men are apt to deceive their Souls in supposing they believe the free Promises of God concerning Grace and Mercy whilst they believe not those which are annexed unto Duty For he who believeth not any Promises of the Gospel believeth none Faith doth as equally respect all Gods Promises as Obedience doth all his Commands And it was a good design in a Reverend Person who wrote a Discourse to prove from the Scripture and Experience That largeness in Charity is the best and safest way of thriving in this world 4. Where the Objects of this exercise of Love are multiplied Weariness is apt to befall us and insensibly to take us off from the whole The Wisdom and Providence of God do multiply Objects of Love and Charity to excite us to more acts of Duty and the corruption of our Hearts with self-love useth the consideration of them to make us weary of all Men would be glad to see an end of the trouble and charge of their Love when that only is true which is endless Hence our Apostle in the next Verse expresseth his desire that these Hebrews should not faint in their work but shew the same diligence unto the full assurance of hope unto the end See Gal. 6. 9. And if we faint in spiritual Duties because of the increase of their occasions it is a sign that what we have done already did not spring from the proper Root of Faith and Love What is done in the strength of Nature and Conviction howsoever vigorous it may be for a season in process of time will decay and give out And this is the reason why so many fail in the course of their Profession All Springs of Obedience that lye in Convictions and the improvement of natural Abilities under them will at one time or other fade and dry up And where we find our selves to faint or decay in any Duties our first enquiry should be after the nature of their spring and principle Only the Spirit of God is living water that never fails So the Prophet tells us that even the Youths shall faint and be weary and the Young men shall utterly fail Isa. 40. 30. They who seem to be the strongest and most vigorous in the performance of any Duties yet if they have nothing but their own strength the Ability of nature under Convictions to trust unto they will and shall faint and utterly fail For that such are intended is manifest from the opposition in the next words But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint ver 31. If our Strength and Duties be derived by Faith from God the more we engage in them the more it will be increased The way of the Lord is strength to the upright Prov. 10. 29. Where we are upright in the way of God the very way it self will supply us with new strength continually And we shall go from strength unto strength Psal. 84. 7. from one strengthening Duty unto another and not be weary But hereunto diligence and labour also is required From these and the like considerations it is that the Apostle here mentioneth the industrious labour of Love that was in the Hebrews as an evidence of their saving Faith and Sincerity The next thing expressed in these words is the Evidence they gave of this labour of Love and the means whereby the Apostle came to know it They shewed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have shewed or manifested it The same word that James useth in the same case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 18. shew me thy Faith by thy works declare it make it manifest And a man may shew a thing two ways 1 By the doing of it 2 By declaring what he hath done He that works visibly in his calling shews his work by what he doth And he who works in secret may declare it as he hath occasion It is in the first sense that the Hebrews shewed their labour of Love and that James requires us to shew our Faith and Works The things themselves are intended which cannot but be manifest in their due performance To shew the labour of Love is to labour in the Duties of it as that it shall be evident Yet this self-evidencing power of the works of Love is a peculiar property of those that are some way eminent When we abound in them and when the Duties of them are above the ordinary sort and rate then are we said to shew them that is they become conspicuous and eminent To that purpose is the command of our Saviour Matth. 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven Not only let it shine but let it so shine which respects the measure and degree of our Obedience and herein are we required so to abound that our works may be evident unto all If they will take no notice of them for their good if they will revile us and reproach us for our good works as though they were evil works which is the way of the world towards most Duties of Gospel Obedience they themselves must answer for their Blindness our Duty it is so to abound in them as that they may be discerned and seen of all who do not either shut their Eyes out of prejudice against what we are or turn their faces from them out of dislike of what we do Nothing is to be done by us that it may be seen but what may be seen is to be done that God may be glorified Wherefore these Hebrews shewed the work of Faith and the labour of Love by a diligent attendance unto and an abundant performance of the one and the other 3. The End or Reason or Cause of their performance of these Duties which gives them spirit and life rendring them truly Christian and acceptable unto God is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards his name Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his name which also may bear the sense here intended But towards his name is more emphatical And we may observe 1 That in this place it respects not the whole work of these Hebrews the work of Faith before mentioned but it is peculiarly annexed unto the labour of Love The labour of Love towards his name 2 That it was the Saints that were the immediate object of that Love as is declared in the words ensuing in that you have ministred to the Saints and do minister Wherefore it is a Love unto the Saints on the account of the name of God that is intended And this Love unto the Saints is towards the name of God on three accounts 1 Objectively Because the name of God is upon them They are the Family that is called after his name Of him the whole Family of them in Heaven and
God as that they receive approbation and blessing from him for in Jesus Christ we are compleat and God makes both us and our Duties accepted in the beloved The consideration hereof added to the former may firmly assure the Mind and Conscience of every true Believer concerning the gracious Acceptation of the least of their holy Duties that are performed in sincerity And this they have in such a way as 1 To exclude Merit and Boasting 2 To keep them in an holy Admiration of Gods Grace and Condescension 3 To make them continually thankeful for Christ and his Mediation 4 To yield unto themselves Comfort in their Duties and Encouragement unto them VERSE 8. But that which beareth Thorns and Briars is rejected and is nigh unto Cursing whose End is to be burned In the foregoing Verse the Apostle shewed how it would be and fall out with that part of the Judaical Church which embraced the Gospel and brought forth the Fruits of Faith and Obedience God would Accept of them own them preserve and bless them and this blessing of God consisted in four things 1 In his gracious Acceptance of them in Christ and the Approbation of their Obedience ver 9. 2 In delivering them from that dreadful Curse and Judgement which not long after consumed the whole Remainder of that People 3 In making use of multitudes of them to be the means of Communicating the Knowledge and Grace of the Gospel unto other Persons and Nations a greater blessing and honour than which they could not in this world be made partakers of 4 In their Eternal Salvation This being laid down he proceeds in his Parable to declare the state and condition of the other sort of them namely of Unbelievers Apostates from and Opposers of the Gospel And this he doth in compliance with the Symbolical Action of our Saviour in cursing the barren Figg-tree whereby the same thing was represented Matth. 21. 19. for it was the Apostate persecuting unbelieving Church of the Jews whose Estate and what would become of them which our Saviour intended to expose in that Figg-tree He had now almost finished his Ministry among them and seeing they brought no Fruit thereon he intimates that the Curse was coming on them whose principal Effect would be perpetual barrenness They would not before bear any Fruit and they shall not hereafter being hardened by the just Judgement of God unto their Everlasting Ruine So was fulfilled what was long before foretold Isa. 6. 9 10. as our Apostle declares Acts 28. 26 27. In Answer hereunto our Apostle in this Verse gives this account of their Barrenness and Description of their End through Gods Cursing and Destroying of them And herein also the Estate and Condition of all Apostates Unfruitful Professors Hypocrites and Unbelievers to whom the Gospel hath been dispens'd is declared and expressed And as it was necessary unto his Design the Apostle pursues his former Similitude making an Application of it unto this sort of men And 1 He supposeth them to be Earth as the other sort are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Earth that part of the Earth So it is and no more It is neither better nor worse than that which proves fruitful and is blessed All men to whom the Gospel is preached are every way by Nature in the same State and Condition All the difference between them is made by the Gospel its self None of them have any reason to boast nor do they in any thing make themselves differ from others 2 It is supposed that the Rain falls often on this Ground also Those who live unprofitably under the means of Grace have oft-times the preaching of the Word as plentifully and as long continued unto them as they that are most thriving and fruitful in Obedience And herein lies no small Evidence that these things will be called over again another day to the Glory of Gods Grace and Righteousness On these suppositions two things are considerable in what is ascribed unto this Earth 1 What it brings forth 2 How First it bringeth forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorns and Briars See the opening of the words before In general I doubt not but all sorts of sins are hereby intended all unfruitful Works of Righteousness Rom. 6. 21. Ephes. 5. 11. And the principal reason why they are here compared unto Thorns and Briars is with respect unto the Curse that came on the Earth by Sin Cursed be the Ground Thorns and Thistles shall it bring forth unto thee Gen. 3. 17 18. whereunto barrenness or unaptness for better Fruits is added Gen. 4. 12. from this Curse the Earth of its self and untilled would bring forth nothing but Thorns and Briars at least they would be absolutely prevalent in and over all the products of it so the heart of man by nature is wholly over-run with evil sinful Imaginations and his Life with vicious sinful Actions Gen. 6. 5. Rom. 2. 10 11 12 13. 2 Wherefore the bringing forth of Thorns and Briars is abounding in such actings and works as proceed from the principle of corrupted Nature under the Curse In opposition hereunto all good actions all acts of Faith and Obedience are called He rbs and Fruit because they are the Fruits of the Spirit and such Works are compared to and called Thorns and Briars from a community of Properties with them For 1 They are in their kind unprofitable things of no use but meet to be cast out that room may be made for better When a man hath a Field overgrown with Thorns and Briars he finds he hath no benefit by them Wherefore he resolves to digg them up or burn them Of such and no other use are the sins of men in the world All the works of darkness are unfruitful Ephes. 5. 11. The world is no way benefited by them never was any man the better for his own or another mans sin 2 Because they are hurtful and noxious choaking and hindering good Fruits that otherwise would thrive in the Field So are Thorns and Briars represented in the Scripture as grieving piercing and hurtful and things that are so called by their name Ezck. 28. 24. Mic. 4. 4. Isa. 7. 25. Such are all the sins of men All the confusion disorders devastations that are in the world are from them alone In general therefore it is all sorts of sins works of darkness works of the flesh that are intended by these Thorns and Briars But yet I presume that the Apostle hath regard unto the sins which the obstinate Jews were then in an especial manner guilty of and which would be the case of their sudden destruction Now those as it appeareth from this whole Epistle and matter of Fact in the story were Unbelief Impenitency and Apostasie The Thorns and Briars which were the Fuel wherein was kindled the Fire of Gods indignation unto their Consumption were their sins against the Gospel Either they would not give their Assent unto
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
things in the Scripture it self is to be our Rule and not any Imagination of our own 2 That others should not think themselves severely dealt with when they are pressed on and urged with the severest Threatenings of the Gospel Let them not say or think in their Hearts this Preacher looks upon us as persons Unregenerate or Hypocrites perhaps out of ill-will unto us It is certain that on such occasions men are apt to give place to such surmises For an Apprehension thereof is the reason why the Apostle maketh as it were this Apology for the use of the severe foregoing Commination As if he had said Do not you entertain any hard thoughts or evil surmises concerning me or my dealing with you in this matter There are other reasons of my thus dealing with you for as unto your personal interest in the Grace of Christ I have as yet a good perswasion although I thus speak And let others take heed lest they fall into any such apprehension which will certainly defeat them of the wholsome Fruit of the Word Sharp Frosts are needful to make the Ground fruitful as well as the clearest Sun-shine And if a Tree be not sometimes pressed on by the Wind it will never well firm its Roots in the Ground Sharp Reproofs and earnestness in pressing Gospel Comminations are sometimes as needful for the best of us as the Administration of the richest and most precious Promises Hos. 10. 11. Having considered in general the good perswasion of the Apostle concerning those Hebrews we may consider in especial his Expression of the things which he was so perswaded to be in them And this is double 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better things 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as accompany Salvation 1 He was perswaded concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Better things There seems to be a comparison included in this expression and not only an opposition unto what was spoken If so then there is a supposition of some good things granted unto those treated of This therefore cannot refer unto the Verses immediately before which express only their Barrenness and Destruction but it must relate unto ver 4 5 6. where the Spiritual Gifts collated on them are enumerated They are Good things in themselves but yet such Good things as may perish and they also on whom they are bestowed Those who enjoy them may yet be barren Ground and so cursed and burned But the Apostle is perswaded better things of those to whom he speaks namely such things as accompany Salvation such as whosoever is made partaker of shall never perish Eternally Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good things as Chrysostome supposeth But yet neither is there any need of supposing an impropriety in the expression For it is usual to express excellent things in words of the comparative Degree although no comparison be included especially when they are made mention of with respect unto others who have no interest in them However here is certainly an opposition unto what was before affirmed concerning others And that may be reduced unto two Heads 1 That they were barren and destitute of all saving Grace and Fruits 2 That they should in the End be destroyed These better things must be opposed to the one or other of these or unto them both If they are opposed unto the first then especial saving Grace and Fruit-bearing such as are peculiar unto Gods Elect proceeding from the real Sanctification of the Spirit such as no perishing gifted Hypocrites can be partakers of are intended If unto this latter then those better thing respect not their Qualification but their Condition that is freedom from the Curse and Wrath of God and from perishing under them I am perswaded it will go better with you than with such Apostates It may be both are included but the first is certainly intended namely that these Hebrews were not barren but such as brought forth the saving Fruits of the Spirit of Grace For of these things it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as accompany Solvation literally such as have Salvation that is such as have saving Grace in them and Eternal Salvation infallibly annexed unto them Things that are not bestowed on any such as are not wrought in any but those that shall be saved That is in brief true Faith and sincere Obedience For in whosoever these are found they shall be saved by virtue of the Faithfulness of God in the Covenant of Grace And we may observe hence 1 That among Professors of the Gospel some are Partakers of better things than others They were all Professors concerning whom the Apostle discourseth in this and the preceding Verses And yet notwithstanding any Good things that some might have had or might be supposed to have had others of them had better things than they And this Difference may be observed first in the Degrees and secondly in the Kinds of the things intended Spiritual Gifts are of one kind For although there are several sorts of them yet they have all the same general nature they are all Gifts and no more The difference therefore that is amongst them being not to be taken from their own especial nature but their use and tendency unto the common end of them all I take it only to be gradual For instance to speak with Tongues and to Prophesie are two Gifts of different sorts But whereas they are both Gifts of the Spirit and are designed unto the furtherance of the Gospel and Edification of the Church the true Difference between them is to be taken from their usefulness unto this End Those therefore who have only Gifts in the Church as they have different Gifts so they have some of them Better Gifts than others some as to the especial kinds of Gifts but mostly as to the Degrees of their usefulness unto their proper End Hence our Apostle having reckoned up the various and manifold Gifts of the Spirit adds this Advice unto the Corinthians upon the consideration of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 31. Covet earnestly the best Gifts Those that tend most to the Edification of the Church Thus ever it was and ever it will be in the Church of God some have had and some have better Gifts than others And as the whole Church is hence to learn to acquiesce in and submit to the Soveraignty of the Spirit of God who divideth unto every man severally as he will so those who have received these better and differing Gifts either in their especial Nature or Degrees of usefulness have some Duties singularly incumbent on them and whose discharge will be required at their hands As 1 To walk humbly with a constant care that a sense of their Gifts and Abilities do not in their minds puff them up fill them with conceits of themselves as though they were somewhat and so make them exalt themselves above their Brethren In the Apostolical and
or in the Love of God by Christ as by and in our own Love to him and his The Mystical Body of Christ is the second great mystery of the Gospel The first is his Person that great mystery of Godliness God manifest in the Flesh. In this mystical Body we have Communion with the Head and with all the Members with the Head by Faith and with the Members by Love Neither will the first compleat our Interest in that Body without the latter Hence are they frequently conjoyned by our Apostle not only as those which are necessary unto but as those which Essentially constitute the Union of the whole mystical Body and Communion therein Gal. 5. 6. Ephes. 6. 23. 1 Thes. 1. 3. 1 Tim. 1. 14. chap. 1. 11. 2 Tim. 1. 13. chap. 2. 22. Wherefore without Love we do no more belong to the Body of Christ than without Faith it self And in one place he so transposeth them in his expression to manifest their inseparable connexion and use unto the Union and Communion of the whole Body as that it requires some care in their distribution unto their peculiar objects Philem. 5. Hearing of thy Love and Faith which thou hast towards the Lord Jesus and towards all Saints Both these Graces are spoken of as if they were exercised in the same manner towards both their Objects Christ and the Saints But although Christ be the Object of our Love also and not of our Faith only yet are not the Saints so the Object of our Love as to be the Object of our Faith also We believe a Communion with them but place not our Trust in them There is therefore a variation in the Prepositions prefixed unto the respective Objects of these Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this directs us unto a distribution of these Graces in their Operations unto their distinct Objects Faith towards the Lord Jesus and Love to the Saints But they are so mixed here to declare the infallible connexion that is between them in the constitution of the mystical Body of Christ. This therefore is the form life and soul of all mutual Duties between the Members of Christs mystical Body Whatever passeth between them in outward works wherein they may be useful and beneficial unto one another if it spring not from this principle of Love if it be not quickened and animated thereby there is nothing of Evangelical Communion in it Whereas therefore this Grace and Duty is the peculiar Effect and Glory of the Gospel the form and life of the mystical Body of Christ the pledge and evidence of our Interest in those better things which accompany Salvation I shall briefly declare the nature of it and shew the reason of the necessity of its diligent exercise Mutual love among Believers is a fruit of the Spirit of Holiness and effect of Faith whereby being knit together in the Bond of entire Spiritual Affection on the account of their joynt Interest in Christ and participation of the same new divine spiritual Nature from God do value delight and rejoyce in one another and are mutually helpful in a constant discharge of all those Duties whereby their eternal spiritual and temporal Good may be promoted 1. It is a fruit of the Spirit of Holiness of the Spirit of Christ Gal. 5. 22. It is no more of our selves than Faith is it is the Gift of God Natural Affections are in-laid in the constitution of our Beings Carnal Affections are grown inseparable from our nature as corrupted Both excited by various Objects Relations Occasions and Interest do exert themselves in many outward effects of Love But this Love hath no root in our selves until it be planted in us by the Holy Ghost And as it is so it is the principal part of the Renovation of our natures into the Image of God who is Love This Love is of God And every one that loveth is born of God 1 Joh. 4. 7. You are taught of God to love one another 2. It is an effect of Faith Faith worketh by Love Gal. 5. 6. Hence as we observed before Love to the Saints is so frequently added unto Faith in our Lord Jesus Christ as the effect and pledge of it And although it proceeds in general from Faith as it respects the Commands and Promises of God yet it derives immediately from Faith as acted on the Lord Jesus Christ. For he being the Head of the whole mystical Body it is Faith in him that acts it self by Love towards all the Members Holding him the Head by Faith the whole Body edifies it self in Love Ephes. 4. 15 18. And the more sincere active and firm our Faith in Christ is the more abundant will our Love be towards all his Saints For Faith in Christ doth first excite Love unto him from whom as it were it descends unto all that it finds of him in any others And our Love of the Saints is but the Love of Christ represented and exhibited unto us in them The Papists tell us that Love or Charity is the form or life of Faith without which it is dead It is so far true that according to the Apostle James where it is not there Faith is dead Not that it is the life of Faith but that Faith wherever it is living will work by Love Faith therefore is the life the quickening animating principle of Love and not on the contrary And that Love which proceedeth not from which is not the effect of which is not enlivened by Faith is not that which the Gospel requireth 3. Believers are knit together in an entire Affection This is that Cement whereby the whole mystical Body of Christ is fitly joyned together and compacted Ephes. 4. 16. This mutual adherence is by the uniting cementing efflux of Love It is but an Image of the Body or a dead carkass that men set up where they would make a Bond for Professors of Christianity consisting of outward Order Rules and Methods of Duties A Church without it is an heap of dead stones and not living stones fitly compacted and built up a Temple unto God Break this Bond of Perfection and all spiritual Church Order ceaseth for what remains is carnal and worldly There may be Churches constituted in an outward humane Order on supposed prudential Principles of Union and external Duties of Communion which may continue in their Order such as it is where there is no Spiritual Evangelical Love in exercise among the Members of them But where Churches have no other Order nor Bond of Communion but what is appointed by Christ wherever this Love faileth their whole Order will dissolve 4. This mutual Love among Believers springs from and is animated by their mutual Interest in Christ with their Participation of the same Divine Nature thereby It is from their Union in Christ the Head that all the Members of the Body do mutually contribute what they derive from him unto the edification of the whole
in the exercise of Love Hereby are they all brought into the nearest Relation to one another which is the most effectual motive and powerful attractive unto Love For as the Lord Christ saith of every one that doth the will of God the same is my Brother and Sister and Mother Matth. 12. 18. he is dearly beloved by him as standing in the nearest Relation unto him so are all Believers by virtue of their common Interest in Christ their Head as Brothers Sisters and Mothers to each other as Members of the same Body which is yet nearer whence the most intense Affection must arise And they have thereby the same new spiritual nature in them all In Love natural he that doth most love and prize himself commonly doth least love and prize others And the reason is because he loves not himself for any thing which is common unto him with others but his self-love is the ordering and centring of all things unto his own satisfaction But with this Spiritual Love he that Loves himself most that is doth most prize and value the Image of God in himself doth most Love others in whom it is And we may know whether we cherish and improve Grace in our own Hearts by that Love which we have unto them in whom it doth manifest it self 1 Joh. 5. 1. 5. This Love in the first place acts it self by valuation esteem and delight So the Psalmist affirms that all his delight was in the Saints and in the excellent in the Earth Psal. 16. 3. The Apostle carries this unto the height in that Instance wherein we ought to lay down our lives for the Brethren 1 Joh. 3. 16. For whereas Life is comprehensive of all that is dear or useful unto us in this world what we ought if called thereunto to part with our lives for we value and esteem above them all It is true the cases wherein this is actually required in us do not frequently occur And they are such alone wherein the Glory and Interest of Christ are in an especial manner concerned But such a Love as will always dispose and when we are called enable us unto this Duty is required to be in us if we are Disciples of Christ. So are we to prize and value them as at least to be ready to share with them in all their conditions For 6. This Love acts it self by all means in all ways and Duties whereby the Eternal Spiritual and Temporal good of others may be promoted And it would require a long discourse to go over but the principal Heads of those Ways and Duties which are required unto this End Something will be spoken afterwards to that purpose At present I have aimed only at such a Description of this Love as may distinguish it from that cold formal pretence of it in some outward Duties which the most satisfie themselves withall This is that Love which the Gospel so earnestly commendeth unto and so indispensibly requireth in all the Disciples of Christ. This with its exercise and effects its Labour and Fruits is the Glory Life and Honour of our Profession without which no other Duties are accepted with God And the reason is manifest from what hath been spoken why the Apostle giveth this as a ground of his good Perswasion concerning these Hebrews as that they had an especial Interest in those Better things from which Salvation is inseparable For if this Love in general be so a Grace of the Gospel if it so spring and arise from the Love of God in Christ as that there neither ever was nor can be the least of it in the world which is not an Emanation from that Love and if in its especial nature it so particularly relates unto the Spirit of Christ and our Union with him it must needs be among the principal Evidences of a good spiritual condition And the same will yet farther appear if we consider the grounds whereon it is inforced in the Gospel which are principally these that follow 1. As the Head of all other considerations the Lord Christ expresseth it as that which was to be the great Evidence unto the world of the Truth and Power of the Gospel as also of his own being sent of God Joh. 17. 21. That they all may be one as thou Father art in me and I in thee that they also may be one in us that the world may believe that thou hast sent me It is true there is another especial principle of the Union of Believers as they are one in God and Christ. This is that one Spirit whereby they are all united unto him as their mystical Head But this alone is not here intended as being that which the world can no way discern nor consequently be convinced by He intends therefore their Unity among themselves the Life and Spirit and Bond whereof is this Love as hath been declared There is no other kind of Unity which may be among Christians that carrieth the least conviction with it of the Divine Mission Truth and Power of Christ. For they may be all carnal from carnal Principles and for carnal Ends wherein the world can see nothing extraordinary as having many such Unities of its own Herein therefore doth the Testimony consist which we give to the world that Jesus Christ was sent of God And if we fail herein we do what we can to harden the world in its impenitency and unbelief To see Believers live in Love according to the nature and acting the Duties of it before mentioned was in ancient times a great means of the Conviction of the world concerning the Truth and Power of the Gospel and will be so again when God shall afresh pour down abundantly that Spirit of Light and Love which we pray for And in some measure it doth so at present For whosoever shall consider the true Church of Christ aright will find the Evidences of a Divine Power in this matter For it doth and ever did consist of all sorts of persons in all Nations and Languages whatever High and low rich and poor Jews Greeks Barbarians Scythians men of all Interests Humours Oppositions dividing Circumstances at distances as far as the East from the West do constitute this Body this Society Yet is there among all these known to each other or unknown an ineffable Love ready to work and exercise it self on all occasions in all the ways before insisted on And this can be from no other Principle but the Spirit and Divine Power of God giving Testimony thereby unto the Lord Christ whose Disciples they are 2. Our Right unto our Priviledge in and Evidence of our being the Disciples of Christ depends on our mutual Love Joh. 14. 34 35. A new Commandment I give unto you that you love one another as I have loved you that ye also love one another By this shall all men know that you are my Disciples if you have love one to another This especial Commandment of Christ concerning mutual love
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
Church unto a more perfect state in point of Worship than it was capable of under the Levitical Priesthood Nor indeed could any Man reasonably think or wisely judge that he intended the Institutions of the Law as the compleat ultimate Worship and Service that he would require or appoint in this VVorld seeing our Natures as renewed by Grace are capable of that which is more Spiritual and Sublime For 1. They were in their Nature Carnal as our Apostle declares ver 16. and Chap. 9. 10. The Subject of them all the means of their Celebration were Carnal things beneath those pure Spiritual Acts of the Mind and Soul which are of a more Noble Nature They consisted in Meats and Drinks the Blood of Bulls and Goats the Observation of Moons and Festivals in a Temple made of Wood and Stone Gold and Silver things Carnal perishing and transitory Certainly God who is a Spirit and will be VVorshipped in Spirit and in Truth designed at one time or other a VVorship more suited unto his own Nature though the Imposition of these things on the Church for a Season was Necessary And as they were Carnal so they might be exactly performed by Men of Carnal Minds and were so for the most part in which respect God himself speaks often with a great undervaluation of them See Psal. 50. 8 9 10 11 12 13. Isa. 1. 11 12 13. Had not he designed the Renovation of our Natures into his own Image a new Creation of them by Jesus Christ this Carnal Worship might have sufficed and would have been the best we are capable of But to suppose that he should endow Men as he doth by Christ with a new Spiritual Supernatural Principle enabling them unto a more sublime and Spiritual Worship it cannot be imagined that he would always bind them up unto those Carnal Ordinances in their Religious Service And the Reason is because they were not a meet and sufficient means for the exercise of that New Principle of Faith and Love which he bestows on Believers by Jesus Christ. Yea to burden them with Carnal Observances is a most effectual way to take them off from its Exercise in his Service And so it is at this day where-ever there is a Multiplication of outward Services and Observances the Minds of Men are so taken up with the Bodily Exercise about them as that they cannot attend unto the pure internal Actings of Faith and Love 2. What by their Number and what by their Nature and the manner of exacting of them they were made a Yoke which the People were never able to bear with any Joy or Satisfaction Acts 15. 10. And this Yoke lay partly in the first place on their Consciences or the inner Man And it consisted principally in two things 1. The multitude of Ceremonies and Institutions did perplex them and gave them no rest Seeing which way soever they turned themselves one Precept or other positive or negative touch not taste not handle not was upon them 2. The Veil that was on them as to their Use Meaning and End increased the trouble of this Yoke They could not see unto the End of the things that were to be done away because of the veil nor could apprehend fully the Reason of what they did And it may be easily conceived how great a Yoke it was to be bound unto the strict Observation of such Rites and Ceremonies in Worship yea that the whole of their VVorship should consist in such things as those who made use of them did not understand the End and Meaning of them And 2. It lay on their Persons from the manner of their Imposition as they were tyed up unto Days Times and Hours so their Transgression or Disobedience made them obnoxious to all sorts of Punishments and Excision it self For they were all bound upon them with a Curse whence every Transgression and Disobedience received a just Recompence of Reward Chap. 2. 2. For he that despised Moses Law died without Mercy Chap. 10. 28. which they complained of Numb 17. 12 13. This put them on continual scrupulous Fears with endless Inventions of their own to secure themselves from the guilt of such Transgressions Hence the Religion of the Jews at present is become a Monstrous confused heap of vain Inventions and scrupulous Observances of their own to secure themselves as they suppose from transgressing any of those which God had given them Take any one Institution of the Law and consider what is the Exposition they give of it in their Mishna by their Oral Tradition and it will display the Fear and Bondage they are in though the Remedy be worse than the Disease Yea by all their Inventions they did but increase that which they endeavoured to avoid For they have brought things unto that pass among them that it is impossible that any one of them should have Satisfaction in his Conscience that he hath aright observed any of Gods Institutions although he should suppose that he required nothing of him but the outward performance of them 3. Their Instructive Efficacy which is the Principal End of the Ordinances of Divine VVorship was weak and no way answered the Power and Evidence of Gospel-Institutions Chap. 10. 1. Therefore was the way of Teaching by them intricate and the way of Learning difficult Hence is that difference which is put between the Teachings under the Old Testament and the New For now it is Promised that Men shall not teach every Man his Brother and every Man his Neighbour saying know the Lord as it was of Old The means of Instruction were so dark and cloudy and having only a shadow of the things themselves that were to be taught and not the very Image of them that it was needful that they should be continually incalcated to keep up the knowledge of the very Rudiments of Religion Besides they had many Ordinances Rites and Ceremonies imposed on them to increase their Yoke whereof they understood nothing but only that it was the Soveraign pleasure and will of God that they should Observe them though they understood not of what Use they were And they were Obliged unto no less an exact Observance of them than they were unto that of those which were the clearest and most lightsome The best Direction they had from them and by them was that indeed there was nothing in them that is in their Nature or proper Efficacy to produce or procure those good things which they looked for through them but only pointed unto what was to come VVherefore they knew that although they Exercised themselves in them with Diligence all their Days yet by virtue of them they could never attain what they aimed at only there was something signified by them and afterwards to be introduced that was Efficacious of what they looked after Now unto the strict Observation of these things were the People obliged under the most severe Penalties and that all the days of their Lives And this increased their Bondage
God indeed by his Grace did influence the Minds of true Believers among them unto Satisfaction in their Obedience helping them to adore that Soveraignty and Wisdom which they believed in all his Institutions And he gave unto them really the Benefits of the good things that were for to come and that were prefigured by their Services But the state wherein they were by reason of these things was a state of Bondage Nor could any Relief be given in this state unto the Minds or Consciences of Men by the Levitical Priesthood For it was it self the principal cause of all these Burdens and Grievances in that the Administration of all Sacred things was committed thereunto The Apostle takes it here for granted that God designed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection unto the Church and that as unto its Worship as well as unto its Faith and Obedience We find by the Event that it answered not the Divine VVisdom and Goodness to bind up the Church during its whole Sojourning in this VVorld unto a VVorship so Carnal Burdensome so imperfect so unsuited to express his Grace and Kindness towards it or its sense thereof And who can but pity the woeful condition of the present Jews who can conceive of no greater Blessedness than the Restauration of this burdensome Service So true is it what the Apostle says the Vail is upon them unto this present day yea Blindness is on their minds that they can see no Beauty but only in things Carnal and like their fore-fathers who preferred the Bondage of Egypt because of their Flesh-pots before all the Liberty and Blessings of Canaan so do they their old Bondage-state because of some Temporal Advantages it was attended withal before the glorious Liberty of the Sons of God In Opposition hereunto there is a worship under the Gospel which hath such Properties as are constitutive also of this Perfection By Gospel-worship I understand the whole Way and Order of that Solemn VVorship of God which the Lord Christ hath Commanded to be observed in his Churches with all the Ordinances and Institutions of it and all the private Worship of Believers in their whole Access unto God The Internal Glory and Dignity of this Worship must be referred unto its proper place which is Chap. 10. 19 20 21 22. Here I shall only mention some few things wherein its Excellency consists in opposition unto the defects of that under the Law on the account whereof it is Constitutive of that Evangelical Perfection whereof we treat 1. It is Spiritual which is the Subject of the Apostle's Discourse 2 Cor. 3. 6 7 8 9 c. And it is so on a two-fold Account 1. In that it is suited unto the Nature of God so as that thereby he is glorified as God For God is a Spirit and will be Worshipped in Spirit which our Saviour asserts to belong unto the Gospel-state in opposition unto all the most glorious Carnal Ordinances and Institutions of the Law John 4. 21 22 23. So is it opposed unto the old Worship as it was Carnal It was that which in and by it self answered not the Nature of God though Commanded for a Season See Psal. 50. ver 8 9 10 11 12 13 14. 2. Because it is performed meerly by the Aids Supplies and Assistances of the Spirit as it hath been at large proved elsewhere 2. It is easie and gentle in opposition unto the Burden and insupportable Yoke of the Old Institutions and Ordinances That so are all the Commands of Christ unto Believers the whole System of his Precepts whether for Moral Obedience or Worship himself declares Take my Yoke upon you saith he and learn of me for I am meek and lowly in Heart and ye shall find Rest unto your Souls for my Yoke is easie and my Burden is light Mat. 11. 29 30. So the Apostle tells us that his Commandments are not grievous 1 John 5. 3. But yet concerning this Ease of Gospel-worship some things must be observed 1. As to the Persons unto whom it is so easie and pleasant and it is so only unto them who being weary and heavy laden do come unto Christ that they may have Rest and do learn of him that is unto convinced humbled converted Sinners that do Believe in him Unto all other who on meer Convictions or by other means do take it upon them it proves an insupportable Burden and that which they cannot endure to be obliged unto Hence the Generality of Men although Professing the Christian Religion are quickly weary of Evangelical worship and do find out endless Inventions of their own wherewith they are better satisfied in their Divine Services Therefore have they multiplyed Ceremonies fond Superstitions and down-right Idolatries which they prefer before the Purity and Simplicity of the VVorship of the Gospel as it is in the Church of Rome And the Reason hereof is that Enmity which is in their Minds against the Spiritual things represented and exhibited in that VVorship For there being so near an Alliance between those things and this VVorship they that hate the one cannot but despise the other Men of unspiritual Minds cannot delight in Spiritual VVorship It is therefore 2. Easie unto Believers on the Account of that Principle wherewith they are acted in all Divine things This is the New Nature or New Creature in them wherein their Spiritual life doth consist By this they delight in all Spiritual things in the inner Man because they are cognate and suitable thereunto Weariness may be upon the Flesh but the Spirit will be willing For as the Principle of Corrupted Nature goeth out with delight and vehemency unto Objects that are unto its Satisfaction and unto all the means of its Conjunction unto them and Union with them so the Principle of Grace in the Heart of Believers is carried with Delight and Fervency unto those Spiritual things which are its proper object and therewithal unto the ways and means of Conjunction with them and Union unto them And this is the proper Life and Effect of Evangelical VVorship It is the means whereby Grace in the Soul is conjoyned and united unto Grace in the VVord and Promises which renders it easie and pleasant unto Believers so that they delight to be Exercised therein 3. The constant Aid they have in and for its performance if they be not wanting unto themselves doth entitle it unto this Property The Institution of Gospel-worship is accompanied with the Administration of the Spirit Isa. 59. 21. and he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth and assisteth in all the worship of it as was intimated before 4. The Benefit which they receive by it renders it easie and pleasant unto them For all the Ordinances of Evangelical-worship are of that Nature and appointed of God unto that End so as to excite increase and strengthen Grace in the worshippers as also to convey and exhibit a sense of the Love and Favour of God unto their Souls And in
from all evil and Guile he was reproached and charged with every thing that is evil A Seducer a Blasphemer a Seditious Person the worst of Malefactors For herein also as to the suffering part he was made sin for us who knew no sin that we might become the Righteousness of God in him And a great encouragement this is unto those who suffer in the like kind according to their measure 3. He was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cujus felicitas beatitas nulla vel minima adversitate quasi labe pollui inficique possit saith Schlictingius than which a more vain Imagination or more absurd Expression can be hardly thought on But it is not for us to charge the Apostle with such obscurity and expressing of his Mind in such uncouth terms never used by any others nor by himself in any other place in such a sense or signification Unpolluted undefiled that is every way happy and blessed not touched with the defilement of any Adversity But the use of Adversity is to purge and purifie And as that word doth properly signifie undefiled unpolluted that is morally with any sin or evil so it is not used in the New Testament in any other sense See Heb. 13. 4. Jam. 1. 27. 1 Pet. 1. 4. The enquiry therefore is how this differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which contains a negation of all Moral evil Answ. The one is he did no evil in himself the other that he contracted none from any thing else nor from any Persons with whom he conversed This may fall out sometimes Hence the Prophet in his consternation at the Appearance of the Glory of God unto him cryed out he was undone not only because of his own sinfull defilements but because of the uncleanness of the People among whom he dwelt Isa. 6. 5. And on this Ground there was an Attonement of old to be made for the Holy Place and Tabernacle Not that they had any uncleanness of their own but because of the uncleanness of the People and their remaining among them in the midst of their uncleannesses Levit. 16. 16. And besides many things might befall the High Priests of old whereby they might be legally defiled and so rendred uncapable for the discharge of the Office And for this cause they always had a second Priest in Readiness at the great Solemn Festivals especially at the Anniversary Expiation that in case any such Pollution should befall the High Priest the other might for that time take his place and discharge his Office So it was with them principally with respect unto Ceremonials though immoralities might also defile them and incapacitate them for their Duty But no such thing was our High Priest liable unto either from himself or from converse with others As he was unconcerned in ceremonials so in all moral Obedience nothing could affix on him either Spot or Blemish And such an High Priest became us For whereas it was his Design and work to sanctify and cleanse his Church until it have neither spot nor wrinkle but be holy and without blemish as it was Ephes. 5. 25 26 how had he been meet to attempt or effect this work had not he himself been every way undefiled 4. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is saith Schlictingius Loco conditione ut statim additur excelsior caelis factus He is at the bottom of his notions and end off his Invention so that he can find out no sense for this expression but puts us of to the next words which are quite of another signification or express a thing of another nature and are distinguished from this expression by the Conjunction And separate from sinners that is saith he made higher than the Heavens We must therefore enquire after another sense of these words which readily offers it self unto us Separate from sinners From sins saith the Syriack But that was sufficiently secured before From Sinners as Sinners and in their sins He was like unto us in all things sin only excepted We must therefore consider wherein he was and wherein he was not separate from sinners 1. He was not separate from them as unto community of nature For God sent his own son in the likeness of sinful flesh Rom. 8. 3. He sent him in the flesh for he sent him made of a woman made under the Law Gal. 4. 4. wherein the word was made flesh Joh. 1. 14. but he sent him only in the likeness of sinful flesh And that because he made him sin who knew no sin 2 Cor. 5. 21. He took our flesh that is our nature upon him without sin yet so as that by Reason of the charge of sin with the consequences thereof that was upon him he was in the likeness of sinful flesh He was not therefore really separate from sinners as they were flesh but as they were sinful flesh He took upon him the seed of Abraham and because the Children were partakers of flesh and blood he himself partook also of the same Without this Relation unto us and Union with us in one common nature whereby he that sanctifyeth and they that are sanctifyed are of one he could not have been an High Priest or sacrifice for us He was not therefore thus separated from sinners as to be of another nature from them He took not on him the nature of Angels nor was a meer Spirit but had flesh and bones as he declared unto his Disciples And the same nature he hath still with him in Heaven and in the same will appear at Judgment It is equally destructive unto our Faith and comforts to suppose our High Priest not separate from us in point of sin and to be separate from us as to his nature 2. He was not separated from sinners as to the Duties of outward Conversation He lived not in a wilderness nor said unto the children of men stand off I am holyer than you He conversed freely with all sorts of Persons even Publicans and Harlots for which he was reproached by the proud hypocritical Pharisees His work was to call sinners to Repentance and to set before their eyes an example of Holiness This he could not have done had he withdrawn himself from all communication with them Yea he condescended unto them beyond the legal Austerities of the Baptist. Matth. 11. 18 19. Hence those who of old pretending more than ordinary Holiness and Devotion did withdraw themselves into wildernesses from the converse of men did quite forget the Example and work of their Master Yea they did avowedly prefer the Example of the Baptist as they supposed before that of our Saviour which sufficiently reflects on his Wisdom and Holiness Nor indeed did they in the least express the Pattern which they proposed unto themselves for Imitation For although John lived in the wilderness of Judaea for the most part yet was he the voice of one crying in the wilderness He lived there where it was most convenient for him
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 eyes of flesh Ichabod where is the glory of it or it hath no glory Jude tells us of a Contest between Michael and the Devil about the Body of Moses ver 9. It is generally thought that the Devil would have hindred the Burial of it that in process of time it might have been an occasion of Idolatry among that People But that which was signified hereby was the Contest he made to keep the Body of Moses the whole System of Mosaical Worship and Ceremonies from being buried when the life and soul of it was departed And this hath proved the ruine of the Jews unto this day 2. Consider the progress of these heavenly things that is of Jesus Christ and all the effects of his Mediation in Grace and Glory 1 The Idea the original Pattern or Exemplar of them was in the mind the counsel the wisdom and will of God Ephes. 1. 5 8 9. 2 Hereof God made various accidental Representations preparatory for the full expression of the glorious eternal Idea of his mind So he did in the appearance of Christ in the form of humane nature to Abraham Jacob and others so he did in the Pattern that he shewed unto Moses in the Mount which infused a spirit of life into all that was made unto a resemblance of it So he did in the Tabernacle and Temple as will be more fully declared afterwards 3 He gave a substantial Representation of the eternal Idea of his Wisdom and Grace in the Incarnation of the Son in whom the fulness of the Godhead dwelt substantially and in the discharge of his work of Mediation 4 An Exposition of the whole is given us in the Gospel which is Gods means of instructing us in the eternal counsels of his Wisdom Love and Grace as revealed in Jesus Christ 2 Cor. 3. 18. The actings of Faith with respect unto these heavenly things do begin where the Divine Progress of them doth end and end where it begins Faith in the first place respects and receives the Revelation of the Gospel which is the means of its receiving and resting in Christ himself And through Christ our Faith is in God 1 Pet. 1. 20. as the eternal Spring and Fountain of all Grace and Glory VER VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no material difference in any Translators ancient or modern in the rendering of these words their signification in particular will be given in the Exposition VER VI. But now he hath obtained a more excellent Ministry by how much also he is the Mediator of a better Covenant which was established on better Promises IN this Verse beginneth the Second Part of the Chapter concerning the difference between the two Covenants the Old and the New with the Preheminence of the latter above the former and of the Ministry of Christ above the High Priests on that account The whole Church state of the Jews with all the Ordinances and Worship of it and the Priviledges annexed unto it depend wholly on the Covenant that God made with them at Sinai But the introduction of this new Priesthood whereof the Apostle is discoursing did necessarily abolish that Covenant and put an end unto all sacred Ministrations that belonged unto it And this could not well be offered unto them without the supply of another Covenant which should excell the former in Priviledges and Advantages For it was granted among them that is was the design of God to carry on the Church unto a perfect state as hath been declared on Chap. 7. Wherefore he would not lead it backward nor deprive it of any thing it had enjoyed without provision of what was better in its room This therefore the Apostle here undertakes to declare And he doth it after his wonted manner from such Principles and Testimonies as were admitted among themselves Two things unto this purpose he proves by express Testimonies out of the Prophet Jeremiah 1. That besides the Covenant made with their Fathers in Sinai God had promised to make another Covenant with the Church in his appointed time and season 2. That this other promised Covenant should be of another nature than the former and much more excellent as unto spiritual Advantages unto them who were taken into it From both these fully proved the Apostle infers the necessity of the Abrogation of that first Covenant wherein they trusted and unto which they adhered when the appointed time was come And hereon he takes occasion to declare the Nature of the two Covenants in sundry instances and wherein the differences between them did consist This is the substance of the remainder of this Chapter This Verse is a Transition from one Subject unto another namely from the Excellency of the Priesthood of Christ above that of the Law unto the Excellency of the New Covenant above the Old And herein also the Apostle artificially compriseth and confirmeth his last Argument of the Preheminency of Christ his Priesthood and Ministry above those of the Law And this he doth from the Nature and Excellency of that Covenant whereof he was the Mediator in the discharge of his Office There are two Parts of the words 1. An Assertion of the Excellency of the Ministry of Christ. And this he expresseth by way of comparison He hath obtained a more excellent Ministry and after declareth the degree of that comparison By how much also II. He annexeth the Proof of this Assertion in that he is the Mediator of a better Covenant established on better or more excellent Promises In the first of these there occur these five things 1. The note of its Introduction But now 2. What is ascribed in the Assertion unto the Lord Christ and that is a Ministry 3. How he came by that Ministry He hath obtained it 4. The quality of this Ministry it is better or more excellent than the other 5. The measure and degree of this Excellency By how much also all which must be spoken unto for the opening of the words 1. The Introduction of the Assertion is by the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now is a note of time of the present time But there are Instances where these Adverbial Particles thus conjoyned do not seem to denote any time or season but are meerly adversative Rom. 7. 17. 1 Cor. 5. 11. Chap. 7. 14. But even in those places there seems a respect unto time also and therefore I know not why it should be here excluded As therefore there is an Opposition intended unto the Old Covenant and the Levitical Priesthood so the season is intimated of the Introduction of that Covenant and the better Ministry wherewith it was accompanied Now at this time which is the season that God hath appointed for the Introduction of the New Covenant and Ministry To the same purpose the Apostle expresseth himself treating of the same subject Rom. 3. 26. to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this instant season now the Gospel is preached his
this Confirmation 1 A most full declaration of the way and means whereby he obtained that Redemption it was by the offering himself through the Eternal Spirit without spot unto God 2 By comparing this way of it with the Typical Sacrifices and Ordinances of God For arguing ad homines that is unto the satisfaction and conviction of the Hebrews the Apostle makes use of their Confessions to confirm his own Assertions And his Argument consists of two Parts 1 A Concession of their efficacy unto their proper end 2 An Inference from thence unto the greater and more noble efficacy of the Sacrifice of Christ taken partly from the relation of Type and Antitype that was between them but principally from the different nature of the things themselves To make evident the force of his Argument in general we must observe 1 That what he had proved before he takes here for granted on the one side and the other And this was that all the Levitical Services and Ordinances were in themselves carnal and had carnal ends assigned unto them and had only an obscure representation of things spiritual and eternal and on the other side that the Tabernacle Office and Sacrifice of Christ were spiritual and had their effects in eternal things 2 That those other carnal earthly things were Types and Resemblances in God's appointment of them of these which are spiritual and eternal From these Suppositions the Argument is firm and stable and there are two Parts of it 1 That as the Ordinances of old being carnal had an efficacy unto their proper end to purifie the unclean as to the flesh so the Sacrifice of Christ hath a certain efficacy unto its proper end namely the purging of our Consciences from dead works The force of this Inference depends on the Relation that was between them in the appointment of God 2 That there was a greater efficacy and that which gave a greater evidence of it self in the Sacrifice of Christ with respect unto its proper end than theirs was in those Sacrifices and Ordinances with respect unto their proper end How much more And the reason hereof is because all their efficacy depended on a meer arbitrary Institution In themselves that is in their own Nature they had neither worth value nor efficacy no not as unto those Ends whereunto they were by Divine Institution designed But in the Sacrifice of Christ who is therefore here said to offer himself unto God through the eternal Spirit there is an innate glorious worth and efficacy which sutably unto the Rules of Eternal Reason and Righteousness will accomplish and procure its effects VER XIII THere are two things in this Verse which are the ground from whence the Apostle argueth and maketh his Inference in that which follows 1 A Proposition of the Sacrifices and Services of the Law which he had respect unto 2 An Assignation of a certain efficacy unto them The Sacrifices of the Law he refers unto two Heads 1 The Blood of Bulls and Goats 2 The Ashes of an Heifer And the distinction is 1 from the matter of them 2 the manner of their performance For the manner of their performance the Blood of Bulls and Goats were offered which is supposed and included the Ashes of the Heifer was sprinkled as it is expressed The matter of the first is the Blood of Bulls and Goats The same say some with the Goats and Calves mentioned in the Verse foregoing So generally do the Expositors of the Roman Church and that because their Translation reads Hircorum Vitulorum contrary unto the Original Text. And some instances they give of the same signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Apostle had just reason for the alteration of his expression For in the foregoing Verse he had respect only unto the Anniversary Sacrifice of the High Priest but here he enlargeth the Subject unto the consideration of all other expiatory Sacrifices under the Law For he joins unto the Blood of Bulls and Goats the Ashes of an Heifer which was of no use in the Anniversary Sacrifice Wherefore he designed in these words summarily to express all Sacrifices of Expiation and all Ordinances of Purification that were appointed under the Law And therefore the words in the close of the Verse expressing the end and effects of these Ordinances purified the unclean as unto the flesh are not to be restrained unto them immediately foregoing the Ashes of an Heifer sprinkled but an equal respect is to be had unto the other sort or the Blood of Bulls and Goats The Socinian Expositor in his entrance into that wresting of this Text wherein he labors in a peculiar manner denies that the water of sprinkling is here to be considered as Typical of Christ and that because it is the Anniversary Sacrifice alone which is intended wherein it was of no use Yet he adds immediately that in it self it was a Type of Christ so wresting the Truth against his own Convictions to force his design But the Conclusion is strong on the other hand because it was a Type of Christ and is so here considered whereas it was not used in the great Anniversary Sacrifice it is not that Sacrifice alone which the Apostle hath respect unto Wherefore by Bulls and Goats by an usual Synecdoche all the several kinds of clean Beasts whose blood was given unto the People to make Atonement withal are intended So is the matter of all Sacrifices expressed Psal. 50. 13. Will I eat the flesh of Bulls or drink the blood of Goats Sheep are contained under Goats being all Beasts of the Flock And it is the Blood of these Bulls and Goats which is proposed as the first way or means of the Expiation of Sin and Purification under the Law For it was by their Blood and that as offered at the Altar that Atonement was made Lev. 17. 11. Purification was also made thereby even by the sprinkling of it The second thing mentioned unto the same end is the Ashes of an Heifer and the use of it which was by sprinkling The Institution use and end of this Ordinance is described at large Numb 19. And an eminent Type of Christ there was therein both as unto his suffering and the continual efficacy of the cleansing vertue of his Blood in the Church It would too much divert us from the present Argument to consider all the particulars wherein there was a Representation of the Sacrifice of Christ and the purging vertue of it in this Ordinance yet the mention of some of them is of use unto the Explication of the Apostles general design As 1 It was to be a Red Heifer and that without spot or blemish whereon no yoke had come ver 2. Red is the colour of guilt Isa. 1. 18. yet was there no spot or blemish in the Heifer so was the guilt of Sin upon Christ who in himself was absolutely pure and holy No yoke had been on her
taken meerly à minori For there is a greater reason in the nature of things that the Blood of Christ should purge our Consciences from dead works than there is that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh For that had all its efficacy unto this end from the sovereign pleasure of God in its Institution In it self it had neither worth nor dignity whence in any proportion of Justice or Reason men should be legally sanctified by it The Sacrifice of Christ also as unto its Original depended on the sovereign pleasure wisdom and grace of God But being so appointed upon the account of the infinite dignity of his Person and the nature of his Oblation it had a real efficacy in the justice and wisdom of God to procure the effect mentioned in the way of purchase and merit This the Apostle refers unto in these words Who through the eternal Spirit offered himself unto God That the Offering was himself that he offered himself through the eternal Spirit in his Divine Person is that which gives assurance of the accomplishing the effect assigned unto it by his Blood above any grounds we have to believe that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh And we may observe from this How much more That There is such an Evidence of Wisdom and Righteousness unto a spiritual Eye in the whole Mystery of our Redemption Sanctification and Salvation by Christ as gives an immoveable foundation unto Faith to rest upon in its receiving of it The Faith of the Church of Old was resolved into the meer sovereign pleasure of God as to the efficacy of their Ordinances nothing in the nature of the things themselves did tend unto their establishment But in the dispensation of God by Christ in the work of our Redemption by him there is such an Evidence of the Wisdom and Righteousness of God in the things themselves as gives the highest security unto Faith It is Unbelief alone made obstinate by prejudices insinuated by the Devil that hides these things from any as the Apostle declares 2 Cor. 4. 3. 4. And hence will arise the great aggravation of the Sin and condemnation of them that perish 2. We must consider the things themselves The Subject spoken of and whereunto the Effect mentioned is ascribed is the Blood of Christ. The Person unto whom these things relate is Christ. I have given an account before on sundry occasions of the great variety used by the Apostle in this Epistle in the naming of him And a peculiar Reason of every one of them is to be taken from the place where it is used Here he calls him Christ For on his being Christ the Messias depends the principal force of his present Argument It is the Blood of him who was promised of Old to be the High-Priest of the Church and the Sacrifice for their Sins In whom was the Faith of all the Saints of Old that by him their Sins should be expiated that in him they should be justified and glorified Christ who is the Son of the living God in whose Person God purchased his Church with his own Blood And we may observe That The Efficacy of all the Offices of Christ towards the Church depends on the Dignity of his Person The Offering of his Blood was prevalent for the Expiation of Sin because it was his Blood and for no other Reason But this is a Subject which I have handled at large elsewhere A late learned Commentator on this Epistle takes occasion in this place to reflect on Dr. Gouge for affirming that Christ was a Priest in both Natures which as he says cannot be true I have not Dr. Gouge's Exposition by me and so know not in what sense it is affirmed by him But that Christ is a Priest in his entire Person and so in both Natures is true and the constant Opinion of all Protestant Divines And the following words of this learned Author being well explained will clear the difficulty For he saith that He that is a Priest is God yet as God he is not he cannot be a Priest For that Christ is a Priest in both Natures is no more but that in the discharge of his Priestly Office he acts as God and Man in one Person from whence the Dignity and Efficacy of his Sacerdotal Actings do proceed It is not hence required that whatever he doth in the discharge of his Office must be an immediate Act of the Divine as well as of the Humane Nature No more is required unto it but that the Person whose Acts they are is God and Man and acts as God and Man in each Nature sutably unto its essential Properties Hence although God cannot dye that is the Divine Nature cannot do so yet God purchased his Church with his own Blood and so also the Lord of Glory was Crucified for us The sum is That the Person of Christ is the Principle of all his Mediatory Acts although those Act◠be immediately performed in and by vertue of his distinct Natures some of one some of another according unto their distinct Properties and Powers Hence are they all Theandrical which could not be if he were not a Priest in both Natures Nor is this impeached by what ensues in the same Author namely That a Priest is an Officer and all Officers as Officers are made such by Commission from the Sovereign Power and are Servants under them For 1 It may be this doth not hold among the Divine Persons it may be no more is required in the dispensation of God towards the Church unto an Office in any of them but their own infinite condescension with respect unto the order of their subsistence So the Holy Ghost is in peculiar the Comforter of the Church by the way of Office and is sent thereon by the Father and Son Yet is there no more required hereunto but that the order of the operation of the Persons in the blessed Trinity should answer the order of their subsistence and so he who in his Person proceedeth from the Father and the Son is sent unto his work by the Father and the Son no new Act of Authority being required thereunto but only the determination of the Divine Will to act sutably unto the order of their subsistence 2 The Divine Nature considered in the Abstract cannot serve in an Office yet He who was in the Form of God and counted it no robbery to be equal unto God took on him the form of a Servant and was obedient unto death It was in the Humane Nature that he was a Servant nevertheless it was the Son of God he who in his Divine Nature was in the Form of God who so served in Office and yielded that Obedience Wherefore he was so far a Mediator and Priest in both his Natures as that whatever he did in the discharge of those Offices was the Act of his entire Person whereon the
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
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
Divine Nature But I shall leave the Reader to chuse whether sense he judgeth suitable unto the scope of the place either of them being so unto the Analogy of Faith The Socinians understanding that both these Interpretations are equally destructive to their Opinions the one concerning the Person of Christ the other about the Nature of the Holy Ghost have invented a sense of these words never before heard of among Christians For they say that by the Eternal Spirit a certain Divine Power is intended whereby the Lord Christ was freed from Mortality and made Eternal that is no more obnoxious unto death By virtue of this Power they say he offered himself unto God when he entred into Heaven than which nothing can be spoken more fond or impious or contrary unto the design of the Apostle For 1 Such a Power as they pretend is no where called the Spirit much less the Eternal Spirit and to feign significations of words without any countenance from their use elsewhere is to wrest them at our pleasure 2 The Apostle is so far from requiring a Divine Power rendering him immortal antecedently unto the offering of himself as that he declares that he offered himself by the Eternal Spirit in his death when he shed his blood whereby our consciences are purged from dead works 3 This Divine Power rendering Christ immortal is not peculiar unto him but shall be communicated unto all that are raised unto glory at the last day And there is no colour of an opposition herein unto what was done by the High Priests of old 4 It proceeds on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this matter which is that the Lord Christ offered not himself unto God before he was made immortal which is utterly to exclude his death and blood from any concernment therein which is as contrary unto the truth and scope of the place as darkness is to light 5 Wherever there is mention made elsewhere in the Scripture of the Holy Spirit or the Eternal Spirit or the Spirit absolutely with reference unto any actings of the Person of Christ or on it either the Holy Spirit or his own Divine Nature is intended See Isa. 61. 1 2. Rom. 1. 3. 1 Pet. 3. 18. Wherefore Grotius forsakes this Notion and otherwise explains the words Spiritus Christi qui non tantum fuit vivus ut in vita terrena sed in aeternum corpus sibi adjunctum vivificans If there be any sense in these words it is the rational Soul of Christ that is intended And it is most true that the Lord Christ offered himself in and by the actings of it For there are no other in the Humane Nature as to any duties of obedience unto God But that this here should be called the Eternal Spirit is a vain conjecture For the spirits of all men are equally eternal and do not only live here below but quicken their Bodies after the Resurrection for ever This therefore cannot be the ground of the especial efficacy of the blood of Christ. This is the second thing wherein the Apostle opposeth the Offering of Christ unto the offerings of the Priests under the Law 1 They offered Bulls and Goats He offered Himself 2 They offered by a material Altar and Fire He by the Eternal Spirit That Christ should thus offer Himself unto God and that by the Eternal Spirit is the center of the mystery of the Gospel An attempt to corrupt to pervert this glorious Truth are designs against the Glory of God and Faith of the Church The depth of this mystery we cannot dive into the height we cannot comprehend We cannot search out the greatness of it of the wisdom the love the grace that is in it And those who chuse rather to reject it than to live by Faith in an humble admiration of it do it at the peril of their souls Unto the Reason of some men it may be Folly unto Faith it is full of Glory In the consideration of the Divine Actings of the Eternal Spirit of Christ in the offering of himself of the holy exercise of all grace in the humane nature that was offered of the nature dignity and efficacy of this Sacrifice Faith finds life food and refreshment Herein doth it contemplate the wisdom the righteousness the holiness and grace of God herein doth it view the wonderful condescension and love of Christ and from the whole is strengthned and encouraged Thirdly It is added that he thus offered himself without spot This Adjunct is descriptive not of the Priest but of the Sacrifice it is not a qualification of his Person but of the Offering Schlictingius would have it that this word denotes not what Christ was in himself but what he was freed from For now in Heaven where he offered himself he is freed from all infirmities and from any spot of mortality which the High Priest was not when he entered into the Holy Place such irrational fancies do false Opinions force men to take up withal But 1 There was no spot in the mortality of Christ that he should be said to be freed from it when he was made immortal A spot signifies not so much a desect as a fault And there was no fault in Christ from which he was freed 2 The Allusion and respect herein unto the legal institutions is evident and manifest The Lamb that was to be slain and offered was antecedently thereunto to be without blemish it was to be neither lame nor blind nor have any other defect With express respect hereunto the Apostle Peter affirms that we were redeemed with the precious blood of Christ as of a Lamb without blemish and without spot 1 Pet. 1. 18. And Christ is not only called the Lamb of God which taketh away the sins of the world John 1. 29. that is by his being slain and offered but is represented in the worship of the Church as a Lamb slain Rev. 5. 6. It is therefore to offer violence unto the Scripture and common understanding to seek for this qualification any where but in the humane nature of Christ antecedently unto his death and blood-shedding Wherefore this expression without spot respects in the first place the purity of his Nature and the holiness of his Life For although this principally belonged unto the necessary qualifications of his Person yet were they required unto him as he was to be the Sacrifice He was the Holy One of God holy barmless undefiled separate from sinners he did no sin neither was guile found in his mouth he was without spot This is the moral sense and signification of the word But there is a legal sense of it also It is that which is meet and fit to be a Sacrifice For it respects all that was signified by the legal institution concerning the integrity and perfection of the Creatures Lambs or Kids that were to be sacrificed Hence were all those Laws fulfilled and accomplished There was nothing in him nothing wanting unto him that
should any way hinder his Sacrifice from being accepted with God and really expiatory of Sin And this was the Church instructed to expect by all those legal Institutions It may be not unuseful to give here a brief Scheme of this great Sacrifice of Christ to fix the thoughts of Faith the more distinctly upon it 1. God herein in the Person of the Father is considered as the Law-giver the Governor and Judge of all and that as on a Throne of Judgment the Throne of grace being not as yet erected And two things are ascribed or do belong unto him 1 A Denunciation of the sentence of the Law against Mankind Dying ye shall dye and cursed be every one that continues not in all things written in the Law to do them 2 A Resusal of all such ways of Atonement Satisfaction and Reconciliation that might be offered from any thing that all or any creatures could perform sacrifice and offerings and whole burnt-offerings for sin he would not have Heb. 10. 5 6. he rejected them as insufficient to make Atonement for sin 2. Satan appeared before this Throne with his Prisoners he had the power of death Heb. 2. 14. and entered into judgment as unto his right and title and therein was judged John 16. 11. And he put forth all his power and policy in opposition unto the deliverance of his Prisoners and to the way or means of it That was his hour wherein he put forth the power of darkness Luke 22. 53. 3. The Lord Christ the Son of God out of his infinite love and compassion appears in our Natures before the Throne of God and takes it on himself to answer for the sins of all the Elect to make Atonement for them by doing and suffering whatever the holiness righteousness and wisdom of God required thereunto Then said I Lo I come to do thy Will O God Above when he said Sacrifice and Offerings and Burnt-offerings for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy Will O God he taketh away the first that he might establish the second Heb. 10. 7 8 9. 4. This stipulation and engagement of his God accepteth of and withal as the sovereign Lord and Ruler of all prescribeth the way and means whereby he should make Atonement for sin and Reconciliation with God thereon And this was that he should make his soul an offering for sin and therein bear their iniquities Isa. 53. 10 11. 5. The Lord Christ was prepared with a Sacrifice to offer unto God unto this end For whereas every High Priest was ordained to offer Gifts and Sacrifices it was of necessity that he also should have somewhat to offer Heb. 8. 3. This was not to be the Blood of Bulls and Goats or such things as were offered by the Law ver 4. But this was and was to be himself his humane nature or his body For 1 this body or humane nature was prepared for him and given unto him for this very end that he might have somewhat of his own to offer Heb. 10. 5. 2 He took it he assumed it unto himself to be his own for this very end that he might be a sacrifice in it Heb. 2. 14. 3 He had full power and authority over his own body his whole humane nature to dispose of it in any way and into any condition unto the glory of God No man saith he taketh my life from me I lay it down of my self I have power to lay it down and I have power to take it again John 10. 18. 6. This therefore he gave up to do and suffer according unto the Will of God And this he did 1 In the Will Grace and Love of his Divine Nature he offered himself unto God through the eternal Spirit 2 In the gracious holy actings of his humane nature in the way of zeal love obedience patience and all other graces of the Holy Spirit which dwelt in him without measure acted unto their utmost glory and efficacy Hereby he gave himself up unto God to be a Sacrifice for Sin his own Divine Nature being the Altar and Fire whereby his Offering was supported and confirmed or brought unto the Ashes of Death This was the most glorious spectacle unto God and all his holy Angels Hereby he set a Crown of Glory on the head of the Law fulfilling its precepts in matter and manner unto the uttermost and undergoing its penalty or curse establishing the truth and righteousness of God in it Hereby he glorified the holiness and justice of God in the demonstration of their nature and compliance with their demands Herein issued the eternal Councils of God for the salvation of the Church and way was made for the exercise of grace and mercy unto sinners For 7. Herewith God was well pleased satisfied and reconciled unto sinners Thus was he in Christ reconciling the world unto himself not imputing our sins unto us in that he was made sin for us that we might become the righteousness of God in him For in this tender of himself a Sacrifice to God 1. God was well pleased with and delighted in his obedience it was a Sacrifice unto him of a well-smelling savor He was more glorified in that one instance of the Obedience of his onely Son than he was dishonoured by the sin of Adam and all his Posterity as I have elsewhere declared 2. All the demands of his Justice were satisfied unto his eternal glory Wherefore 8. Hereon Satan is judged and destroyed as unto his power over sinners who receive this Atonement all the grounds and occasions of it are hereby removed his Kingdom is overthrown his Usurpation and unjust Dominion defeated his Arms spoiled and Captivity led captive For of the anger of the Lord against sin it was that he obtained his power over sinners which he abused unto his own ends This being atoned the Prince of this world was judged and cast out 9. Hereon the poor condemned sinners are discharged God says deliver them for I have found a ransom But we must return to the Text. The effect of the Blood of Christ through the offering of himself is the purging of our Consciences from dead works This was somewhat spoken unto in general before especially as unto the nature of this purging But the words require a more particular Explication And The word is in the Future Tense Shall purge The blood of Christ as offered hath a double respect and effect 1 Towards God in making Atonement for sin This was done once and at once and was now past Herein by one Offering he for ever perfected them that are sanctified 2 Towards the Consciences of men in the application of the vertue of it unto them this is here intended And this is expressed as future not as though it had not this effect already on them that did believe but upon a double account 1. To declare the certainty of the event or
a compleat relief in this condition two things are necessary 1 A discharge of Conscience from a sense of the guilt of sin or the condemning power of it whereby it deprives us of peace with God and of boldness in access unto him 2 The cleansing of the Conscience and consequently our whole persons from the inherent defilement of sin The first of these was typified by the blood of Bulls and Goats offered on the Altar to make Atonement The latter was represented by the sprinkling of the unclean with the Ashes of the Heiser unto their purification Both these the Apostle here expresly ascribes unto the Blood of Christ and we may briefly enquire into three things concerning it 1 On what ground it doth produce this blessed effect 2 The way of its operation and efficacy unto this end 3 The Reason whence the Apostle affirms that it shall much more do this than the legal Ordinances could sanctifying unto the purifying of the flesh 1. The grounds of its efficacy unto this purpose are three 1. That it was Blood offered unto God God had ordained that Blood should be offered on the Altar to make Atonement for sin or to purge Conscience from dead works That this could not be really effected by the Blood of Bulls and Goats is evident in the nature of the things themselves and demonstrated in the event Howbeit this must be done by Blood or all the institution of legal Sacrifices were nothing but means to deceive the minds of men and ruine their souls To say that at one time or other real Atonement is not to be made for Sin by Blood and Conscience thereby to be purged and purified is to make God a Lyar in all the Institutions of the Law But this must be done by the Blood of Christ or not at all 2 It was the Blood of Christ. Of Christ the Son of the living God Mat. 16. 18. whereby God purchased his Church with his own Blood Acts 20. 28. The dignity of his Person gave efficacy unto his Office and Offering No other person in the discharge of the same Offices that were committed unto him could have saved the Church and therefore all those by whom his Divine Person is denied do also evacuate his Offices By what they ascribe unto them it is impossible the Church should be either sanctified or saved They resolve all into a meer Act of Sovereign Power in God which make the Cross of Christ of none effect 3 He offered this Blood or himself by the eternal Spirit Though Christ in his Divine Person was the Eternal Son of God yet was it the humane nature only that was offered in Sacrifice Howbeit it was offered by and with the concurrent actings of the Divine Nature or Eternal Spirit as we have declared These things make the Blood of Christ as offered meet and fit for the accomplishment of this great effect 2. The second Enquiry is concernig the way whereby the Blood of Christ doth thus purge our Conscience from dead works Two things as we have seen are contained therein 1 The expiation or taking away the guilt of sin that Conscience should not be deterred thereby from an access unto God 2 The cleansing of our souls from vicious defiling habits inclinations and acts or all inherent uncleanness Wherefore under two considerations doth the Blood of Christ produce this double effect First As it was offered so it made Atonement for Sin by giving satisfaction unto the Justice and Law of God This all the expiatory Sacrifices of the Law did prefigure this the Prophets foretold and this the Gospel witnesseth unto To deny it is to deny any real efficacy in the Blood of Christ unto this end and so expresly to contradict the Apostle Sin is not purged from the Conscience unless the guilt of it be so removed as that we may have peace with God and boldness in access unto him This is given us by the Blood of Christ as offered Secondly As it is sprinkled it worketh the second part of this effect And this sprinkling of the Blood of Christ is the communication of its sanctifying vertue unto our souls see Eph. 5. 26 27. Tit. 2. 14. so doth the Blood of Christ the Son of God cleanse us from all our sins 1 John 1. 7. Zech. 13. 2. 3. The Reason why the Apostle affirms that this is much more to be expected from the Blood of Christ than the Purification of the Flesh was from legal Ordinances hath been before spoken unto The Socinians plead on this place that this effect of the death of Christ doth as unto us depend on our own duty If they intended no more but that there is duty required on our part unto an actual participation of it namely Faith whereby we receive the Atonement we should have no difference with them But they are otherwise minded This purging of the conscience from dead works they would have to consist in two things 1 Our own relinquishment of sin 2 The freeing us from the punishment due to sin by an act of power in Christ in Heaven The first they say hath therein respect unto the blood of Christ in that thereby his doctrine was confirmed in obedience whereunto we forsake sin and purge our minds from it The latter also relates thereunto in that the sufferings of Christ were antecedent unto his Exaltation and Power in Heaven Wherefore this effect of the blood of Christ is what we do our selves in obedience unto his doctrine and what he doth thereon by his power and therefore may well be said to depend on our duty But all this while there is nothing ascribed unto the blood of Christ as it was offered in Sacrifice unto God or shed in the offering of himself which alone the Apostle speaks unto in this place Others chuse thus to oppose it This purging of our consciences from dead works is not an immediate effect of the death of Christ but it is a benefit contained therein which upon our faith and obedience we are made partakers of But 1 This is not in my judgment to interpret the Apostles words with due reverence he affirms expresly that the blood of Christ doth purge our conscience from dead works that is it doth make such an Atonement for sin and Expiation of it as that conscience shall be no more pressed with it nor condemn the sinner for it 2 The blood of Christ is the immediate cause of every effect assigned unto it where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect 3 It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed And herein 1 the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. 2 This Atonement is proposed unto us in the Gospel Rom. 3. 25. 3 It
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
Curse of the Law and the Punishment due unto our Sins which were taken away thereby And in all this the Humane Nature was supported sustained and acted by the Divine in the same Person which gave the whole Duty its Efficacy and Merit That pretended in the Mass is 1. Offered by Priests without Him or those which call themselves so who therefore rather represent them by whom he was Crucified then himself who offered himself alone 2. Is only of Bread and Wine which have nothing in them of the Soul of Christ allowing their Transubstantiation 3. Can have no Influence into the Remission of Sins being confessedly unbloody whereas without the shedding of Blood there is no Remission 4. Is often offered that is every day declaring a greater imperfection in it then was in the great Expiatory Sacrifice of the Law which was offered only once a year 5 Requires unto it no Grace in the Offerer but only an Intention to do his Office 6 Doth in nothing answer the Curse of the Law and therefore makes no Attonement Wherefore these things are so far from being the same Sacrifice as that they are opposite inconsistent and the admission of the One is the Destruction of the other Some Observations we may take from the Text. 1. Such is the absolute Perfection of the One offering of Christ that it stands in need of that it will admit of no Repetition in any kind Hence the Apostle affirms that if it be despised or neglected there remains no more sacrifice for Sin There is none of any other kind nor any Repetition to be made of it self as there was of the most solemn legal Sacrifices Neither of them are consistent with its perfection And this absolute Perfection of the One offering of Christ ariseth 1 From the Dignity of his Person Acts 20. 28. There needs no new offering after that wherein he who offered and who was offered was God and Man in one Person The Repetition of this offering is inconsistent with the Glory of the Wisdom Righteousness Holiness and Grace of God and would be utterly derogatory to the dignity of his Person 2 From the Nature of the Sacrifice it self 1. In the internal gracious actings of his Soul He offered himself unto God through the eternal Spirit Grace and Obedience could never be more glorified 2. In the Punishment he underwent answering and taking away the whole Curse of the Law any farther offering for Attonement is highly Blasphemous 3. From the Love of the Father unto him and delight in him As in his Person so in his one offering the Soul of God resteth and is well-pleased 4. From its Efficacy unto all Ends of a Sacrifice Nothing was ever designed therein but was at once accomplished by this One offering of Christ. Wherefore 2. This one offering of Christ is always effectual unto all the Ends of it even no less then it was in the day and hour when it was actually offered Therefore it needs no Repetition like those of old which could affect the Conscience of a sinner only for a season and until the Incursion of some new sin This is always fresh in the Vertue of it and needs nothing but renewed Application by Faith for the communication of its Effects and Fruits unto us Wherefore 3. The great Call and Direction of the Gospel is to guide Faith and keep it up unto this One offering of Christ as the spring of all Grace and Mercy This is the immediate End of all its Ordinances of Worship In the preaching of the Word the Lord Christ is set forth as evidently Crucified before our Eyes and in the Ordinance of the Supper especially is it represented unto the peculiar Exercise of Faith But we must proceed to a brief Exposition of the remainder of this Verse The One offering of Christ is not here proposed absolutely but in Opposition unto the High Priest of the Law whose entrance into the Holy Place did not put an end unto his offering of Sacrifices but his whole Service about them was to be annually repeated This Sacrifice of the High Priest we have treated of before and shall therefore now only open these words wherein it is expressed 1. The Person spoken of is the High Priest that is any One every One that is so or that was so in any Age of the Church from the Institution of that Priesthood unto the Expiration of it As the High Priest in like manner so he did 2. It is affirmed of him that he entreth in the present Tense Some think that respect is had unto the continuance of the Temple-service at that Time He entreth that is he continueth so to do And this the Apostle sometimes admits of as Chap. 8. 4. But in this Place he intends no more but the Constitution of the Law According unto the Law He entereth This is that which the Law requires And hereby as in other Instances the Apostle lays before their Consideration a Scheme of their ancient Worship as it was at first established that it might be the better compared with the Dispensation of the New Covenant and the Ministry of Christ. 3. This Entrance is limited unto the Holy Place The most Holy Place in the Tabernacle or Temple the Holy Place made with hands 4. There is the Season of their Entrance yearly Once in an annual Revolution or the day fixed by the Law the tenth day of the Month Tisri or our September 5. The Manner of his entrance was with the blood of others Blood that was not his own as the Syriack expresseth it The Blood of the Sacrifice of Christ was his own He redeemed the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 28. Hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other blood the Blood of others that is the blood of Bulls and Goats offered in Sacrifice in for cum say most Expositors which is not unusual See 1 Joh. 5. 6. Gen. 32. 10. Hos. 4. 3. The meaning is by vertue of the Blood of others which he carried with him into the Holy Place That which is denied of Christ the Antitype is the Repetition of this Service and that because of the Perfection of his Sacrifice the other being repeated because of their Imperfection And we may observe that Whatever had the greatest Glory in the Old Legal Institutions carried along with it the evidence of its own Imperfection compared with the thing signified in Christ and his Office The Entrance of the High Priest into the Holy Place was the most glorious Solemnity of the Law Howbeit the annual Repetition of it was a sufficient Evidence of its Imperfection as the Apostle disputes in the beginning of the next Chapter VER XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly Causal quia quandoquidem quoniam But it is generally rendred in this Place by all Expositors alioqui by Concession if it were so that he would offer offer himself for
that it might be fitted and suited unto the work that it was ordained unto In the former sense the Body it self is alone the Object of this preparation A Body hast thou prepared me that is designed for me This latter sense comprizeth the use of the Body also it is fitted for its work This latter sense it is that is proper unto this place Only it is spoken of by the Psalmist in a Prophetical Style wherein things certainly future are expressed as already performed For the word signifies such a preparation as whereby it is made actually fit and meet for the end it is designed unto And therefore it is variously rendred to fit to adapt to perfect to adorn to make meet with respect unto some especial end Thou hast adapted a Body unto my work fitted and suited an Humane Nature unto that I have to perform in it and by it A Body it must be yet not every body nay not any Body brought forth by Carnal Generation according to the course of Nature could effect or was fit for the work designed unto it But God prepared provided such a Body for Christ as was fitted and adapted unto all that he had to do in it And this especial manner of its preparation was an act of Infinite Wisdom and Grace Some Instances thereof may be mentioned As 1. He prepared him such a Body such an Humane Nature as might be of the same Nature with ours for whom he was to accomplish his work therein For it was necessary that it should be Cognate and Allied unto ours that he might be meet to act on our behalf and to suffer in our stead He did not form him a Body out of the Dust of the Earth as he did that of Adam whereby he could not have been of the same Race of Mankind with us nor meerly out of nothing as he created the Angels whom he was not to save See Chap. 2. ver 14 15 16. and the Exposition thereon He took our Flesh and Blood proceeding from the Loyns of Abraham 2. He so prepared it as that it should be no way subject unto that depravation and pollution that came on our whole Nature by Sin This could not have been done had his Body been prepared by Carnal Generation the way and means of conveying the taint of Original Sin which befel our Nature unto all individual persons For this would have rendered him every way unmeet for his whole work of Mediation See Luke 1. 35. Heb. 7. 26. 3. He prepared him a Body consisting of Flesh and Blood which might be Offered as a real substantial Sacrifice and wherein he might Suffer for Sin in his Offering to make Attonement for it Nor could the Sacrifices of Old which were Real Bloody and Substantial prefigure that which should be only Metaphorical and in appearance The whole evidence of the Wisdom of God in the Institution of the Sacrifices of the Law depends on this that Christ was to have a Body consisting of Flesh and Blood wherein he might answer all that was prefigured by them 4. It was such a Body as was Animated with a Living Rational Soul Had it been only a Body it Might have Suffered as did the Beasts under the Law from which no Act of Obedience was required only they were to suffer what was done unto them But in the Sacrifice of the Body of Christ that which was principally respected and whereon the whole Efficacy of it did depend was his Obedience unto God For he was not to be Offered by others but he was to Offer himself in Obedience unto the Will of God Chap. 9. 14. Ephes. 5. 2. And the principles of all Obedience lye alone in the Powers and Faculties of the Rational Soul 5. This Body and Soul were obnoxious unto all the Sorrows and Sufferings which our Nature is liable unto and we had deserved as they were poenal tending unto Death Hence was he meet to Suffer in our stead the same things which we should have done Had they been exempted by special priviledge from what our Nature is liable unto the whole work of our Redemption by his Blood had been frustrate 6. This Body or Humane Nature thus prepared for Christ was exposed unto all sorts of Temptations from outward Causes But yet it was so Sanctified by the perfection of Grace and fortified by the fulness of the Spirit dwelling therein as that it was not possible it should be touched with the least Taint or Guilt of Sin And this also was absolutely necessary unto the work whereunto it was designed 1 Pet. 2. 22. Heb. 7. 26. 7. This Body was liable unto Death which being the Sentence and Sanction of the Law with respect unto the First and all following Sins all and every one of them was to be undergone actually by him who was to be our Deliverer Heb. 2. 14 15. Had it not died Death would have borne Rule over all unto Eternity But in the death thereof it was swallowed up in Victory 1 Cor. 15. 55 56 57. 8. As it was subject unto Death and died actually so it was meet to be raised again from Death And herein consisted the great pledge and evidence that our dead Bodies may be and shall be raised again unto a Blessed Immortality So it became the Foundation of all our Faith as unto things Eternal 1 Cor. 15. 17 18 19 20 21 22 23. 9. This Body and Soul being capable of a real separation and being actually separated by Death though not for any long continuance yet no less truly and really than them who have been dead a Thousand years a Demonstration was given therein of an active Subsistence of the Soul in a State of Separation from the Body As it was with the Soul of Christ when he was dead so is it with our Souls in the same State He was alive with God and unto God when his Body was in the Grave and so shall our Souls be 10. This Body was visibly taken up into Heaven and there resides which considering the ends thereof is the great encouragement of Faith and the Life of our Hope These are but some of the many instances that may be given of the Divine Wisdom in so preparing a Body for Christ as that it might be fitted and adapted unto the work which he had to do therein And we may Observe that Not only the Love and Grace of God in sending his Son are continually to be admired and Glorified but the acting of this Infinite Wisdom in fitting and preparing his humane Nature so as to render it every way meet unto the work which it was designed for ought to be the especial Object of our Holy Contemplation But having treated hereof distinctly in a peculiar discourse unto that purpose I shall not here again insist upon it The last thing Observable in this Verse is that this preparation of the Body of Christ is ascribed unto God even the Father unto whom he speaks these words a Body
hast thou prepared me As unto the Operation in the production of the Substance of it and the forming its Structure it was the peculiar and immediate work of the Holy Ghost Luk. 1. 35. This work I have at large elsewhere declared Wherefore it is an Article of Faith that the Formation of the Humane Nature of Christ in the Womb of the Virgin was the peculiar Act of the Holy Ghost The Holy taking of this Nature unto himself the Assumption of it to be his own Nature by a Subsistence in his Person the Divine Nature assuming the Humane in the Person of the Son was his own Act alone Yet was the preparation of this Body the work of the Father in a peculiar manner it was so in the Infinitely Wise Authoritative contrivance and ordering of it his Counsel and Will therein being acted by the immediate Power of the Holy Ghost The Father prepared it in the Authoritative Disposition of all things the Holy Ghost actually wrought it and he himself assumed it There was no distinction of time in these distinct actings of the Holy Persons of the Trinity in this matter but only a disposition of Order in their Operation For in the same instant of time this Body was prepared by the Father wrought by the Holy Ghost and assumed by himself to be his own And the actings of the distinct Persons being all the actings of the same Divine Nature Understanding Love and Power they differ not fundamentally and radically but only terminatively with respect unto the work wrought and effected And we may Observe that The Ineffable but yet distinct Operation of the Father Son and Spirit in about and towards the Humane Nature assumed by the Son are as an uncontroulable evidence of their distinct Subsistence in the same Individual Divine Essence so a Guidance unto Faith as unto all their distinct actings towards us in the Application of the work of Redemption unto our Souls For their actings towards the Members is in all things conform unto their acting towards the Head And our Faith is to be directed towards them according as they act their Love and Grace distinctly towards us VERSE 6 7. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God TWo things are asserted in the Foregoing Verse in general 1. The Rejection of Sacrifices for the end of the compleat Expiation of Sin 2. The Provision of a new way or means for the accomplishment of that end Both these things are spoken unto apart and more distinctly in these two verses The former ver 6. the latter ver 7. Which we must also open that they may not appear a needless repetition of what was before spoken Ver. 6. He reassumes and farther declares what was in general before affirmed ver 5. Sacrifice and Offering thou wouldst not Hereof we have yet a farther Confirmation and Explication which it stood in need of For notwithstanding that General assertion two things may yet be enquired about 1. What were those Sacrifices and Offerings which God would not For they being of various sorts some of them only may be intended seeing they are only mentioned in general 2. What is meant by that Expression that God would them not seeing it is certain that they were appointed and commanded by him Wherefore our Lord Jesus Christ whose words in the Psalm these are doth not only reassert what was spoken before in general but also gives a more particular account of what Sacrifices they were which he intended And two things he declares concerning them 1. That they were not such Sacrifices as Men had found out and appointed Such the World was filled withal which were offered unto Devils and which the people of Israel themselves were addicted unto Such were their Sacrifices unto Baal and Moloch which God so often complaineth against and detesteth But they were such Sacrifices as were appointed and commanded by the Law Hence he expresseth them by their Legal Names as the Apostle immediately takes notice they were Offered by the Law ver 8. 2. He shews what were those Sacrifices appointed by the Law which in an especial manner he intended and they were those which were appointed for the Legal and Typical Expiation of Sin The general names of them in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First was the general name of all Victims or Sacrifices by Blood the other of all Offerings of the Fruits of the Earth as Flower Oyl Wine and the like For herein respect is had unto the general design of the Context which is the removal of all Legal Sacrifices and Offerings of what sort soever by the Coming and Office of Christ. In compliance therewith they are expressed under these two general names which comprehend them all But as unto the especial Argument in hand it concerns only the Bloody Sacrifices Offered for the Attonement of Sin which were of the First sort only or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this kind of Sacrifices whose incompetency to Expiate Sin he declares are referred unto Two Heads 1. Burnt Offerings In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular Number which is usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural and Sacrifices of this kind were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ascensions from their Adjunct the rising up or ascending of the Smoak of the Sacrifices in their Burning on the Altar a Pledge of that sweet savour which should arise unto God above from the Sacrifice of Christ here below And sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firings from the way and means of their Consumption on the Altar which was by fire And this respects both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the continual Sacrifice Morning and Evening for the whole Congregation which was a Burnt Offering and all those which on especial occasions were offered with respect unto the Expiation of Sin 2. The other Sort is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or concerning Sin For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in Kal signifieth to Sin and in Piel to expiate Sin Hence the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both those Senses and where it is to be taken in either of them the circumstances of the Text do openly declare Where it is taken in the latter Sense the Greek renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice for Sin which expression is retained by the Apostle Rom. 5. 3. and in this place And the Sacrifices of this kind were of two sorts or this kind of Sacrifices had a double use For 1. The great Anniversary Sacrifice of Expiation for the Sins of the whole Congregation Levit. 26. was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin Offering 2. The same kind of Offering was also
and the souls of men In this sense alone God is properly said to make this Covenant with any The preparation and proposition of Laws is not the making of the Covenant And therefore all with whom this Covenant is made are effectually sanctified justified and saved These things being premised as it was necessary they should be unto the right understanding of the mind of the Holy Ghost I shall proceed unto the particular parts of the Covenant as here expressed namely in the blessed properties and effects of it whereby it is distinguished from the former The two first expressions are of the same nature and tendency I will put my Laws in their mind and write them in their hearts In general it is the reparation of our nature by the restauration of the image of God in us that is our sanctification which is promised in these words And there are two things in the words both doubly expressed 1 The Subject wrought upon which is the mind and the heart 2 The manner of producing the effect mentioned in them and that is by putting and writing And 3 The things by these means so communicated which is the Laws of God 1. The Subject spoken of is the mind and heart When the Apostle treats of the depravation and corruption of our nature he placeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4. 18. that is the mind and the heart These are in the Scripture the seat of natural corruption the residence of the principle of alienation from the life of God which is in us Wherefore the renovation of our natures consists in the rectifying and curing of them in the furnishing them with contrary Principles of Faith Love and Adherence unto God And we may observe that The Grace of our Lord Jesus Christ in the New Covenant in its being and existence in its healing repairing efficacy is as large and extensive as sin in its residence and power to deprave our natures This is the difference about the extent of the New Covenant and the grace of it Some would have it to extend unto all persons in its tender and conditional Proposition but not unto all things as unto its efficacy in the reparation of our natures Others assert it to extend unto all the effects of sin in the removal of them and the cure of our natures thereby but as unto persons it is really extended unto none but those in whom these effects are produced whatever be its outward administration which was also always limited unto whom I do subscribe The first thing mentioned is the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward part The mind is the most secret inward part or power of the Soul And the Prophet expresseth it by the inward part because it is the onely safe and useful Repository of the Laws of God When they are there laid up we shall not lose them neither Men nor Devils can take them from us And he also declares wherein the excellency of Covenant Obedience doth consist It is not in the conformity of our outward actions unto the Law that be required therein also but it principally lieth in the inward parts where God searcheth for and regardeth truth in sincerity Psal. 51. 6. wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mind and understanding whose natural depravation is the spring and principle of all disobedience the cure whereof is here promised in the first place In the outward administration of the means of grace the affections and if I may so speak the more outward part of the Soul are usually first affected and wrought upon But the first real effect of the internal promised grace of the Covenant is on the mind the most spiritual and inward part of the Soul This in the New Testament is expressed by the renovation of the mind Rom. 12. 1. Col. 3. 5. And the opening of the eyes of our understandings Ephes. 1. 17 18. God shining into our hearts to give us the knowledge of his glory in the face of Jesus Christ 2 Cor. 4. 6. Hereby the enmity against God the vanity darkness and alienation from the life of God which the mind naturally is possessed and filled withall are taken away and removed Of the nature of which work I have treated at large elsewhere For the Law of God in the mind is the saving knowledge of the mind and will of God whereof the Law is the Revelation communicated unto it and implanted in it 2. The way whereby God in the Covenant of Grace thus works on the mind is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving may by an Exallage be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give So is it expressed in the next clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future Tense I will write The word in the Prophet is I will give we render it I will put But there are two things intimated in the word 1 The freedom of the Grace promised it is a meer grant gift or donation of Grace 2 The efficacy of it That which is given of God unto any is received by them otherwise it is no gift And this latter is well expressed by the word used by us I will put which expresseth an actual communication and not a fruitless tender This the Apostle renders emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is that which I do am doing in this Covenant namely freely giving that Grace whereby my Laws shall be emplanted on the minds of men To shew in general before we proceed to the nature of this work so far as is necessary unto the exposition of the words we may here consider what was observed in the third place namely what it is that is thus promised to be communicated and so carry it on with us unto the other clause of this Promise That which is to be put into this spiritual Receptacle is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Laws in the plural number Expositors inquire what Laws are here intended whether the moral Law only or others also But there is no need of such enquiry There is a Metonomy of the subject and effect in the words It is that knowledge of the mind and will of God which is revealed in the Law and taught by it which is promised The Laws of God therefore are here taken largely for the whole revelation of the mind and will of God So doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally signifie Doctrine or Instruction By what way or revelation soever God makes known himself and his will unto us requiring our obedience therein it is all comprised in that expression of his Laws From these things we may easily discern the nature of that Grace which is contained in this first branch of the first promise of the Covenant And this is the effectual operation of
his Spirit in the renovation and saving illumination of our minds whereby they are habitually made conformable unto the whole Law of God that is the Rule and the Law of our obedience in the New Covenant and enabled unto all Acts and Duties that are required of us And this is the first grace promised and communicated unto us by vertue of this Covenant as it was necessary that so it should be For 1 The mind is the principal seat of all spiritual obedience 2 The proper and peculiar actings of the mind in discerning knowing judging must go before the actings of the will and affections much more all outward practices 3 The depravation of the mind is such by blindness darkness vanity and enmity that nothing can inflame our Souls or make an entrance towards the reparation of our natures but an internal spiritual saving operation of Grace upon the mind 4 Faith itself is principally ingenerated by an infusion of saving light into the mind 2 Cor. 4. 4 6. So All the beginnings and entrances into the saving knowledge of God and thereon of obedience unto him are effects of the Grace of the Covenant Secondly The second Part of this first Promise of the Covenant is expressed in these words And will write them upon their hearts which is that which renders the former part actually effectual Expositors generally observe that respect is had herein unto the giving of the Law on Mount Sinai that is in the first Covenant For then the Law that is the ten words was written in Tables of Stone And although the original Tables were broken by Moses when the People had broken the Covenant yet would not God alter that dispensation nor write his Laws any other way but commanded new Tables of Stone to be made and wrote them therein And this was done not so much to secure the outward letter of them as to represent the hardness of the hearts of the people unto whom they were given God did not God would not by vertue of that Covenant otherwise dispose of his Law And the event that ensued hereon was that they brake these Laws and abode not in obedience This event God promiseth to obviate and prevent under the New Covenant and that by writing these Laws now in our hearts which he wrote before only in Tables of stone that is he will effectually work that obedience in us which the Law doth require for he worketh in us both to will and to do of his own good pleasure The heart as distinguished from the mind compriseth the will and the affections and they are compared unto the Tables wherein the letter of the Law was engraven For as by that writing and engraving the Tables received the impression of the letters and words wherein the Law was contained which they did firmly retain and represent so as that although they were stones still in their nature yet were they nothing but the Law in their use so by the grace of the New Covenant there is a durable impression of the Law of God on the wills and affections of men whereby they answer it represent it comply with it and have a living principle of it abiding in them Wherefore as this work must necessarily consist of two parts namely the removal out of the heart of whatever is contrary unto the Law of God and the implanting of principles of obedience thereunto so it comes under a double description or denomination in the Scripture For sometimes it is called a taking away of the heart of stone or circumcising of the heart and sometimes the giving of an heart of flesh the writing of the Law in our hearts which is the renovation of our natures into the image of God in righteousness and the holiness of truth Wherefore in this promise the whole of our sanctification in its beginning and progress in its work upon our whole Souls and all their faculties is comprized And we may observe 1. The work of Grace in the New Covenant passeth on the whole Soul in all its faculties powers and affections unto their change and renovation The whole was corrupted and the whole must be renewed The image of God was originally in and upon the whole and on the loss of it the whole was depraved see 1 Thess. 5. 23. 2. To take away the necessity and efficacy of renewing changing sanctifying Grace consisting in an internal efficacious operation of the principles habits and acts of internal grace and obedience is plainly to overthrow and reject the New Covenant 3. We bring nothing to the New Covenant but our hearts as Tables to be writters in with the sense of the insufficiency of the Precepts and Promises of the Law with respect unto our own ability to comply with them The last thing in the words is the Relation that ensues hereon between God and his people I will be unto them a God and they shall be my people This is indeed a distinct Promise by itself summarily comprizing all the Blessings and Priviledges of the Covenant And it is placed in the center of the account given of the whole as that from whence all the grace of it doth spring wherein all the blessings of it do consist and whereby they are secured Howbeit in this place it is peculiarly mentioned as that which hath its foundation in the foregoing Promise For this Relation which implies mutual Acquiescency in each other could not be nor ever had been if the minds and hearts of them who are to be taken into it were not changed and renewed For neither could God approve of and rest in his love towards them whilest they were enemies unto him in the depravation of their natures nor could they find rest or satisfaction in God whom they neither knew nor liked nor loved This is the general expression of any Covenant-relation between God and men He will be unto them a God and they shall be a people unto him And it is frequently made use of with respect unto the first Covenant which yet was disannulled God owned the People therein for his peculiar Portion and they avouched him to be their God alone Nor can this be spoken of God and any People but on the ground of an especial Covenant It is true God is the God of all the world and all People are his yea he is a God unto them all For as he made them so he sustains rules and governeth them in all things by his Power and Providence But with respect hereunto God doth not freely promise that he will be a God unto any nor can so do For his power over all and his rule of all things is essential and natural unto him so as it cannot otherwise be Wherefore as thus declared it is a peculiar expression of an especial Covenant Relation And the nature of it is to be expounded by the nature and properties of that Covenant which it doth respect Two things we must therefore consider to discover the nature of