Abraham to make us diligent unto the assurance of hope for our diligence shall not be in vain These words with the former may imply at least distinct Reasons why we should labour for the full assurance of Hope unto the end 1. Because this assurance will be an Ancre to the Soul 2. It will be a sure and stedfast Ancre 3. It will be the more stedfast because it fastens within the Vail a sure ground 4. It fastens so much more strongly because it fastens there where our Fore-runner is entred yet because all this referrs to hope grounded on the Promise and Oath of God it may belong to the example of Abraham enlarged upon Lest we should be ignorant who this Fore-runner is he informs us that it is even Jesus made an High-Priest for ever after the Order of Melthisedec and so he returns and that in an excellent manner with much art to the principal intended subject of his Discourse formerly proposed and now rehearsed again as the Theme and Matter to be handled in the seventh Chapter following CHAP. VII Concerning the Excellency Perfection Immutability and perpetual continuance of Christ's Priest-hood § 1. THat the Reader may understand my Method it 's this 1. I will observe something by way of additions to my Exposition upon the former Chapters 2. Shew the Connexion of this with the former 3. Enter upon the Chapter it self The additions are these 1. That the Qualification described by the Apostle Chap. 6 4 5. from which some do and many may fall away is such as doth not reach that degree of Faith and other divine Vertues which is required in the Covenant upon which followeth the constant inhabitation of the Spirit as a constant spirit of Sanctisication Adoption Consolation For this donation of the Spirit and the effects thereof have a more immediate and firm connexion with eternal Life and the final Reward than any other inferiour degree of Grace 2. To minister constantly unto the persecuted Saints and suffer with them out of Faith in Christ and love unto the Brethren doth imply an higher Qualification than that which was described ver 4. 5. 3. Though these exercises and performances of Faith and Love do not in themselves merit or necessarily inferr the final Reward yet God will not forget them but certainly remember and reward them with an eternal Reward and in respect of this remembrance which God hath promised the final Reward doth necessarily follow 4. After that God had once given the Spirit of Adoption and accounts such as have received it as his Sons he is bound by his gracious Promise when it shall be requisite to chastise them to prevent their final ruine 5. In the example of Abraham the Apostle gives a Reason 1. Why he sware by himself which was because he could not swear by a greater 2. Why he confirmed the Promise with an Oath and it was to strengthen our hope of everlasting Glory whereof Christ hath taken possession for Himself and in our behalf § 2. The Connexion with the former to the observant Reader is clear enough For the words referr 1. Unto Chap. 5. ver 6 10. where he citeth the words of Psalm 110. 4. to prove the vocation of Christ unto his eternal Priest-hood 2. To Chap. 6 20 where he signisies that Christ as our Fore-runner was entred into Heaven where he was confirmed an everlasting Priest by Oath and so rehearseth the words of the Psalmist proposing them as the Theme and Subject of this seventh Chapter The digression comes in by a Parenthesis so that if it had been omitted yet the Apostle's discourse had been entire only the Repetition had been needless And though it be impertinent to the Subject proposed and intended yet it was very subservient to prepare their minds for the more attentive receiving of the Doctrine following § 3. To enter upon the Chapter it self we may observe therein 1. The Subject matter 2. The Scope 3. The Method The Subject matter is Priest-hood and especially the Priest-hood of Christ. The Scope is to shew the excellency of Christ's Priest-hood as far above all other Priest-hoods and particularly that of Aaron's The Method is General Particular In the general the Apostle speaks 1. Of the Priest-hood of Melchisedec from ver 1. to the 11. 2. Of the Priest-hood of Aaron from the 11th to the 20th 3. Of the Priest-hood of Christ from the 20th to the end The particular Method and Analysis is by divers Authors apprehended and declared diversly All agree 1. In the Subject which they determine to be the Priest-hood of Christ. 2. In the Scope which is to shew the excellency of Christ's Priesthood 3. In the manner how this excellency is set forth and that is not absolutely but by way of Comparison 4. That the comparison is not onely in quality that he was like Melchizedec but in quantity that he was more excellent than the Levitical Priests and this was one thing chiefly intended to represent unto the Hebrews who did so much honour the Priest-hood of Aaron the excellency of Christ's Priest-hood as far above Aaron's For the one was imperfect and could sanctify no man the other was perfect and could eternally save 5. That the Priest-hood of Melchizedec and Aaron here are spoken of onely in reference to Christ's Priest-hood 6. The things delivered by them are true though their several Methods are not so exactly consentaneous Junius makes the parts of the Chapter two the 1. Is concerning the Type Melchizedec 2. Concerning the Anti-type Christ. This is true though not accurate Yet he well observs three things 1. That this Chapter is rather concerning his Calling than his Ministry 2. That this Priest-hood is handled by way of Comparison 3. That the Proposition here handled is that of Psal. 110. 4. Dr. Gouge whose diligence and pains in the Explication of this Epistle are much to be commended doth much agree with Junius in the general For he observs that the excellency of Christ's Priest-hood is set out by way of Similitude Dissimilitude This implyes 1. That the Doctrine of Christ's Priest-hood is here delivered comparatively 2. That the Comparison is in quality yet the truth is that though the similitude and agreement and dissimilitude and disagreement in quality be necessarily presupposed yet it 's not principally intended For the intention of the Author is to demonstrate that Christ's Priest-hood was not only excellent but far more excellent than that of Aaron's because it was according to the Order of Melchizedec which was far above the Order of Aaron Where it 's further implyed that if Melchizedec as a Priest was but a Type and Christ the Anti-type then Christ was not onely more excellent than Aaron but than Melchizedec himself So that the Comparison is in quantity and the same not equal but unequal and the exceeding excellency was Christ's A Lapide taking the scope of the Apostle to be as it was to shew the excellency of Christ's Priest-hood
wherein are said to be the Golden Pot of Manna Aaron's Rod that budded and the Tables of the Covenant 3. The Cherubims over-shadowing the Mercy-Seat and all and every one of these had their Mysteries which the Apostle forbears to speak of here He could have spoken much of every particular but he doth not because it was not necessary to the principal end which here he intended and where he saith nothing it 's fit we should be silent Yet two things in this place should be considered 1. How it may be reconciled with other Texts of Scripture which seem to differ from it 2. How and in what respect this Sanctuary may be said to excel others 1. It seems to differ from some other parts of Scripture 1. In placing the Golden Censer 2. In saying That besides the Table of the Covenant Aaron's Rod and the Pot of Manna were in the Ark. For the first Some say the Golden Censer was the Altar of Incense and it stood so near and close unto the Veil that the smoak of the Incense did enter into the Holiest of all yet this is not so probable We read Levit. 16. 12 13. of a Censer which with Coals from the Altar and Incense the High-Priest must take and enter within the Veil upon the day of Expiation and burn the Incense in the Holiest place so that the smoak may cover the Mercy-Seat and why might not this Censer be kept in that place For the second Aaron's Rod and the Pot of Manna may be said to be in the Ark when they were in the side of the Ark. In this manner the Reconciliation may be made yet so that upon further search the Truth may be more clearly discovered what others have said in this particular I pass But 2. How may this two-fold Sanctuary be said to be more excellent than others for there have been rich and glorious Temples with their inward Sacraries rarely beautified It 's true in respect of the Materials and outward Order some Temples might be as rich and glorious if not more for the matter Gold and other things with the Art of Man might be the same But the Excellency of this consisted in two things 1. In that all things were made in this two-fold Sanctuary by the Direction and Command of God 2. Besides outward decency beauty and glory every thing was Mystical and represented some heavenly and excellent thing and that according to God's Institution And in the time of this Legal Dispensation the Saints enlightned by Faith looked at far higher things They did not look for Sanctification and Happiness from an earthly Sanctuary but from their God who was present in the midst of them and from their Messias promised to Abraham in whom all Nations should be blessed Abraham sought a more excellent Countrey than Canaan for he aimed at an heavenly and eternal City which God had prepared for him § 5. This is the Description of the Sanctuary and the two principal parts thereof The Service followeth Ver. 6. Now when these things were thus ordained the Priests went alwayes into the first Tabernacle accomplishing the Service of God VVHere we must observe That all the Service of God is not here described but onely that which was accomplished within the first and second Veil neither is every particular of these here set down So that the Subject of the â— following Verses is the Service of God in the two Sanctuaries And we are informed 1. What it is 2. How imperfect it is In this sixth Verse we have the Service in the first Sanctuary described in general In the Text we have three things 1. The Ordination of the former things 2. The constant Entrance of the Priests into the first Sanctuary 3. The performance of the Service therein The performance of the Service presupposeth the Entrance the Entrance the Preparation of the former things The Propositions are three according to the things or rather Acts The first is That these things were thus ordained Where by these things are meant the two Sanctuaries with the things contained in them For these to be ordained is for the Sanctuaries to be made built and ordered To be thus ordained is to be so made placed and every thing therein set in that Order as God prescribed The second Proposition is That these things thus ordained the Priests went alwayes into the first Tabernacle Where by Tabernacle is meant the Sanctuary within the first Veil Into this the Priests did enter not only the High-Priest but the other Priests might go into this place but none but Priests had this Priviledg granted They entred alwayes that is every day and that several times They entred after the Sanctuaries were made and all things therein orderly placed and disposed for before they were made they could not enter before all things in them were prepared and orderly disposed they could not officiate and serve The third Proposition is The Priests being entred accomplish the Service of God This Service was chiefly to burn Incense and to pray This Sanctuary may signify the Misâ—tant Church on Earth which is the Society of Saints sanctified and made Priests by the Blood of Christ for none but Priests and real Saints are admitted as living Members of this Sanctuary which is next unto the Heaven of Heavens In this Prayer is continually made in the Name of Christ and Service continually performed to God and they enjoy the Light of the Gospel and partake of the Bread of Life which came down from Heaven both which were signifyed by the Golden Candlestick and the Shew-Bread These things thus understood signify unto us That Christ must first redeem us and God by his Word and Spirit convert us so make a Church before any Service acceptable can be performed to him after we are converted sanctified made Priests then we may serve and receive Mercy For we must first serve him before we can receive benefit from him and by continual Service and Prayer we obtain continually the Light of Grace and the Bread of Life till we be made perfect and admitted into the inward Sacrary of Glory § 6. After this Service accomplished in the first Sanctuary follows that which is to be performed in the second Ver. 7. But into the second went the High-Priest alone once every Year not without Blood which he offered for himself and for the Errors of the People THese words determine 1. The principal Service to be performed in this inner Sacrary 2. The Person by whom it was to be performed 3. The Time when and how often The Service is that of Expiation by Blood The Person expiating by Blood was the High-Priest alone The Time was once a Year This was the highest piece of Service that was prescribed by God or performed by Man under the Law and therefore it was to be performed by the most eminent Person and but seldom even once a Year And the Apostle singles this out from amongst the rest to prove
God with a profane and wicked heart some serve him ignorantly or negligently without servency and due affection The Pharisee could give Alms Fast Pray pay Tythe of Mint Anniseed Cumin and neglect the weighty things of the Law as Justice Judgment Mercy they could and did draw near to God with their Lips and yet be far from God with their hearts they served God but according to the Traditions of men The Jews were zealous and devout in Ceremonials yet their hearts were polluted and their hands full of Blood Therefore we must know that no profane man or hypocrite or indisposed person can serve God acceptably To do this doth presuppose man in the state of Grace and an heart prepared and rightly disposed the person must first be accepted before the work can please God And as the Person so the Service must be rightly qualified and so it is when it proceeds from Faith in Christ is conformable to the Word of God and tends unto his Glory And if We and our Service be thus qualified though our infirmities be many yet so great is God's mercy that for Christ's sake he will accept both us and it we must not presume upon his mercy but yet we must rely upon him when we have a special care to shun that which offends him and do that which is just and holy and when we have done our best humbly in the Name of Christ pray for pardon of defects and acceptance of our sincere endeavours Yet we cannot serve God thus acceptably without reverence and godly feat Reverence in God's Service looks at his excellency and glorious Majesty and at our own unworthiness and the infinite distance between Him and Us and therefore we must adore God's excellent Majesty with deep humility abasing our selves very low being afraid and ashamed out of a sense of our own vileness to come near him except in his great mercy and free grace he vouchsafe access Signs of this reverence is cut kneeling bowing covering our faces prostration and such like gestures And if we were either apprehensive and sensible of our own vileness or God's excellency how could we possibly be so profane and unreverent in his Worship Godly fear may be the same with Reverence or distinct from it The word in the Greek signifies sometimes caution sometimes devotion sometimes fear and that in the Service of God which is a religious fear and care not to offend but to please him Both reverence and fear in this place may farther be a more then ordinary care and diligence in the Service of God that we may please him and be accepted of him For as the greatest honour with the greatest humility is due to God that Supreme Lord whose Majesty is infinite and eternal so the greatest caution must be used in his Worship for he will be sanctified in all them that draw near unto him 3. This is the manner how he will be served by all such as are admitted Subjects of this unmoveable and unchangeable Kingdom The reason is He is a consuming Fire These words are improper and metaphorical and a Metaphor is a contract Similitude which here we find In such Comparisons we may observe 1. The things compared as like and agreeing 2. The thing wherein they do agree The things here compared are God and Fire God is like to Fire The thing wherein they agree is this that they are consuming So that the meaning is That God is like unto Fire and he is like to it in this that as That so He hath a consuming force Many are the qualities and effects of Fire but this one is singled to represent the terrour of God For though that flery Law which God gave out of the midst of fire burning up to Heaven be removed yet in the Gospel of sweetest mercy and freest grace there are threatnings of unquenchable Fire and eternal Flames Therefore this expression signifies his punishing and vindictive Justice the Subjects whereof are profane impenitent and unbelieving persons who are disobedient to the Law of Grace and refuse the tender of saving mercy The effect of this Justice upon these Offenders are severe and everlasting punishments which cannot be expressed or conceived but are represented by the raging flames and â—â—erce burning of the most violent Fire which cannot be quenched And as the torment of violent hottest flames is the most grievous so these punishments are and if the Sufferers be immortal and immortally sensible the Torment will be not only grievous but perpetual The sum is that the punishment of delinquent and disloyal Subjects which the Judge shall execute and they suffer is extreme and everlasting The force of the Reason is great for as men tremble to think of everlasting tormenting and consuming Flames so let them have a special care to serve God unto the end in due manner This implies that there is a glorious Reward of eternal Light and delight to all such as shall like loyal Subjects continue constant unto the end in the profession of the Truth and the acceptable Service of this glorious and eternal Soveraign CHAP. XIII § 1. PRofession without Practise Faith without good works cannot attain the fruition of that eternal Life which Christ hath merited and God hath promised therefore the Apostle in this Chapter exhorts to Love good Works constancy in the Truth and other Duties He begins with Love Ver. 1. Let brotherly Love continue THe Analysis of this Chapter is easy for we have 1. The hortatory part thereof 2. The conclusion of the whole The Duties exhorted unto with several Motives are reduced to a kind of order by divers Expositors Yet as this is not exactly done so it 's needless to do it We may indeed enumerate the Duties and reduce them to their proper places and heads in the Body of Divine Wisdom and that is very easie to be done Yet the Wisdom of the Apostle was this that he doth not mention all Duties but such as were most requisite at that time to be performed by those persons and doth not strictly follow the method of the moral Law but takes liberty to place them in that order which he thought most convenient For he knew the performance of them to be the principal thing and it was sufficient for him to press them and then to know them The first Exhortation is to brotherly Love The Duty is 1. Brotherly love 2. Continuance in it Brotherly love is love of the Brethren For there are Brethren and these must be loved To love our Neighbour as our selves is the substance of the second Table of the moral Law And as there are several degrees of Neighbours so there is of Love Neighbours in full extent include Strangers Enemies and all such as are capable of our Love Of these some are more nearly linckt unto us as Brethren Yet these are either natural political or spiritual here spiritual Brethren are meant who have God to be their Father Jerusalem above to be their