of a participation of all the other spiritual Priviledges that are mentioned afterwards For it was usual in those times that upon the baptizing of Persons the Holy Ghost came upon them and endowed with extraordinary Gifts peculiar to the days of the Gospel as we have shewed in our consideration of the order between Baptism and Imposition of hands And this Opinion hath so much of probability in it having nothing therewithall unsuited to the Analogie of Faith or design of the place that I should embrace it if the word it self as here used did not require another Interpretation For it was a good while after the writing of this Epistle and all other parts of the New Testament at least an Age or two if not more before this word was used mystically to express Baptism In the whole Scripture it hath another sense denoting an inward operation of the Spirit and not the outward Administration of an Ordinance And it is too much boldness to take a word in a peculiar sense in one single place diverse from its proper signification and constant use if there be no circumstances in the Text forcing us thereunto as here are not And for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once it is not to be restrained unto this particular but refers equally unto all the Instances that follow signifying no more but that those mentioned were really and truly partakers of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to give Light or Knowledge by teaching the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which therefore is so translated oft-times by the Greeks As by Aquila Exod. 4. 12. Psal. 119. 33. Prov. 4. 4. Isa. 27. 11. as Drustus observes And it is so by the LXX Judg. 13. 8. 2 Kings 12. 2. chap. 17. 27. Our Apostle useth it for to make manifest that is bring to light 1 Cor. 4. 5. 2 Tim. 1. 10. And the meaning of it Joh. 1. 9. where we render it lighteth is to teach And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Knowledge upon Instruction 2 Cor. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Light of the Gospel should not shine into them that is the Knowledge of it so ver 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Light of the Knowledge Wherefore to be enlightened in this place is to be instructed in the Doctrine of the Gospel so as to have a spiritual apprehension thereof And this is so termed on a double account 1. Of the Object or the things known and apprehended For Life and Immortality are brought to light by the Gospel 2 Tim. 1. 10. Hence it is called Light The Inheritance of the Saints in Light And the state which men are thereby brought into is so called in opposition to the Darkness that is in the world without it 1 Pet. 2. 9. The world without the Gospel is the Kingdom of Sathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 5. 19.
2 Cor. 9. 15. Thanks be to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Gift that cannot be declared that is fully or sufficiently Now this Gift was his Grant of a free charitable and bountiful Spirit to the Corinthians in ministring unto the poor Saints The Grant hereof is called Gods Gift So is the Gift of Christ used also Ephes. 4. 7. according to the measure of the Gift of Christ that is according as he is pleased to give and grant of the fruits of the Spirit unto men see Rom. 5. 15 17. Ephes. 3. 7. sometimes it is taken for the thing given properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jam. 1. 17. so it is used Joh. 4. 10. If thou knewest the Gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gift of God that is the thing given by him or to be given by him It is as many judge the Person of Christ himself in that place which is intended But the context makes it plain that it is the Holy Ghost For he is the Living water which the Lord Jesus promiseth in that place to bestow And so far as I can observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift with respect unto God as denoting the thing given is no where used but only to signifie the Holy Ghost And if it be so the sense of this place is determined Acts 2. 38. Ye shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of the Holy Ghost not that which he gives but that which he is Chap. 8. 20. Thou hast thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Gift of God may be purchased with money that is the Power of the Holy Ghost in miraculous Operations So expresly chap. 10. 45. chap. 11. 17. Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far as I can observe when respecting God doth not signifie the thing given but the grant it self The Holy Spirit is signally the Gift of God under the New Testament And he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly or from Heaven This may have respect unto his work and effect they are heavenly as opposed to carnal and earthly But principally it regards his Mission by Christ after his Ascension into Heaven Acts 2. 33. Being exalted and having received the Promise of the Father he sent the Spirit The Promise of him was that he should be sent from Heaven or from above as God is said to be above which is the same with Heavenly Deut. 4. 39. 2 Chron. 5. 23. Job 31. 2 8. Isa. 2. 2 15. and chap. 45. 8. When he came upon the Lord Christ to anoint him for his work the Heavens were opened and he came from above Matth. 3. 16. so Acts 2. 2. At his first coming on the Apostles there came a sound from Heaven Hence he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent from Heaven 1 Pet. 1. 12. Wherefore although he may be said to be Heavenly upon other accounts also which therefore are not absolutely to be excluded yet his being sent from Heaven by Christ after his Ascension thither and exaltation there is principally here regarded He therefore is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly Gift here intended though not absolutely but with respect to an especial work That which riseth up against this Interpretation is that the Holy Ghost is expresly mentioned in the next clause And were made partakers of the Holy Ghost It is not therefore probable that He should be here also intended Answ. 1 It is ordinary to have the same thing twice expressed in various words to quicken the sense of them and it is necessary it should be so when there are divers respects unto the same thing as there are in this place 2 The following clause may be exegetical of this declaring more fully and plainly what is here intended which is usual also in the Scrptures so that nothing is cogent from this consideration to disprove an Interpretation so suited to the sense of the place and which the constant use of the word makes necessary to be embraced But 3 The Holy Ghost is here mentioned as the great Gift of the Gospel times as coming down from Heaven not absolutely not as unto his Person but with respect unto an especial work namely the change of the whole state of Religious Worship in the Church of God Whereas we shall see in the next words he is spoken of only with respect unto external actual operations But he was the great the promised Heavenly Gift to be bestowed under the New Testament by whom God would institute and ordain a new way and new Rites of Worship upon the Revelation of himself and Will in Christ. Unto him was committed the Reformation of all things in the Church whose time was now come Chap. 9. 10. The Lord Christ when he ascended into Heaven left all things standing and continuing in Religious Worship as they had done from the days of Moses though he had virtually put an end unto it And he commanded his Disciples that they should attempt no alteration therein until the Holy Ghost were sent from Heaven to enable them thereunto Acts 1. 4 5. But when he came as the great Gift of God promised under the New Testament he removes all the carnal Worship and Ordinances of Moses and that by the full Revelation of the Accomplishment of all that was signified by them and appoints the new holy spiritual Worship of the Gospel that was to succeed in their room The Spirit of God therefore as bestowed for the introduction of the New Gospel state in Truth and Worship is the Heavenly Gift here intended Thus our Apostle warneth these Hebrews that they turn not away from him who speaketh from Heaven chap. 12. 25. that is Jesus Christ speaking in the Dispensation of the Gospel by the Holy Ghost sent from Heaven And there is an Antithesis included herein between the Law and the Gospel the former being given on Earth the latter being immediately from Heaven God in the giving of the Law made use of the Ministry of Angels and that on the Earth but he gave the Gospel Church state by that Spirit which although he worketh on men in Earth and is said in every Act or Work to be sent from Heaven yet is he still in Heaven and always speaketh from thence as our Savour said of himself with respect unto his Divine Nature Joh. 3. 13. Secondly We may enquire what it is to taste of this Heavenly Gift The expression of tasting is metaphorical and signifies no more but to make a Trial or Experiment For so we do by tasting naturally and properly of that which is tendred unto us to eat We taste such things by the sense given us naturally to discern our food and then either receive or refuse them as we find occasion It doth not therefore include eating much less Digestion and turning into nourishment of what is so tasted For its
nature being only thereby discerned it may be refused yea though we like its relish and savour upon some other consideration Some have observed that to taste is as much as to eat as 2 Sam. 3. 35. I will not taste bread or ought else But the meaning is I will not so much as taste it whence it was impossible he should eat it And when Jonathan says he only tasted a little of the Honey 1 Sam. 14. 29. it was an excuse and extenuation of what he had done But it is unquestionably used for some kind of experience of the nature of things Prov. 31. 18. she tasteth that her merchandize is good or hath experience of it from its increase Psal. 34. 8. O taste and see that the Lord is good which Peter respects 1 Epist. 2. 3. If so be that ye have tasted that the Lord is gracious or found it so by experience It is therefore properly to make an experiment or trial of any thing whether it be received or refused and is sometimes opposed to eating and digestion as Matth. 27. 34. That therefore which is ascribed unto these Persons is that they had an experience of the Power of the Holy Ghost that Gift of God in the Dispensation of the Gospel the Revelation of the Truth and Institution of the spiritual Worship of it of this state and of the excellency of it they had made some trial and had some experience a Priviledge which all men were not made partakers of And by this taste they were convinced that it was far more excellent than what they had been before accustomed unto although now they had a mind to leave the finest Wheat for their old Acorns Wherefore although tasting contain a Diminution in it if compared with that spiritual eating and drinking with that Digestion of Gospel Truths turning them into nourishment which are in true Believers yet absolutely considered it denotes that Apprehension and Experience of the excellency of the Gospel as administred by the Spirit which is a great Priviledge and spiritual Advantage the contempt whereof will prove an unspeakable Aggravation of the Sin and the remediless ruine of Apostates The meaning then of this Character given concerning these Apostates is that they had some experience of the Power and Efficacy of the Holy Spirit from Heaven in Gospel Administrations and Worship For what some say of Faith it hath here no place and what others affirm of Christ and his being the Gift of God comes in the issue unto what we have proposed And we may observe farther to clear the Design of the Apostle in this Commination 1. That all the Gifts of God under the Gospel are peculiarly Heavenly Joh. 3. 12. Ephes. 1. 3. and that in opposition 1 To earthly things Col. 3. 11 12. 2 To carnal Ordinances Heb. 9. 23. let them beware by whom they are despised 2. The Holy Ghost for the Revelation of the mysteries of the Gospel and the Institution of the Ordinances of spiritual Worship is the great Gift of God under the New Testament 3. There is a Goodness and Excellency in this Heavenly Gift which may be tasted or experienced in some measure by such as never receive him in their life power and efficacy They may taste 1 Of the Word in its Truth not its Power 2 Of the Worship of the Church in its outward Order not its inward Beauty 3 Of the Gifts of the Church not its Graces 4. A Rejection of the Gospel its Truth and Worship after some experience had of their worth and excellency is an high Aggravation of Sin and a certain presage of Destruction The Third Property whereby these Persons are described is added in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were made partakers of the Holy Ghost This is placed in the middle or centre of the Priviledges enumerated two preceding it and two following after as that which is the root and animating Principle of them all They all are effects of the Holy Ghost in his Gifts or his Graces and so do depend on the participation of him Now men do so partake of the Holy Ghost as they do receive him And he may be received either as unto personal Inhabitation or as unto spiritual Operations In the first way the world cannot receive him Joh. 14. 17. where the world is opposed unto true Believers and therefore these here intended were not in that sense partakers of him His Operations respect his Gifts So to partake of him is to have a share part or portion in what he distributes by way of spiritual Gifts in answer unto that expression All these worketh that one and self-same Spirit dividing unto every one severally as he will 1 Cor. 12. 11. So Peter told Simon the Magician that he had no part in spiritual Gifts he was not partaker of the Holy Ghost Acts 8. 21. Wherefore to be partaker of the Holy Ghost is to have a share in and benefit of his spiritual Operations But whereas the other things mentioned are also Gifts or Operations of the Holy Ghost on what Ground or for what Reason is this mentioned here in particular that they were made Partakers of him which if his Operations only be intended seems to be expressed in the other Instances Answ. 1 It is as we observed before no unusual thing in the Scripture to express the same thing under various notions the more effectually to impress a consideration and sense of it in our mind especially where an expression hath a singular Emphasis in it as this hath here used For it is an exceeding Aggravation of the sins of these Apostates that in these things they were Partakers of the Holy Ghost 2 As was before intimated also this participation of the Holy Ghost is placed it may be in the midst of the several parts of this Description as that whereon they do all depend and they are all but Instances of it They were partakers of the Holy Ghost in that they were once enlightened and so of the rest 3 It expresseth their own personal Interest in these things They had an interest in the things mentioned not only Objectively as they were proposed and presented to them in the Church but Subjectively they themselves in their own Persons were made partakers of them It is one thing for a man to have a share in and benefit by the Gifts of the Church another to be personally himself endowed with them 4 To mind them in an especial manner of the Priviledges they enjoyed under the Gospel above what they had in their Judaisme For whereas then they had not so much as heard that there was an Holy Ghost that is a blessed Dispensation of him in spiritual Gifts Acts 19. 2. now they themselves in their own persons were made Partakers of him than which there could be no greater Aggravation of their Apostasie And we may observe in our way that The Holy Ghost is present with many as unto powerful Operations with whom he is
is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or proposition of the similitude The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is included in it that is the Application of it unto the matter in hand 1 That by the Earth the Minds and Consciences of men are intended was before declared and it is as evident what is meant by the Rain Yet some suppose that the Gifts of the Holy Ghost before treated of may be designed by the Apostle For in the communication of them the Holy Spirit is frequently said to be poured out that is as Water or Rain But this Rain is said to fall often on the Earth yea upon that Earth which continueth utterly barren in one shower after another And this can be no way accommodated unto the Dispensation of the Gifts of the Spirit For they being once communicated if they be not exercised and improved God gives no more showers of them It is therefore the Administration of the Word that is intended And in other places the Doctrine of the Scripture is frequently compared unto Rain and watering Deut. 32. 2. My Doctrine shall drop as the Rain my Speech shall distill as the Dew as the small Rain upon the tender Herb and as the Showers upon the Grass And where God denies his Word unto any people he says upon them there shall be no Rain Zech. 14. 17. And hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drop as the Rain doth is an expression for Prophesying or Preaching Ezek. 21. 2. Amos 7. 16. the showers whereof are sometimes more soft and gentle sometimes more earnest and pressing And those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 84. 7. because of the ambiguity of the words and the proportion that is between the things are rendred by some the Rain also filleth the Pools and by others the Teachers shall be filled with Blessings This is that whereby God watereth and refresheth the barren Souls of men that whereby he communicates unto them all things that may enable them to be fruitful in brief not to enlarge on the Allegory the Word of the Gospel is every way unto the Souls of men as the Rain to the barren Earth 2. This Rain is said to fall often on the Earth And this may be considered either with respect unto the especial concernment of these Hebrews which was laid open before or unto the ordinary dispensation of the Gospel In the first way it regards and expresseth the frequent addresses made unto the People of the Jews in the Ministry of the Word for their healing and recovery from those ways of Ruine wherein they were ingaged And so it may include the Ministry of the Prophets with the close put unto it by that of Christ himself concerning which see our Exposition on Chap. 1. 1. And concerning this whole Ministry it is that our Saviour so expostulates with them Matth. 23. 37. How often would I have gathered your Children And this also he at large represents in the Parable of the Housholder and his Vineyard with the Servants that he sent unto it from time to time to seek for fruit and last of all his Son Matth. 21. 33 34 35 36. Take it in the latter way for the Dispensation of the word in general and the manner of it with frequency and urgency is included in this expression Where the Lord Christ sends the Gospel to be preached it is his will that it should be so instantly in season and out of season that it may come as abundant showers of Rain on the Earth 3. This Rain is said to be drunk in the Earth drinketh in the Rain There is no more intended in this expression but the outward hearing of the Word a naked assent unto it For it is ascribed unto them who continue utterly barren and unhealed who are therefore left unto Fire and Destruction But as it is the natural property of the Earth to receive in the Water that is poured on it so men do in some sense drink in the Doctrine of the Gospel when the natural faculties of their Souls do apprehend it and assent unto it though it works not upon them though it produce no effects in them There are indeed in the Earth Rocks and Stones on which the Rain makes no impression but they are considered in common with the rest of the Earth and there needs no particular exception on their account Some there are who when the Word is preached unto them do obstinately refuse and reject it but the Hearers in common are said to drink it in and the other sort shall not escape the judgement which is appointed for them And thus far things are spoken in general what is common unto both those sorts of Hearers which he afterwards distinctly insists upon The Word of the Gospel in the preaching of it being compared unto Rain we may observe that The Dispensation of it unto men is an effect of the Soveraign Power and Pleasure of God as is the giving of Rain unto the Earth There is nothing in Nature that God assumeth more into his Prerogative than this of giving Rain The first mention of it in the World is in these words The Lord God had not caused it to Rain upon the Earth Gen. 2. 8. All Rain is from the Lord God who causeth it to Rain or not to Rain at his pleasure And the giving of it he pleads as a great pledge of his Providence and Goodness He left not himself of old without witness in that he did good and gave Rain from Heaven Acts 14. 17. Our Saviour also makes it an Argument of his Goodness that he causeth his Rain to fall Matth. 5. 45. And whatever thoughts we have of the commonness of it and whatever acquaintance men suppose they have with its causes yet God distinguisheth himself as to his Almighty Power from all the Idols of the world that none of them can give Rain He calls his People to say in their Hearts Let us fear the Lord who giveth Rain Jer. 5. 24. Are there any among the vanities of the Gentiles that can cause Rain or can the Heavens give showers Jer. 14 22. And he exerciseth his Soveraignty in the giving of it Amos 4. 7 8. I caused it to Rain upon one City and not to Rain upon another one piece was rained upon and the piece whereupon it rained not withered so two or three Cities wandered unto one City to drink water And thus is it absolutely unto the Dispensation of the Gospel to Nations Cities Places Persons it is Gods disposal alone and he useth a distinguishing Soveraignty therein He sendeth his Word unto one People and not to another to one City and not to another at one time and not at another and these are those matters of his whereof he giveth no account Only some things we may consider which give us a prospect into the Glory of his Wisdom and Grace herein And this I shall do in two Instances first in the principle of his Dispensation secondly in the
Promissionis were Heirs of the Promise refering it to Believers under the Old Testament Vul. Lat. Haereditahunt Promissiones who shall inherit the Promises which must respect present sincere persevering Believers Beza Haereditario jure obtinent Promissionem Others Obtinent promissam Haereditatem and Haereditatem accipiunt promissionis which Schmidius chooseth as most exact though without reason That of Beza is proper for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is jure Haereditario obtinere see our Exposition on chap. 1. 4. We inherit the Promises Verse 12. That you be not slothful but followers of them their Example who through Faith and patient long-suffering inherit the Promises This Verse puts a full close to the former Exhortation built on the description given of unprofitable and Apostate Professors And here is withall an entrance made into a discourse of somewhat another nature but intended and applied unto the same end and purpose We may therefore consider it as a continuation of the former Exhortation inforced with a new Argument of great importance For 1. The Apostle gives a Caution against an Evil or Vice directly opposite unto the Duty he had been pressing unto and which if admitted would obstruct its discharge That you be not slothful And therein the series of that discourse hath its connexion with the beginning of ver 11. We desire that you be diligent and that you be not slothful diligence and sloth being the opposite virtue and vice which are the matter of his Exhortation 2. He gives a new direction and encouragement unto them for the performance of the Duty exhorted unto which also guides them in the manner of its performance And herein he coucheth an Introduction to a discourse of another nature which immediately ensues as was observed But be ye followers 3. This direction and encouragement consists in the proposal of an Example of others unto them who performed the Duty which he exhorts them unto And as for their direction he declares unto them how they did it even by Faith and Patience so for their Encouragement he minds them of what they obtained thereby or do so they inherited the Promises of God 1. The Apostle cautions the Hebrews against that which would if admitted frustrate his Exhortation and effectually keep them off from the Duty exhorted unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that you be not segnes molles ignavi heavy and slothful He had before charged them that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 5. 11. dull or slothful in hearing not absolutely but comparatively they were not so diligent or industrious therein as they ought to have been or the Reproof concerned some of them only Here he warns them not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slothful in works or working in practical Duties We are slothful in hearing when we do not learn the Truths of the Gospel with diligence and industry when we do not take them into our minds and understandings by the diligent use of the means appointed unto that end And we are slothful in practice when we do not stir up our selves unto the due exercise of those Graces and discharge of those Duties which the Truth wherein we are instructed directs unto and requires of us And this sloth is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. a diligent and sedulous endeavour in the performance of our Duty Shew diligence and be not slothful And this Vice our Holy Apostle according to his great wisdom and care frequently warns the Hebrews against in this Epistle For he knew that the utmost intension of our spirits the utmost diligence of our minds and endeavours of our whole Souls are required unto an useful continuance in our Profession and Obedience This God requireth of us this the nature of the things themselves about which we are conversant deserveth and necessary it is unto the end which we aim at If we faint or grow negligent in our Duty if careless or slothful we shall never hold out unto the end or if we do continue in such a formal course as will consist with this sloth we shall never come to the blessed end which we expect or look for The Oppositions and Difficulties which we shall assuredly meet withall from within and without will not give way unto faint and languid endeavours Nor will the holy God prostitute Eternal Rewards unto those who have no more regard unto them but to give up themselves unto sloth in their pursuit Our course of Obedience is called running in a Race and fighting as in a Battel and those who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on such occasions will never be crowned with Victory Wherefore upon a due compliance with this caution depends our present Perseverance and our future Salvation For Spiritual Sloth is ruinous of any Profession though otherwise never so hopeful The Apostle was perswaded of good things and such as accompany Salvation concerning these Hebrews but yet he lets them know that if they intended to enjoy them they must not be slothful Sloth is a vicious Affection and one of the worst that the mind of man is subject unto For where it takes place and is prevalent there is no good Principle or Habit abiding There is not any thing any Vice amongst men that the Heathen who built their Directions on the light of Nature and the Observation of the ways of men in the world do more severely give in Cautions against And indeed it were easie to manifest that nothing more increaseth the degeneracy of mankind than this depraved Affection as being an in-let unto all sordid Nices and a perfect obstruction unto all virtuous and laudable Enterprizes But what shall he say who comes after the King Solomon hath so graphically described this Affection with its vile nature and ruinous effects in sundry passages of the Proverbs that nothing need or can be added thereunto Besides it is Spiritual Sloth only that we have occasion to speak unto Spiritual Sloth is an habitual indisposition of mind unto Spiritual Duties in their proper time and season arising from unbelief and carnal Affections producing a neglect of Duties and Dangers Remisness Carelesness or Formality in attendance unto them or the performance of them The beginning of it is prejudicing negligence and the end of it is ruining security 1. It is in general an indisposition and unreadiness of mind and so opposed unto the entire principle of our spiritual warfare Fervency in Spirit Alacrity of mind Preparation with the whole Armour of God and therein girding up the Loins of our minds endeavouring to cast off every weight and the sin that doth so easily beset us are required to be in us constantly in the course of our Obedience But this Sloth is that which gives us an indisposition of mind in direct opposition unto them all So it is described Prov. 26. 15. A Person under the power of this vicious Distemper of mind is indisposed to every Duty which makes them grievous unto him 2. When it comes unto
the height of it it is habitual There is no man but may be occasionally indisposed unto spiritual Duties The most healthy and athletick constitution is subject unto the incursion of some distempers Sometimes bodily Infirmities may indispose us sometimes present Temptations may do so Such was the Indisposition which befell the Disciples in the Mount Matth. 26. 40 41. which yet was not without their sin for which they were reproved by our Saviour But where these things are occasional when those occasions are endeavoured to be prevented or removed persons overtaken with them may not be said to be absolutely slothful There may be many actual Faults where there is not an habitual Vice 3. But there is this Sloth in a dangerous degree 1. When this is generally the frame of the mind when it hath such an unreadiness unto holy Duties as that it either neglects them or is cold and formal in the performance of them This was the temper of Laodicea Rev. 3. 15. She did enough outwardly to satisfie her self but in such a way and manner as all that she did was disapproved by Christ. Lukewarmness is the soul and form of sloth 2. When Persons are generally uncompliant with such outward means as they cannot but acknowledge do contain warning from this and Invitation unto another frame So the Spouse acknowledgeth that it was the Voice of her beloved that knocked saying Open to me my Spouse my Love my Dove my undefiled for my Head is filled with with dew and my Locks with the drops of the night Can. 5. 2. Both the Voice and the Love and the long waiting of Christ were manifest unto her and she complies not with him but makes her excuses ver 2 3. And the sloth of Persons will be reckoned in proportion unto the means of diligence which they do enjoy Some may not be sleepy worldly careless slothful at as cheap a rate of Guilt as others though it be great in all 3. When Persons are as it were glad of such occasions as may justifie and satisfie their minds in the omissions of Duties or opportunities for them This casts off the Duty prescribed unto us Heb. 12. 1. which yet is indispensably necessary unto the attaining of the end of our Faith When men will not only readily embrace occasions offered unto them to divert them from Duty but will be apt to seek out and invent shifts whereby they may as they suppose be excused from it which corrupt nature is exceedingly prone unto they are under the power of this vicious habit Especially is this so when men are apt to approve of such Reasons to this end which being examined by the Rules of Duty with the tenders of the Love of Christ are lighter than vanity So it is added of the slothful Person who hides his hand in his bosom that he is wiser in his own conceit than seven men that can render a reason Prov. 26 15 16. He pleaseth himself with his foolish pretences for his sloth above all the reasons that can be given him to the contrary And such is the reason pleaded by the Spouse when overtaken with this frame for a season Cant. 5. 3. 4. When there is a great neglect of our own prayers when at any time we have been enabled to make them So the Spouse in whom we have an Instance of a surprisal into this evil prays earnestly for the coming and approach of Christ unto her chap. 4. 16. in the holy Dispensations of his Spirit But when he tenders himself unto her desire she puts off the entertainment of him So do men pray for Grace and Mercy sometimes But when the seasons of the communication of them do come they are wholly regardless in looking after them They put off things unto another season and meet oft-times with the success mentioned Cant. 5. 6. 5. When in conflicts about Duties the Scale is often turned on the side of the flesh and unbelief Sometimes it is so when Duties are considered as future and sometimes as present When Duties are considered as future Difficulties and Objections against them as for matter or manner time or season or degree one thing or other will be suggested by the Flesh. Grace in Believers will move for an absolute compliance If the contrary reasons insinuations and objections prevail the Soul consults with flesh and blood and is under the power of spiritual sloth And so are men by frivolous pretences and arguings from self and the world kept off from the most important Duties And sometimes there is a conflict in the entrance of the Duties of Gods Worship as praying hearing the word and the like Grace stirs up the Soul to diligence spirituality and vigour of spirit The Flesh in all things is contrary unto it Usually to give place unto the Flesh so as to be brought under the power of a cold formality is an evidence of a prevalent sloth 2. Although this sloth may have various causes and occasions yet the principal of them are those which I have mentioned namely Unbelief and Carnal Affections 1 Unbelief is the principal cause of it as Faith is of that Diligence and Watchfulness which are opposed unto it Yea by Faith alone are we excited unto the acting of all other Graces and the performance of all other Duties As it is in its nature to quicken us unto them so it alone takes in all other motives unto vigorous Obedience Wherefore all Indispositions unto Duty arise from Unbelief This weakens the efficacy of every thing that should excite us unto it and increaseth every difficulty that lies in the way of it As Faith will remove Mountains out of our way or help us to conquer the greatest Oppositions so Unbelief will make Mountains of Mole-hills it will make every hindrance like an unconquerable difficulty The Soul made slothful by it cries there is a Lion in the way a Lion in the Streets Prov. 26. 13. And its whole way is as an Hedge of Thorns chap. 15. 19. that is so grievous and troublesome that he cares not to take one step in it Hence is the opposition in these words that ye be not slothful but followers of them who through Faith c. If we grow slothful it is an assured Evidence of the decay of Faith 2 Carnal Affections do variously promote this evil frame of mind Love of ease wealth profit pleasure will quickly make men spiritually slothful Where these are prevalent every thing in the way of Holiness and Obedience is difficult and irksome Strange Representations will be made unto the mind of all Duties if not in general yet in all instances that offer themselves They are difficult or tedious or unseasonable or needless or the loss we make at present may be retrieved at another time Every prevalent Carnal Affection will be heard in the case and hath something to offer to deter the mind from its Duty And the secret aversation of the flesh from Communion with Christ in Duties
are encouraged to expect it by the Examples of those who went before them in Faith and Patience Wherefore he requires Lastly That they should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitatores eorum Imitatores is not used in our Language and when it is it rather signifies mimicks or contains some reflection of blame or weakness than what it is here applied unto Wherefore we render it followers that is in doing what they did treading and walking in their steps as our Apostle expresseth it Rom. 4. 12. as we are to follow the steps of Christ 1 Pet. 2. 21. It is to think we hear them saying unto us what Abimelech did to his Soldiers Judges 9. 48. What you have seen us do make haste and do as we have done All Believers all the Children of God have a right unto an Inheritance How they came by this right was before declared It is by that Adoption whereby they are made Children of God and all Gods Children are Heirs as the Apostle affirms And this Inheritance is the best and the greatest on the account of security and value 1 Let an Inheritance be never so excellent and valuable yet if it be not secure if a mans Title unto it be not firm and unquestionable if he may be defeated of it by fraud or force which things all Earthly Right and Titles are obnoxious unto it takes off the worth of it But this Inheritance is conveyed settled and secured by the Promise Covenant and Oath of God 2 Sam. 23. 5. Rom. 4. 16. These secure this Inheritance from all possibility of our being defeated of it 2 The value of it is inexpressible It is a Kingdom Matth. 25. 34. Jam. 2. 5. Salvation Ileh 1. 14. The Grace of Life 1 Pet. 3. 7. Eternal Life Tit. 3. 7. God himself who hath promised to be our Reward Rom. 8. 17. The providing of Examples for us in the Scripture which we ought to imitate and follow is an effectual way of teaching and a great fruit of the care and kindness of God towards us The use of Examples to be avoided in sin and punishment the Apostle declared and insisted on in the third Chapter which we have also improved as we are able Here he proposeth those which we are to comply with and conform our selves unto which afterwards chap. 11. he farther presseth in very many particular Instances And as there is a great efficacy in Examples in general which hath been spoken uoto on chap. 3. so there are many advantages in those which are proposed unto our Imitation in the Wisdom of the holy Spirit For 1 the things and Duties which we are exhorted unto are represented unto us as possible and that on terms not uneasie or grievous Considering all the Difficulties and Oppositions from within and without that we have to conflict withall we may be ready to think it impossible that we should successfully go through with them and come off safely at the last To obviate this despondency is the design of the Apostle in that long series of Examples which he gives us chap. 11. For he undeniably demonstrates by Instances of all sorts that Faith will infallibly carry men through the greatest difficulties they can possibly meet with in the Profession and Obedience of it There is no more required of us than such and such persons by the Testimony of God himself have successfully passed through And if we follow them not it is nothing but Spiritual Sloth or the Love of the world and sin that retards us 2 Great Examples do naturally stir up and animate the minds of men who have any thing of the same Spirit with them by whom they were performed to do like them yea to out-do them if it be possible So Themistocles said that Miltiades's Victory against the Persians would not let him sleep Being a person of the same kind of courage with him it stirred him up in a noble emulation to equal him in an hazardous and successful defence of his Country But then it is required that there be the same Spirit in us as was in them whose Examples are proposed unto us Let the examples of persons Valiant and Heroical in their great and noble Actions be set before men of a weak and pusillanimous nature or temper and you will amaze or affright but not at all encourage them Now the Spirit and Principle wherewith the Worthies of God whose Example is set before us were acted withall was that of Faith In vain should we encourage any unto a following or imitation of them who hath not the same Spirit and Principle This the Apostle requireth hereunto 2 Cor. 4. 13. We having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore speak Had we not the same Spirit of Faith with them we could not do as they did And we may take a Trial hereby whether our Faith be genuine or no. For if their Examples move us not excite us not unto the like Duties of Obedience with them it is an evidence that we have not the same Spirit of Faith with them As the Courage of a Valiant man is enflamed by a noble Example when a Coward shrinks back and trembles at it On this supposition there is great force in that direction Jam. 5. 10. Take my Brethren the Prophets who have spoken in the name of the Lord for an Example of Suffering Affliction and Patience Let a Minister of the Gospel who is made partaker in his measure of the same Spirit conside how Elijah Jeremiah Peter Paul and the rest of those Holy Souls who spake in the name of the Lord carried themselves under their Afflictions and Trials and it will inflame his Heart to ingage chearfully in the like Conflicts 3 These Examples are so represented unto us as plainly to discover and point out where our Dangers lye on the one hand and where our Assistance and Relief lye on the other These two rightly considered and understood in all our Duties will give us the best directions we can possibly receive When we know our Dangers and our Reliefs aright we are half way through our Difficulties When these are out of mind when we know them not on every occasion we fall under surprisals and troubles Now in the Examples proposed unto us there is withall through the wisdom and care of the Spirit of God represented unto us the Temptations which befell those who are so our patterns the Occasions of them their Advantages Power or Prevalency wherein they missed it or failed exposing themselves unto the power of their Spiritual Enemies and on the other hand what course they took for Relief what Application they made unto God in their Difficulties and Distresses and wherein alone they reposed their confidence of success These things might be confirmed by manifold Instances 4 There is in them also made known what Interveniences and Disturbances in our course of
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
he took from the Enemies as a Token and Pledge in particular that the Victory and Success which he had against the Kings was from God This receiving of Tithes by Melchisedec was a Sacerdotal Act. For 1. The Tenth thus given was firstly given unto God and he who received them received them as Gods Officer in his Name Where there was none in Office so to receive them they were immediately to be Offered unto God in Sacrifice accordunto their Capacity So Jacob vowed the Tenth unto God Gen. 28. 22. which he was himself to Offer there being no other Priest to receive it at his hand and no doubt but he did it accordingly when God minded him to pay his Vow at Bethel Gen. 35. 1 2 3 4 5 6. And 2. The things that were fit of this sort were actually to be Offered in Sacrifice unto God This Saul knew when he made that his pretence of sparing and bringing away the fat Cattel of the Amalekites 1 Sam. 15. 15. And I no way doubt but that these Tenths that Abraham gave at least such of them as were meet for that Service although it be not expressed were Offered in Sacrifice unto God by Melchisedec For whereas he was a King he stood in no need of any Contribution from Abraham nor was it Honourable to receive any thing in way of Compensation for his Munificence in bringing forth Bread and Wine which was to Sell his Kindness and spoil his Bounty nor would Abraham have deprived the King of Sodom and others of any of their Goods to give them unto another Wherefore he received them as a Priest to Offer what was meet in Sacrifice to God whereon no doubt according to the Customs of those times there was a Feast wherein they eat Bread together and were mutually Refreshed 3. This Matter was afterwards precisely determined in the Law wherein all Tithes were appropriated unto the Priest I Observe these things only to shew that the Apostle had just Ground to infer from hence the Sacerdotal Power of Melchisedec and his Preheminence in that Office above Abraham For every thing in the Scripture is Significant and hath its especial Design the whole being inlay'd with Truth by Infinite Wisdom whether we apprehend it or no. Without this Light given by the Holy Spirit himself how should we have conceived that this giving the Tenth of the Spoils to Melchisedec was designed to prove his Greatness and Dignity above Abraham and all the Levitical Priests on that Account as the Great Type and Representative of Jesus Christ. And indeed all the Mysteries of Sacred Truth which are contained in the Old Testament are seen clearly only in the Light of the New and the Doctrine of the Gospel is the only Rule and Measure of the Interpretation of the writings of the Old Testament Wherefore although the writings of both are equally the Word of God yet the Revelation made immediately by Jesus Christ is that which ought to be our Guide in the whole And they do but deceive themselves and others who in the Interpretation of Mystical Passages and Prophecies of the Old Testament do neglect the Accomplishment of them and Light given unto them in the New taking up with Jewish Traditions or vain Conjectures of their own such as the late writings of some highly pretending unto Learning are stuffed withal And we may see from hence 1. How necessary it is for us according to the Command of our Saviour to Search the Scriptures John 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Scrupulous Enquiry a diligent Investigation to find out things hidden or parcels of Gold Oar. So are we directed to Seek for Wisdom as Silver and to search for her as for hid Treasures Prov. 2. 4. There are Precious Useful Significant Truths in the Scripture so disposed of so laid up as that if we accomplish not a diligent search we shall never set eye on them The common course of Reading the Scripture nor the common help of Expositors who for the most part go in the same track and scarce venture one step beyond those that are gone before them will not suffice if we intend a Discovery of these hid Treasures This diligent search was attended unto by the Prophets themselves under the Old Testament with respect unto their own Prophecies which they received by Inspiration 1 Pet. 1. 10 11. God gave out those deep and Sacred Truths by them which they comprehended not but made Diligent Enquiry into the mind of the Holy Ghost in the words which themselves had spoken What belongs unto this diligent search shall be elsewhere declared 2. That the clear Revelations of the New Testament ought to be our Principal Rule in the Interpretation of difficult Passages in the Old What our Apostles in these cases had by immediate Inspiration and Direction that we must look for from what is Recorded in their Writings which is sufficient for us and will not fail us There is great Enquiry usually made on this place whether Tithes be due by the Light of Nature or at least by such a Moral positive Command of God as should be perpetually Obligatory unto all Worshippers unto the end of the World This many contend for and the principal Reasons which they plead from the Scripture are these 1. That Tithes were paid before the Law as well as under the Law and what was so observed in the Worship of God Namely that being in Usage before the Law and confirmed by the Law is Originally of the Law of Nature and could have no other Fountain 2. Our Lord Jesus Christ himself speaking of Tithing Mint and Cummin approveth of it affirming that those things ought not to be omitted though the most Inferiour Instance that could be given of the Duty 3. He seems in like manner to have respect thereunto when he commands to give unto Caesar the things that are Caesars and unto God the things that are Gods which were the Tithes the Law concerning them being thereby confirmed which proves it not to be Ceremonial And this some Men judge to be a certain Argument of that which is Moral and unalterable namely the appointed Usage of it before the Law under the Law and under the Gospel after the Expiration of the Law of Ceremonies or the Law of Commandments contained in Ordinances And it seems so to be if there be the same Reason of the Law or Command in all these Seasons for otherwise it is not so For instance it is supposed that the eating of Blood was forbidden before the Law and assuredly it was so under the Law and is so in the New Testament Acts 15. which yet proves it not to be Morally Evil and perpetually forbidden For it is not so upon the same Grounds and Reasons For in that place of Gen. 9. 4. But Flesh with the Life thereof that is the Blood thereof shall ye not eat Blood is not absolutely forbidden but in some cases and with respect unto a certain
which both he himself observed as a Man made under the Law and enjoyned others so to do They all continued in full force unto the Time of Reformation which gave them their Bounds and Limits Heb. 9. 10. and ended with his Resurrection His other saying of giving unto Caesar the things that are Caesars and unto God the things that are Gods respects our whole Moral Obedience unto God and not this or that particular Institution The meaning of it is that we are to pay or perform unto God all whatever he requireth of us in a way of Obedience but what that is in particular is not here determined And other mention of Tithes in the Gospel there is none 4. VVhereas by the Light of Nature all Rules of Reason and positive Institutions a Portion of what God is pleased to give unto every Man is to be returned unto him in the way of his Worship and Service wherein it may be used according unto his Appointment And whereas before the giving of the Law sundry Holy Men fixed on the Tenth part as that which was meetest to be so Dedicated unto God and that as is probable not without some especial Conduct of the Holy Spirit if not upon express Revelations and whereas this was afterwards expressely confirmed under the Law by positive Institution the Equity whereof is urged in the Gospel it is the best direction that can be given unto any what proportion of their Estate should be set apart unto this Purpose Herein I confess so many Circumstances are in particular cases to be considered as that it is impossible any one certain Rule should be prescribed unto all Persons But whereas withal there is no need in the least to furnish Men with Pleas and Excuses for the non-performance of their Duty at least as unto the necessary degrees of it that I shall not suggest any thing unto them which may be used to that purpose I shall therefore leave this Rule in its full Latitude as the best Direction of Practice in this Matter 5. On these Suppositions it is that the Apostle treating of this Matter makes no Use of the Right or Law of Tithing though directly unto his purpose if it had not been abrogated For intending to prove that the Ministers of the Gospel ought to be Liberally supported in their works with the Earthly things of them unto whom they do Administer the things of God he Argueth from the Light of Nature the general Equity of other Cases the Analogy of Legal Institutions the Rules of Justice with the especial Institution of Christ in the Gospel but makes no mention of the Natural or Legal Right of Tithing 1 Cor. 9. 7 8 9 10 11 12 13 14 15. And farther I shall not at present divert on this Subject And we may Observe That Whatsoever we receive signally from God in a way of Mercy we ought to return a Portion of it unto him in a way of Duty That this was the Practice of the Saints of old might easily be proved by an Induction of Instances from this Act of Abraham yea from the Sacrifice of Abel down to the Vow of Jacob the Dedications of David Solomon and others in their respective places and Generations The light of Nature also counted it as a Duty among all the Civilized Heathens The Offerings and Sacred Dedications of Nations and Private Families are Famous on this Account And it was laid as a lasting blemish on good Hezekiah that he returned not unto the Lord according to the Mercy which he had received And we may do well to consider 1. That no Man hath any great or signal Success in any Affair or Occasion more than others or more than at other time but there will be in his Mind an ascription of it unto one cause or another This the Nature of things makes Necessary nor can it be avoided Hab. 1. 11. 2. That whatever a Man doth secretly ascribe such Successes unto That he makes in some sence his God They Sacrifice unto their Net and burn Incense unto their Drag because by them their Portion is fat and their Meat plenteous Hab. 1. 16. They ascribed their Successes unto their own strength endeavours and means that they used Hereby they Deified themselves as far as in them lay and therefore these thoughts are called Sacrificing and Burning Incense which were Expressions of Religious Worship And it is no better with us when in our Successes in our Trades and Affairs we secretly applaud our own Endeavours and the Means we have used as the only causes of them 3. It is a great sign that a Man hath not engaged God in the getting of any thing when he will not entitle him unto any Portion of what is gotten There are two Evils common in the World in this case Some will make no Acknowledgment unto God in the especial Consecration of any part of their Substance unto him where it is Lawfully gotten And some will make great Dedications of what hath been gotten by Robbery Spoils Oppression and Violence Many Publick Works of Munificence and Charity as they are called have had no other Original This is but an Endeavour to entitle God unto injustice and draw him to a Copartnership with them by giving him a share in the Advantage God hateth Robbery for Burnt-Offerings Isa. 61. 8. and he smites his hand at Mens dishonest Gain Ezek. 22. 13. He will have nothing to do with such things nor accept of any Portion of them or from them however he may over-power things in his Providence unto his Glory Both these ways are full of Evil though the latter be the worst 4. No Man hath any Ground to Reckon that he can settle what he hath unto himself or his where this Chief Rent unto God is left unpaid He will at one time or other make a Re-entry upon the whole take the Forfeiture of it and turn the ungrateful Tenant out of Possession And among other things this makes so many Estates Industriously gotten so speedily moulder away as we see they do in the VVorld 5. God hath always his Receivers ready to accept of what is tendred namely his Poor and those that Attend the Ministry of his House VI. The Apostle pursues his Design and Argument from the Name and Title of the Person spoken of with their Interpretation First being by Interpretation King of Rightcousness and after that also King of Salem that is King of Peace And we shall consider herein 1. The Names themselves with their Interpretation 2. The Grounds or Reasons of the Apostle's Arguing from this Interpretation of Names 3. What is intended in them or what he would have us Learn from them 4. Their Order which he particularly Observes First 1. He respecteth his Proper Name that is Melchisedec For the Fancy of some that Sedec was a place or City where first he Reigned as he did afterwards at Salem is very fond For then he must be utterly without a Name belonging
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
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
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
had Apostatized from him despised his Authority and rebelled against him falling thereby under the sentence and curse of the Law should again be received into his favour and be made partakers of Grace and Glory This therefore the Lord Christ took upon himself as the Surety of the Covenant 2. That those who were to be taken into this Covenant should receive Grace enabling them to comply with the Terms of it fulfil its conditions and yield the obedience which God required therein For by the Ordination of God he was to procure and did merit and procure for them the Holy Spirit and all the needful supplies of Grace to make them New Creatures and enable them to yield obedience unto God from a New Principle of spiritual life and that faithful unto the end So was he the Surety of this better Covenant Obs. The stability of the New Covenant depends on the Suretiship of Christ and is secured unto Believers thereby The Introduction of a Surety in any case is to give Stability and Security For it is never done but on a supposition of some weakness or defect on one Account or other If in any Contract Bargain or Agreement a man be esteemed every way responsible both for Ability and Fidelity there is no need of a Surety nor is it required But yet whereas there is a defect or weakness amongst all men mentioned by our Apostle in the next verses namely that they are all mortal and subject unto death in which case neither Ability nor Fidelity will avail any thing men in all cases of Importance need Sureties These give the utmost confirmation that affairs among men are capable of So doth the Suretiship of Christ on our behalf in this Covenant For the evidencing whereof we may consider 1. The first Covenant as made with Adam had no Surety As unto that which in the New Covenant the Suretiship of Christ doth principally respect it had no need of any For there was no sin Transgression or Rebellion against God to be satisfied for so that it was absolutely incapable of a Surety unto that end But as to the second part of it or his undertaking for us that through supplies of strength from him we shall abide faithful in the Covenant according to the Terms and Tenure of it this had no inconsistency with that first state As the Lord Christ upon his undertaking the work of Mediation became an immediate Head unto the Angels that sinned not whereby they received their establishment and security from any future defection so might he have been such an Head unto and such an undertaker for man in Innocency No created nature was or could have been unchangeable in its condition and state meerly on its root of Creation As some of the Angels fell at first forsaking their habitation falling from the principle of obedience which had no other Root but in themselves so the Rest of them all of them might afterwards have in like manner Apostatized and fallen from their own innate stability had they not been gathered up into the new head of the Creation the Son of God as Mediator receiving a New Relation from thence and establishment thereby So it might have been with man in Innocency But God in his infinite Soveraign wisdom saw it not meet that so it should be Man shall be left to the Exercise of that Ability of living unto God which he had received in his Creation and which was sufficient for that end A Surety God gave him not And therefore although he had all the Advantage which a sinless nature filled with holy Principles Dispositions and Inclinations free from all vitious habits rebellious affections inordinate imaginations could afford unto him yet he broke the Covenant and forfeited all the benefits thereof Whatever there was besides in that Covenant of Grace Power Ability and the highest obligations unto Duty yet all was lost for want of a Surety And this abundantly testifies unto the Preheminence of Christ in all things For whereas Adam with all the innumerable Advantages he had that is all helps necessary in himself and no Opposition or Difficulty from himself to conflict withal yet utterly brake the Covenant wherein he was Created and Placed Believers who have little strength in themselves and a powerful inbred opposition unto their stability are yet secured in their station by the Interposition of the Lord Christ as their Surety 2. When God made a Covenant with the People in the wilderness to manifest that there could be no stability in it without respect unto a Surety that it could not continue no not for a day he caused it to be dedicated or confirmed with the blood of Sacrifices This the Apostle declares and withal its Typicalness with respect unto the new Covenant and the confirmation of it with the blood of Christ Chap 9. 18 19 20 21. And afterwards as we have declared the high Priest in the Sacrifices that he offered was the Typical Mediator and Surety of that Covenant And the end of this Appointment of God was to manifest that it was from the Blood of the true Sacrifice namely that of Jesus Christ that the new Covenant was to receive its stability And we need a Surety unto this purpose 1. Because in the state and condition of sin we are not capable of immediate dealing or Covenanting with God There can be no Covenanting between God and sinners unless there be some one to stand forth in our name to receive the Terms of God and to undertake for us So when God began to treat immediately from Heaven with the people of old they all jointly professed that such was the Greatness and Glory of God such the Terror of his Majesty that it was impossible for them so to treat with him and if he spake unto them any more they should all dye and be consumed VVherefore with one consent they desired that there might be one appointed between God and them to transact all things and to undertake for them as to their Obedience which God well approved in them Deut. 5. 23 24 25 26 27 28 29 30 31. Adam indeed in the state of innocency could treat immediately with God as unto that Covenant wherein he was placed For notwithstanding his infinite distance from God yet God had made him for converse with himself and did not despise the work of his own hands But immediately upon the entrance of sin he was sensible of the losse of that Priviledge whereon he both fled and hid himself from the Presence of God And hence those who of Old thought they had seen God concluded that they should dye as being sensible of their incapacity to treat immediately with him So when the Prophet cryed out that he was undone or cut off because of the immediate Presence of God his Eyes having seen the King the Lord of Hosts Isa. 6. 5. He was not relieved from his Apprehensions untill his mouth was touched with a coal from the Altar a
three things must be considered in these words 1 The state and Condition of Christ as an High Priest He liveth alwayes or for ever 2. What he doth as an High Priest in that state and Condition He maketh Intercession for us 3. The Connexion of these things their mutual regard or the Relation of the work of Christ unto his state and condition the one is the end of the other He lives for ever to make intercession for us 1. As to his state and condition He lives for ever He is alwayes living The Lord Christ in his Divine Person hath a threesold life in Heaven The one he lives in himself the other for himself and the last for us 1. The Eternal life of God in his Divine Nature This he liveth in himself As the Father hath life in himself so hath he given unto the son to have life in himself Joh. 5 26. He hath given it him by eternal Generation in a communication unto him of all the divine Properties And he that hath life in himself a life independent on any other he is the living one the living God No creature can have life in himself For in God we live move and have our being He is hereby Alpha and Omega the first and the last the Begining and end of all Revel 1. 11. because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living one ver 18. And this Life of Christ is the foundation of the efficacy of all his Mediatory Actings namely that he was in his own divine Person the Living God Act. 20. 28. 1 Cor. 2. 8. 1 Joh. 3. 16. But this is not the immediate cause of his Mediatory Effects nor is it here intended 2. There is a Life which he liveth for himself namely a Life of unconceivable Glory in his Humane Nature He lead a mortal life in this world a life obnoxious unto misery and death and died accordingly This life is now changed into that of immortal eternal Glory Hence forth he dyeth no more death hath no more Power over him And not only so but this Life of his is unto him the cause of and is attended with all that ineffable Glory which he now enjoyes in Heaven This Life he lives for himself it is his reward the Glory and Honour that he is crowned withal All the endowments all the enjoyments and the whole eternal exaltation of the Humane Nature in the Person of Christ belong unto this Life of Glory And the glorious exaltation of that individual humane nature which the son of God assumed far above all Principalities and Powers and every name that is named in this world or the world to come is the principal part of the Design of Infinite wisdom in the work of the new Creation But neither is this the Life here intended 3. The Lord Christ lives a Mediatory Life in Heaven a Life for us So saith our Apostle he was made a Priest after the Power of an endless Life whereof we have treated before He lives as King Prophet and Priest of the Church So he describes himself Revel 1. 18. I am he that liveth and was dead and behold I am alive for evermore and have the keys of Hell and Death As he died for us so he liveth for us and is entrusted with all Power over the Churches adversaries for its good As he died for us so he liveth for us in Heaven and therefore tells us that because he liveth we shall live also Joh. 14. 19. Now this life differeth not essentially from that life of Glory in the Humane Nature which he liveth for himself in Heaven Only it denoteth one especial end of it and that only for a season The Lord Christ will have the life in himself the divine life unto all Eternity and so also will be the Life of Glory in the Humane Nature But he shall cease to live this Mediatory Life for us when the work of his Mediation is accomplished 1 Cor. 15. 28. But he shall lead this life alwaies for us until the whole work committed unto him be accomplished and shall lead it as a Life of Glory in himself unto Eternity Obs. It is a matter of strong consolation unto the Church that Christ lives in Heaven for us It is a spring of unspeakable Joy unto all true Believers that he lives a Life of Immortality and Glory in and for himself in Heaven Who can call to mind all the miseries which he underwent in this world all the reproach and scorn that was cast upon him by his enemies of all sorts all the wrath that the whole world is yet filled withal against him but is refreshed rejoyced transported with a spiritual view by Faith of all that Majesty and Glory which he is now in the Eternal Possession of so was it with Stephen Act. 7. 56. And therefore in all the Appearances and Representations which he hath made of himself since his Ascension into Heaven he hath manifested his present Glory Act. 26. 13. Revel 1. 14 15 16 17 18. And the due consideration hereof cannot but be a matter of unspeakable Refreshment unto all that love him in sincerity But herein lyeth the Life of the Churches Consolation that he continues to live a Mediatory Life in Heaven for us also It is not I fear so considered nor so improved as it ought to be That Christ dyed for us all who own the Gospel profess in words though some so explain their Faith or rather their Infidelity as to deny its proper use and to evacuate its proper ends That so he lived for us here in this world so as that his Life was some way or other unto our Advantage at least thus far that he could not have died if he had not lived before all men will grant even those by whom the principal end of this Life namely to fulfil the Law for us is peremptorily denyed But that Christ now lives a life of Glory in Heaven that most men think is for himself alone But the Text speaks to the contrary He lives for ever to make Intercession for us Neither is this the only end of his present Mediatory Life in Heaven though this only be here expressed Should I undertake to shew the ends of the present Mediatory Life of Christ for the Church it would be too great and long a decursion from the Text. However the whole of the work of this Life of his may be reduced into these three heads 1. His immediate Actings towards the Church it self which respects his Prophetical Office 2. His Actings for the Church in the world by Vertue and Power of his Kingly Office 3. His Actings with God the Father in their behalf in the dischage of his sacerdotal Office 1. The first consisteth in his sending and giving the Holy Ghost unto the Church He lives for ever to send the Holy Spirit unto his Disciples Without this constant effect of the present Mediatory Life of Christ the Being of the Church would fail it
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
Redemption and for ever perfected them that are sanctified Wherefore nothing remains for his Intercession but the Application of the fruits of his Oblation unto all them for whom he offered himself in sacrifice according as their conditions and occasions do require Wherefore 8. The safest Conception and Apprehension that we can have of the Intercession of Christ as to the manner of it is his continual Appearance for us in the Presence of God by vertue of his Office as the High Priest over the house of God representing the efficacy of his Oblation accompanied with tender Care Love and Desires for the welfare supply deliverance and Salvation of the Church Three things therefore concurre hereunto 1. The Presentation of his Person before the Throne of God on our behalf chap. 9. 24. This renders it sacerdotal His Appearance in Person for us is required thereunto 2. The Representation of his Death Oblation and Sacrifice for us which gives Power Life and Efficacy unto his Intercession Thence he appears in the midst of the Throne as a Lamb that had been slain Revel 5. 8. Both these are required to make his Intercession Sacerdotal But 3. both these do not render it Prayer or Intercession For Intercession is Prayer 1 Tim. 2. 1. Rom. 8. 26. Wherefore there is in it moreover a putting up a requesting and Offering unto God of his desires and will for the Church attended with Care Love and Compassion Zech. 1. 12. Thus far then may we proceed 1. It is a part of his Sacerdotal Office He intercedes for us as the High Priest over the House of God 2. It is the first and principal way whereby he Acts and exerciseth his Love compassion and care towards the Church 3. That he hath respect therein unto every Individual Believer and all their especial occasions if any man sin we have an Advocate 4. That there is in his intercession an effectual signification of his will and desire unto his Father For it hath the nature of Prayer in it and by it he expresseth his Dependance upon God 5. That it respects the Application of all the Fruits Effects and Benefits of his whole Mediation unto the Church For this is the formal nature of it that it is the way and means appointed of God in the holy dispensation of himself and his Grace unto mankind whereby the continual Application of all the Benefits of the Death of Christ and all effects of the Promises of the Covenant shall be communicated unto us unto his Praise and Glory 6 The efficacy of this intercession as it is Sacerdotal depends wholly on the antecedent Oblation and sacrifice of himself which is therefore as it were represented unto God therein This is evident from the nature and order of the Typical institutions whereby it was prefigured and whereunto by our Apostle it is accommodated But what belongs unto the manner of the Transactions of these things in Heaven I know not The third thing observed was the connexion of the two things mentioned or their Relation one unto another namely the perpetual life of Christ and his intercession He lives for ever to make intercession His intercession is the end of his Mediatory Life not absolutely nor only but principally He lives to Rule his Church he lives to subdue his Enemies for he must raign until they are all made his footstool He lives to give the Holy Spirit in all his blessed effects unto Believers But because all these things proceed originally by an emanation of Power and Grace from God and are given out into the hand of Christ upon his intercession that may well be esteemed the principal end of his Mediatory Life So he speaks expresly concerning that great fruit and effect of this Life of him in sending of the Spirit I will pray the Father I will intercede with him for it and he shall send you another Comforter John 14. 16. And the Power which he exerts in the subduing and destruction of the Enemies of his Kingdom is expresly promised unto him upon his Intercession for it Psal 2. 8 9 For this intercession of Christ is the great Ordinance of God for the exercise of his Power towards and the Communication of his grace unto the Church unto his Praise and Glory So doth our High Priest live to make intercession for us Many things we may from hence observe 1. So great and glorious is the work of saving Believers unto the utmost that it is necessary that the Lord Christ should lead a Mediatory Life in Heaven for the perfecting and accomplishment of it He lives for ever to make intercession for us It is generally acknowledged that sinners could not be saved without the Death of Christ but that Believers could not be saved without the life of Christ following it is not so much considered See Rom. 5. 10. Chap. 8. 34 35 c. It is it may be thought by some that when he had declared the name of God and revealed the whole counsel of his Will when he had given us the great example of Love and Holiness in this life when he had fulfilled all Righteousness redeemed us by his blood and made Attonement for our sins by the Oblation of himself confirming his Truth and Acceptation with God in all these things by his Resurrection from the dead wherein he was declared to be the Son of God with Power that he might have now left us to deal for our selves and to build our eternal safety on the Foundation that he had laid But alas when all this was done if he had only ascended into his own glory to enjoy his Majesty Honour and Dominion without continuing his Life and Office in our behalf we had been left poor and helpless so that both we and all our Right unto an Heavenly Inheritance should have been made a prey unto every subtle and powerful Adversary He could therefore no otherwise comfort his Disciples when he was leaving this world but by promising that he would not leave them Orphans John 14. 18. that is that he would still continue to Act for them to be their Patron and to exercise the Office of a Mediator and Advocate with the Father for them Without this he knew they must be Orphans that is such as are not able to defend themselves from injuries nor secure their own Right unto their Inheritance The sure Foundations of our eternal Salvation were laid in his Death and Resurrection So it is said that when God laid the Foundation of the Earth and placed the corner-stone thereof that the morning stars sang together and all the Sons of God shouted for Joy Job 38. 7. Although the Foundations were only laid yet that being done by infinite Power and Wisdom which would infallibly accomplish and perfect the whole it was a blessed cause of Praise and ascribing glory to God Yet were the continued Actings of the same Power required unto the Perfection of it The Foundation of the new Creation was laid
which was represented in the Mount I know not that there is any thing in this Exposition of the words that is contrary unto the Analogy of Faith or inconsistent with the design of the Apostle But withall I must acknowledge that these things seem to me exceeding difficult and such as I know not how fully to embrace and that for the Reasons following 1. If such a representation were made unto Moses in the Mount and that be the Pattern intended then the Tabernacle with all its Ministry was a shadow thereof But this is contrary unto our Apostle in another place who tells us that indeed all legal Institutions were only a shadow but withall that the substance or body was of Christ Col. 2. 17. And it is the body that the shadow doth immediately depend upon and represent But according unto this Exposition this Figure or Appearance made in the Mount must be the body or substance which those legal Institutions did represent But this Figure was not Christ. And it is hard to say that this Figure was the body which the Tabernacle below was the shadow of and that body was the shadow of Christ. But that Christ himself his Mediation and his Church that is his Mystical Body were not immediately represented by the Tabernacle and the Service of it but somewhat else that was a Figure of them is contrary unto the whole dispute of the Apostle in this place and the Analogy of Faith 2. I do not see how the Priests could minister in the earthly Tabernacle as an example and shadow of such an aetherial Tabernacle For if there were any such thing it immediately vanished after its appearance It ceased to be any thing and therefore could not be any longer an heavenly thing Wherefore with respect thereunto they could not continue to serve unto the example of heavenly things which were not 3. No tolerable account can be given of the reason or use of such a representation For God doth not dwell in any such Tabernacle in Heaven that it should be thought to represent his holy Habitation And as unto that which was to be made on the earth he had given such punctual instructions unto Moses confirming the remembrance and knowledge of them in his mind by the Holy Spirit by whom he was acted and guided as that he needed no help from his imagination in the view of the representation of such a Fabrick 4. Whatever Moses did it was for a Testimony unto the things which were to be spoken afterwards Chap. 3. 5. But these were the things of Christ and the Gospel which therefore he was to have an immediate respect unto 5. The sense of the words must be determined from the Apostle himself And it is evident 1 That the heavenly things unto whose resemblance the legal Priests did minister and the Pattern shewed unto Moses in the Mount were the same Hereon depends the whole force of his Proof from this Testimony 2 These heavenly things he expresly tells us were those which were consecrated dedicated unto God and purified by the Sacrifice of the blood of Christ Chap. 9. 23. 3 That Christ by his Sacrifice did dedicate both himself the whole Church and its Worship unto God From these things it follows 4 That God did spiritually and mystically represent unto Moses the Incarnation and Mediation of Christ with the Church of the Elect and its spiritual Worship which was to be gathered thereby And moreover he let him know how the Tabernacle and all that belonged thereunto did represent him and them For the Tabernacle that Moses made was a sign and figure of the Body of Christ. This we have proved in the Exposition of the second verse of this Chapter and it is positively affirmed by the Apostle Col. 2. 17. For therein would God dwell really and substantially Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily And the Tabernacle was but to represent this Inhabitation of God in Christ. Therefore did he dwell therein typically by sundry pledges of his presence that he might represent the real substantial Inhabitation of the Godhead in the Body or Humane Nature of Christ. This therefore was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto the Tabernacle was to be framed and this was that which was shewed unto Moses on the top of the Mount These were the heavenly things which they served unto the resemblance and shadow of It is therefore most prodable and most agreeable unto the mystery of the wisdom of God in these things that before the building of the Tabernacle below God did shew unto Moses what was to be signified and represented thereby and what he would introduce when that was to be taken away He first shewed the true Tabernacle then appointed a Figure of it which was to abide and serve the Worship of the Church until that true one was to be introduced when this was to be taken down and removed out of the way which is the substance of what the Apostle designeth to prove It will be said that what was shewed unto Moses in the Mount was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here that is a likeness similitude and type of other things This therefore could not be Christ himself and his Mediation which are the substance of heavenly things and not a resemblance of them I answer 1 All Representations of Christ himself antecedent unto his actual exhibition in the flesh as his appearances in humane shape of old were but Resemblances and Types of what should be afterwards 2 His manifestation unto Moses is so called not that it was a Type of any other things above but because it was the Prototype of all that was to be done below 1. This was the Foundation of the Faith of the Church of Israel in all Generations Their Faith in God was not confined unto the outward things they enjoyed but on Christ in them and represented by them They believed that they were only Resemblances of him and his Mediation which when they lost the Faith of they lost all acceptance with God in their Worship The relation of their Ordinances unto him their expression of him as their Prototype and Substance was the line of life wisdom beauty glory and usefulness that ran through them all This being now taken away they are all as a dead thing When Christ was in them they were the delight of God and the joy of the Souls of his Saints Now he hath uncloathed himself of them and left them to be rolled up as a vesture as a monument of the Garments he thought meet to wear in the immature Age of the Church they are of no more use at all Who now can see any beauty any glory in the Old Temple Administrations should they be revived Where Christ is there is glory if we have the light of Faith to discern it and we may say of every thing wherein he is not be it never so pompous unto
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
God doth depend thereon For it is in the Gospel that the Righteousness of God is revealed from faith to faith Rom. 1. 17. Indeed the Righteousness of God without the Law is witnessed by the Law and the Prophets Rom. 3. 21. That is Testimony is given to it in legal Institutions and the Promises recorded in the Prophets but these things were obscure unto them who were to seek for what was intended under the vails and shadows of Priests and Sacrifices Attonements and Expiations But our Justification before God in all the causes of it being now fully revealed and made manifest it hath a great influence into spiritual liberty and boldness 3. By the spiritual light which is given to Believers into the mystery of God in Christ. This the Apostle affirms to have been hid in God from the beginning of the world Eph. 3. 9. It was contrived and prepared in the counsel and wisdom of God from all eternity Some intimation was given of it in the first Promise and was afterwards shadowed out by sundry legal Institutions But the depth the glory the beauty and fulness of it was hid in God in his mind and will until it was fully revealed in the Gospel The Saints under the Old Testament believed that they should be delivered by the promised Seed that they should be saved for the Lords sake that the Angel of the Covenant would save them yea that the Lord himself would come to his Temple and they diligently enquired into what was foresignified concerning the sufferings of Christ and the glory that should ensue But all this while their thoughts and conceptions were exceedingly in the dark as to those glorious things which are made so plain in the New Covenant concerning the Incarnation Mediation Sufferings and Sacrifice of the Son of God concerning the way of Gods being in Christ reconciling the World unto himself Now as darkness gives fear so light gives liberty 4 We obtain this liberty by the opening of the way into the Holiest and the entrance we have thereby with boldness unto the Throne of Grace This also the Apostle insists upon peculiarly in sundry places of his ensuing Discourses as Chap. 9. 8. Chap. 10. 19 20 21 22. where it must be spoken to if God permit at large For a great part of the liberty of the New Testament doth consist herein 5. By all the Ordinances of Gospel-Worship How the Ordinances of Worship under the Old Testament did lead the People into Bondage hath been declared But all those of the New Testament through their plainness in signification their immediate respect unto the Lord Christ with their use and efficacy to guide Believers in their communion with God do all conduce unto our Evangelical liberty And of such importance is our liberty in this instance of it that when the Apostles saw it necessary for the avoiding of offence and scandal to continue the observance of one or two legal Institutions in abstinence from some things in themselves indifferent they did it only for a season and declared that it was only in case of scandal that they would allow this temporary abridgment of the liberty given us by the Gospel 12. They differ greatly with respect unto the Dispensation and Grant of the Holy Ghost It is certain that God did grant the Gift of the Holy Spirit under the Old Testament and his operations during that season as I have at large elsewhere declared But it is no less certain that there was always a Promise of his more signal effusion upon the confirmation and establishment of the New Covenant See in particular that great Promise to this purpose Joel 2. 28 29. as applied and expounded by the Apostle Peter Acts 2. 17 18. yea so sparing was the communication of the Holy Ghost under the Old Testament compared with his effusion under the New as that the Evangelist affirms that the Holy Ghost was not yet because that Jesus was not yet glorified John 7. 39. that is he was not yet given in that manner as he was to be given upon the confirmation of the New Covenant And those of the Church of the Hebrews who had received the Doctrine of John yet affirmed that they had not so much as heard whether there were any Holy Ghost or no Acts 19. 2. that is any such gift and communication of him as was then proposed as the chief Priviledge of the Gospel Neither doth this concern only the plentiful effusion of him with respect unto those miraculous gifts and operations wherewith the doctrine and establishment of the New Covenant was testified unto and confirmed however that also gave a signal difference between the two Covenants For the first Covenant was confirmed by dreadful appearances and operations effected by the Ministry of Angels but the new by the immediate operation of the Holy Ghost himself But this difference principally consists herein that under the New Testament the Holy Ghost hath graciously condescended to bear the office of the Comforter of the Church That this unspeakable Priviledge is peculiar unto the New Testament is evident from all the Promises of his being sent as a comforter made by our Saviour John 14. 15 16. especially that wherein he assures his Disciples that unless he went away in which going away he confirmed the New Covenant the comforter would not come but if he so went away he would send him from the father Chap. 16. 7. And the difference between the two Covenants which ensued hereon is inexpressible 13. They differ in the Declaration made in them of the Kingdom of God It is the observation of Austin that the very name of the Kingdom of Heaven is peculiar unto the New Testament It is true God reigned in and over the Church under the Old Testament but his Rule was such and had such a relation unto secular things especially with respect unto the Land of Canaan and the flourishing condition of the People therein as that it had an appearance of a Kingdom of this world And that it was so and was so to be consisting in Empire Power Victory Wealth and Peace was so deeply sixed on the minds of the generality of the People that the Disciples of Christ themselves could not free themselves of that apprehension until the New Testament was fully established But now in the Gospel the nature of the Kingdom of God where it is and wherein it consists is plainly and evidently declared unto the unspeakable consolation of Believers For whereas it is now known and experienced to be internal spiritual and heavenly they have no less assured interest in it and advantage by it in all the troubles which they may undergo in this World than they could have in the fullest possession of all earthly enjoyments 14. They differ in their substance and end The Old Covenant was typical shadowy and removeable Heb. 10. 1. The New Covenant is substantial and permanent as containing the Body which is Christ. Now consider the Old
of the continuation of this Teaching may be considered two wayes 1 As it was external in opposition unto and comparison of the effectual internal Teaching by the grace of the New Covenant so it is laid aside not absolutely but comparatively and as it was solitary 2 It may be considered in the manner of it with especial respect unto the Ceremonial Law as it consisted in the observance of sundry Rites and Ceremonies And in this sense it was utterly to cease above all with respect unto the additions which men had made unto the Ceremonial Institutions wherein it did consist Such was their Teaching by writing parts of the Law on their Fringes Frontlets and Doors of their Houses especially as these things were enlarged and Precepts concerning them multiplied in the practice of the Jewish Church It is promised concerning these things that they shall be absolutely removed as useless burdensom and inconsistent with the spiritual Teaching of the New Covenant But as unto that kind of instruction whether by publick stated preaching of the Word or that which is more private and occasional which is subservient unto the promised Teaching of the Spirit of God and which he will and doth make use of in and for the communication of the knowledge itself here promised there is nothing intimated that is derogatory unto its use continuance or necessity A Supposition thereof would overthrow the whole Ministery of Jesus Christ himself and of his Apostles as well as the ordinary Ministery of the Church And these things are spoken in exposition of this place taken from the meaning and intention of the word Teaching or the Duty itself whose continuance and farther use is denied But yet it may be more clear light into the mind of the Holy Spirit may be attained from a due consideration of what it is that is so to be taught And this is know the Lord. Concerning which two things may be observed 1. That there was a knowledge of God under the Old Testament so revealed as that it was hidden under Types wrapt up in Vails expressed only in Parables and Dark-sayings For it was the mind of God that as unto the clear perception and revelation of it it should lie hid until the Son came from his bosom to declare him to make his name known and to bring life and immortality to light yea some things belonging hereunto though virtually revealed yet were so compassed with darkness in the manner of their Revelation as that the Angels themselves did not clearly and distinctly look into them But that there were some such great and excellent things concerning God and his Will laid up in the Revelation of Moses and the Prophets with their Institutions of Worship they did understand But the best and wisest of them knew also that notwithstanding their best and utmost enquiry they could not comprehend the time nature and state of the things so revealed For it was revealed unto them that not unto themselves but unto us they did minister in their Revelation of those things 1 Pet. 1. 12. And as our Apostle informs us Moses in his Ministery and Institutions gave testimony unto the things which were to be spoken that is clearly afterwards Chap. 3. 5. This secret hidden knowledge of God principally concerned the Incarnation of Christ his mediation and suffering for Sin with the Call of the Gentiles thereon These and such like Mysteries of the Gospel they could never attain the comprehension of But yet they stirred up each other diligently to enquire into them as to what they were capable of attaining saying one to another Know the Lord. But it was little that they could attain unto God having provided some better things for us that they without us should not be made perfect And when that Church ceased to make this the principal part of their Religion namely a diligent enquiry into the hidden knowledge of God in and by the promised Seed with a believing desire and expectation of its full manifestation contenting themselves with the letter of the Word looking on types and shadows as things present and substances they not only lost the glory of their Profession but were hardened into an unbelief of the things signified unto them in their real exhibition Now this kind of teaching by mutual encouragement to look into the vailed things of the Mystery of God in Christ is now to cease at the solemn Introduction of the New Covenant as being rendered useless by the full clear revelation and manifestation of them made in the Gospel They shall no more that is they shall need no more to teach so to teach this knowledge of God for it shall be made plain to the understanding of all Believers And this is that which I judge to be principally intended by the Holy Ghost in this part of the Promise as that which the positive part of it doth so directly answer unto 2. The knowledge of the Lord may be here taken not objectively and doctrinally but subjectively for the renovation of the mind in the saving knowledge of God And this neither is nor can be communicated unto any by external teaching alone in respect whereunto it may be said comparatively to be laid aside as was intimated before We have I hope sufficiently freed the words from the difficulties that seem to attend them so as that we shall not need to refer the accomplishment of this promise unto Heaven with many ancient and modern Expositors nor yet with others to restrain it unto the first Converts in Christianity who were miraculously illuminated much less so to interpret them as to exclude the Ministery of the Church in teaching or any other effectual way thereof Somewhat may be observed of the particular expressions used in them 1. There is in the original Promise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplius no more This is omitted by the Apostle yet so as that it is plainly included in what he expresseth For the word denotes the time and season which was limited unto that kind of teaching which was to cease This season being to expire at the publication of the Gospel the Apostle affirms absolutely then they shall not teach what the Prophet before declared with the limited season now expired they shall do so no more 2. The Prophet expresseth the Subject spoken of indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man his neighbour a man his brother that is any man the Apostle by the universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man which is also reducible unto any one every one that is or may be called to this work or hath occasion or opportunity for it For of this teaching the Rule is Ability and Opportunity He that can do it and hath an opportunity for it 3. That which they taught or intended in that expression Know the Lord is the same with what is promised in the latter part of the Verse where it must be spoken unto Some things according to our method and design may
that or whereas it is said a New or in that he calleth it nameth it a New So it is expresly in the Prophet Behold I will make a new Covenant Thus every word of the Holy Ghost though but occasional unto the principal Subject spoken of is a sufficient evidence of what may be deduced from it And by this kind of arguing are we taught that the Word of God is full of holy mysteries if with humility and under the conduct of his holy Spirit we do as we ought diligently enquire into them This therefore he layeth down as the foundation of his present Argument That God himself doth not call this promised Covenant another Covenant or a second nor only declare the excellency of it but signally calls it a New Covenant 2. That which he infers from hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made the first Old The force of the Argument doth not lie in this that he calleth the second New but that he would not have done so had not he made the first Old For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active signification and denotes an authoritative act of God upon the Old Covenant whereof the calling the other New was a Sign and evidence He would not have done so but that he had made the other Old For with respect thereunto this is called New But yet it was the designation of the New Covenant that was the foundation of making the other Old The word respecting the time past we must enquire what time it doth refer unto And this must be either the time of the prediction and promise of the New Covenant or the time of its introduction and establishment And it is the first season that is intended For the introductin of the New Covenant did actually take away and abolish the Old making it to disappear But the act of God here intended is only his making it Old in order thereunto And he did this upon and by the giving of this Promise and afterwards by various acts and in various degrees 1. He did it by calling the Faith of the Church from resting in it through the expectation of the bringing in of a better in the room of it This brought it under a decay in their minds and gave it an undervaluation unto what it had before They were now assured that something much better would in due time be introduced Hence although they abode in the observation of the Duties and Worship it required it being the Will of God that so they should do yet this expectation of and longing after the better Covenant now promised made it decay in their minds and affections So did God make it Old 2. He did it by a plain declaration of its infirmity weakness and insufficiency for the great ends of a perfect Covenant between God and the Church Many things unto this purpose might have been collected out of the nature of its institutions and promises from the first giving of it as is done by our Apostle in his present discourses But these things were not clearly understood by any in those days and as to the most the vail was on them that they could not see at all unto the end of the things that were to be done away But now when God himself comes positively to declare by that Prophet that it was so weak and insufficient and that therefore he would make another a better with them this made it Old or declared it to be in a tendency unto a dissolution 3. From the giving of this Promise God did variously by his Providence break in upon and weaken its administration which by its decaying age was more and more manifested For 1. Immediately after the giving of this Promise the Babylonian Captivity gave a total intercision and interruption unto the whole administration of it for seventy years This having never before fallen out from the making of it on Mount Sinai was an evident token of its approaching period and that God would have the Church to live without it 2. Upon the return of the People from their Captivity neither the Temple nor the Worship of it nor any of the administrations of the Covenant nor the Priesthood were ever restored unto their pristine beauty and glory And whereas the People in general were much distressed at the apprehension of its decay God comforts them not with any intimation that things under that Covenant should ever be brought into a better condition but only with an expectation of his coming amongst them who would put an utter end unto all the administrations of it Hag. 2. 6 7 8 9. And from that time forwards it were easie to trace the whole process of it and to manifest how it continually declined towards the end Thus did God make it Old by variously disposing of it unto its end and to give an evidence thereof called the other Covenant which he would make a New One. And it did not decay of it self For no institution of God will ever wax old of it self will ever decay grow infirm nor perish unless it be disannulled by God himself Length of time will not consume Divine Institutions nor can the sins of Men abate their force He only that sets them up can take them down And this is the first Argument of the Apostle taken from this testimony to prove that the first Covenant was to be abolished But whereas it may be questioned whether it directly follows or no that it must be taken away because it is made old he confirms the truth of his Inference from a general maxim which hath the nature of a new argument also Now saith he that which decayeth and waxeth old is ready to vanish away Old is significative of that which is to have an end and which draws towards its end Every thing that can wax old hath an end and that which doth so draws towards that end So the Psalmist affirming that the Heavens themselves shall perish adds as a proof thereof they shall wax old as a garment and then none can doubt but they must have an end as unto their substance or their use There is in the words 1. The Notation of the Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that or that whatever it be The general Rule gives evidence unto the former inference whatever it be that waxeth old 2. The description of it in a double expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are generally supposed to be synonyma and to be used for emphasis onely We express the first by decay that which decayeth to avoid the repetition of the same word we having no other to express waxing old or made old by But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly that which decayeth it is that which hath the effect passively of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is made old and it properly respecteth things Things are so said to be made old not persons But the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
à nobis intelligitur Ipse est Tabernaculum propter carnis tegumentum Ipse est mensa quia noster cibus est et vita Ipse est Arca habens legem Dei reconditam quia est verbum Patris Ipse est candelabrum quia est Lux Spiritualis Ipse est Altare incensi quia est odor suavitatis in Sanctificationem Ipse est Altare Holocausti quia est hostia pro totius mundi vit a in cruce oblata And other Instances he gives unto the same purpose And although I cannot comply with all his particular Applications yet the Ground he builds upon and the Rule he proceeds by are firm and stable And by this Rule we shall enquire into the signification of the things mentioned by the Apostle in the first part of the Tabernacle 1. The Candlestick with its seven Branches and its perpetual Light with pure Oyl giving Light unto all Holy Administrations did represent the fullness of Spiritual Light that is in Christ Jesus and which by him is communicated unto the whole Church In him was Life and the Life was the Light of men Ioh. 1. 4. God gave unto him the Spirit not by measure Ioh. 3. 34. And the Holy Spitit rested on him in all variety of his Gifts and Operations especially those of Spiritual Light Wisdom and Understanding Isa. 11. 2. 3. And in allusion unto this Candlestick with its seven Lamps is called the seven Spirits that are before the Throne of God Revel 1. 4 as He in and by whom the Lord Christ gives out the fullness and perfection of spirituall Light and Gifts unto the illumination of the Church even as the Light of the Tabernacle depended on the seven Lamps of the Candlestick Wherefore by the Communication of the fullness of the Spirit in all his Gifts and Graces unto Christ he became the fountain of all spiritual Light unto the Church For he subjectively enlightens their minds by his Spirit Ephes. 1. 17 18 19. and objectively and doctrinally conveys the means of Light unto them by his word Again There was one Candlestick which contained the holy Oyl a Type of the spirit in it self Thence was it communicated unto the Branches on each side of it that they also should give Light unto the Tabernacle Yet had they originally no oyl in themselves but only what was continually communicated unto them from the body of the Candlestick And so the communications from Christ of spiritual Gifts unto the Ministers of the Gospel whereby they are instrumental In the Illumination of the Church was signified thereby For unto every one of us is given Grace according unto the measure of the Gift of Christ even as he pleaseth Ephes. 4. 7. But hereon we must also remember that this Candlestick was all one beaten work of pure Gold both the Scapus the Body and all the Branches of it There were neither joynts nor screws nor pins in or about it Exod. 25. 36. Wherefore unless ministers are made Partakers of the divine nature of Christ by that faith which is more precious than Gold and are intimately united unto him so as mystically to become one with him no pretended conjunction unto him by joynts and screws of outward order will enable them to derive that pure oyl from him with whose burning Light they may illuminate the Church But this I submitt unto the Judgment of others This is of faith herein That which God instructed the Church in by this holy Utensil and its Use was that the promised Messiah whom all these things typed and represented was to be by the fullness of the spirit in himself and the communication of all Spiritual Graces and Gifts unto others the only cause of all true saving Light unto the Church He is the true Light which lighteneth every man coming into the world namely that is savingly enlightened Upon the entrance of Sin all things fell into Darkness spiritual darkness covered mankind not unlike that which was on the face of the deep before God said let there be Light and there was Light 2 Cor. 4 6. And this darkness had two parts first that which was external with respect unto the will of God concerning Sinners and their acceptance with him secondly on the minds of men in their incapacity to receive such divine Revelations unto that end as were or should be made This was the double Vail the Vail vailed and the Covering covered over the face of all Nations which was to be destroyed Isa. 25. 7. And they are both removed by Christ alone the former by his Doctrine the latter by his Spirit Moreover there was no Light at all in the Sanctuary for the performance of any holy Administrations but what was given unto it by the Lamps of this Candlestick And therefore was it to be carefully dressed every morning and evening by a perpetual Statute And if the communication of spiritual Gifts and Graces do cease the very Church it self notwithstanding its outward order will be a place of Darkness Obs. 1. The Communication of sacred Light from Christ in the Gifts of the Spirit is absolutely necessary unto the due and acceptable performance of all holy Offices and Duties of worship in the Church And 2. No man by his utmost endeavours in the use of outward means can obtain the least beam of saving Light unless it be communicated unto him by Christ who is the only fountain and cause of it The Table and the Shew-bread mentioned in the next place respected him also under another consideration The use of the Table which was all overlaid with Gold was only to bear the bread which was laid upon it What resemblance there might be therein unto the Divine Person of Christ which sustained the humane nature in its duties that Bread of Life which was provided for the Church It may be is not easie to declare Howbeit the Head of Christ is said to be as the most fine Gold Cant. 5. 11. Wherefore the matter of it being most precious and the form of it beautifull and glorious it might as far represent it as any thing would do which is of this Creation as all these things were ver 11. But that the Lord Christ is the only Bread of life unto the Church the only Spiritual Food of our Souls he himself doth fully testifie Ioh. 6. 32. 35. He therefore He alone was represented by this continual Bread of the Sanctuary VER 3 4 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But after the second Vail or Covering Our Latine Translation reads post medium velum that is after the Vail that was in the midst For there were not three Vails whereof this should be in the midst but two only The Syriack somewhat changeth the words The inner Tabernacle which was within the face of the second Gate The same thing is intended but the inner is added and after the second Vail is expressed by an Hebraism what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which is rendred
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
must take care that spiritual Light do alwayes bear sway in their minds And therefore 3 constantly to watch against the prevalency of corrupt prejudices and affections in their mind And 4 when the light of the mind is sollicited by temptations to suspend its conduct and determination on present circumstances to know that sin lies at the door this is its last address for admission And 5 If error grow strong in the heart through the love of sin truth will grow weak in the mind as to the preservation of the soul from it And 6 Nothing ought to influence the soul more unto repentance sorrow and humiliation for sin than a due apprehension of the shameful error and mistake that is in it VER VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Hoc significante Hoc declarante Hoc innuente Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this manifesting Manifestans Patefaciens notum faciens making known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is openly manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which a blind man may see And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifestly plainly perspicuously to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. nondum propalatam esse made palà m open manifest Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet revealed manifestata facta manifesta not made evidently to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Viam sanctorum the way of the Holies Beza Viam ad sacrarium the way into the sanctuary Viam in Sancta Sanctorum the way into the most Holy Place None suspect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the masculine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. habente statum having or continuing its state or condition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes so used Having its station adbuc consistente as yet abiding continuing its state standing consisting VER 8. The Holy Ghost this signifying Syr. signifying hereby evidently declaring that the way into the Holiest of all the way of the most Holy Place of the Holies was not as yet made manifest whilst yet the first Tabernacle was standing kept its station THe Apostle in this verse enters on a declaration of the use which he designed to make of the description of the Tabernacle its furniture and its Utensils which he had before laid down Now this was not to give a particular account of the nature use and signification of every thing in them which he declineth in his close of this recounting of them affirming that it belonged not to his purpose to treat of them particularly on this occasion But from the consideration of the whole in its structure order and services he would prove the Dignity Preheminence and Efficacy of the Priesthood and Sacrifice of Christ above those which belonged thereunto And hence would he manifest the unspeakable advantage of the Church in the removal of the one and introduction of the other The first Inference which he makes unto this purpose is laid down in this verse And it is taken from what he had observed immediately before concerning the time and manner of the High Priests entrance into the most Holy Place It was done by him alone and that only once a year and that not without the blood of the Sacrifices which he offered None of the People were ever suffered to draw nigh thereunto nor might the rest of the Priests themselves come into the Sanctuary the Place of their daily ministration whilst the High Priest went in and was in the most Holy Place In this order this disposal of the Institutions of divine service saith he there was that Instruction provided for the use of the Church which I shall now declare And three things he expresseth with respect hereunto 1. Who gave that Instruction it was the Holy Ghost 2. The way whereby he gave it It was by the manifest signification of his mind in and by what he did appointed ordered or prescribed 3. What was the Instruction he gave namely that the way into the Holiest of all was not yet made manifest whilst the first Tabernacle was standing And concerning this we must enquire 1. What is here intended by the Holiest of all 2. What is the way into this Holiest of all or the way of the Holies 3. How this way was manifest and how it was not manifest 4. What was the duration of that state wherein this way was not manifest namely whilst the first Tabernacle was standing 1. The Author of this Instruction was the Holy Ghost The Holy Ghost this signifying that is saith Grotius Deus per afflatum suum Mosi praecipiens So they speak by whom the divine personality of the Holy Ghost is denyed But it is not only here supposed but it may be hence undeniably proved For he that by his word and works teacheth and instructeth the Church is a person For acts of Understanding Will Power and Authority such as these are are the acts of a Person We intend no more by a Person but one that hath an understanding will and power of his own which he is able to act and exert Moreover he is a divine Person For he who by his authority and wisdom disposed of the worship of God under the old Testament so as it might typifie and represent things afterwards to come to pass and be revealed is so and none other He who doth these things and can do them is he in whom we believe the holy Spirit And as he is the immediate Author and Appointer of all divine worship so there are characters of his wisdom and holiness on all the Parts of it 2. The way whereby he gave this Instruction was by the signification of the things intended signifying declaring manifestly evidently openly He did it not by any especial revelation made unto Moses about it he did not in words declare it or express it as a doctrinal truth But this signification was made in the nature and order of the things appointed by him The framing of the Tabernacle and the constitution of the services belonging thereunto made this declaration For things in his wisdom were thus disposed that there should be the first Tabernacle whereinto the Priests did enter every day accomplishing the divine services that God required Howbeit in that Tabernacle there were not the Pledges of the gracious presence of God It was not the especial residence of his glory But the peculiar habitation of God was separated from it by a vail and no person living might so much as look into it on pain of death But yet lest the Church should apprehend that indeed there was no approach here nor hereafter for any person into the gracious presence of God He ordained that once a year the High Priest and he alone should enter into that Holy Place with blood Hereby he plainly signified that an entrance there was to be and that with boldness thereinto For unto what end else did he allow and appoint that once a year there should be an entrance into it
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
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
Testator Where a man hath nothing to give or bequeath he can make no Testament For that is nothing but his Will concerning the disposal of his own Goods after his decease So is it in this New Testament All the Goods of Grace and Glory were the Property the Inheritance of Christ firmly instated in him alone For he was appointed Heir of all things But in his death as a Testator he made a Bequeathment of them all unto the Elect appointing them to be Heirs of God Coheirs with himself And this also is required unto the nature and essence of a Testament 3. In a Testament there is always an absolute Grant made of the Goods bequeathed without condition or limitation So is it here also the Goods and Inheritance of the Kingdom of Heaven are bequeathed absolutely unto all the Elect so as that no intervenience can defeat them of it And what there is in the Gospel which is the Instrument of this Testament that prescribes Conditions unto them that exacts terms of Obedience from them it belongs unto it as it is a Covenant and not as a Testament Yet 4. It is in the Will and Power of the Testator in and by his Testament to assign and determine both the time season and way whereby those to whom he hath bequeathed his Goods shall be admitted unto the actual possession of them So is it in this case also The Lord Christ the great Testator hath determined the way whereby the Elect shall come to be actually possest of their Legacies namely by Faith that is in him Acts 26. 18. So also he hath reserved the time and season of their Conversion in this world and entrance into future glory in his own hand and power And these things belong unto the Illustration of the Comparison insisted on although it be only one thing that the Apostle argues from it touching the necessity of the death of the Testator But notwithstanding these instances of agreement between the New Covenant and the Testaments of men whereby it appears to have in it in sundry respects the nature of a Testament yet in many things there is also a disagreement between them evidencing that it is also a Covenant and abideth so notwithstanding what it hath of the nature of a Testament from the death of the Testator As 1. A Testator amongst men ceaseth to have any right in or use of the Goods bequeathed by him when once his Testament is of force And this is by reason of death which destroys all title and use of them But our Testator devests himself neither of Right nor Possession nor of the use of any of his Goods And this follows on a twofold difference the one in the Persons the other in the Goods or things bequeathed 1 In the Persons For a Testator amongst men dyeth absolutely he liveth not again in this world but lieth down and riseth not until the Heavens be no more Hereon all Right unto and all use of the Goods of this life ceaseth for ever Our Testator dyed actually and really to confirm his Testament but 1 He dyed not in his whole Person 2 In that Nature wherein he dyed he lived again and is alive for evermore Hence all his Goods are still in his own power 2 In the things themselves For the Goods bequeathed in the Testaments of men are of that nature as that the Propriety of them cannot be vested in many so as that every one should have a right unto and the enjoyment of all but in one onely But the spiritual good things of the New Testament are such as that in all the riches and fulness of them they may be in the possession of the Testator and of those also unto whom they are bequeathed Christ parts with no Grace from himself he diminisheth not his own Riches nor exhausts any thing from his own Fulness by his communication of it unto others Hence also 2. In the Wills of men if there be a Bequeathment of Goods made unto many no one can enjoy the whole Inheritance but every one is to have his own share and Portion only But in and by the New Testament every one is made Heir to the whole Inheritance All have the same and every one hath the whole For God himself thence becomes their Portion who is All unto All and All unto every one 3. In Humane Testaments the Goods bequeathed are such only as either descended unto the Testators from their Progenitors or were acquired during their lives by their own industry By their death they obtained no new Right or Title unto any thing only what they had before is now disposed of according unto their Wills But our Testator according unto an antecedent Contract between God the Father and him purchased the whole Inheritance by his own blood obtaining for us eternal Redemption 4. They differ principally in this That a Testament amongst men is no more but meerly so it is not moreover a Solemn Covenant that needs a confirmation suited thereunto The bare signification of the Will of the Testator witnessed unto is sufficient unto its constitution and confirmation But in this Mystery the Testament is not meerly so but a Covenant also Hence it was not sufficient unto its force and establishment that the Testator should dye only but it was also required that he should offer himself in Sacrifice by the shedding of his blood unto its confirmation These things I have observed because as we shall see the Apostle in the progress of his discourse doth not confine himself unto this Notion of a Testament but treats of it principally as it had the Nature of a Covenant And we may here observe 1. It is a great and gracious Condescension in the Holy Spirit to give Encouragement and Confirmation unto our Faith by a Representation of the Truth and reality of spiritual things in those which are temporal and agreeing with them in their general nature whereby they are presented unto the common understandings of Men. This way of proceeding the Apostle calls a speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 15. After the manner of men Of the same kind were all the Parables used by our Saviour For it is all one whether these Representations be taken from things real or from those which according unto the same Rule of Reason and Right are framed on purpose for that end 2. There is an irrevocable Grant of the whole Inheritance of Grace and Glory made unto the Elect in the New Covenant Without this it could not in any sense have the Nature of a Testament nor that Name given unto it For a Testament is such a free Grant and nothing else And our best Plea for them for an interest in them for a participation of them before God is from the free Grant and Donation of them in the Testament of Jesus Christ. 3. As the Grant of these things is free and absolute so the Enjoyment of them is secured from all interveniences by the
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
and Wisdom that Evidence themselves herein are ineffable and do cast contempt on all those by whom this Epistle hath been called in question as sundry other passages in it do in a peculiar manner And it is our Duty to enquire with diligence into the Mind of the Holy Spirit herein As unto the general Nature of the arguing of the Apostle it consists in Two Parts 1. The Introduction of a pregnant Testimony out of the Old Testament unto his purpose v. 5 6 7 8 and part of the 9th 2. Inferences from that Testimony Asserting and Confirming all that he had pleaded for In the Testimony he produceth we may consider 1. The manner of its Introduction respecting the reason of what is asserted Wherefore 2. Who it was by whom the words insisted on were spoken He saith 3. When he spake them When he came into the World 4. The things spoken by him in general which consist in a double Antithesis 1. Between the Legal Sacrifices and the Obedience of Christ in his Body ver 5. 2. Between Gods acceptance of the one and the other with their Efficacy unto the end treated of which must be particularly spoken unto 1. The Introduction of this Testimony is by the word wherefore for which cause for which end It doth not give an account why the words following were spoken but why the things themselves were so ordered and disposed And we are directed in this word unto the due consideration of what is designed to be proved And this is that there was such an Insufficiency in all Legal Sacrifices as unto the Expiation of Sin that God would remove them and take them out of the way to Introduce that which was better to do that which the Law could not do Wherefore saith the Apostle because it was so with the Law things are thus disposed of in the Wisdom and Counsel of God as is declared in this Testimony 2. Who spake the words contained in the Testimony He saith The words may have a Threefold respect 1. As they were given out by Inspiration and are Recorded in the Scripture So they were the words of the Holy Ghost as the Apostle expresly affirms of the like words ver 15 16. of this Chapter 2. As they were used by the Penman of the Psalm who speaks by Inspiration So they were the words of David by whom the Psalm was Composed But although David spoke or wrote these words yet is not he himself the person spoken of nor can any passage in the whole Context be applyed unto him as we shall see in particular afterwards Or if they may be said to be spoken of him it was only as he bare the person of another or was a Type of Christ. For although God himself doth frequently prefer Moral Obedience before the Sacrifices of the Law when they were Hypocritically performed and trusted unto as a Righteousness unto the neglect of Diligence in Moral Duties yet David did not would not ought not in his own Name and Person reject the Worship of God and present himself with his Obedience in the room thereof especially as unto the end of Sacrifices in the Expiation of Sin Wherefore 3. The words are the words of our Lord Jesus Christ when he cometh into the World he saith And it is a vain Enquiry when in particular he spake these words unto whom or where any mention is made of them in the story of him It is no way needful that they should be Literally or Verbally pronounced by him But the Holy Ghost useth these words in his Name as his because they declare express and represent his mind design and resolution in his coming into the World which is the sole end and use of Words On the consideration of the Insufficiency of Legal Sacrifices the only appearing means unto that purpose for the Expiation of Sin and the making of Reconciliation with God that all Mankind might not Eternally perish under the Guilt of Sin the Lord Christ represents his readiness and willingness to undertake that work with the Frame of his Heart and Mind therein The Ascription of these words unto the Lord Christ on the reason mentioned gives us a prospect into 1. The Love of his undertaking for us when all other ways of our Recovery failed and were disallowed as Insufficient 2. Into the Foundation of his undertaking for us which was the Declaration of the Will of God concerning the Insufficiency of these Sacrifices 3. Into his readiness to undertake the work of Redemption notwithstanding the difficulties that lay in the way of it and what he was to undergo in the stead of the Legal Sacrifices We have the Solemn word of Christ in the Declaration he made of his readiness and willingness to undertake the work of the Expiation of Sin proposed unto our Faith and Engaged as a sure Anchor of our Souls 3. The Season of his speaking these words in the manner declared was on his coming into the World wherefore coming or when he cometh into the World he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veniens or venturus when he was to enter into the World when the design of his future coming into the World was declared So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he that is to come Mat. 11. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 4. 45. That therefore may be the sense of the words upon the First prediction of the future coming of the Son of God into the World the Design Mind and Will wherewith he came was declared Refer the words unto some actual coming of the person spoken of into the World and various interpretations are given of them When he came in Sacrifices Typically say some But this seems not to be a word accompanying the First Institution of Sacrifices namely Sacrifices thou wouldst not have His coming into the World was his appearance and publick shewing of himself unto the World in the beginning of his Ministery as David came out of the Wilderness and Caves to shew himself unto the people as King of Israel saith Grotius But the respect unto David herein is frivolous nor are those words used with respect unto the Kingly Office of Christ but meerly as unto the Offering himself in Sacrifice to God The Socinians contend earnestly that this his coming into the World is his entrance into Heaven after his Resurrection And they embrace this uncouth Interpretation of the words to give countenance unto their pernicious Errour that Christ offered not himself in Sacrifice to God in his Death or whilest he was in this World For his Sacrifice they suppose to be Metaphorically only so called consisting in the representation of himself unto God in Heaven after his Obedience and Suffering Wherefore they say that by the World which he came into the World to come mentioned Chap. 2. 5. is intended But there is nothing sound nothing probable or specious in this wresting of the words and sense of the Scripture For 1. the words
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
evidenced unto all 3. This Will of God Christ came to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to effect to establish and perfectly to fulfil it How he did so the Apostle fully declareth in this Epistle He did it in the whole work of his Mediation from the susception of our Nature in the Womb unto what he doth in his supream Agency in Heaven at the Right Hand of God He did all things to accomplish this eternal purpose of the Will of God This seems to me the First Sense of the place Howbeit I would not as I said before exclude the former mentioned also For our Lord in all that he did was the Servant of the Father and received especial commands for all that he did This Commandment saith he have I received of my Father Hence in this sense also he came to do the Will of God He fulfilled the Will of his purpose by Obedience unto the Will of his Commands Hence it is added in the Psalm that he delighted to do the Will of God and that his Law was in the midst of his Bowels His delight in the Will of God as unto the laying down of his Life at the Command of God was necessary unto this doing of his Will And we may observe 1. The Foundation of the whole glorious work of the Salvation of the Church was laid in the Soveraign Will Pleasure and Grace of God even the Father Christ came only to do his Will 2. The coming of Christ in the Flesh was in the Wisdom Righteousness and Holiness of God necessary for to fulfil his Will that we might be saved unto his Glory 3. The fundamental motive unto the Lord Christ in his undertaking the work of Mediation was the Will and Glory of God Lo I come to do thy Will 5 ly The last thing in this Context is the Ground and Rule of this undertaking of the Lord Christ and this is the Glory of the Truth of God in his promises recorded in the word In the Volume of the Book it is written of me that I should fulfil thy Will O God There is a difficulty in these words both as to the Translation of the Original Text and as unto the Application of them And therefore Critical Observations have been multiplied about them which it is not my way or work to repeat Those that are Learned know where to find them and those that are not so will not be edified by them What is the true meaning and intention of the Holy Spirit in them is what we are to enquire into The Socinian Expositors have a peculiar conceit on this place They suppose the Apostle useth this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote some especial Chapter or place in the Law This they conjecture to be that of Deut. 17. v. 18 19. And it shall be that when He the King to be chosen shall sit on the Throne of his Kingdom that he shall write him a Copy of this Law in a Book out of that which is before the Priests the Levites And it shall be with him and he shall read therein all the days of his Life that he may learn to fear the Lord his God to keep all the words of this Law and these Statutes to do them David they say spoke those words in the Psalm and it is no where said that he should come to do the Will of God but in this place of Deuteronomy as he was to be the King of that people But there can be nothing more fond than this empty conjecture For 1. David is not at all intended in these words of the Psalmist any otherwise but as he was the Penman of the Holy Ghost and a Type of Christ on which account he speaks in his name They are the words of Christ which David was inspired by the Holy Ghost to declare and utter neither would David speak these words concerning himself because he that speaks doth absolutely prefer his own Obedience as unto Worth and Efficacy before all Gods Holy Institutions He presents it unto God as that which is more useful unto the Church than all the Sacrifices which God had Ordained This David could not do justly 2. There is nothing spoken in this place of Deuteronomy concerning the Sacerdotal Office but only of the Regal And in this place of the Psalmist there is no respect unto the Kingly Office but only unto the Priesthood For Comparison is made with the Sacrifices of the Law But the Offering of these Sacrifices was expresly forbidden unto the Kings as is manifest in the instance of King Uzziah 2 Chron. 26. ver 18 19 20. Besides there is in that place of Deuteronomy no more respect had unto David than unto Saul or Jeroboam or any other that was to be King of that people There is nothing in them that belongs unto David in a peculiar manner 3. The words there recorded contain a meer prescription of Duty no prediction of the event which for the most part was contrary unto what is required But the words of the Psalmist are a Prophesie a Divine Prediction and Promise which must be actually accomplished Nor doth our Lord Christ in them declare what was prescribed unto him but what he did undertake to do and the record that was made of that undertaking of his 4. There is not one word in that place of Moses concerning the removal of Sacrifices and Burnt Offerings which as the Apostle declares is the principal thing intended in those of the Psalmist Yea the contrary as unto the season intended is expresly asserted For the King was to read in the Book of the Law continually that he might observe and do all that is written therein a great part whereof consists in the Institution and Observation of Sacrifices 5. This Interpretation of the words utterly overthrows what they dispute for immediately before This is that the entrance mentioned of Christ into the World was not indeed his coming into this World but his going out of it and entring into Heaven For it cannot be denied but that the Obedience of reading the Law continually and doing of it is to be attended unto in this World and not in Heaven and this they seem to acknowledge so as to recal their own Exposition Other absurdities which are very many in this place I shall not insist upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We with many others render in answer unto the Hebrew in the Volume or Roll. Ribera contends that this Translation of the word the Volume or Roll of the Book is absurd Because saith he the Book it self was a Volume or a Roll and so it is as if he had said in the Roll of the Roll. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we Translate a Book doth not signifie a Book as written in a Roll but only an Enuntiation or Declaration of any thing We now call any Book of greater quantity a Volume but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Roll and the words
to enter into the holiest by the Blood of Jesus on these three accounts 1. In that Attonement is made thereby for sin and peace with God so as that he is reconciled unto us All that anger being turned away that did deterr us from any such approach 2. Fear dread and bondage are taken away so as the acting of Faith on God through the Blood of Jesus doth expel them and remove them out of our Mind 3. We receive the Holy Spirit therewithal who is a Spirit of Liberty power holy boldness enabling us to cry Abba Father 1. Nothing but the Blood of Jesus could have given this boldness nothing that stood in the way of it could otherwise have been removed nothing else could have set our Souls at liberty from that bondage that was come upon them by sin 2. Rightly esteem and duly improve the blessed priviledge which was purchased for us at so dear a rate What shall we render unto him How unspeakable are our Obligations unto Faith and Love 3. Confidence in an access unto God not built on not resolved into the Blood of Christ is but a daring presumption which God abhors VERSE 20. Having told us that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into the holiest he now declares what the way is whereby we may do so The way into the holiest under the Tabernacle was a passage with Blood through the Sanctuary and then a turning aside of the Veil as we have declared before But the whole Church was forbidden the use of this way and it was appointed for no other end but to signifie that in due time there should be a way opened unto Believers unto the presence of God which was not yet prepared And this the Apostle describes 1. From the preparation of it which he hath Consecrated 2. From the properties of it it was a new and living way 3. From the tendency of it which he expresseth 1. Typically or with respect unto the old way under the Tabernacle it was through the Veil 2. In an exposition of that Type that is his flesh In the whole there is a Description of the Exercise of Faith in our access unto God by Christ Jesus Having therefore Brethren boldness to enter into the holiest by the Blood of Jesus by a new and living way which he hath Consecrated for us through the Veil that is to say his Flesh. 1. The preparation of this way is by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Dedication The word hath a double signification one in things natural the other in things sacred which yet are of no affinity unto one another In things natural it is to make new so as to be ready for use In things sacred it is to Dedicate or Consecrate any thing at the first erection or making of it unto sacred services The latter sence of the word which we receive in our translation is here to be imbraced yet so as it includes the former also For it is spoken in opposition unto the Dedication of the Tabernacle and way into the most holy place by the Blood of Sacrifices whereof we have treated in the Ninth Chapter So was this way into the holy place Consecrated Dedicated and set apart sacredly for the use of Believers so as that there never is nor ever can be any other way but by the Blood of Jesus Or there is this also in it that the way it self was new prepared and made not being extant before The way of our entrance into the holiest is solemnly Dedicated and Consecrated for us so as that with boldness we may make use of it He hath done it for us for our use our benefit and advantage 2. The properties of this way are two 1. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New 1. Because it was but newly made and prepared 2. Because it belongs unto the new Covenant 3. Because it admits of no decays but is always new as unto its efficacy and use as in the day of its first preparation Whereas that of the Tabernacle waxed old and so was prepared for a removal this way shall never be altered nor changed never decay it is always new 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Living This Epithet is placed by apposition without any note of distinction or conjunction And it is said to be Living 1. In opposition unto the way into the holiest under the Tabernacle which was 1. By Death Nothing could be done in it without the Blood of the Sacrifices 2. It was the cause of death unto any one that should make use of it the High Priest only excepted and he but once a year 2. It is Living as unto its efficacy it is not a dead thing it is that which hath a Spiritual vital efficacy in our access unto God 3. It is living from its effects it leads to Life and effectually brings us thereunto and is the only way of entring into everlasting Life All the priviledges we have by Christ are great glorious and efficacious all tending and leading unto life This new and living way of our approach unto God is nothing but the exercise of Faith for acceptance with God by the Sacrifice of Christ according unto the Revelation made in the Gospel 3. He shews which way it thus leads to the holiest or what is the tendency of it it is through the Veil The Apostle shews here expresly what he alludeth unto in the Declaration he makes of our entrance into the holiest The Veil here intended by him was that between the Sanctuary and the most holy place whose Description we have given on chap. 9. For there was no possible entrance thereinto but through that Veil which was turned aside when the High-Priest entred What this Veil was unto the High Priest in his entrance into that holy place that is the Flesh of Christ unto us in ours as in the last place is described in exposition of this Type that is his Flesh. For the opening of these words and the vindication of the Apostles application of this Type we may observe 1. The Flesh of Christ the Body of Christ the Blood of Christ Christ himself are all mentioned distinctly as the matter of his Sacrifice See chap. 9. 14 25 28. 2. This is done on various respects to express either the dignity or the efficacy of the Nature and manner of his Offering 3. In the Sacrifice of Christ the Flesh was that which suffered peculiarly as the great token and evidence of his real sufferings 4. The whole efficacy of his Sacrifice is ascribed unto every essential part of the Humane Nature of Christ in that which is either acted or suffered therein To his Soul Isa. 53. his Blood chap. 9. 14. his Body ver 10. his Flesh as in this place For these things were not distinctly operative one in one effect another in another but all of them concurr'd in his Nature and Person which he Offered once wholly to God
〈◊〉 which is the word constantly used to declare the frame of mind which is or ought to be in Gospel Worshippers in opposition unto that of the Law And it hath two things in it 1. An open view of the spiritual Glories of the way and End of our Approach unto God which they had not 2. Liberty and confidence Liberty of speech and confidence of being accepted which in their Bondage condition they had not Therefore the Apostle thus expresseth the way and manner of our approaching to God by Christ in opposition unto that under the Law and affirms it to be in the full assurance and spiritual boldness of Faith This is the Plerophorie of it which frame of Mind is plainly directed unto 2. A firm and unmoveable Perswasion concerning the Priesthood of Christ whereby we have this Access unto God with the glory and efficacy of it Faith without wavering For many of the Hebrews who had received in general the Faith of the Gospel yet wavered up and down in their minds about this Office of Christ and the glorious things related of it by the Apostle supposing that there might some place be yet left for the Administration of the Legal High Priest This frame the Apostle confutes and shews that under it men could have no access to God nor acceptance with him Wherefore the full assurance of faith here respects not the assurance that any have of their own salvation nor any degree of such an assurance it is only the full satisfaction of our souls and Consciences in the reality and efficacy of the Priesthood of Christ to give us acceptance with God in opposition unto all other ways and means thereof that is intended But withall this perswasion is accompanied with an assured trust of our own acceptance with God in and by him with an acquiescence of our Souls therein 1. The actual exercise of Faith is required in all our approaches unto God in every particular duty of his Worship Without this no outward Solemnity of Worship no exercise of it will avail us 2. It is Faith in Christ alone that gives us boldness of access unto God 3. The Person and Office of Christ are to be rested in with full assurance in all our Accesses to the Throne of Grace IV. There is a two-fold preparation prescribed unto us for the right discharge of this Duty 1. That our Hearts be sprinkled from an evil Conscience 2. That our Bodies are washed with pure Water It is plain that the Apostle in these expressions alludeth unto the necessary preparations for Divine Service under the Law For whereas there were various ways whereby Men were Legally defiled so there were means appointed for their Legal purification which we have declared on Chap. 9. Without the Use and Application of those Purifications if any of them that were so defiled did draw nigh unto the Worship of God he was to dye or be cut off These Institutions the Apostle doth not only allude unto and make Application of things outward and Carnal unto things inward and Spiritual but withal declares what was their Nature and Typical Administration They were not appointed for their own sakes but to typifie and represent the Spiritual Grace and its Efficacy which we receive by the Sacrifice of Christ. The Subject spoken of is two-fold 1. The Heart 2. The Body That is the inward and outward Man As unto the First it is required that with respect unto it it be separated from an evil Conscience There is no doubt but in this place as in many others the Heart is taken for all the Faculties of our Souls with our Affections For it is that wherein Conscience is seated wherein it acts its power which it doth especially in the practical understanding as the Affections are ruled and guided thereby This Conscience is affirmed to be evil antecedently unto the means proposed for the taking it away Conscience as Conscience is not to be separated from the heart but as it is evil it must be so Conscience may be said to be evil on two accounts 1. As it disquieteth perplexeth judgeth and condemneth for Sin In this sence the Apostle speaks of Conscience ver 2. A Conscience condemning us for sin which the Sacrifices of the Law could not take away so an Heart with an evil Conscience is a Heart terrified and condemning for Sin 2. On account of a vitiated principle in the Conscience not performing its duty but secure when 't is filled with all unclean vitious habits And hereon it signifies also all those secret latent sins in the Heart which are known only to a Man 's own Conscience opposed unto the Body or external known Sins which he speaks of afterwards I take it here in the latter sence 1. Because it is said to be evil which it cannot be with respect unto its former Acts and Power for it doth therein but perform its duty and is evil not in it self but unto them in whom it is And 2. The way of its removal is by sprinkling and not by an oblation or offering now sprinkling is the efficacious application of the Blood of Attonement unto Sanctification or internal Purification And this is the last thing in particular namely the Way or Means of the removal of this evil Conscience which is by sprinkling of our Hearts The expression is taken from the sprinkling of Blood upon the Offering of the Sacrifices Exod. 29. 16 21. Lev. 4. 17. Chap. 14. 7. The Spiritual Interpretation and Application whereof is given us Ezek. 36. 25. And whereas this sprinkling from Sin and cleansing thereby is in Ezekiel ascribed unto pure water whereas it was in the Type the Blood of the Sacrifice that was sprinkled it gives us the sence of the whole For as the Blood of the Sacrifice was a Type of the Blood and Sacrifice of Christ as Offered unto God so it is the Holy Spirit and his efficacious work that is denoted by pure water as is frequently produced Wherefore this sprinkling of our hearts is an Act of the Sanctifying power of the Holy Ghost by virtue of the Blood and Sacrifice of Christ in making of that Application of them unto our Souls wherein the Blood of Christ the Son of God cleanseth us from all our sins Hereby are our hearts sprinkled from an evil Conscience 1. Originally in the Communication of regenerating Sanctifying Grace 2. Continually in fresh Applications of the virtue of the Blood of Christ for the taking away of the defilement by internal actual Sin 1. Although that Worship whereby we draw nigh unto God be wrought with respect to Institution and Rule yet without internal Sanctification of heart we are not accepted in it 2. Due Preparations by fresh Applications of our Souls unto the efficacy of the Blood of Christ for the Purification of our hearts that we may be meet to draw nigh to God is required of us This the Apostle hath especial respect unto and the
of another sort When these things were thus prepared and ordered they stood not for a magnificent shew but were designed unto constant use in the service of God This the Apostle declares in the same order wherein he had described the parts of the Tabernacle in their distribution into the first and the second the outward and inward Tabernacle As to the first Tabernacle wherein were the Candlestick and the Tables and the Shew-bread he declares the use of it 1. With respect unto the persons for whose Ministry it was ordained 2 Of that Ministry itself 3 Of the time and season of its performance 1. The Persons who administred therein were the Priests They and they alone entred into the Sanctuary All others were forbidden to approach unto it on pain of Excision These Priests who had this priviledge were all the posterity of Aaron unless they fell under exception by some legal incapacitating blemish For a long time that is from the preparing of the Tabernacle unto the building of the Temple they administred in this Sanctuary promiscuously under the care of God and directions of the High Priest For the Inspection of the whole was committed in an especial manner unto the High Priest Numb 4. 10. Zech. 3. 7. Yea the actual performance of the daily service of this part of the Sanctuary was in the first place charged on him Exod. 27 21. But the other Priests being designed to help and assist him on all occasions this service in process of time was wholly devolved on them And if the High Priest did at any time minister in this part of the Sanctuary he did it not as the High Priest but as a Priest only for all his peculiar service belonged unto the most Holy Place In process of time when the Priests of the Posterity of Aaron were multiplyed and the services of the Sanctuary were to be encreased by the building of the Temple wherein instead of one candlestick there were ten David by Gods direction cast all the Priests into 24 courses or orders that should serve in their turns two courses in a month which rule continued unto the destruction of the second Temple 1 Chron. 24. Luk. 1. 5. And he did it for sundry ends 1 That none of the Priests of the Posterity of Aaron might be utterly excluded from this Priviledge of approaching unto God in the Sanctuary and if they were it is likely they would have disposed of themselves into other wayes and callings and so have both neglected and defiled the Priesthood 2 That there might be no neglect at any time in the solemn Ministry seeing that which lies on all promiscuously is too often neglected by all For although the High Priest were to keep the charge to judge the house and to keep the courts Zech. 3. 7. and so take care for the due attendance unto the daily Ministration yet was the provision more certain when being ordained by Law or by divine Institution all Persons concerned herein knew the times and seasons wherein they might and wherein they ought to attend on the Altar These were the officers that belonged unto the Sanctuary The Persons who alone might enter into it on a sacred account And when the Structure of the whole was to be taken down that it might be removed from one place to another as it was frequently in the wilderness the whole was to be done by the Priests and all the holy Utensils covered before the Levites were admitted to draw nigh to carry them so as they might not touch them at all Numb 4. 15. Yet must it be observed that although this were the peculiar service of the Priests yet was it not their only service Their whole sacred imployment was not confined unto this their entrance into the Sanctuary There was a work committed unto them whereon their whole service in the Sanctuary did depend This was the offering of Sacrifices which was accomplished in the court without on the brazen Altar before the door of the Tabernacle which belonged not unto the purpose of the Apostle in this Place This was the great priviledge of the Priests under the old Testament that they alone might and did enter into the Sanctuary and make an approach unto God And this priviledge they had as they were Types of Christ and no otherwise But withal it was a great part and a great means of that state of servitude and fear wherein the People or the Body of the Church was kept They might not so much as come nigh the Pledges of Gods Presence it was forbidden them under the penalty of death and being cut off whereof they sadly complained Numb 17. 12 13. This state of things is now changed under the Gospel It is one of the principal priviledges of Believers that being made Kings and Priests unto God by Jesus Christ this distinction as unto especial gracious access unto God is taken away Rev. 1. 5. Ephes. 2. 18. Rom. 5. 2. Neither doth this hinder but that yet there are and ought to be Officers and Ministers in the house of God to dispense the holy things of it and to minister in the name of Christ. For in their so doing they do not hinder but promote the approach of the Church into the presence of God which is the principal end of their office And as this is their peculiar honour for which they must be accountable Heb. 13. 17. So the Church of Believers itself ought alwayes to consider how they may duely improve and walk worthy of this Priviledge purchased for them by the blood of Christ. 2. The general foundation of the service of these Priests in the Sanctuary was that they went or entred into it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This also itself was a divine Ordinance For this entrance both asserted their Priviledge allothers being excluded on pain of Death and gave bounds unto it Hereinto they were to enter but they were to go no further they were not to go into nor look into the most Holy Place nor to abide in the Sanctuary when the High Priest entred into it which the Apostle here hath an especial regard unto They entred into the first Tabernacle but they went no further Hereinto they entred through the first Vail or the covering of the Door of the Tabernacle Exod. 26. 36 37. Through that vail by turning it aside so as that it closed immediately on their entrance the Priests entred into the Sanctuary And this they were to do with an especial Reverence of the Presence of God which is the principal design of that command thou shalt Reverence my Sanctuary Levit. 19. 30. which is now supplyed by the holy reverence of the presence of God in Christ which is in all Believers But moreover the equity of the command extends itself unto that especial reverence of God which we ought to have in all holy services And although this be not confined unto any Postures or Gestures of the Body yet those that naturally express
a reverential frame of Spirit are necessary unto this duty 3. The time of this their entrance into the Sanctuary to discharge their service is expressed They entred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quovis tempore alwayes say we jugiter that is every day There was no divine Prohibition as unto any days or times wherein they might not enter into the Sanctuary as there was with respect unto the entrance of the High Priest into the most Holy place which was allowed only once a year And the services that were required of them made it necessary that they should enter into them every day But the word doth not absolutely signify every day seeing there was a special service for which they entred only once a week But always is at all times as Occasion did require There was also an especial service when the High Priest entred into this Sanctuary which was neither daily nor weekly but occasional which is mentioned Levit. 4. 6 7. For when the anointed Priest was to offer a Sacrifice for his own sins he was to carry some of the blood of it into the Sanctuary and sprinkle it towards the vail that was before the most Holy Place This he was to do seven times which is a mystical number denoting that perfect Atonement and expiation of sin which was to be made by the blood of Christ. But this being an occasional service the Apostle seems to have had no respect unto it 4. The service itself performed by them is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplishing the services The expression is sacred respecting mystical rites and ceremonies such as were the things here intended Officiating in the Ministry of the sacred ceremonies For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not perfecting or accomplishing only but sacredly ministring In discharge of the Priestly office accomplishing the sacred services committed unto them And these services were of two sorts 1 Daily 2 Weekly Their daily services were two 1 The dressing of the Lamps of the Candlestick supplying them with the holy oyl and taking care of all things necessary unto the cleansing of them that their light might be preserved This was done morning and evening a continual service in all generations The service of the Candlestick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The service of the Golden Altar the Altar of Incense in the midst of the Sanctuary at the entrance of the most Holy Place before or over against the Ark of the Testimony Hereon the Priests burnt Incense every day with fire taken from the Altar of Burnt-offerings that was in the court before the door of the Tabernacle This service was performed evening and morning immediately after the offering of the daily Sacrifice on the Altar of burnt-offerings And whilest this service was performed the People gave themselves to Prayer without with respect unto the Sacrifice offered Luk. 1. 10. For this offering of Incense on the Sacrifice and that fired with a coal from the Altar whereon the Sacrifice was burned was a Type as we have declared of the Intercession of Christ. For although they understood it not clearly in the notion yet were true Believers guided to express it in their practice The time of the Priests offering Incense they made the time of their own solemn prayers as believing that the efficacy and acceptance of their prayers depended on what was Typified by that Incense Psal. 141. 2. These were the daily services It is uncertain whether they were all performed at the same time or no namely those of the Candlestick and the Altar of Incense If they were it should seem that they were done by no more but one Priest at one time that is every morning and evening For of Zechariah it is said that it was his Lot to burn Incense in the Temple and no other was with him there when he saw the vision Luk. 1. 8 9 21 22 23. Wherefore whereas it is said in the Institution of these things Aaron and his Sons shall do this service it is intended that some one of them should do it at any one time 2. The weekly service of the Sanctuary was the change of the bread on the Table of Shew-bread This was performed every sabbath day in the morning and not else Now all this daily service was Typical And that which it did represent was the continual application of the Benefits of the Sacrifice and whole mediation of Christ unto the Church here in this world That the Tabernacle itself and the Inhabitation of God therein was a Type of the Incarnation of the Son of God we have shewed before And have also declared that all the Utensils of it were but representations of his Grace in the discharge of his office He is the Light and Life of the Church the Lamp and the bread thereof The Incense of his Intercession renders all their obedience acceptable unto God And therefore there was a continual application made unto these things without Intermission every day And we may thence observe that A continual application unto God by Christ and a continual application of the Benefits of the Mediation of Christ by faith are the Springs of the Light Life and comfort of the Church VER VII But into the second went the High Priest alone once every year not without blood which he offered for himself and the errors of the People THe use and service of the second part of the Tabernacle or the most Holy Place which the Apostle designeth principally to apply unto his present argument are declared in this present verse And he describes them 1 By the person who alone might perform the service which belonged unto this part of the sanctuary And this was the High Priest 2 By that which in general was required unto the other parts of it He went into it This is not here expressed but the sense of it is traduced from the foregoing verse The other Priests entred into the Sanctuary and the High Priest into this that is he entred or went into it 3 From the time and season of this his entrance which was once a year only in opposition unto the entrance of the Priests into the other part which was at all times every day 4 By the manner of his entrance or what he carried with him to administer or perform the holy service of the Place expressed negatively not without blood that is with blood 5 From the use of the Blood which he so carried in with him it was that which he offered for himself and the errors of the People That which the Apostle here respects and describes was the great Anniversary Sacrifice of expiation whose Institution Rites and Solemnities are at large declared Lev. 16. And herein 1. The Person designed unto this service was the High Priest alone and no other Person Levit. 16. 2 32. And he was to be so alone as that none were to attend assist or accompany him in any part of the
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
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