also because the true Understanding of them would put an end at that time unto that Priesthood and Worship which they had adhered unto Wherefore until this time the Church was not able to bear the true Understanding of this Mystery and now they could no longer be without it Hence is it here so fully and particularly declared by our Apostle And we may Observe 1. That the Church never did in any Age nor ever shall want that Instruction by Divine Revelation which is needful unto its Edification in Faith and Obedience This it had in all Ages according unto that gradual progression which God gave unto Light and Truth in the Explication of the great Mystery of his Grace which was hid in him from the Foundation of the World An Instance hereof we have in the things which concern this Melchisedec as we have observed The Church had never need to look after the Traditions of their Fathers or to betake themselves unto their own Inventions their Instruction by Revelation was always sufficient for the State and Condition wherein they were Much more therefore is it so now when the Sum and Perfection of all Divine Revelations is given in unto us by Jesus Christ. 2. It is a great Honour to Serve in the Church by doing or suffering for the Use and Service of future Generations This was the Honour of Melchisedec that he was employed in a Service the true Use and Advantage whereof was not given in unto the Church until many Generations after And I add Suffering unto Doing because it is well known what Glories have sprang up in future Ages upon the past Sufferings of others 3. The Scripture is so absolutely the Rule Measure and Boundary of our Faith and Knowledge in Spiritual things as that what it conceals is Instructive as well as what it expresseth This the Apostle Manifests in many of his Observations concerning Melchisedec and his Inferences from thence But I have as I remember Discoursed somewhat hereof before Secondly Our next Enquiry is Wherein Melchisedec was Typical of Christ or what of all this belongeth unto the following Assertion that he was made like unto the Son of God that is so described as that he might have a great Resemblance of him Answ. It is generally thought that he was so in the whole and in every particular mentioned distinctly Thus he is said to be without Father and without Mother no mention is made of them because the Lord Christ was in some sence so also He was without Father on Earth as to his Humane Nature with respect whereunto God says that he will create a New thing in the Earth That a Woman should compass a Man Jer. 31. 22. or Conceive a Man without Natural Generation And he was without Mother as to his Person or Divine Nature being the only begotten of the Father by an Eternal Generation of his own Person But yet it must not be denyed but that on the other side he had both Father and Mother A Father as to his Divine and a Mother as to his Humane Nature But as to his whole Person he was without Father and Mother Again Whereas he is said to be without Genealogy it is of somewhat a difficult application for the Genealogy of Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Roll of his Pedigree is declared by two of the Evangelists the one driving of it up to Abraham the other unto Adam as it was necessary to manifest the Truth of his Humane Nature and the Faithfulness of God in the accomplishment of his Promises It may be therefore respect is had unto those words of the Prophet Isa. 53. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall declare his Generation there was somewhat in his Age and Generation by Reason of his Divine praeexistence unto all that was ineffable Again He is said to be without Beginning of Days and end of Life And this also is spoken by our Apostle with respect unto the Narration of Moses wherein mention is made neither of the one nor of the other And it belongs unto his Conformity unto the Son of God or that wherein he Represented him for as unto his Divine Person the Lord Christ had neither the one nor the other as the Apostle proves Chap. 1. 10 11 12. from Psal. 102. 25 26 27. But on the other side as to his Humane Nature he had both he had both beginning of Days and End of Life both which are upon Solemn Record Wherefore it should seem that if there be a likeness in these things on the one account there is none on the other and so no Advantage in the Comparison Considering these Difficulties in the Application of these particulars some do judge that these Instances do not belong unto the Analogy and Resemblance between Christ and Melchisedec but are introduced only in Order unto what ensues namely He abides a Priest for ever wherein alone the similitude between him and Christ doth consist And so they say we find things quoted in the Scripture at large when only some one passage in it may be used directly unto the business in hand But although this will be difficultly proved namely that any Testimony is cited in the Scripture whereof any principal part of it belongs not unto the Matter designed to be confirmed yet it may be granted that it is so sometimes when the sence of the whole Context is to be taken in But there was no Reason on this Ground that the Apostle should make so many Observations on what was not spoken at all which in an Ordinary way ought to have been mentioned if the whole of what he so Observed was not at all to his Purpose Wherefore it must be granted as that which the plain Design of the Apostle exacteth of us that Melchisedec even in these things that in the Story he was without Father without Mother without Genealogy having neither beginning of Days nor End of Life was a Type and Representative of Christ. But it is not of the Person of Christ absolutely nor of either of his Natures distinctly that our Apostle treateth but meerly with respect unto his Office of Priesthood And herein all the things mentioned do concur in him and make a lively Representation of him It was utterly a new Doctrine unto the Hebrews that the Lord Christ was a Priest the only High Priest of the Church so as that all other Priesthood must cease And their chief Objection against it was that it was contrary unto the Law and inconsistent with it And this because he was not of the Line of the Priests neither as to Father or Mother or Genealogy nor had any to Succeed him But in this Type of his the Apostle proves that all this was to be so For 1. In this respect he had neither Father nor Mother from whom he might derive any Right or Title unto his Office And this was for ever sufficient to exclude him from any
of a carnal Commandement but after the Power of an Endless Life 4. The Confirmation of the whole with the Testimony of David For he Testifieth thou art a Priest for ever after the Order of Melchisedec The manner of the Introduction of this Argument is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is yet far more Evident The Conjunctive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connects this consideration unto that forgoing as of the same nature and tendency The thing spoken of is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of what he said before he affirmed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 14. namely that our Lord sprang of Judah Evident Manifest Demonstrable but this he adds is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which composition of the word intends the signification arguing yet a more open and convincing Evidence Hence he adds that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis patet abundantius manifestum comparatively with what was said before of an abundant Efficacy for Conviction that whose light nothing can stand against But we must observe that the Apostle doth not compare the things themselves absolutely with one another and so determine that one is of a more evident Truth than the other but he compares them only with respect unto the Evidence in arguing unto his End There is more immediate force in this Consideration to prove the Cessation of the Levitical Priesthood that another Priest was to rise after the Similitude of Melchisedec than was meerly in this that our Lord sprang of the Tribe of Judah but of this afterwards And therefore he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that is above all that hath been collected from the Consideration of Melchisedec there is yet this uncontroulable Evidence unto our purpose remaining The Apostle we see lays great weight on this Argument and withal proceeds gradually and distinctly from one thing to another in the whole Discourse It may be we see not why he should insist so much upon and so narrowly Scan all particulars in this matter For being freed by the Gospel from the power of Temptations about it and being of the Gentiles who were never concerned in it we cannot be sensible of the just importance of what is under Confirmation The Truth is He hath the greatest Argument in hand that was ever controverted in the Church of God and upon the Determination whereof the Salvation or Ruine of the Church did depend The Worship he treated of was immediately instituted by God himself and had now continued near 1500 years in the Church All this while it had been the certain Rule of Gods Acceptance of the People or his Anger towards them For whilst they complyed with it his Blessing was continually upon them and the neglect of it was still punished with Severity And the last Caution that God had given them by the Ministry of the last Prophet he sent unto them was that they should abide in the Observance of the Law of Moses lest he came and smote the whole Earth with a Curse Mal. 4. last Besides these and sundry other things that were real and pleadable in the behalf of the Mosaical Worship the Hebrews esteemed it always their great and Singular Priviledge above all other Nations which they would rather dye than part withal And the Design of the Apostle in this place is to prove that now utterly unexpectedly unto the Church after so long a season their whole worship was to be removed to be used no more but that another System of Ordinances and Institutions absolutely new and inconsistent with it was to be introduced And upon the Compliance of the Hebrews with this Doctrine or the Rejection of it depended their Eternal Salvation or Destruction It was therefore very necessary that the Apostle should proceed Warily Distinctly and Gradually omitting no Argument that was of Force and Pleadable in this Cause nor to remark on them in an especial manner which contained an especial Evidence and demonstrative force in them as he doth in this Instance For this Introduction of it and it is yet far more or abundantly more Evident is as an hand put in the Margin of a writing calling for a peculiar Attendance unto and consideration of the matter directed unto And we may see 1. That Present Truths are earnestly to be Pleaded and Contended for So the Apostle Peter would have Believers established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present Truth All Truth is Eternal and in it self equally subsistent and present unto all Ages But it is especially so either from the great use of it in some seasons or the great Opposition that is made unto it So this Doctrine about the Abolition of the Mosaical Ceremonies and Institutions with the Introduction of a new Priesthood and new Ordinances of Worship was then the Present Truth in the knowledge and confirmation whereof the Church was eternally concerned And so may other Truths be at other seasons And any of them may be so rendred by the Opposition that at any time is made unto them For God is pleased to exercise and try the Faith of the Church by Heresies which are Feirce Pertinacious and Subtle Oppositions made to the Truth Now none of them which aim at any consistency in and with themselves or are of any real danger unto the Church did ever reject all Gospel-Truths but some general Principles they will allow or they would leave themselves no Foundation to stand upon in their Opposition unto others Those therefore singly opposed by them at any time as the Deity or Satisfaction of Christ Justification by Faith and the like being so opposed become the present Truth of the Age in the instance of Adherence whereunto God will try the Faith of his People and requires that they be earnestly pleaded for And this is that which the Apostle Jude intends ver 3. where he exhorts us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend strive wrestle with all earnestness and the utmost of our Endeavours for the Faith once delivered unto the Saints namely because of the Opposition that was then made unto it And a Truth may come under this Qualification by Persecution as well as Heretical Opposition Satan is always awake and attentive unto his Advantages and therefore though he hate all Truth yet doth he not at all times equally attempt upon every thing that is so But he waiteth to see an inclination in men from their Lusts or Prejudices or Interests in this World against any especial Truth or way of Divine Worship which God hath appointed When he finds things so ready prepared he falls to his work and stirrs up Persecution against it This makes that Truth to be the present Truth to be contended for as that wherein God will try the Faith and Obedience and Patience of the Church And the Reasons why we ought with all Care Diligence and Perseverance to attend unto the Preservation and Profession of such Truths are obvious unto
Christ which never changeth and that of Aaron which was alwaies in a transient Succession And the Reasons he gives of this contrary state of these two Priesthoods do greatly enforce the Argument For the first Priesthood was so Successive because the Priests themselves were obnoxious unto death the sum and issue of all weaknesses and infirmities But as to the Lord Christ his Priesthood is perpetual and unchangeable because he abideth personally for ever being made a Priest according to the Power of an endless Life which is the sum of all Perfections that our nature is capable of And we may observe 1. The perpetuity of the Priesthood of Christ depends on his own perpetual Life He did not undertake any Office for the Church to lay it aside whilst he lives until the whole Design and work of it be accomplished And therefore he tells his Disciples that because he liveth they shall live also John 14. 19. For whilst he lives he will take care of them But this must be spoken unto on the next verse 2. The perpetuity of the Priesthood of Christ as unchangeably exercised in his own Person is a principal part of the Glory of that Office His discharge of this Office for the Church in his own Person throughout all Generations is the glory of it 1. Hereon depends the Churches preservation and stability There is neither a ceasing nor any the least intermission of that Care and Providence of such interposition with God on its behalf which are required thereunto Our High Priest is continually ready to appear and put in for us on all occasions And his abiding for ever manifests the continuance of the same Care and Love for us that he ever had The same Love wherewith as our High Priest he laid down his Life for us doth still continue in him And every one may with the same confidence go unto him with all their concerns as poor diseased and distempered Persons went unto him when he was upon Earth when he never shewed greater displeasure than unto those who forbad any to come unto him whatever their pretences were 2. Hereon depends the Union and Communion of the Church with it self in all successive Generations For whereas he who is their Head and High Priest in whom they all center as unto their Union and Communion and who hath all their Graces and Duties in his hand to present them unto God they have a Relation unto each other and a concernment in one another VVe that are alive in this generation have Communion with all those that died in the Faith before us as shall be declared if God will on Chap. 12. ver 22 23 24. And they were concerned in us as we are also in the generations that are to come For all the Prayers of the Church from first to last are lodged in the hand of the same High Priest who abides for ever And he returns the prayers of one Generation unto another VVe enjoy the fruits of the Prayers Obedience and Blood of those that went before us and if we are faithful in our generation serving the VVill of God those shall enjoy the fruits of ours who shall come after us Our joynt interest in this our abiding Priest gives a line of Communication unto all Believers in all Generations And 3. the Consolation of the Church also depends hereon Do we meet with Troubles Trials Difficulties Temptations and Distresses hath not the Church done so in former Ages What do we think of those days wherein Prisons Tortures Swords and Flames were the Portion of the Church all the world over But did any of them miscarry Was any one true Believer lost for ever And did not the whole Church prove victorious in the End Did not Satan rage and the World gnash their Teeth to see themselves conquered and their power broken by the Faith Patience and Suffering of them whom they hated and despised And was it from their own wisdom and courage that they were so preserved Did they overcome meerly by their own Blood or were delivered by their own Power No but all their preservation and successe their deliverance and eternal Salvation depended meerly on the care and power of their merciful High Priest It was through his Blood the Blood of the Lamb or the efficacy of his Sacrifice that they overcame their Adversaries Revel 12. 11. By the same blood were their Robes washed and made white Chap. 7. 14. From thence had they their Righteousness in all their Sufferings And by him had the Church its triumphant issue out of all its Trials Now is he not the same that he ever was vested with the same Office and hath he not the same Qualifications of Love Compassion Care and Power for the discharge of it as he always had whence then can any just cause of despondence in any Trials or Temptations arise We have the same High Priest to take care of us to assist and help us as they had who were all of them finally victorious 4. This gives perpetual efficacy unto his sacrifices c. 3. The Addition of sacrificing Priests as Vicars of or Substitutes unto Christ in the discharge of his Office destroys his Priesthood as to the principal eminency of it above that of the Levitical Priesthood VER 25. Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them IN this verse the Apostle brings his whole preceding Mysterious discourse unto an Issue in the Application of it unto the Faith and Comfort of the Church It was not his Design meerly to open Mysterious Truths in the notion of them Nor only to prove the Glory and preeminence of the Gospel Church state above that of the same Church under Mosaical Institutions on the Account of the Priesthood of Christ But his principal Design was to demonstrate the Spiritual and Eternal Advantages of all true Believers by these things The sum of what he intends he proposeth in this verse and afterwards enlargeth on unto the end of the Chapter What Believers ought to seek in and what they may expect from this blessed glorious Priesthood is that which he now undertakes to declare In like manner on all occasions he manifests that the end of God in the whole Mystery of his Grace by Jesus Christ and Institutions of the Gospel is the Salvation of his Elect unto the praise of the Glory of his Grace There are in the words 1. The Illative Conjunction or note of Inference Wherefore 2. An Ascription of Power unto this High Priest He is able 3. The end of that Power or the effect of it it is to save which is farther described 1. By the extent of it it is unto the uttermost 2. The especial Object of it Those that come to God by him 4. The Reasons of the whole which are 1. His perpetual life 2. His perpetual work He ever liveth to make Intercession for them The
used by the Psalmist do signifie that the Declaration of the Will of God made in this matter was written in a Roll. The Roll which contains all the Revelations of his Mind And the word used by the Apostle is not remote from this signification as may be seen in sundry Classick Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volumen because a Roll is made round after the Fashion of the Head of a Man As the Book it self was one Roll so the Head of it the beginning of it amongst the first things written in it is this recorded concerning the coming of Christ to do the Will of God This includeth both senses of the word in the Head in the Beginning of the Roll namely of that part of the Scripture which was written when David Penned this Psalm Now this can be no other but the first promise which was recorded Gen. 3. 15. Then it was first declared then it was first written and Enrolled that the Lord Christ the Son of God should be made of the Seed of the Woman and in our Nature come to do the Will of God and to deliver the Church from that woful estate whereinto it was brought by the Craft of Satan In this promise and the writing of it in the Head of the Volume lies the verification of the Psalmists assertion in the Volume of the Book it is written Howbeit the following Declarations of the Will of God herein are not excluded nor ought so to be Hence are we herein directed unto the whole Volume of the Law For indeed it is nothing but a prediction of the coming of Christ and a presignification of what he had to do That Book which God had given to the Church as the only guide of its Faith The Bible That is the Book all other Books being of no consideration in comparison of it That Book wherein all Divine Precepts and Promises are Enrolled or Recorded In this Book in the Volume of it this is its principal subject especially in the Head of the Roll or the Beginning of it namely in the first promise it is so written of me God commanded this great Truth of the coming of Christ to be so Enrolled for the Encouragement of the Faith of them that should believe And we may observe that 1. Gods Records in the Roll of his Book are the Foundation and Warranty of the Faith of the Church in the Head and Members 2. The Lord Christ in all that he did and suffered had continual respect unto what was written of him See Matt. 26. 24. 3. In the Record of these words 1. God was Glorified in his Truth and Faithfulness 2. Christ was secured in his work and the undertaking of it 3. A Testimony was given unto his Person and Office 4. Direction is given unto the Church in all wherein they have to do with God what they should attend unto namely what is written 5. The things which concern Christ the Meditor are the Head of what is contained in the same Records VERSE VIII IX X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Use and Signification of most of the words of these Verses have already in our passage been spoken unto Above when he says c. There are two things in these three Verses 1. The Application of the Testimony taken out of the Psalmist unto the present Argument of the Apostle ver 8 9. 2. An inference from the whole unto the proof of the only cause and means of the Sanctification of the Church the Argument he was now engaged in 1. As to the first of these or the Application of the Testimony of the Psalmist and his Reassuming it we may consider 1. What he designed to prove thereby and this was that by the Introduction and establishment of the Sacrifice of Christ in the Church there was an end put to all Legal Sacrifices And he adds thereunto that the ground and reason of this great alteration of things in the Church by the Will of God was the utter insufficiency of these Legal Sacrifices in themselves for the Expiation of Sin and Sanctification of the Church In ver 9. He gives us this sum of his design He takes away the first that he may establish the second 2. The Apostle doth not here directly argue from the matter or substance of the Testimony it self but from the Order of the words and the regard they have in their Order unto one another For there is in them a two fold Proposition one concerning the Rejection of Legal Sacrifices and the other an Introduction and tender of Christ and his Mediation And he Declares from the Order of the Words in the Psalmist that these things are inseparable namely the taking away of Legal Sacrifices and the establishment of that of Christ. 3. This Order in the words of the Apostle is declared in that distribution of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above that is in the first place these his words or sayings recorded in the first place 4. There is in the words themselves these three things 1. There is a Distribution made of the Legal Sacrifices into their general heads with respect unto the Will of God concerning them all Sacrifices and Offering and whole Burnt Offerings and Sacrifice for Sin And in that Distribution he adds another property of them namely they were required according to the Law 1. He had respect not only unto the removal of the Sacrifices but also of the Law it self whereby they were retained so he enters on his present disputation with the Imperfection of the Law it self ver 4. 2. Allowing these Sacrifices and Offerings all that they could pretend unto namely that they were established by the Law yet notwithstanding this God rejects them as unto the Expiation of Sin and the Salvation of the Church For he excludes the consideration of all other things which were not appointed by the Law as those which God abhorr'd in themselves and so could have no place in this matter And we may Observe that 1. Whereas the Apostle doth plainly distinguish and distribute all Sacrifices and Offerings into those on the one side which were offered by the Law and that one Offering of the Body of Christ on the other side the pretended Sacrifice of the Mass is utterly rejected from any place in the Worship of God 2. God as the Soveraign Law-giver had always Power and Authority to make what Alteration he pleased in the Orders and Institutions of his Worship 3. That Soveraign Authority is that alone which our Faith and Obedience respects in all Ordinances of Worship After this was stated and delivered when the Mind of God was expresly declared as unto his rejection of Legal Sacrifices and Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then he said After that in Order thereon upon the grounds before mentioned he said Sacrifice c. In the former words he declared the Mind of God and in the latter his
them shall be discovered they will be manifest to have been righteous and within due measure II. Take we heed of every neglect of the Person of Christ or of his Authority lest we enter into some degree or other of the guilt of this great offence III. The sins of men can really reach neither the Person nor Authority of Christ they only do that in desire which in effect they cannot accomplish This doth not take off or extenuate their sin the guilt of it is no less than if they did actually trample upon the Son of God The Second Aggravation of the sin spoken of is its Opposition to the Office of Christ especially his Priestly Office and the Sacrifice that he Offered thereby called here the Blood of the Covenant And that included in it is the frame of their minds in that opposition they counted it an unholy thing both which have a third Aggravation from the use and efficacy of that Blood it is that wherein he was Sanctified For the First In what sence the Blood of Christ was the Blood of the Covenant hath been fully declared on chap. 9. That whereby the new Covenant was ratified confirmed and made effectual as unto all the Grace of it unto them that do believe And it was the foundation of all the following actings of God towards him in his exaltation and of his Intercession See chap. 13. 20. The Blood of the Covenant was the great expression of the Grace of God and of the Love of Christ himself as well as the Cause of all good unto us the center of divine wisdom in all the mediatory actings of Christ the Life and Soul of the Gospel Of this Blood of the Covenant it is said that they who are guilty of the sin intended accounted it an unholy thing they judged it so and dealt with it accordingly Both the judgment of the mind and practice thereupon are intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is common and opposed unto any thing that is dedicated and consecrated unto God and made sacred Hence it is used for prophane and unholy that which no way belongs unto divine worship They did no longer esteem it as that blood wherewith the New Covenant was sealed confirmed established but as the blood of an ordinary man shed for his crimes which is common and unholy not sacred not of so much use unto the glory of God as the blood of Bulls and Beasts in legal Sacrifices which is the height of impiety And there are many degrees of this sin some Doctrinal some Practical which though they arise not unto the degree here intended yet are they perilous unto the Souls of men Those by whom the efficacy of his blood unto the expiation of sin by making satisfaction and attonement is denyed as 't is by the Socinians will never be able to free themselves from making this blood in some sence a common thing Yea the contempt which hath been cast on the blood of Christ by that sort of men will not be expiated with any other Sacrifices for ever Others do manifest what slight thoughts they have of it in that they place the whole of their Religion within themselves and value their own Light as unto Spiritual advantages above the blood of Christ. And Practically there are but few who trust unto it for their Justification for pardon righteousness and acceptance with God which is in a great measure to account it a Common thing not absolutely but in comparison of that Life Excellency and Efficacy that is in it indeed But as Christ is pretious unto them that believe 1 Pet. 1. 7. so is his Blood also wherewith they are redeemed 1 Pet. 1. 19. Every thing that takes off from an high and glorious esteem of the blood of Christ as the blood of the Covenant is a dangerous entrance into Apostacy Such is the pretended Sacrifice of the Mass with all things of the like nature The last aggravation of this sin with respect unto the blood of Christ is the Nature Use and Efficacy of it it is that wherewith he was sanctified It is not real or internal sanctification that is here intended but it is a separation and dedication unto God in which sence the word is often used And all the disputes concerning the total and final Apostacy from the Faith of them who have been really and internally sanctified from this place are altogether vain Though that may be said of a man in aggravation of his sin which he professeth concerning himself But the difficulty of this Text is concerning whom these words are spoken for they may be referred unto the person that is guilty of the sin insisted on he counts the blood of the Covenant wherewith he himself was sanctified an unholy thing For as at the giving of the Law or the establishing of the Covenant at Sinai the people being sprinkled with the blood of the Beasts that were offered in Sacrifice were sanctified or dedicated unto God in a peculiar manner So those who by Baptism and confession of Faith in the Church of Christ were separated from all others were peculiarly dedicated to God thereby And therefore in this case Apostates are said to deny the Lord that bought them or vindicated them from their slavery unto the Law by his Word and Truth for a season 2 Pet. 2. 1. But the design of the Apostle in the Context leads plainly to another application of these words It is Christ himself that is spoken of who was sanctified and dedicated unto God to be an Eternal high Priest by the blood of the Covenant which he offered unto God as I have shewed before The Priests of old were dedicated and sanctified unto their Office by another and the Sacrifices which he offered for them they could not sanctifie themselves so were Aaron and his Sons sanctified by Moses antecedently unto their offering any Sacrifice themselves But no outward Act of men or Angels could unto this purpose pass on the Son of God He was to be the Priest himself the Sacrificer himself to dedicate consecrate and sanctifie himself by his own Sacrifice in concurrence with the actings of God the Father in his suffering See John 17. 19. Heb. 2. 10. chap. 5. 7 9. chap. 9. 11 12. That precious blood of Christ wherein or whereby he was sanctified and dedicated unto God as the Eternal High-Priest of the Church this they esteemed an unholy thing that is such as would have no such effect as to consecrate him unto God and his Office However men may esteem of any of the Mediatory actings of Christ yet are they in themselves glorious and Excellent So was the Sacrifice of his own Blood even that whereby not only the Church was sanctified but himself also was dedicated as our High Priest for ever 3. The Third aggravation of this Sin is taken from its opposition unto the Spirit of Christ he hath done despight unto the Spirit of Grace And as in
A Continuation OF THE EXPOSITION OF THE EPISTLE OF Paul the Apostle TO THE HEBREWS Viz. ON THE Sixth Seventh Eighth Ninth and Tenth Chapters WHEREIN Together with the Explication of the Text and Context The Priesthood of Christ as Typed by those of Melchisedek and Aaron with an Account of their distinct Offices The Nature and Efficacy of the Sacrifice of Christ as Typed by all the Sacrifices of the Law The Erection of the Tabernacle according to the Heavenly Pattern with the Institution of all its Utensils and Services their especial Signification and End The Nature and Differences of the Two Covenants the Old and the New with the preference of the latter above the former The Reasons and Necessity of the taking away and Abolishing of the Old Legal Worship annexed unto the Covenant of Sinai the Means whereby it was removed The Glorious Administration of the Mediatory Office of Christ in Heaven and sundry other Evangelical Truths of the highest Importance WITH The Duty of Believers in hearing the Word in Times of Trial and Persecution the Means and danger of Apostacy from the Profession of the Gospel Are Declared Explained and Confirmed As also The Pleas of the Jews for the Continuance and Perpetuity of their Legal Worship with the Doctrine of the principal Writers of the Socinians about these things are Examined and Disproved By J. Owen D. D. John 5. 39. Search the Scriptures LONDON Printed for Nathaniel Ponder at the Sign of the Peacock in the Poultry near the Church 1680. THE PREFACE TO THE READER I have so fully in my former Discourses on this subject declared the general design scope and end of this Epistle the proper way and means of its Interpretation with the method of the present Exposition which is the same throughout that I shall not at all here detain the Reader with a renewed Declaration of any of them Onely some few things which immediately concern that part of the Exposition which is now presented unto him and my labour therein may be mentioned as I suppose unto some usefulness 1. And it may not be amiss in the first place to take notice of an Objection the present endeavour seems liable and obnoxious unto and this is the Unseasonableness of it We live in times that are fortifyed against the use of Discourses of this nature especially such as are so long and bulky The world and the minds of men therein are filled with disorder and confusion and the most are at their wits end with looking after the things that are come and coming on the Earth They have enough to do in hearing telling and reading real or pretended News of publick affairs so as to divert them from ingaging their time and industry in the perusal and study of such discourses Besides there is not any thing in this now published to condite it unto the Palate of the present Age in personal contests and reflections in pleading for or against any party of men or especial way in the profession of Religion only the fundamental Truths of the Gospel are occasionally contended for These and the like considerations might possibly in the judgment of some have shut up this whole discourse in darkness upon the account of its being unseasonable I shall briefly acquaint the Reader with what Relieved me against this objection and gave me satisfaction in the publishing of this part of the Exposition after it was finished For I could not but remember that the times and seasons where in the former parts of it were published were very little more setled and quiet than are these which are now urgent on us yet did not this hinder but they have been of some use and benefit unto the Church of God in this Nation and others also And who knows but this may have the same blessing accompanying of it He who hath supplyed seed to the sower can multiply the seed sown and encrease the Fruits of it And although at present the most are really unconcerned in things of this nature yet not a few from many parts both at home and abroad have earnestly solicited the continuation of the Exposition at least unto that period whereunto it is arrived Besides in labours and endeavours of this nature respect is not had meerly unto the present Generation especially as many are filled with prejudices and causeless enmity against the Author of them We have our selves more benefit and advantage by the writings of sundry persons in former Ages than they received by them who lived in their own days Pascitur in Vivis Livor post Fata quiescit It is therefore the Duty of some in every Age to commit over unto those that shall survive in the Church of God and profession of the Truth their Knowledge in the Mysteries of the Gospel whereby spiritual light may be more and more encreased unto the perfect day On these and the like Considerations I have wholly left these times and seasons in his hand who hath the sole disposal of them and will not so far observe the present blustering Wind and Clouds as not to sow this seed or despair of reaping Fruits thereby 2. The Reader will find no Exercitations prefixed unto this Volume as there are unto the former And this is so fallen out not because there were no things of weight or moment occurring in these Chapters deserving a separate peculiar handling and consideration But for other reasons which made the omission of them necessary and unavoidable For indeed continued informities and weaknesses in my near Approach unto the Grave rendred me insufficient for that labour especially considering what other duties have been and yet are incumbent on me And yet also my Choice was compliant with this Necessity For I found that this part of the Exposition comprizing so many Chapters and those all of them filled with glorious Mysteries and things of the highest importance unto our Faith and Obedience would arise unto a greatness disproportinate unto the former had it been accompanied with the like Exercitations Whereas therefore I foresaw from the beginning that they must be omitted I did treat somewhat more fully of those things which should have been the subject of them than otherwise the nature of an exposition doth require Such are the Person and Office of Melchisedek The nature of the Aaronical Priesthood and of the Priesthood of Christ as typed thereby The framing of the Tabernacle with all its Vessels and Utensils with their use and signification The solemnity of the Covenant made at Sinai with the difference between the two Covenants the Old and the New The manner of the Service of the High Priest on the Day of Expiation with his entrance into the most Holy place The cessation expiration or abrogation of the first Covenant with all the services thereunto belonging with sundry other things of the like importance Whereas therefore these must have been the subject of such Exercitations as might have been prefixed unto this part of the
which is indeed expressive of the Apostles Intention fundamentum jacientes laying the Foundation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr unto Repentance from dead works and so in all the following Instances There is no difference among Translators about the rest of the words Only the Aethiopick reads Baptism in the singular number as the Syriack doth and placeth Doctrine distinctly by way of Apposition Baptism Doctrine and the Imposition of hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack renders by an Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection that is from the House of the dead that is the Grave the common dwelling place of the dead as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judgement which is for ever the Sentence whereof is eternally irrevocable and whose Execution endures always Not laying again the foundation of Repentance from dead works and of Faith towards God of Baptisms Doctrine and the laying on of hands of the Resurrection of the Dead and Eternal Judgement There are two things in these words added concerning the Doctrine of the Principles of Christ or the first Doctrines of Christianity 1 Their general Nature with respect to the whole Truth of the Gospel metaphorically expressed They are the Foundation 2 Their Nature in particular is declared in sundry Instances not that all of them are mentioned but these Instances are chosen out to shew of what kind they were In the first two things are proposed 1 The expression of the thing it self intended which is the Foundation 2 The Apostles design with respect unto it not laying it again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as was said in this matter Metaphorical including an allusion unto an Architect and his Building First he lays the Foundation and he is a most foolish Builder who either doth not so or who rests therein or who is always setting it up and pulling it down without making a Progress Indeed that Foundation which is all the Building which hath not an Edifice erected on it is no Foundation for that which is materially so becomes so formally only with respect unto the Building upon it And those who receive the Doctrines of Christ here called the Foundation if they build not on them they will prove none unto them whatever they are in themselves There are two properties of a Foundation 1 That it is that which is first laid in every Building This the natural order of every Building requires 2 It is that which bears the whole weight of the superstructure the whole and all the parts of it being laid upon it and firmly united unto it With respect unto the one or other of these properties or both are the Doctrines intended called the Foundation But in the latter sense they cannot be so It is Christ himself and he only who is so the Foundation as to bear the weight and to support the whole Building of the Church of God Isa. 28. 16. Math. 16. 18. 1 Cor. 3. 10 11. Ephes. 1. 20 21 22. 1 Pet. 2. 4 5. He is so Personally the Life and Being of the Church consisting in its spiritual Union unto his person 1 Cor. 12. 12. and Doctrinally in that all Truth is resolved into what is taught concerning him 1 Cor. 3. 10 11 12 13. Wherefore it is in allusion unto a Foundation with respect unto its first Property namely that it is first laid in the Building that these Doctrines are called the Foundation So the Jews term the general principles of their Profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Foundations of the Law or the principal Doctrines taught therein The first Doctrines which are necessary to be received and professed at mens first entrance into Christianity And the Apostle intends the same things by the threefold expression which he maketh use of 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 5. 12. The first Principles of the Oracles of God 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 6. 1. and 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning of the Doctrine of Christ and the Foundation Concerning these things he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying it again His saying that he would not lay it again doth not infer that he himself had laid it before amongst them but only that it was so laid before by some or other For it was not by him that they received their first Instruction nor doth he mention any such thing in the whole Epistle Whereas he frequently pleads it unto those Churches which were planted by himself 1 Cor. 3. 5 6 10. Chap. 4. 15. And it is known from the Story that his Ministry was not used in their first Conversion But he knew that they had faithful Instructors who would not leave them unacquainted with these necessary things and that they would not have been initiated by Baptism nor admitted into the Church without a Profession of them Besides they were such as in general they owned in their former Church State He might therefore well say that he would not lay this Foundation again These things saith he you have already been instructed in by others and therefore I will not as also on other considerations go over them again Wherefore Let the Hearers of the Gospel carefully look to it that they learn those things whereof they have had sufficient Instruction for if any Evil ensue from their Ignorance of them they must themselves answer for it Such Ignorance is their sin as well as their disadvantage Preachers may take it for granted that what they have sedulously and sufficiently instructed their Hearers in they have also received and learned because it is through their sinful Negligence if they have not so done And they are not bound always to wait on some in their Negligences to the disadvantage of others Secondly The Apostle declares in particular what were those Doctrinal Principles which he had in general so described which were taught unto them who were first initiated into Christianity and which he will not now again insist upon Repentance from dead works c. We must first consider the Order of these words and then their sense or the things themselves intended Some here reckon up six Principles some make them seven some but four and by some they are reduced unto three The two first are plain and distinct Repentance from dead works and Faith towards God The next that follow are disputed as to their coherence and sense 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read these words with a note of distinction between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the Genitive Cases being regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foundation of Baptisms and of Doctrine which are put together by Apposition not depending one upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Preaching of the word And this was one of the first things wherein Believers were to be instructed namely that they were to abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. 42. in a constant attendance unto the Doctrine of the Gospel when
the Church before the Flood so it is probable that it was much opposed and derided by that corrupt violent and wicked generation which afterwards perished in their Sins Hence Enochs Prophecy and Preaching among them was to confirm the Faith of the Church therein Jude 14 15. And probably the hard speeches which are specified as those which God would severely revenge were their contemptuous mockings and despisings of Gods coming to Judgement as Peter plainly intimates 2 Pet. 3. 3 4 5. This seems to be the great controversie which the Church before the Flood had with that ungodly generation namely whether there were a future Judgement or no in the contempt whereof the world fell into all profligacy of abominable wickednesses And as God gave testimony to the truth in the Prophecy of Enoch so he visibly determined the whole matter on the side of the Church in the Flood which was an open pledge of Eternal Judgement And hence those words the Lord cometh became the Appeal of the Church in all Ages 1 Cor. 16. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects not the duration of this Judgement but it s â—â—d and effect For it shall not be of a perpetual duration and continuance which to fancy is both absurd in nature and inconsistent with the proper end of it which is to deliver men over into their everlasting Lot and Portion And it is both curious needless and unwarrantable to enquire of what continuance it shall be seeing God hath given no Revelation thereof Neither is the mind of man capable of making any tolerable conjecture concerning the process of the infinite wisdom of Christ in this matter Neither do we know as to time or continuance what will be necessary therein to the conviction and confusion of impenitent sinners or as to the demonstration of his own Righteousness and Glory It may be esteemed an easie but will be found our safest wisdom to silence even our thoughts and enquiries in all things of this nature where we cannot trace the express foot-steps of Divine Revelation And this Judgement is called Eternal 1 In opposition to the temporal Judgements which are or have been passed on men in this world which will be all then called over again and revised Especially it is so with respect unto a threefold Judgement First That which passed upon the Lord Christ himself when he was condemned as a Malefactor and Blasphemer He never suffered that sentence to take place quietly in the world but from the first he sent his Spirit to argue reason and plead his cause in the world Joh. 16. 9 10 11. This he ever did and ever will maintain by his Church Yet is there no absolute determination of the case But when this day shall come then shall he condemn every tongue that was against him in Judgement and all his Adversaries shall be confounded 2ly All those condemnatory sentences whether unto death or other punishments which almost in all Ages have been given against his Disciples or true Believers With the thoughts and prospect hereof did they always relieve themselves under false Judgements and cruel Executions For they have had Trials of cruel mockings and scourgings yea moreover of bond and imprisonment they have been stoued and sawn in sunder tempted and slain with the Sword have wandred about in Sheep-skins and Goat-skins being destitate afflicted tormented not accepting deliverance upon the worlds terms that they might obtain a better Resurrection as Heb. 11. 35 36 37. In all these things they possessed their Souls in patience following the example of their Master committing themselves unto him that judgeth righteously 1 Pet. 2. 23. 3ly The false sentences which under their provocations professors have passed on one another see 1 Cor. 4. 3 4 5. 2 Because it is Judicium inevitabile an unavoidable sentence which all men must stand or fall by For it is appointed unto all men once to dye and after that is the Judgement This Judgement is no more avoidable unto any than death it self from which the experience of some thousands of years leaves unto men no hope of escape 3 Because in it and by it an unchangeable determination of all mens estate and condition is made for Eternity The Judgement which disposeth of men unalterably into their Eternal estate whether of Blessedness or of Misery Two things must be yet farther spoken unto to clear this great principle of our Faith First the general nature of this Eternal Judgement and then the Evidences we have of its truth and certainty 1. The general concerns of this Eternal Judgement are all of them plainly expressed in the Scripture which declare the nature of it 1 As to its time there is a determined and unalterable day fixed for it God hath appointed a day wherein he will judge the world in Righteousness Acts 17. 31. And this time is commonly called the day of Judgement Matth. 10. 15. Chap. 11. 22 24. Chap. 12. 32. Mark 6. 11. 2 Pet. 2. 9. 1 Joh. 4. 17. And this day being fixed in the foreknowledge and determinate counsel of God can no more be either hastened or deferred than God himself can be changed Until this appointed time comes whatever falls out he will satisfie his Wisdom and Glory in his ordinary government of the world enterwoven with some occasional extraordinary Judgements and therein he calls all his own people to be satisfied For this precise time the knowledge of it is among the principal secrets of his Soveraignty which he hath for reasons suited to his infinite Wisdom laid up in his own Eternal bosom Hence is that of our Saviour Of that day and hour knoweth no man no not the Angels that are in Heaven neither the Son that is in and by the humane nature but the Father Mark 13. 32. which is the highest expression of an unrevealable divine secret God hath not only not revealed it but he hath decreed not to reveal it All enquiries about it are not only sinfully curious but foolish and impious Then it is certain when all things foretold in the Scripture are accomplished when the Obedience of all the Elect is compleated and the measure allotted unto the wickedness of the world in the patience of God is filled up then and not before the End shall be In the mean time when we see a man old weak diseased nature being decayed and infirmities abounding we may judge that his death is not far off though we know not when he will die so seeing the world come to that state and condition so weakened and decayed as unto its principal end that it is scarce any longer able to bear the weight of its own wickedness nor supply the sinful Lusts of its inhabitants seeing all sorts of Sins new and old heard and unheard of perpetrated every where in the light of the Sun and countenanced with Atheistical security as also considering that the Gospel seems to have finished its work where it is preached with all sorts of
nature being only thereby discerned it may be refused yea though we like its relish and savour upon some other consideration Some have observed that to taste is as much as to eat as 2 Sam. 3. 35. I will not taste bread or ought else But the meaning is I will not so much as taste it whence it was impossible he should eat it And when Jonathan says he only tasted a little of the Honey 1 Sam. 14. 29. it was an excuse and extenuation of what he had done But it is unquestionably used for some kind of experience of the nature of things Prov. 31. 18. she tasteth that her merchandize is good or hath experience of it from its increase Psal. 34. 8. O taste and see that the Lord is good which Peter respects 1 Epist. 2. 3. If so be that ye have tasted that the Lord is gracious or found it so by experience It is therefore properly to make an experiment or trial of any thing whether it be received or refused and is sometimes opposed to eating and digestion as Matth. 27. 34. That therefore which is ascribed unto these Persons is that they had an experience of the Power of the Holy Ghost that Gift of God in the Dispensation of the Gospel the Revelation of the Truth and Institution of the spiritual Worship of it of this state and of the excellency of it they had made some trial and had some experience a Priviledge which all men were not made partakers of And by this taste they were convinced that it was far more excellent than what they had been before accustomed unto although now they had a mind to leave the finest Wheat for their old Acorns Wherefore although tasting contain a Diminution in it if compared with that spiritual eating and drinking with that Digestion of Gospel Truths turning them into nourishment which are in true Believers yet absolutely considered it denotes that Apprehension and Experience of the excellency of the Gospel as administred by the Spirit which is a great Priviledge and spiritual Advantage the contempt whereof will prove an unspeakable Aggravation of the Sin and the remediless ruine of Apostates The meaning then of this Character given concerning these Apostates is that they had some experience of the Power and Efficacy of the Holy Spirit from Heaven in Gospel Administrations and Worship For what some say of Faith it hath here no place and what others affirm of Christ and his being the Gift of God comes in the issue unto what we have proposed And we may observe farther to clear the Design of the Apostle in this Commination 1. That all the Gifts of God under the Gospel are peculiarly Heavenly Joh. 3. 12. Ephes. 1. 3. and that in opposition 1 To earthly things Col. 3. 11 12. 2 To carnal Ordinances Heb. 9. 23. let them beware by whom they are despised 2. The Holy Ghost for the Revelation of the mysteries of the Gospel and the Institution of the Ordinances of spiritual Worship is the great Gift of God under the New Testament 3. There is a Goodness and Excellency in this Heavenly Gift which may be tasted or experienced in some measure by such as never receive him in their life power and efficacy They may taste 1 Of the Word in its Truth not its Power 2 Of the Worship of the Church in its outward Order not its inward Beauty 3 Of the Gifts of the Church not its Graces 4. A Rejection of the Gospel its Truth and Worship after some experience had of their worth and excellency is an high Aggravation of Sin and a certain presage of Destruction The Third Property whereby these Persons are described is added in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were made partakers of the Holy Ghost This is placed in the middle or centre of the Priviledges enumerated two preceding it and two following after as that which is the root and animating Principle of them all They all are effects of the Holy Ghost in his Gifts or his Graces and so do depend on the participation of him Now men do so partake of the Holy Ghost as they do receive him And he may be received either as unto personal Inhabitation or as unto spiritual Operations In the first way the world cannot receive him Joh. 14. 17. where the world is opposed unto true Believers and therefore these here intended were not in that sense partakers of him His Operations respect his Gifts So to partake of him is to have a share part or portion in what he distributes by way of spiritual Gifts in answer unto that expression All these worketh that one and self-same Spirit dividing unto every one severally as he will 1 Cor. 12. 11. So Peter told Simon the Magician that he had no part in spiritual Gifts he was not partaker of the Holy Ghost Acts 8. 21. Wherefore to be partaker of the Holy Ghost is to have a share in and benefit of his spiritual Operations But whereas the other things mentioned are also Gifts or Operations of the Holy Ghost on what Ground or for what Reason is this mentioned here in particular that they were made Partakers of him which if his Operations only be intended seems to be expressed in the other Instances Answ. 1 It is as we observed before no unusual thing in the Scripture to express the same thing under various notions the more effectually to impress a consideration and sense of it in our mind especially where an expression hath a singular Emphasis in it as this hath here used For it is an exceeding Aggravation of the sins of these Apostates that in these things they were Partakers of the Holy Ghost 2 As was before intimated also this participation of the Holy Ghost is placed it may be in the midst of the several parts of this Description as that whereon they do all depend and they are all but Instances of it They were partakers of the Holy Ghost in that they were once enlightened and so of the rest 3 It expresseth their own personal Interest in these things They had an interest in the things mentioned not only Objectively as they were proposed and presented to them in the Church but Subjectively they themselves in their own Persons were made partakers of them It is one thing for a man to have a share in and benefit by the Gifts of the Church another to be personally himself endowed with them 4 To mind them in an especial manner of the Priviledges they enjoyed under the Gospel above what they had in their Judaisme For whereas then they had not so much as heard that there was an Holy Ghost that is a blessed Dispensation of him in spiritual Gifts Acts 19. 2. now they themselves in their own persons were made Partakers of him than which there could be no greater Aggravation of their Apostasie And we may observe in our way that The Holy Ghost is present with many as unto powerful Operations with whom he is
In whatsoever we manage the Truth in all that we have to do in the Profession of it in speaking preaching conference instruction it is all to be managed in Love to the whole Body or we had as good let it alone And the End of all is Edification in Love that is either by Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is frequent or in Love seeing in the increase or inlargement thereof doth our Edification principally consist For as Love edifieth 1 Cor. 8. 1. is the principal means of the Edification of the Church so it is it self in its increase a principal part of Edification A Church abounding in Love is a Church well built up in its Faith And this also farther evinceth the necessity of this Duty and Grace The Communion of Saints in any thing else without this is a deceitful figment 4. Without this Love we are of no use in the Church of God Some men seem to be very useful by their Gifts and I wish that none do pride themselves in them or bear themselves high upon them For of themselves they are apt to puff us up But the very Truth is that without this Love and the constant exercise of it they are of little or no use unto the true spiritual Edification of the Church This our Apostle doth not only plainly affirm but also so largely argue as we need not further insist upon it 1 Cor. 13. For he doth not only compare the most excellent Gifts of the Spirit with it preferring it above them all but also declares that without it no man by virtue of those Gifts is of any better use in the Church than a little sounding Brass or a tinkling Cymbal ver 1 2 3. Wherefore we may consider 5. That whatever Grace any man seem to have whatever Profession he make of whatever use he appear to be if he have not this Love if he live not in the exercise of it he hath indeed no Grace in Truth nor any real Interest in the Benefits of the Gospel Faith where it is sincere worketh by Love Gal. 4. and that which doth not so is vain dead and useless Jam. 2. 14 15 16. If we love one another we are born of God and know God if we do not we know not God whatever we pretend for God is Love 1 Joh. 4. 7 8. And many other considerations of the like nature might be called over from whence it is manifest what ground the Apostle had to lay so great weight as he doth on that Love which he hath observed among the Hebrews I cannot pass by this subject wholly without a little farther pressing the necessity of the obtaining and due exercise of this Grace I know not how it comes to pass but so it is that men are harrassed continually about want of Love with Writings keen and invective yet little Fruits do we see to come thereof And the plain reason of it is because the Love which men so contend for is confined to that practice in and of Ecclesiastical Communion whose measures they have fixed to themselves If you will do thus and thus go in such or such ways so or so far leave off such ways of Fellowship in the Gospel as you have embraced and think according unto the mind of God then you have Love else you have none at all How little either Unity or Love hath been promoted by such Principles and Practices is now evident yea how much Divisions Animosities and mutual Alienations of minds and affections have been increased by them For my part I should be sorry that any man living should out-go me in earnest desires that all the people of God were agreed and united as in Faith and Love so also in the same way of Worship in all things However I know my desires unto that End are sincere But that there can be no Love or no due exercise of it until that be accomplished I am not perswaded I do not believe yea I judge that if ever it be it will rather be the effect and fruit of Love than the cause of it Let us therefore all lay hold on the present season and not lose the exercise of Love whilst we contend about it I know no way wherein I judge that any who fear God in the world do walk at this day that is in and of it self inconsistent with Gospel Love or a real Obstruction to the exercise of it If any such there be it is really to be abhorred And the more semblance there is of such an Evil in any opinion way or practice the more it is to be suspected But to charge this upon the gathering of Professors of the Gospel and Obedience unto Christ into particular Congregations or especial Societies for Church Administrations hath an appearance at least of Envy Ill-will and Ignorance For none of the Institutions of Christ such as this is can either directly or by any just consequences obstruct that Love which he requireth of his Disciples and which indeed they are all suited to promote And this of particular Churches is an effect of the Wisdom of Christ providing a way for the constant and due exercise of that Love towards some which is to be extended unto all as opportunities are offered And those who would perswade us to forsake these Assemblies and to break up their Societies that returning into the larger Communion of the many we may have and exercise Love do but perswade us to cast away our Food that we may be strong and to throw away our Cloathes that we may be warm Let us therefore not wait for other seasons nor think any outward thing previously necessary unto the due discharge of this great Duty of the Gospel We are in our way let us go about our work And I shall only at present give a few Cautions against the common hinderances of it because it must yet be spoken unto again immediately 1. Take heed of a froward natural temper Wherever this is predominant it either weakens Love or sullies the Glory of its exercise Some good persons have naturally so much of the Nabal in them that a man scarce knows how to converse with them They mingle all the sweet fruits of Love with so much harshness and sowrness as makes them ungrateful unto those who most need them I think it is a mistake that Grace only subdues our sinful corruptions it will if cared for and used as it ought cure our natural Dispositions so far as any evil or occasion of evil is as it were incorporated with them If it maketh not the froward meek the angry patient the peevish and morose sweet and compliant how doth it make the Leopard lye down with the Kid and the Wolf dwell with the Lamb Isa. 11. 6. And it is not enough considered how great a Lustre is put upon the exercise of Love when it is accompanied with a natural condescension compliance and benignity 2. Watch against the
For the first we have the Example of God himself who as we have seen is said sundry times to swear and whose Oath is of signal use unto our Faith and Obedience Now if men had not had a sense and understanding of the Nature Lawfulness and Obligation from the Light of Nature of an Oath this would have been of no use nor signification unto them It is true that God did expresly institute the Rite and Use of swearing in Judgement among his people at the giving of the Law and gave directions about the causes manner and form of an Oath Deut. 6. 16. chap. 13. 20. Exod. 22. 8. from thence the use of an Oath and consequentially of the Oath of God might be known But the most solemn swearing of God was before the Law as in that Instance which our Apostle insists upon of his Oath unto Abraham The Nature and Force hereof could no otherwise be discovered but by the Light of Nature wherein God farther enlightened and instructed men by his own Example 2. In compliance herewith holy men and such as walked with God before the giving of the Law did solemnly swear when occasion did require it and they were lawfully called So Abraham sware to Abimelek Gen. 21. 15. and gave an Oath unto his Servant Gen. 24. 3. 9. So Jacob sware with Laban Gen. 31. 52. And Joseph sware unto his Father Gen. 47. 31. And these had no respect unto any legal Institution so that their practice should be thought to be reproved in those passages of the Gospel which shall be mentioned afterwards 3. That Oaths were in use and approved of under the Law and the Administration thereof is not by any denied and they are commended who did solemnly practice according to the Command Isa. 65. 16. Psal. 63. 12. which of it self doth sufficiently evidence that there is no evil in the nature of it for God did never permit much less approve any thing of that kind And those who judge an Oath to be unlawful under the New Testament do suppose that the Lord Christ hath taken away the principal Instrument of humane Society the great means of preserving Peace Tranquillity and Right though in its own Nature good and every way suited to the Nature of God and man 4. There is in the New Testament nothing against this practice yea there is much to confirm it although considering the foundations whereon it is built it is sufficient that there is not any thing in the Gospel contrary unto it as it was a positive Institution nor can be any thing in the Gospel contrary unto it as it is a dictate of the Light of Nature But 1 That Prophecy Isa. 45. 23. doth belong and is expresly applied unto Believers under the New Testament I have sworn by my self the word is gone out of my mouth in Righteousness and shall not return that unto me every knee shall bow every tongue shall swear See Rom. 14. 11. This hath respect unto what God had of old prescribed Deut. 6. 13. Thou shalt fear the Lord thy God and serve him and shalt swear by his Name This now saith the Prophet shall in the days of the Gospel be observed throughout the world which it could not be in case it were not lawful for Christians in any case to swear by that holy Name And that in like manner is a promise concerning the Calling and Conversion of the Gentiles under the New Testament Jer. 12. 16. And it shall come to pass if they will diligently learn the ways of my people to swear by my Name the Lord liveth as they caused my people to swear by Baal then shall they be built in the midst of my people Now this can be no direction no encouragement unto the Converts of the Gentiles if it be not lawful for them so to swear if it be not their Duty when lawfully called thereunto Yea if God promiseth that they shall swear by his Name and the Gospel should forbid them so to do where should they find rest and assurance unto their Obedience 2. The Apostle Paul doth solemnly swear unto the truth of his own Affirmations concerning himself and his sincerity in them Rom. 9. 1. 2 Cor. 1. 23. It was not concerning any Doctrines he taught that he did swear They needed no confirmation by his Oath as deriving all their Authority and Assurance from Divine Revelation But it was concerning his own heart and purpose whereof there might be much doubt and hesitation yea presumption contrary to the truth when yet it was of great concernment to the Church to have them truly known and stated And in this case he confirms his Assertion by an Oath which wholly takes off all pretence of a general Rule that an Oath is unlawful under the New Testament with those who will not make the Apostle a Transgressor 3. Had an Oath been unlawful under the New Testament God would not have continued the use of it in any kind lest Christians should thereby be drawn to act against the Rule and his Command But this he did in that of the Angel who lifted up his hand unto Heaven and sware by him who liveth for ever and ever Rev 10. 5 6. To give a great and an approved example of that which in no case we may imitate doth not become the Wisdom of God and his Care towards his Church Add unto all these considerations the express Approbation given in this place by our Apostle unto the practice of solemn swearing among men to confirm the truth and to put an end unto strife and the lawfulness of an Oath will be found sufficiently confirmed in the New Testament as well as the Old There are two places in the New Testament which are usually pleaded in opposition unto this Liberty and Duty The first is in the words of our Saviour Matth. 5. 33 34 35 36 37. Ye have heard that it hath been said of old time Thou shalt not forswear thy self but thou shalt perform unto the Lord thine Oath But I say unto you Swear not at all neither by Heaven for it is Gods Throne nor by by Earth for it is his Foot-stool neither by Hierusalem for it is the City of the great King neither shalt thou swear by thy Head because thou canst not make one hair white or black but let your Communication be yea yea nay nay for whatsoever is more than these cometh of evil And unto these words of our Saviour the Apostle James hath respect chap. 5. 12. But above all things my Brethren swear not neither by Heaven neither by Earth neither by any other Oath but let your yea be yea and your nay be nay lest you fall into Condemnation Answ. It is evident that this place of James is derived from and hath respect unto the words of our Saviour it being an express Inculcation of his Precept and Direction on the same reason The same Answer therefore will serve both places which will not be difficult
the place whither he is gone And the way he went was 1 The way of Obedience chap. 5. 8 9. 2 The way of suffering chap. 12. 2. Holiness and the Cross are the two Essential parts of the way whereby our Forerunner entred into Glory 2 That we burden not our selves with any thing that will retard us chap. 12. 1. And we may see whereon the security of the Church doth depend as to the Trials and Storms which it undergoes in this world He that can consider the Opposition that is made unto it in the world the Counsel the Power and the Malice which are ingaged unto its Ruine on the one hand and it s own weakness solitariness helplesness on the other cannot but admire whence it is that it is preserved one moment from destruction There is no proportion between its visible defence and the visible opposition that is made unto it It is Jesus our Forerunner who is within the Vail taking care of all our concerns that is alone our security And what will he not do for us who in the height of his Glory is not ashamed to be esteemed our Forerunner What Love what Grace what Mercy may we not expect from him And When our Hope and Trust enter within the Vail it is Christ as our Forerunner that in opeculiar manner they are to fix and fasten themselves upon An Exposition on the VII CHAPTER of the Epistle to the Hebrews CHAP. VII THERE are almost as many different Analyses given of this Chapter as there are Commentators upon it And sometimes the same Person proposeth sundry of them without a Determination of what he principally adheres unto All of them endeavour to reduce the whole Discourse of the Apostle unto such a Method as they judge most Artificial and Argumentative But as I have else-where Observed the Force of the Apostles Reasonings doth not absolutely depend on any such Method of Arguing as we have framed unto our selves There is something in it more Heavenly and Sublime suited to convey the Efficacy of Spiritual Truth as to the Understanding so to the Will and Affections also For this Reason I shall not insist on the Reducing of this Discourse unto any precise Logical Analysis which none of the Ancients do attempt But whereas those Methods which are proposed by Learned Men whereunto in their Judgment the Apostles Arguing is reducible are onely Diverse and not Contradictory unto one another The Consideration of all or any of them may be of good Use to give Light unto sundry passages in the Context Those who have Laboured herein with most appearance of Accuracy are Piscator and Gomarus My Design being to Examine and Consider all the Apostles Arguings and their Connexions particularly I shall content my self with a plain and obvious Account of the Whole in general The Design of the Apostle in this Chapter is not to declare the Nature or the Exercise of the Priesthood of Christ though the mention of them be occasionally inserted in some passages of it For the Nature of it he had spoken unto Chap. 5 th and Treats of its Use at large Chap. 9 th But it is of its Excellency and Dignity that he Discourseth in this place and that not absolutely neither but in Comparison with the Levitical Priesthood of the Church under the Old Testament As this was directly conducing unto his End so it was incumbent on him in the first place to confirm For if it were not so Excellent it was to no purpose to perswade them to embrace it who were actually in the enjoyment of another This therefore he designeth to prove and that upon Principles avowed by themselves with Light and Evidence taken from what was received and Acknowledged in the Church of the Hebrews from the first Foundation of it After this he manifests abundantly the Excellency of this Priesthood from its Nature and Use also But he was in the first place to evince it from the Faith and Principles of the Ancient Church of Israel which he doth in in this Chapter For he Declares how God had many ways instructed them to expect an alteration of the Levitical Priesthood by the Introduction of another more Useful Efficacious and Glorious the continuance of them both in the Church at the same time being inconsistent Herein was the Authority and Infinite Wisdom of God made manifest in his dealing with the Church of Old By his Authority he obliged them unto a Religious Observance of all those Institutions which he had then appointed this he did unto the last day of the continuance of that State of the Church Mal. 4. 4 5 6. But in his Infinite Wisdom he had before them in them and with them inlaid Instructions for the Church whereby they might see know and believe that they were all to cease and issue in something better afterwards to be introduced So Moses himself in all that he did in the House of God gave Testimony unto what was to be spoken and Declared afterwards Chap. 3. 5. And with Respect unto both of these did that Church greatly miscarry For first in many Ages it could not be brought with any Constancy to submit unto the Authority of God in Obedience unto his Ordinances and Institutions as the whole story of the Old Testament doth declare And now when the time was come wherein they were all to cease under a pretence of adhering to the Authority of God they Rebelled against his Wisdom and refused to consider the Instructions which he had inlaid from first to last concerning their Ceasing and Alteration whereon the Generality of the Church fell and utterly perished This therefore the Apostle Designs here to enlighten them in And this should teach us with what Diligence with what Reverence with what Subjection of Soul and Resignation of our Understandings unto the Will and Wisdom of God all Divine Revelations are to be enquired into So dealt in this Matter the Holy men and Prophets of Old 1 Pet. 1. 10 11. And as for Want hereof the whole Church of the Jews perished at this Season So in all Ages sundry particular Persons did wofully miscarry see Lev. 10. 1 2 3. 2 Sam. 6. 6 7. 1 Chron. 14. 11. And the Want hereof is the Bane of most Churches in the World at this day In Order unto the End mentioned the Apostle in the first place declares that Antecedently unto the giving of the Law and the Institution of the Levitical Priesthood thereby God had without any Respect thereunto given a Typical praefiguration of this Priesthood of Christ in one who was on all Accounts Superiour unto the Levitical Priests when they were afterwards introduced This Sacred Truth which had been hid for so many Ages in the Church and which undeniably manifests the certain future Introduction of another and a better Priesthood is here brought to light and improved by the Apostle As Life and Immortality so all Spiritual Truth was brought to light by the Gospel 2 Tim.
〈◊〉 For and this may respect the Reason why the Apostle affirmed and insisted so much on it that the Lord Christ was a Priest after the Order of Melchisedec For both the Truth saith he of my Assertion and the Necessity of insisting thereon will be sufficiently manifest if you will but consider who this Melchisedec was how he is Represented in the Scripture and what is affirmed of him Or Respect may be had in this word unto the whole preceding Discourse from Chap. 5. ver 11. There he lays the Foundation of it affirming that he had many things to say of this Melchisedec and those such as they would not easily understand unless they diligently applyed their minds unto the knowledge of Divine Mysteries hereof he now designs to give them an Account For this Melchisedec c. But the Connexion is most Natural unto the words immediately preceding and a Reason is given of what was affirmed in them Namely That Jesus was made an High Priest for ever after the Order of Melchisedec Chap. 6. 20. for it was thus with this Melchisedec When Truths in themselves Mysterious and of great Importance unto the Church are asserted or declared it is very necessary that clear Evidence and Demonstration be given unto them that the minds of men be left neither in the dark about their Meaning nor in suspense about their Truth So dealeth our Apostle in the large ensuing confirmation which he establisheth his fore-going Assertion withal The mention of Melchisedec is introduced with the Demonstrative Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this It always hath an Emphasis and denotes somewhat eminent in the Subject spoken of mostly in a way of Commendation so ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider how great a man this was This man of whom is our Discourse The Person spoken of is variously Described 1. By his Name Melchisedec 2. By his Original Office he was a King 3. The place of his Rule or Dominion which was Salem King of Salem 4. By another Office added to the former which principally belongs unto the Design of the Apostle which is described 1. By the Nature of it the Priesthood a Priest 2. By its Object and Author of the most High God 3. By his Actings as a Priest he Blessed Abraham Illustrated 1. By the manner of it he met him 2. By the time of it and its Circumstance when he returned from the slaughter of the Kings 6. By the acknowledgment of his Office made by Abraham he divided unto him the tenth part of all 7. By the Interpretation of his Name the King of Righteousness 8. Of the place of his Reign King of Peace 9. By sundry Properties of his Person gathered out of the Relation of his History in the Scripture without Father without Mother without Pedigree without beginning of days or end of life These Descriptions in all these particulars being given of him there are two things affirmed concerning him 1. That he was made like unto the Son of God 2. That he abideth a Priest continually all which things must be spoken unto For the Person spoken of and Described by his Name Melchisedec I shall in this place say no more of him but what is Necessary for the Understanding of the Text. For I shall not here Examine those Opinions and Disputes concerning him which for the most part have been raised by needless Curiosity the fond and impious imagination of them who would have him some of them to be the Holy Ghost and some of them God even the Father himself have been long since exploded That he was an Angel in Humane Appearance is so contrary to the Design of the Apostle that not many have given Countenance to that Opinion But that he was the Son of God himself in a prelibation of his Incarnation taking upon him the Form of a man as he did afterwards the internal Form and Being in the Personal Union some Learned Men have conjectured and contended Howbeit this also is directly contrary to the Text wherein he is said to be made like unto the Son of God And indeed all such Opinions as make him more than Man are wholly inconsistent with the Design of the Apostle which is to prove that even among men there was a Priest and Priesthood representative of Christ and his Priesthood Superiour to that of the Law which hath nothing of Argument in it if he were more than a Man Besides he lays it down for a certain Principle That every High Priest is taken from among men Chap. 5. 1. And therefore if Melchisedec were an High Priest he was so also Among these who grant him a meer man very many following the Opinion of the Jews contend he was Shem the Son of Noah who was certainly then alive and of great Authority in the World by virtue of his Primogeniture But this also riseth up in Contradiction unto our Apostle beyond all possibility of Reconciliation The Jews who are no further concerned in him but as to what is declared by Moses may safely as to their own Principles though not truly conjecture him to be Shem. But whereas our Apostle affirms that he was without Father without Mother without Genealogy having neither beginning of Days nor end of Life we are not allowed to Interpret these things of him concerning whom most of them are expressely Recorded Nor will it suffice to say that these things indeed are written of him under the Name of Shem but not under the Name of Melchisedec For this were to make the Apostle to lay the weight of so Important an Argument as that in hand and from whence he infers the removal of all the Ancient Legal Institutions out of the Church upon a Niceity and to catch as it were at an Advantage for it Besides let him be called as he will it is his Person in the discharge of his Office which the Apostle speaks of and the things affirmed of him are not true concerning or not truly applicable unto Shem. And we may observe by the way what a blessed effect it is of the Care and Wisdome of God towards the Church that there are so few things in the Scripture that seem to administer occasion unto the Curiosities and Conjectures of Men and of those not any of them needful unto our Faith and Obedience so as that they should receive the least prejudice by our Ignorance of the precise sence of those places The whole is filled with such Depths of Wisdome and Truth as require our Humble Diligent Reverend Careful search into them all the days of our lives But particular Passages Historical or Mystical such as seem to leave room for variety of Conjectures are very few Had they been Multiplyed especially in Matters of any Importance it could not have been avoided but that Religion would have been filled with Fruitless Notions and Speculations And thus it hath fallen out in this Matter of Melchisedec which being veiled or hidden in the Old Testament
Sacred Administrations the same proportionably is their Interest Power and Duty to act towards them in the Name of God in the Blessing of them And therefore Ministers may Authoritatively bless their Congregations It is true they can do it onely Declaratively but withall they do it Authoritatively because they do it by Virtue of the Authority committed unto them for that purpose Wherefore the Ministerial Blessing is somewhat more than Euctical or a meer Prayer Neither is it meerly Doctrinal and Declaratory but that which is built on a particular especial warranty proceeding from the Nature of the Ministerial Office But whereas it hath respect in all things unto other Ministerial Administrations it is not to be used but with reference unto them and that by them by whom at that season they are Administred Secondly There was an especial Institution of a Sacerdotal Benediction under the Old Testament Recorded Numb 6. 22 23 24 25 26 27. And the Lord spake unto Moses saying speak unto Aaron and his Sons saying On this wise shall ye Bless the Children of Israel saying The Lord Bless thee and keep thee the Lord make his Face to shine upon thee and be Gracious unto thee the Lord lift up the light of his Countenance upon thee and give thee Peace and they shall put my Name on the Children of Israel and I will Bless them Their putting the Name of God upon the People was their praying for and pronouncing Blessings on them in his Name by virtue of this Institution For it is an Institution whereby the Name of God is put on any thing or Person Hereon God would effectually bless them This especial Institution I acknowledge was after the Days of Melchisedec and the cessation of his Office as to actual Administration But it is apparent and may be proved that many if not the most of those Sacred Institutions which were given in one Systeme unto Moses were singly and gradually given out by Inspiration and Prophecy unto the Church before the giving of the Law onely at Sinai their Number was increased and the Severity of their Sanction heightned Thus this Sacerdotal Benediction was but a Transcript from and expressive of that Power and Form of Blessing which Melchisedec as a Priest enjoyed and used before And from what hath been spoken we may gather the Nature of this Blessing of Melchisedec wherewith he Blessed Abraham For 1. It had the Nature of a Blessing in general whereby any one Man may bless another in that it was Euctical and Eucharistical It included both Prayer for him and Thanksgiving on his Account unto God And 2. It was Authoritative and Sacerdotal He was the Priest of the High God and he blessed Abraham that is by virtue of his Office For so the Nature of the Office requireth and so God had in particular appointed that the Priests should bless in his Name 3. It was Prophetical proceeding from an immediate Inspiration whereby he declares the confirmation of the great Blessing Promised unto Abraham Blessed be Abraham And we may see 1. That he who hath received the greatest Mercies and Priviledges in this World may yet need their Ministerial confirmation Abraham had before received the Blessing from the Mouth of God himself And yet it was no doubt a great confirmation of his Faith to be now blessed again in the Name of God by Melchisedec And indeed such is the estate of all the Faithful the Children of Abraham in this World that what through the weakness of their Faith what through the greatness of their Temptations and Trials they stand in need of all Ministerial Renovations of the Pledges of Gods good will towards them We are apt to think that if God should speak once unto us as he did to Abraham and assure us of the Blessing we should never need farther confirmation whilst we live But the Truth is he doth so speak unto all that believe in the Word and yet we find how much we want the Ministerial Renovation of it unto us Bless God for the Ministry for the Word and Sacraments Ordinarily our Faith would not be kept up without them 2. In the Blessing of Abraham by Melchisedec all Believers are Virtually Blessed by Jesus Christ. Melchisedec was a Type of Christ and represented him in what he was and did as our Apostle declares And Abraham in all these things bare the Person of or Represented all his Posterity according to the Faith Therefore doth our Apostle in the foregoing Chapter Entitle all Believers unto the Promises made unto him and the Inheritance of them There is therefore more than a bare story in this matter A blessing is in it conveyed unto all Believers in the way of an Ordinance for ever 3. It is Gods Institution that makes all our Administrations Effectual So did Sacerdotal Benedictions become Authoritative and Efficacious Innumerable ways and means of blessing things and persons have been found out in the Papacy They will bless Bells Steeples and Churches Church-yards Utensils Fonts Candles Salt and Children by Confirmation There is in Truth in them all a want of that wisdom Gravity and Reverence which ought to accompany Men in all Religious Services but that which renders them all Useless and casts them out of the Verge of Religion is that they want a Divine Institution The Second Sacerdotal Act or Exercise of Priestly Power ascribed unto Melchisedec is that he received Tithes of all To whom Abraham also gave the Tenth of all As Abraham gave them in a way of Duty so he received them in a way of Office So the Apostle expresseth it ver 6. He received Tithes of Abraham or Tithed him And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all is limited unto the Spoyls which he took of the Enemies ver 4. To whom Abraham gave the Tenth of the Spoyls This in the Original History is so expressed as to leave it doubtful both to whom the Tenths were given and of what they were Gen. 14. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he gave him the Tenth of all The words immediately preceding are the words of Melchisedec and the Story concerneth him so that if the Relative included in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he gave do answer unto the next Antecedent Melchisedec gave the Tenth of all unto Abraham Nor doth it appear what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or all was that is intended whether his own whole Estate or all the Tithable things which he had then with him But all this Ambiguity is removed by our Apostle according to the mind of the Holy Ghost and withal declared how great a Mystery depended on the right understanding of those words It was Abraham that gave the Tenth of all to Melchisedec whereby he acknowledged him to be the Priest of the High God and the Type of the Son of God as Incarnate every way Superiour unto him who but newly received the Promises And that the Tenth which he gave was only of the Spoyls that
others will one way or other be brought down beneath them all 3. Let such be greatly Fruitful or this appearance of much Grace will issue in much darkness Secondly God dealeth thus with Men as to Spiritual Gifts Among those who are called the Spirit divideth unto every one even as he will Unto one he giveth five Talents unto another two and to a third but one And this diversity depending meerly on Gods Soveraignty is visible in all Churches And as this tends in it self unto their Beauty and Edification so there may be an abuse of it unto their disadvantage For besides those disorders which the Apostle declares to have ensued particularly in the Church of Corinth upon the undue Use and Exercise of Spiritual Gifts there are sundry Evils which may befall particular Persons by reason of them if their Original and End be not duly attended unto For 1. Those who have received these Spiritual Gifts in any Eminent manner may be apt to be lifted up with good Conceits of themselves and even to despise their Brethren who come behind them therein This Evil was openly prevalent in the Church of Corinth 2. Among those who have received them in some Equality or would be thought so to have done Emulations and perhaps Strifes thereon are apt to ensue One cannot well bear that the Gift of another should find more Acceptance or be better Esteemed than his own And another may be apt to extend himself beyond his due line and measure because of them And 3. Those who have received them in the lowest degree may be apt to despond and refuse to Trade with what they have because their Stock is Inferiour unto their Neighbours But what is all this to us May not God do what he will with his own If God will have some of the Sons of Abraham to pay Tithes and some to receive them is there any Ground of Complaint Unto him that hath the most Eminent Gifts God hath given of his own and not of ours he hath taken nothing from us to endue him withal but supplyed him out of his own stores Whoever therefore is unduly Exalted with them or Envies because of them he despiseth the Prerogative of God and contends with him that is Mighty 3. God distinguisheth Persons with Respect unto Office He makes and so accounts whom he will Faithful and puts them into Ministry This of Old Korah repined against And there are not a few who free themselves from Envy at the Ministry by endeavouring to bring it down into contempt But the Office is Honourable and so are they by whom it is discharged in a due manner and it is the Prerogative of God to call whom he pleaseth thereunto And there is no greater Usurpation thereon than the Constitution of Ministers by the Laws Rules and Authority of Men. For any to set up such in Office as he hath not Gifted for it nor called unto it is to sit in the Temple of God and to shew themselves to be God We may also hence observe That No Priviledge can exempt Persons from Subjection unto any of Gods Institutions Though they were of the Loyns of Abraham Yet VER 6 7 8 9 10. IN the five following Verses the Apostle pursues and Concludes that part of his Argument from the Consideration of Melchisedec which concerned the Greatness and Glory of him who was Represented by him and his Preeminence above the Levitical Priests For if Melchisedec who was but a Type of him was in his own Person in so many Instances more Excellent than they how much more must he be esteemed to be above them who was Represented by him For he whom another is appointed to represent must be more Glorious than he by whom he is represented This part of his Argument the Apostle concludes in these Verses and thence proceeds unto another great Inference and Deduction from what he had taught concerning this Melchisedec And this was that which strook unto the heart of that Controversie which he had in hand namely that the Levitical Priesthood must necessarily cease upon the Introduction of that better Priesthood which was fore-signified by that of Melchisedec And these things whatsoever sence we now have of them were those on which the Salvation or Damnation of these Hebrews did absolutely depend For unless they were prevailed on to forgoe that Priesthood which was now abolished and to betake themselves alone unto that more Excellent which was then Introduced they must unavoidably perish as accordingly on this very account it fell out with the Generality of that People their Posterity persisting in the same Unbelief unto this day And that which God made the Crisis of the Life and Death of that Church and People ought to be diligently weighed and considered by us It may be some find not themselves much concerned in this Laborious acurate Dispute of the Apostle wherein so much occurrs about Pedigrees Priests and Tithes which they think belongs not unto them But let them remember that in that great Day of taking down the whole Fabrick of Mosaical Worship and the Abolition of the Covenant of Sinai the Life and Death of that Ancient Church the Posterity of Abraham the Friend of God to whom unto this Season an inclosure was made of all Spiritual Priviledges Rom. 9. 4. depended upon their receiving or rejecting of the Truth here contended for And God in like manner doth often-times single out especial Truths for the Trial of the Faith and Obedience of the Church in especial Seasons And when he doth so there is ever after an especial Veneration due unto them But to return Upon the Supposition that the Levitical Priests did receive Tithes as well as Melchisedec wherein they were equal and that they received Tithes of their Brethren the Posterity of Abraham which was their especial Prerogative and Dignity he yet proveth by four Arguments that the Greatness he had assigned unto Melchisedec and his Preeminence above them was no more than was due unto him And the first of these is taken from the Consideration of his Person of whom he received Tithes ver 6. The Second from the Action of Benediction which accompanied his receiving of Tithes ver 7. The Third from the Condition and state of his own Person compared with all those who received Tithes according to the Law ver 8. And the Fourth from that which determines the whole Question namely that Levi himself and so consequently all the whole Race of Priests that sprang from his Loyns did thus pay Tithes unto him VER 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aethiopick Translation omits those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes up the Name Abraham in the fore-going Verse who came forth out of the Loyns of Abraham and adds unto them what follows in this who received the Promise possibly deceived by a maimed transcript of the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is not written in their Genealogies
Melchisedec And we see in like manner when Men are possessed with an inveterate conceit of their being the Church and having all the Priviledges of it enclosed unto them although they have long since forfeited openly all Right thereunto how difficult a thing it is to dispossess their minds of that pleasing presumption 2. That every Particle of Divine Truth is Instructive and Argumentative when it is rightly used and improved Hence the Apostle presseth all the Circumstances of this Story from every one of them giving light and evidence unto the great Truth which he sought to Confirm 2. That it might yet farther appear how great Melchisedec was who received Tithes of Abraham he declares who Abraham was in an instance of his great and especial Priviledge It was he who received the Promises This he singles out as the greatest Priviledge and Honour of Abraham as it was indeed the Foundation of all the other Mercies which he enjoyed or Advantages that he was entrusted withal The Nature of this Promise with the Solemn manner of its giving unto Abraham and the Benefits included in it he had at large declared Chap. 6. ver 13 14 15 16. Hereby Abraham became the Father of the Faithful the Heir of the World and the Friend of God so that it exceedingly Illustrates the Greatness of Melchisedec in that this Abraham paid Tithes unto him The Medium of the Argument in this instance is lyable only unto one Exception namely That Abraham was not the first that received the Promises so that although he were not yet there might be others greater than Melchisedec who never made any acknowledgment of his Preeminence For the Promise was given unto Adam himself immediately after the Fall as also unto Noah in the Covenant made with him and to others also who before Abraham died in the Faith Answ. It is true they had the Promise and the Benefit of it but yet so as in sundry things Abraham was preferred above them all For 1. He had the Promise more plainly and clearly given unto him than any of his Predecessors in the Faith Hence he was the first of whom it is said that He saw the Day of Christ and Rejoiced as having a clearer view of his Coming and of Salvation by him than any that went before him 2. The Promise was confirmed unto him by an Oath which it had not been unto any before 3. The Promised Seed was in it peculiarly confined unto his Family or Posterity See Heb. 2. 17. 4. His receiving of the Promise was that which was the Foundation of the Church in his Posterity which he had peculiarly to deal withal He had therefore the Preeminence above all others in this matter of receiving the Promises But it may yet be said that Abraham had not received the Promises then when he was Blessed of Melchisedec so that it was no Argument of his Preeminence at that time But 1. He had before received the same Promise for the Substance of it which was afterwards more Solemnly confirmed unto him on the trial of his Faith in Offering his only Son Gen. 12. 2 3. Chap. 13. 15 16. 2. He was then actually instated in a Right unto all that farther Confirmation of the Promises which he received on various Occasions and what followed added not unto the Dignity of his Person but served only unto the Confirmation of his Faith So Melchisedec Blessed him who had the Promises And we may Observe 1. We can be made partakers of no such Grace Mercy or Priviledge in this World but that God can when he pleaseth make an addition thereunto He who had received the Promises was afterwards Blessed VVe depend upon an infinite Fountain of Grace and Mercy from whence it is made out unto us by various degrees according to the good pleasure of God Neither will he give unto us nor are we capable to receive in this world the whole of what he hath provided for us in the enjoyment whereof our final Blessedness doth consist VVherefore as it is required of us to be thankful for what we have or to walk worthy of the Grace we have received Yet we may live in constant expectation of more from him and it is the great Comfort and Relief of our Souls that we may so do 2. It is the Blessing of Christ Typed in and by Melchisedec that makes Promises and Mercies effectual unto us He is himself the great Subject of the Promises and the whole Blessing of them cometh forth from him alone All besides him all without him is of or under the Curse In him from him and by him only are all Blessings to be obtained 3. Free and Soveraign Grace is the only Foundation of all Priviledges All that is spoken of the Dignity of Abraham is resolved into this That he received the Promises VER 7. But what if Abraham was thus Blessed by Melchisedec doth this prove that he was less than he by whom he was Blessed It doth so saith the Apostle and that by virtue of an unquestionable general Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less and greater are in the Neuter Gender and so rendred in most Translations illud quod minus est à majore only the Syriack reduceth them to the Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is the less is Blessed of him who is greater or more Excellent than him which is the sence of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm. Porro nemo negat absque ulla omni contradictione and without all Contradiction And without all Contradiction the Less is Blessed of the Greater The words prevent an Objection which is supposed not expressed And therefore are they continued with those fore-going by the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as carrying on what was before asserted by a farther Illustration and Confirmation of it And there is in them 1. The Manner of the Assertion and 2. The Proposition it self 1. The Manner of it is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without beyond above all reasonable Contradiction A Truth this is that cannot that will not be gain-said which none will deny or oppose as that which is evident in the Light of Nature and which the Order of the things spoken of doth require All Truths especially Divine Truths are such as ought not to be Contradicted and which no Contradiction can evert or change their Natures that they should not so be But against some of them not for want of Truth but either from want of Evidence in themselves or for want of light in them unto whom they are proposed Contradictions may arise and they may be called into Dispute or Question Thus it hath fallen out with all Truths which we receive by meer Supernatural Revelation The Darkness of the minds of Men unable clearly to discern them and perfectly to comprehend them will raise Disputes about them and Objections against them But some
And we may hence observe 1. The Introduction into the Church of what is better and more full of Grace in the same kind with what went before doth disanul what so preceded but the bringing in of that which is not better which doth not communicate more Grace doth not do so Thus our Apostle expresly disputes that the bringing in of the Law 400 years after the giving of the Promise did not evacuate or any way enervate the Promise And the Sole Reason hereof was because the Promise had more Grace and Priviledge in it than the Law had But here the bringing in of another Priesthood because it was filled with more effectual Grace and mercy utterly disanulled that which was instituted before And as we may hence learn the care and kindness of God unto the Church so also our own Duty in adhering with constant Obedience unto the Institutions of Christ. For this must be so untill something else more full of Grace and Wisedom then they are be appointed of God in the Church And indeed this is that which is pretended by those by whom they are rejected For they tell us that the Ordinances of the Gospel are weak and unprofitable and are disanulled by that Dispensation of the Spirit which hath ensued after them But the Truth is to fancy a Dispensation of the Spirit without against or above the Ordinances of Christ who alone doth dispense him and that in the ways of his own Appointment is to renounce the whole Gospel 2. If God would disanul every thing that was weak and unprofitable in his Service though originally of his own Appointment because it was not exhibitive of the Grace he intended he will much more condemn any thing of the same kind that is invented by men I could never yet understand why God should abolish those Ordinances of worship which himself had appointed because they were weak and approve of such as men should find out of themselves which cannot have the least Efficacy or signification towards Spiritual Ends Such as are multiplyed in the Papacy 3. It is in vain for any men to look for that from the Law now it is abolished which it could not effect in its best estate and what that is the Apostle declares in the next Verse VER 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non enim aliquid that is Nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit finished perfected Vul. Lat. ad perfectum adduxit Rhem. brought to Perfection Bez. consummavit Others Sanctificavit Of the use of this Word we have spoken before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for it or in its stead there entred an Hope which is better than it Beza Superintroducta spes potior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Supraintroductio or Postintroductio the bringing in of one thing after another Some supply erat here and read the words sed erat Introductio ad spem potiorem or spei melioris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proximamus ad Deum Vul. Lat. Appropinquamus Deo VER 19. For the Law made nothing Perfect but the bringing in of a better Hope whereby we draw nigh unto God The Disanulling or Abolition of the Law was laid down in the precedent verse as a necessary consequent of its being weak and unprofitable For when a Law hath been tried and it is found liable unto this Charge it is equal and even necessary that it should be disanulled if the End aimed at be necessary to be attained and there be any thing else to be substituted in its Room whereby it may so be This therefore the Apostle declares in this Verse giving the Reasons in particular of what he had before asserted in general So the Causal Connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For doth intimate And 1. He gives an especial Instance wherein it was evident that the Law was weak and unprofitable 2. He declares what was to be introduced in the Room thereof which would attain and effect the end which the Law could not reach unto by Reason of its weakness 3. He expresseth what that End was The first he doth in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Law made nothing perfect The subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the whole System of Mosaical Ordinances as it was the Covenant which God made with the People in Horeb. For the Apostle takes the Commandment and the Law for the same in this Chapter and the Covenant in the next for the same with them both And he treats of them principally in the instance of the Levitical Priesthood partly because the whole Administration of the Law depended thereon and partly because it was the Introduction of another Priesthood whereby the whole was disanulled Of this Law Commandement or Covenant it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it made nothing perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man say expositors generally it made no man perfect So the Neuter is put for the Masculine So it is in those words of our Saviour Joh. 6. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that the Father giveth me cometh unto me that is every one So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Flesh profiteth nothing that is say some no man But I am not satisfyed with this Exposition but rather judge that the Apostle did properly express his Intention It made nothing that is none of the things which we treat about perfect It did not make the Church state perfect it did not make the worship of God perfect it did not perfect the Promises given unto Abraham in their Accomplishment it did not make a perfect Covenant between God and man it had a shaddow an obscure Representation of all these things but it made nothing perfect What the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so consequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place we have discoursed at large before on ver 11. So that we shall not here again insist upon it But it may be enquired why if the Law made nothing perfect it was instituted or given by God himself He had designed a state of Perfection unto the Church and seeing the Law could not effect it nay seeing it could not be introduced whilst the Law was in force unto what end served the giving of this Law Ans. This doubt was in part solved before when we shewed the Ends for which the Law was given although it was weak and unprofitable as unto some other But yet there are some other Reasons to be pleaded to represent the Beauty and Order of this Dispensation For 1. In all these things the Soveraignty of God is to be submitted unto And unto humble Souls there is beauty in divine Soveraignty When the Lord Jesus rejoyced
if it did neither abrogate the first Covenant of Works and come in the room thereof nor disannul the Promise made unto Abraham then unto what end did it serve or what benefit did the Church receive thereby I answer 1. There hath been with respect unto Gods dealing with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain dispensation and disposition of times and seasons reserved unto the sovereign will and pleasure of God Hence from the beginning he revealed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seemed good unto him Chap. 1. 1. And this Dispensation of times had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness assigned unto it wherein all things namely that belong unto the Revelation and Communication of God unto the Church should come to their height and have as it were the last hand given unto them This was in the sending of Christ as the Apostle declares Eph. 1. 10. That in the dispensation of the fulness of times he might bring all unto an Head in Christ. Until this season came God dealt variously with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manifold or various wisdom according as he saw it needful and useful for it in that season which it was to pass through before the fulness of times came Of this nature was his entrance into the Covenant with the Church at Sinai the Reasons whereof we shall immediately inquire into In the mean time if we had no other Answer to this Enquiry but only this that in the order of the disposal or dispensation of the seasons of the Church before the fulness of times came God in his manifold wisdom saw it necessary for the then present state of the Church in that season we may well acquiesce therein But 2. The Apostle acquaints us in general with the ends of this dispensation of God Gal. 3. 19 20 21 22 23 24. Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the Promise was made and it was ordained by Angels in the hand of a Mediator Now a Mediator is not of one but God is one Is the Law then against the Promises of God God forbid for if there had been a Law given which could have given Life verily Righteousness should have been by the Law But the Scripture hath concluded all under sin that the Promise by Faith of Jesus Christ might be given to them that believe But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith Much light might be given unto the mind of the Holy Ghost in these words and that in things not commonly discerned by Expositors if we should divert unto the opening of them I will at present only mark from them what is unto our present purpose There is a double Enquiry made by the Apostle with respect unto the Law or the Covenant of Sinai 1 Unto what end in general it served 2 Whether it were not contrary to the Promise of God Unto both these the Apostle answereth from the Nature Office and Work of that Covenant For there were as hath been declared two things in it First A Revival and Representation of the first Covenant of Works with its Sanction and Curse Secondly A direction of the Church unto the Accomplishment of the Promise From these two doth the Apostle frame his Answer unto the double Enquiry laid down And unto the first Enquiry Unto what end it served he answers it was added because of transgressions The Promise being given there seems to have been no need of it why then was it added to it at that season it was added because of transgressions The fulness of time was not yet come wherein the Promise was to be fulfilled accomplished and established as the onely Covenant wherein the Church was to walk with God or the Seed was not yet come as the Apostle here speaks to whom the Promise was made In the mean time some order must be taken about sin and transgression that all the order of things appointed of God were not overflowed by them And this was done two ways by the Law 1 By reviving the Commands of the Covenant of Works with the sanction of Death it put an awe on the minds of men and set bounds unto their lusts that they should not dare to run forth into that excess which they were naturally inclined unto It was therefore added because of transgressions that in the declaration of Gods severity against them some Bounds might be fixed unto them for the knowledge of Sin is by the Law 2 To shut up Unbelievers and such as would not seek for Righteousness Life and Salvation by the Promise under the Power of the Covenant of Works and Curse attending it It concluded or shut up all under sin saith the Apostle ver 20. This was the end of the Law for this end was it added as it gave a revival unto the Covenant of Works Unto the second Enquiry which ariseth out of this Supposition namely That the Law did convince of sin and condemn for sin which is whether it be not then contrary to the grace of God The Apostle in like manner returns a double Answer taken from the second use of the Law before insisted on with respect unto the Promise And First He says that although the Law doth thus rebuke sin convince of sin and condemn for sin so setting bounds unto Transgressions and Transgressors yet did God never intend it as a means to give Life and Righteousness nor was it able so to do The end of the Promise was to give Righteousness Justification and Salvation all by Christ to whom and concerning whom it was made But this was not the end for which the Law was revived in the Covenant of Sinai For although in itself it requires a perfect Righteousness and gives a Promise of Life thereon He that doth these things he shall live in them yet it could give neither Righteousness nor Life unto any in the state of sin see Rom. 8. 3. Chap. 10. 4. Wherefore the Promise and the Law having divers ends they are not contrary to one another Secondly Saith he The Law had a great respect unto the Promise and was given of God for this very end that it might lead and direct men unto Christ which is sufficient to answer the Question proposed at the beginning of this Discourse about the ends of this Covenant and the advantage which the Church received thereby What hath been spoken may suffice to declare the Nature of this Covenant in general and two things do here evidently follow wherein the substance of the whole Truth contended for by the Apostle doth consist 1. That whil'st the Covenant of Grace was contained and proposed only in the Promise before it was solemnly confirmed in the Blood and Sacrifice of Christ and
so legalized or established as the only Rule of the Worship of the Church the Introduction of this other Covenant on Sinai did not constitute a new way or means of Righteousness Life and Salvation but Believers sought for them alone by the Covenant of Grace as declared in the Promise This follows evidently upon what we have discoursed and it secures absolutely that great fundamental Truth which the Apostle in this and all other his Epistles so earnestly contendeth for namely That there neither is or ever was either Righteousness Justification Life or Salvation to be attained by any Law or the works of it for this Covenant at Mount Sinai comprehended every Law that God ever gave unto the Church but by Christ alone and Faith in him 2. That whereas this Covenant being introduced in the pleasure of God there was prescribed with it a form of outward Worship suited unto that dispensation of times and present state of the Church upon the Introduction of the New Covenant in the fulness of times to be the Rule of all intercourse between God and the Church both that Covenant and all its Worship must be disannulled This is that which the Apostle proves with all sorts of Arguments manifesting the great advantage of the Church thereby These things I say do evidently follow on the preceding Discourses and are the main Truths contended for by the Apostle 4. There remaineth one thing more only to be considered before we enter on the Comparison between the two Covenants here directed unto by the Apostle And this is how this first Covenant became to be an especial Covenant unto that People wherein we shall manifest the reason of its Introduction at that season And unto this end sundry things are to be considered concerning that People and the Church of God in them with whom this Covenant was made which will farther evidence both the nature use and necessity of it 1. This People were the Posterity of Abraham unto whom the Promise was made that in his Seed all the Nations of the earth should be blessed Wherefore from among them was the promised Seed to be raised up in the fulness of time or its proper season From among them was the Son of God to take on him the Seed of Abraham To this end sundry things were necessary 1. That they should have a certain abiding place or Countrey which they might freely inhabit distinct from other Nations and under a Rule or Scepter of their own So it is said of them That the People should dwell alone and not be reckoned among the Nations Numb 23. 9. and the Scepter was not to depart from them until Shilo came Gen. 49. 10. For God had regard unto his own glory in his faithfulness as unto his Word and Oath given unto Abraham not only that they should be accomplished but that their Accomplishment should be evident and conspicuous But if this Posterity of Abraham from among whom the promised Seed was to rise had been as it is at this day with them scattered abroad on the face of the Earth mixed with all Nations and under their Power although God might have accomplished his Promise really in raising up Christ from among some of his Posterity yet could it not be proved or evidenced that he had so done by reason of the confusion and mixture of the People with others Wherefore God provided a Land and Countrey for them which they might inhabit by themselves and as their own even the Land of Canaan And this was so suited unto all the ends of God towards that People as might be declared in sundry instances that God is said to have espied this Land out for them Ezek. 20. 6. He chose it out as most meet for his purpose towards that People of all Lands under Heaven 2. That there should be always kept among them an open Confession and visible Representation of the end for which they were so separated from all the Nations of the World They were not to dwell in the Land of Canaan meerly for secular ends and to make as it were a dumb shew but as they were there maintained and preserved to evidence the faithfulness of God in bringing forth the promised Seed in the fulness of time so there was to be a testimony kept up among them unto that end of God whereunto they were preserved This was the end of all their Ordinances of Worship of the Tabernacle Priesthood Sacrifices and Ordinances which were all appointed by Moses on the Command of God for a testimony of those things which should be spoken afterwards Hebr. 3. 5. These things were necessary in the first place with respect unto the ends of God towards that People 2. It becomes not the Wisdom Holiness and Soveraignty of God to call any People into an especial Relation unto himself to do them good in an eminent and peculiar manner and then to suffer them to live at their pleasure without any regard unto what he had done for them Wherefore having granted unto this People those great Priviledges of the Land of Canaan and the Ordinances of Worship relating unto the great end mentioned he moreover prescribed unto them Laws Rules and Terms of Obedience whereon they should hold and enjoy that Land with all the Priviledges annexed unto the possession thereof And these are both expressed and frequently inculcated in the Repetition and Promises of the Law But yet in the prescription of these terms God reserved the Soveraignty of dealing with them unto himself For had he left them to stand or fall absolutely by the terms prescribed unto them they might and would have uttetly forfeited both the Land and all the Priviledges they enjoyed therein And had it so fallen out then the great end of God in preserving them a separate People until the Seed should come and a Representation thereof among them had been frustrate Wherefore although he punished them for their Transgressions according to the Threatnings of the Law yet would he not bring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Curse of the Law upon them and utterly cast them off until his great end was accomplished Mal. 4. 4 5 6. 3. God would not take this People off from the Promise because his Church was among them and they could neither please God nor be accepted with him but by Faith therein But yet they were to be dealt withall according as it was meet For they were generally a People of an hard-heart and stiff-necked lifted up with an opinion of their own righteousness and worth above others This Moses endeavoureth by all manner of Reasons and Instances unto the contrary to take them off from in the Book of Deuteronomy Yet was it not effected among the generality of them nor is to this day For in the middest of all their wickedness and misery they still trust to and boast of their own righteousness and will have it that God hath an especial Obligation unto them on that account For this
they believed and in the hopes of it walked with God as our Apostle proves at large chap. 11. Howbeit the way that is the means and cause of communicating the Heavenly Inheritance unto them namely by the Mediation and Sacrifice of Christ was but obscurely represented not illustriously manifested as it is now Life and Immortality being brought to Light by the Gospel And as these things are true so this Interpretation of the words being consonant unto the Analogy of faith is safe only we may enquire whether it be that which is peculiarly intended by the Apostle in this Place or no The Comment of Grotius on these words is that the Apostle signifies super aetherias sedes via eò ducens est evangelium praecepta habens verè coelestia Eam viam Christus primus patefecit aditumque fecit omnibus ad summum coelum Pervenit quidem eò Abrahamus Jacobus ut videre est Mat. 8. 11. alii viri eximii ut videbimus infra cap. 11. 40. Sed hi eò pervenerunt quasi per machinam non viam extraordinariâ quâdum et rarâ Dei dispensatione But these things are most remote from the mind of the Holy Ghost not only in this Place but in the whole Scripture also For 1. How far the Gospel is this way into the Holiest shall be declared immediately That it is so because of the Heavenly precepts which it gives that is which were not given under the old Testament is most untrue For the Gospel gives no precepts of Holiness and obedience that were not for the substance of them contained in the Law There is no precept in the Gospel exceeding that of the Law thou shalt love the Lord thy God with all thy heart and thy Neighbour as thy self Only the Gospel adds new motives unto Obedience new encouragements and enforcements of it with directions for its due performance 2. That Christ should be no otherwise the way but only as he revealed and declared the Gospel and the precepts of it is not only untrue and injurous unto the honour of Christ but directly contrary unto the design of the Apostle in this Place For he is treating of the Sacerdotal office of Christ only and the Benefit which the Church doth receive thereby But the revelation of the Doctrine or precepts of the Gospel was no duty of that office nor did it belong thereunto That he did as the Prophet of the Church But all his Sacerdotal Actings are towards God in the behalf of the Church as hath been proved 3. That the antient Patriarchs went to Heaven by a secret Engine and that some of them only in an extraordinary way is plainly to deny that they were saved by faith in the promised seed that is that they were not saved by the mediation of Christ which is contrary unto the whole Oeconomy of God in the salvation of the Church and many express Testimonies of the Scripture These Socinian fictions do not cure but corrupt the Word of God and turn away the minds of men from the truth unto fables We shall therefore yet farther enquire into the true meaning of the Holy Ghost in these words The Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends the same with ver 3. he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the second part of the Sanctuary whereinto the High Priest alone could enter once a year as he declares in the foregoing Verse Only whereas he there spake of the material Fabrick of the Tabernacle and the things contained in it here he designs what was signified thereby For he declares not what these things were but what the Holy Ghost did signifie in and by them Now in that most Holy Place were all the Signs and Pledges of the gracious Presence of God the Testimonies of our Reconciliation by the Blood of the Atonement and our Peace with him thereby Wherefore to enter into these Holies is nothing but an Access with liberty freedom and boldness into the gracious Presence of God on the account of Reconciliation and Peace made with him This the Apostle doth so plainly and positively declare Chap. 10. 19 20 21 22. that I somewhat admire so many worthy and learned Expositors should utterly miss of his meaning in this place The Holies then is the Gracious Presence of God whereunto Believers draw nigh in the confidence of the Atonement made for them and acceptance thereon see Rom. 5. 1 2 3. Ephes. 2. 14 15 16 17 18. Heb. 4. 14 15. Chap. 10. 19. The Atonement being made and received by Faith Conscience being purged Bondage and Fear being removed Believers do now under the Gospel enter with Boldness into this Gracious Presence of God 2. We must consider what is the way into these Holies which was not yet made manifest And here also Expositors indulge unto many Conjectures very needlesly as I suppose For the Apostle doth elsewhere expresly declare himself and interpret his own meaning namely Chap. 10. 19 20. This way is no other but the Sacrifice of Christ the true High Priest of the Church For by the entrance of the High Priest into the most Holy Place with Blood the Holy Ghost did signifie that the way into it namely for Believers to enter by was only the one true Sacrifice which he was to offer and to be And accordingly to give an Indication of the accomplishment of their Type when he expired on the Cross having offered himself unto God for the Expiation of our Sins the Vail of the Temple which enclosed and secured this Holy Place from any entrance into it was rent from the top to the bottom whereby it was laid open unto all Matth. 27. 51. And an evidence this is that the Lord Christ offered his great expiatory Sacrifice in his Death here on Earth a true and real Sacrifice and that it was not an Act of Power after his Ascension metaphorically called a Sacrifice as the Socinians dream For until that Sacrifice was offered the way could not be opened into the Holies which it was immediately after his Death and signified by the renting of the Vail This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely way whereby we enter into the most Holy Place the Gracious Presence of God and that with boldness 3. Of this way it is affirmed that it was not yet made manifest whil'st the first Tabernacle was standing And a word is peculiarly chosen by the Apostle to signifie his intention He doth not say that there was no way then into the most Holy Place none made none provided none made use of But there was not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open manifestation of it There was an entrance under the Old Testament into the Presence of God as unto Grace and Glory namely the vertue of the Oblation of Christ But this was not as yet made manifest Three things were wanting thereunto 1. It was not yet actually existent but only was vertually so The
Language which the People understood and commonly spake And a Rule was herein prescribed unto the Church in all Ages if so be the Example of the Wisdom and Care of God towards his Church may be a Rule unto us 3. God never required the Observance of any Rites or Duties of Worship without a previous warranty from his Word The People took not on them they were not obliged unto Obedience with respect unto any positive Institutions until Moses had read unto them every precept out of the Book 4. The writing of this Book was an eminent Priviledge now first granted unto the Church leading unto a more perfect and stable condition then formerly it had enjoyed Hitherto it had lived on Oral Instructions from Traditions and by new immediate Revelations the evident Defects whereof were now removed and a standard of Divine Truth and Instruction set up and fixed among them 3dly There is the Rule whereby Moses proceeded herein or the Warranty he had for what he did According to the Law He read every Precept according to the Law It cannot be the Law in general that the Apostle intends for the greatest part of that Doctrine which is so called was not yet given or written nor doth it in any place contain any Precept unto this purpose Wherefore it is a particular Law Rule or Command that is intended According unto the Ordinance or Appointment of God Such was the Command that God gave unto Moses for the framing of the Tabernacle See thou make all things according to the Pattern shewed thee in the Mount Particularly it seems to be the Agreement between God and the People that Moses should be the Internuntius the Interpreter between them According unto this Rule Order or divine Constitution Moses read all the words from God out of the Book unto the People Or it may be the Law may here be taken for the whole Design of God in giving of the Law so as that according unto the Law is no more but according unto the Soveraign Wisdom and Pleasure of God in giving of the Law with all things that belong unto its Order and Use. And it is Good for us to look for Gods especial warranty for what we undertake to do in his service The second thing in the words is what Moses did immediately and Directly towards the Dedication or Consecration of this Covenant And there are three things to this purpose mentioned 1 What he made use of 2 How he used it 3 With respect unto what and whom 1. The first is expressed in these words He took the Blood of Calves and Goats with water and Scarlet-wool and Hyssop He took the Blood of the Beasts that were offered for Burnt-offerings and Peace-offerings ver 5 6. Unto this End in their slaying he took all their Blood in Basons and made an equal Division of it The one half he sprinkled on the Altar and the other half he sprinkled on the People That which was sprinkled on the Altar was Gods Part and the other was put on the People Both the Mutual stipulation of God and the Congregation in this Covenant and the Equality of it or the Equity of its Terms were denoted hereby And herein lies the principal force of the Apostles Argument in these words Blood was used in the Dedication of the first Covenant This was the Blood of the Beasts offered in Sacrifice unto God Wherefore both Death and Death by blood-sheding was required unto the Confirmation of a Covenant So also therefore must the new Covenant be confirmed but with Blood and a Sacrifice far more precious than they were This Distribution of Blood that half of it was on the Altar and half of it on the People the one to make Attonement the other to purifie or Sanctifie was to teach the two-fold Efficacy of the Blood of Christ in making Attonement for Sin unto our Justification and the purifying of our Natures in Sanctification 2. With this Blood he took the things mentioned with respect unto its Use which was Sprinkling The manner of it was in part declared before The Blood being put into Basons and having water mixed with it to keep it fluid and aspersible He took a bunch or bundle of Hyssop bound up with Scarlet wool and dipping it into the Basons sprinkled the Blood until it was all spent in that Service This Rite or way of Sprinkling was chosen of God as an expressive token or sign of the effectual Communication of the Benefits of the Covenant unto them that were sprinkled Hence the Communication of the Benefits of the Death of Christ unto Sanctification is called the Sprinkling of his Blood 1 Pet. 1. 2. And our Apostle comprizeth all the effects of it unto that end under the name of the blood of Sprinkling chap. 12. 24. And I fear that those who have used the expression with some contempt when applyed by themselves unto the sign of the Communication of the Benefits of the Death of Christ in Baptisme have not observed that Reverence of Holy things that is required of us For this Symbol of Sprinkling was that which God himself chose and appointed as a meet and apt token of the Communication of Covenant-Mercy that is of his Grace in Christ Jesus unto our Souls And The Blood of the Covenant will not benefit or advantage us without an especial and particular Application of it unto our own Souls and Consciences If it be not as well Sprinkled upon us as it was offered unto God it will not avail us The Blood of Christ was not divided as was that of these Sacrifices the one half being on the Altar the other on the People but the Efficacy of the whole produced both these effects yet so as that the one will not profit us without the other We shall have no Benefit of the Attonement made at the Altar unless we have its efficacy on our own Souls unto their Purification And this we cannot have unless it be sprinkled on us unless particular Application be made of it unto us by the Holy Ghost in and by an especial Act of Faith in our selves 3. The Object of this Act of Sprinkling was the Book it self and all the People The same Blood was on the Book wherein the Covenant was recorded and the People that entred into it But whereas this Sprinkling was for purifying and purging it may be enquired Unto what end the Book it self was sprinkled which was holy and undefiled I Answer There were two things necessary unto the Dedication of the Covenant with all that belonged unto it 1 Attonement 2 Purification and in both these respects it was necessary that the Book it self should be sprinkled 1 As we observed before it was sprinkled as it lay upon the Altar where Attonement was made And this was plainly to signifie that Attonement was to be made by blood for sins committed against that book or the Law contained in it Without this that book would have
been unto the People like that given to Ezekiel that was written within and without and there was written therein Lamentations and Mourning and Woe Chap. 2. 10. Nothing but Curse and Death could they expect from it But the Sprinkling of it with blood as it lay upon the Altar was a Testimony and Assurance that Attonement should be made by blood for the sins against it which was the Life of the things 2 The Book in it self was Pure and Holy and so are all Gods Institutions but unto us every thing is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood because of the Uncleannesses of the People in their Transgressions Levit. 16. Wherefore on both these accounts it was necessary that the Book it self should be sprinkled The blood thus sprinkled was mingled with water The natural Reason of it was as we observed to keep it fluid and aspersible But there was a Mystery in it also That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant it is the Apostle's Design to declare And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced For the Mystery thereof was very great Hence that Apostle which saw it and bare Record of it in particular Joh. 19. 34 35. affirms likewise that he came by water and blood and not by blood only 1 Epist. chap. 5. ver 6. He came not only to make Attonement for us with his blood that we might be justifyed but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water For the Sprinkler it self composed of Scarlet wool and Hyssop I doubt not but that the Humane Nature of Christ whereby and through which all Grace is communicated unto us for of his fulness we receive and Grace for Grace was signified by it But the Analogie and Similitude between them are not so evident as they are with respect unto some other Types The Hyssop was an humble Plant the meanest of them yet of a sweet savour 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh in comparison of the tall Cedars of the Earth Hence was his complaint that he was as a worm and no man a reproach of men and despised of the People Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice But I will not press these things of whose Interpretation we have not a certain Rule Secondly The principal Truth asserted is confirmed by what Moses said as well as what he did VER XX. Saying This is the Blood of the Testament which God hath enjoyned unto you The Difference between the words of Moses and the Repetition of them by the Apostle is not material as unto the sense of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold in Moses is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both demonstrative Notes of the same thing For in pronouncing of the words Moses shewed the Blood unto the People And so Behold the Blood is all one as if he had said this is the Blood The making of the Covenant in the words of Moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut divided solemnly made This the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath enjoyned or commanded you And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant which was the Authority of God enjoyning them or requiring them so to do partly to intimate the nature of the Covenant it self which consisted in Precepts and Injunctions principally and not absolutely in Promises as the New Covenant doth The last words of Moses Concerning all these words the Apostle omits For he includes the sense of them in that word which the Lord commanded you For he hath respect therein both unto the words themselves written in the Book which were Precepts and Injunctions as also the command of God for the Acceptance of the Covenant That which Moses said is This is the blood of the Testament Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament For so Moses expresly affirms in the Dedication of it This is the blood of the Covenant without which it could not have been a firm Covenant between God and the People Not I confess from the nature of a Covenant in general for a Covenant may be solemnly established without Death or Blood but from the especial end of that Covenant which in the confirmation of it was to prefigure the confirmation of that new Covenant which could not be established but with the blood of a Sacrifice And this adds both force and evidence unto the Apostles Argument For he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant from hence that the Old Covenant which in the Dedication of it was prefigurative hereof was not confirmed without Blood Wherefore whereas God had solemnly promised to make a new Covenant with the Church and that different from or not according unto the Old which he had proved in the foregoing Chapter it follows unavoidably that it was to be confirmed with the Blood of the Mediator for by the blood of Beasts it could not be which is that Truth wherein he did instruct them And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ. For the Enuntiation it self This is the blood of the Covenant it is figurative and Sacramental The Covenant had no blood of its own but the blood of the Sacrifices is called the blood of the Covenant because the Covenant was dedicated and established by it Neither was the Covenant really established by it For it was the Truth of God on the one hand and the stability of the People in their professed Obedience on the other that the establishment of the Covenant depended on But this blood was a confirmatory sign of it a Token between God and the People of their mutual engagements in that Covenant So the Paschal Lamb was called Gods Pass-over because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians Exod. 12. 11 21. With reference it was unto those Sacramental Expressions which the Church under the Old Testament was accustomed unto that our Lord Jesus Christ in the Institution of the Sacrament of the Supper called the Bread and the Wine whose use he appointed therein by the names of his Body and Blood and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance Wherefore this Blood was a confirmatory Sign of the Covenant And it was
afterwards 7 This Imagination is destructive of the principal design and Argument of the Apostle For he proves the Imperfection of the Sacrifices of the Law and their insufficiency to consummate the Church from their annual Repetition affirming that if they could have perfected the Worshippers they would have ceased to have been offered Yet was that Sacrifice which he respects repeated only once a year But on this Supposition the Sacrifice of Christ must be offered always and never cease to be actually offered which reflects a greater Imperfection on it then was on those which were repeated only once a year But the Apostle expresly affirms that the Sacrifice which could effect its End must cease to be offered Chap. 10. 2. Whereas therefore by One offering he hath for ever perfected them that are Sanctified he doth not continue to offer himself though he doth so to appear in the Presence of God to make Application of the Vertue of that One offering unto the Church The Expositors of the Roman Church do raise an Objection on this place for no other End but that they may return an Answer unto it perniciously opposite unto and destructive of the Truth here taught by the Apostle though some of them do acknowledge that it is capable of another answer But this is that which they principally insist upon as needful unto their present Cause They say therefore that if Christ cease to offer himself then it seems that his Sacerdotal Office ceaseth also For it belongs unto that office to offer Sacrifices continually But there is no force in this Objection For it belongs to no Priest to offer any other or any more Sacrifices but what were sufficient and effectual unto the End of them and their office And such was the One Sacrifice of Christ. Besides though it be not actually repeated yet it is vertually applyed always and this belongs unto the present discharge of his Sacerdotal Office So doth also his Appearance in Heaven for us with his Intercession where he still continues in the actual exercise of his Priesthood so far as is needful or possible But they have an Answer of their own unto their own Objection They say therefore that Christ continueth to offer himself every day in the Sacrifice of the Mass by the hands of the Priests of their Church And this Sacrifice of him though it be unbloody yet is a true real Sacrifice of Christ the same with that which he offered on the Cross. It is better never to raise Objections then thus to answer them For this is not to expound the words but to dispute against the Doctrine of the Apostle As I shall briefly evince 1. That the Lord Christ hath by the One offering of himself for ever perfected them that are Sanctified is a Fundamental Article of Faith Where this is denied or overthrown either directly or by just Consequence the Church is overthrown also But this is expresly denied in the Doctrine of the frequent Repetition of his Sacrifice or of the offering of himself And there is no Instance wherein the Romanists do more expresly oppose the Fundamental Articles of Religion 2. The Repetition of Sacrifices arose solely from their Imperfection as the Apostle declares Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law that they were repeated once every year in one place only how great must the Imperfection of the Sacrifice of Christ be esteemed if it be not effectual to take away Sin and perfect them that are Sanctified unless it be repeated every day and that it may be in a thousand Places 3. To say that Christ offereth himself often is expresly and in Terms contradictory to the Assertion of the Apostle Whatever therefore they may apprehend of the offering of him by their Priests yet most certain it is that he doth not every day offer himself But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself of himself by the eternal Spirit once for all so the pretence to offer him often by the Priests is highly Sacrilegious 4. The infinite actings of the Divine Nature in Supporting and Influencing of the Humane the inexpressible Operation of the Holy Ghost in him unto such a peculiar acting of all Grace especially of Zeal unto the Glory of God and compassion for the Souls of men as are inimitable unto the whole Creation were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God And how can a poor sinful Mortal man such as are the best of their Priests pretend to offer the same Sacrifice unto God 5. An unbloody Sacrifice is 1 A Contradiction in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only Sacrifice which the Apostle treats of is victimae mactatio as well as victimae mactatae oblatio It is a Sacrifice by death and that by blood-shedding other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there never was any 2 If it might be supposed yet is it a thing altogether useless For without shedding of Blood there is no Remission The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin An unbloody Sacrifice for the Remission of Sin overthrows both the Law and the Gospel 3 It is directly contrary unto the Argument of the Apostle in the next verse wherein he proves that Christ could not offer himself often For he doth it by affirming that if he did so then must he often suffer that is by the Effusion of his Blood which was absolutely necessary in and unto his Sacrifice Wherefore an unbloody Sacrifice which is without Suffering whatever it be is not the Sacrifice of Christ. For if he be often offered he must often suffer as the Apostle affirms Nor is it unto any Purpose to say that this unbloody Sacrifice of the Mass receiveth its Vertue and Efficacy from the One Sacrifice of Christ on the Cross as it is pleaded by the defenders of it For the Question is not what value it hath nor whence it hath it but whether it be the Sacrifice of Christ himself or no. To sum up the substance of this whole Controversie The Sacrifice or Offering of Christ was 1 By Himself alone through the eternal Spirit 2 Was of his whole Humane Nature as to the matter of it He made his Soul an offering for Sin 3 Was by Death and Bloodshedding whereon its entire Efficacy as unto Attonement Reconciliation and the Sanctification of the Church do depend 4 Was once only offered and could be so no more from the Glory of his Person and the Nature of the Sacrifice it self 5 Was offered with such glorious internal actings of Grace as no Mortal creature can comprehend 6 Was accompanied with his bearing the
impossible that the Blood of Bulls and Goats should take away Sin partly in giving various intimations first and then express Declaration of his Will that they were only prescribed for a season and that a time would come when their Observance should utterly cease which the Apostle proves Chap. 7. and 8. and partly by evidencing that they were all but Types and Figures of good things to come as we have at large declared By these and sundry other ways of the like kind God had in the Institution and Command of these Sacrifices themselves sufficiently manifested that he did neither design them nor require them nor approve of them as unto this end of the Expiation of Sin Wherefore there is in the words no new Revelation absolutely but only a meer express Declaration of that Will and Counsel of God which he had by various ways given intimation of before And we may observe 1. No Sacrifices of the Law not all of them together were a means for the Expiation of Sin suited unto the Glory of God or necessities of the Souls of Men. From the First appointment of Sacrifices immediately after the entrance of Sin and the giving of the promise the observation of them in one kind or another spread it self over the whole Earth The Gentiles retained them by Tradition helped on by some Conviction on a Guilty Conscience that by some way or other Attonement must be made for Sin On the Jews they were imposed by Law There are no Footsteps of Light or Testimony that those of the former sort namely the Gentiles did ever retain any sense of the true Reason and end of their Original Institution and the practice of Mankind thereon which was only the Confirmation of the First promise by a prefiguration of the means and way of its accomplishment The Church of Israel being Carnal also had very much lost the Understanding and Knowledge hereof Hence both sorts looked for the real Expiation of Sin the pardon of it and the taking away of its punishment by the Offering of those Sacrifices As for the Gentiles God suffered them to walk in their own ways and winked at the time of their Ignorance But as unto the Jews he had before variously intimated his Mind concerning them and at length by the Mouth of David in the person of Christ absolutely declares their Insufficiency with his disapprobation of them as unto the end which they in their Minds applied them unto 2. Our utmost diligence with the most Sedulous improvement of the Light and Wisdom of Faith is necessary in our search into and enquiry after the Mind and Will of God in the Kevelation he makes of them The Apostle in this Epistle proves by all sorts of Arguments taken from the Scriptures of the Old Testament from many other things that God had done and spoken and from the Nature of these Institutions themselves as here also by the express words of the Holy Ghost that these Sacrifices of the Law which were of Gods own appointment were never designed nor approved by him as the way and means of the Eternal Expiation of Sin And he doth not deal herein with these Hebrews on his Apostolical Authority and by new Evangelical Revelation as he did with the Church of the Gentiles but pleads the undeniable Truth of what he asserts from these direct Records and Testimonies which themselves owned and embraced Howbeit although the Books of Moses the Psalms and the Prophets were read unto them and among them continually as they are unto this day they neither understood nor do yet understand the things that are so plainly revealed in them And as the great Reason hereof is the Veil of blindness and darkness that is on their Minds 2 Cor. 3. 13 14. So in all their search into the Scripture they are indeed Supinely slothful and negligent For they cleave alone unto the outward Husk or Shell of the Letter utterly despising the Mysteries of Truth contained therein And so it is at present with the most of Men whose search into the Mind of God especially as unto what concerns his Worship keeps them in the Ignorance and Contempt of it all their days 3. The constant use of Sacrifices to signifie these things which they could not effect or really exhibit unto the Worshippers was a great part of the Bondage that the Church was kept in under the Old Testament And hereon as those who were Carnal bowed down their Backs unto the Burthen and their Necks unto the Yoke so those who had received the Spirit of Adoption did continually Pant and Groan after the coming of him in and by whom all was to be fulfilled So was the Law their Schoolmaster unto Christ. 4. God may in his Wisdom appoint and accept of Ordinances and Duties unto one end which he will refuse and reject when they are applyed unto another So he doth plainly in these Words those Sacrifices which in other places he most strictly enjoyns How express how multiplyed are his Commands for good works and our abounding in them Yet when they are made the matter of our Righteousness before him they are as unto that end namely of our Justification rejected and disapproved The First Part of ver 5. declares the Will of God concerning the Sacrifices of the Law The latter contains the supply that God in his Wisdom and Grace made of the defect and insufficiency of these Sacrifices And this is not any thing that should help assist or make them effectual but somewhat brought in in opposition unto them and for their Removal This he expresseth in the last clause of this Verse But a Body hast thou prepared me The Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but declares that the way designed of God for this end was of another Nature than those Sacrifices were But yet this way must be such as should not render those Sacrifices utterly useless from their First Institution which would reflect on the Wisdom of God by whom they were appointed For if God did never approve of them never delight in them unto what end were they Ordained Wherefore although the real way of the Expiation of Sin be in it self of another Nature than those Sacrifices were yet was it such as those Sacrifices were meet to prefigure and represent unto the Faith of the Church The Church was taught by them that without a Sacrifice there could be no Attonement made for Sin wherefore the way of our Deliverance must be by a Sacrifice It is so saith the Lord Christ and therefore the First thing God did in the preparation of this new way was the Preparation of a Body for me which was to be Offered in Sacrifice And in the Antithesis intimated in this Adversative Conjunction respect is had unto the Will of God As Sacrifices were that which he would not unto this end so this preparation of the Body of Christ was that which he would which he delighted in and was well pleased withal So the
appointed unto and for particular persons who had contracted the Guilt of particular Sins Levit. 4. This Sacrifice therefore was appointed both for the Sins of the whole Congregation namely all their Sins of what sort soever Levit. 16. 21. and the especial Sins of particular persons The one Offering of Christ was really to effect what by all of them was represented Concerning all these Sacrifices it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hadst no pleasure In opposition hereunto God gives Testimony from Heaven concerning the Lord Christ and his undertaking This is my Beloved Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom I am well pleased Matt. 3. 17. Chap. 17. 5. See Isa. 42. 1. Ephes. 1. 6. This is the great Antithesis between the Law and the Gospel Sacrifices and Offerings for sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my Beloved Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to approve of with delight to rest in with satisfaction the exercise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine good Will The Original word in the Psalm is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to ask to seek to enquire to require Wherefore as we observed before although the Apostle doth directly express the Mind and Sense of the Holy Ghost in the whole Testimony yet he doth not exactly render the words in their precise signification word for word Thus he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when an exact Translation would have required the contrary application of the words But the meaning is the same and the two words used by the Psalmist are exactly represented in these used by the Apostle There are two Reasons of this seeming Repetition thou wouldst not thou hadst no pleasure 1. A Repetition of the same words almost of the same signification about the same subject signifies the determinate certainty of the Removal of these Sacrifices with the disappointment and ruin of them who should continue to put their trust in them 2. Whereas there were two things pretended unto in the behalf of these Sacrifices and Offerings First their Institution by God himself and Secondly his acceptance of them or being well pleased with them one of these words is peculiarly applyed unto the former the other unto the latter God did neither Institute them nor ever accepted of them unto this end of the Expiation of Sin and the Salvation of the Church thereby And we may observe 1. It is the Will of God that the Church should take especial notice of this sacred truth that nothing can expiate or take away Sin but the Blood of Christ alone Hence is the vehemency of the rejection of all other means in the Repetition of these words And it is necessary for us so to apprehend his Mind considering how prone we are to look after other ways of the Expiation of Sin and Justification before God See Rom. 10. 3. 4. 2. Whatever may be the Use or Efficacy of any Ordinances of Worship yet if they are employed or trusted unto for such ends as God hath not designed them unto he accepts not of our persons in them nor approves of the things themselves Thus he declares himself concerning the most Solemn Institutions of the Old Testament And those under the New have been no less abused in this way than those of Old VERSE 7. Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God THis is the Close of the Testimony used by the Apostle out of the Psalmist which in the next Verses he interprets and makes Application of unto his purpose And it contains the second branch of the Antithesis that he insists on The Lord Christ having declared the Will of God and what God said unto him concerning Legal Sacrifices and their Insufficiency unto the Expiation of Sin and the Salvation of the Church he expresseth his own Mind Will and Design unto God the Father thereon For it was the Will and Grace of God that this great work should be wrought however he disapproved of Legal Sacrifices as the means thereof For there is herein represented unto us as it were a Consultation between the Father and the Son with respect unto the way and means of the Expiation of Sin and the Salvation of the Church In the words we may consider 1. How the Son expressed his Mind in this matter he said I said 2. When or on what consideration he so expressed himself It was Then then I said 3. A remark put upon what he said in the word Behold 4. What he undertakes or tenders himself to do in what he said it was to do the Will of God I come to do thy Will as unto that work and end with respect whereunto Sacrifices were rejected 5. The warranty that he had for this undertaking it was no more than what the Holy Ghost had before left on Record in the Scripture In the Volume of the Book it is written of me For these words do represent the Mind and Will of Christ upon his actual undertaking of his work or his coming into the World when many Prophesies and Divine Predictions had gone before concerning it 1. The expression of his Mind is in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I said There is no necessity as was before observed that these very words should at any one season be spoken by our Lord Jesus Christ. The meaning is this is my Resolution this is the Frame of my Mind and Will The representation of our Mind Will and Desires unto God is our speaking to him He needs not our words unto that end nor absolutely do we so our selves upon the account of his Omniscience However this is the work that the Lord Christ ingaged his Truth and Faithfulness to undertake And in these words I said he engageth himself in the work now proposed unto him Hereon whatever difficulties afterwards arose whatever he was to do or suffer there was nothing in it but what he had before solemnly engaged unto God And we ought in like manner to be faithful in all the Engagements that we make to him and for him Surely faith he they are my people Children that will not Lie 2. There is the season wherein he thus said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then or thereon For it may respect either the Order of the Time or the stating of the Case in hand First it may respect an Order of Time He said Sacrifice and Burnt Offerings thou wouldst not have Then said I. But it is as I judge better extended unto the whole Case in hand When things were come to this pass when all the Church of Gods Elect were under the Guilt of Sin and the Curse of the Law thereon when there was no hope for them in themselves nor in or by any Divine Institution when all things were at a loss as unto our Recovery and Salvation then
God by an entrance into the Holy Place He hath brought them into the last and best Church-state the highest and nearest Relation unto God that the Church is capable of in this World or the Glory of his Wisdom and Grace hath Assigned unto it And this he hath done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever so as that there shall never be any Alteration in that Estate whereunto he hath brought them nor any Addition of Priviledge or Advantage be ever made unto it 1. There was a Glorious Efficacy in the One Offering of Christ. 2. The end of it must be effectually accomplished towards all for whom it was Offered or else it is inferiour unto the Legal Sacrifices for they attained their proper end 3. The Sanctification and Perfection of the Church being that end designed in the Death and Sacrifice of Christ all things necessary unto that end must be included therein that it be not frustrate VERSE XV XVI XVII XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 15 16 17 18. Whereof the Holy Ghost also is a witness to us For after that he had said before This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their Hearts and in their Minds will I write them And their Sins and Iniquities will I remember no more Now where remission of these is there is no more Offering for Sin THe Foundation of the whole preceeding Discourse of the Apostle concerning the Glory of the Priest-hood of Christ and the Efficacy of his Sacrifice was laid in the Description of the New Covenant whereof he was the Mediator which was Confirmed and Ratified by his Sacrifice as the Old Covenant was by the Blood of Bulls and Goats Chap 8. 10 11 12 13. Having now abundantly proved and demonstrated what he designed concerning them both his Priest-hood and his Sacrifice he gives us a Confirmation of the whole from the Testimony of the Holy Ghost in the description of that Covenant which he had given before And because the Crisis which he had brought his Argument and Disputation unto was that the Lord Christ by reason of the dignity of his Person and Office with the everlasting Efficacy of his Sacrifice was to Offer himself but once which virtually includes all that he had before taught and declared including in it an immediate Demonstration of the insufficiency of all those Sacrifices which were often repeated and consequently their removal out of the Church he returns unto those words of the Holy Ghost for the proof of this particular also And he doth it from the Order of the words used by the Holy Ghost as he had Argued before from the Order of the words in the Psalmist ver 8 9. Wherefore there is an Ellipsis in the words which must have a supplement to render the sense perfect For unto that proposition after he had said before ver 11. with what follows ver 16. There must be added in the beginning of the 17. Verse He said after he had said or spoken of the Internal Grace of the Covenant he said this also that their Sins and Iniquities he would remember no more For from these words doth he make his Conclusive inference ver 18. which is the sum of all that he designed to prove There is in the words 1. The Introduction of the Testimony insisted on The Holy Ghost also is a witness unto us The Hebrews might Object unto him as they were ready enough to do it that all those things were but his own Conclusions and Arguings which they would not acquiesce in unless they were Confirmed by Testimonies of the Scripture And therefore I did observe in my First Discourses on this Epistle that the Apostle dealt not with these Hebrews as with the Churches of the Gentiles namely by his Apostolical Authority For which cause he prefixed not his Name and Title unto it But upon their own acknowledged Principles and Testimonies of the Old Testament so manifesting that there was nothing now proposed unto them in the Gospel but that which was foretold promised and represented in the Old Testament and was therefore the Object of the Faith of their Fore-fathers The same way doth he here proceed in and call in the Testimony of the Holy Ghost bearing witness unto the things that he had taught and delivered And there is in the words 1. The Author of this Testimony that is the Holy Ghost and it is ascribed unto him as all that is written in the Scripture is so not only because Holy Men of Old wrote as they were acted by him and so he was the Author of the whole Scripture but because also of his Presence and Authority in it and with it continually Hence whatever is spoken in the Scripture is and ought to be unto us as the immediate Word of the Holy Ghost he continues therein to speak unto us and this gives the reason of 2. The manner of his speaking in this Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears witness to us he doth it actually and constantly in the Scriptures by his Authority therein And he doth so unto us that is not unto us only who Preach and Teach those things not unto the Apostles and other Christian Teachers of the Gospel but unto all of us of the Church of Israel who acknowledge the Truth of the Scriptures and own them as the Rule of our Faith and Obedience So doth he often joyn himself unto them to whom he wrote and spake of by reason of the common alliance between them as Hebrews see Chap. 2. 3. and the Exposition of that place This is that which the Holy Ghost in the Scripture testifies unto us all which should put an end unto all controversies about those things Nothing else is taught you but what is testified before hand by God himself 1. It is the authority of the Holy Ghost alone speaking unto us in the Scripture whereinto all our Faith is to be resolved 2. We are to propose nothing in the Preaching and Worship of the Gospel but what is testified unto by the Holy Ghost not traditions not our own reasons and inventions 3. When an important Truth consonant unto the Scripture is declared it is useful and expedient to confirm it with some express Testimony of Scripture Lastly the manner of the Expression is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even also the Holy Spirit himself For herein we are directed unto his Holy Divine person and not an External Operation of Divine Power as the Socinians dream It is that Holy Spirit himself that continueth to speak to us in the Scripture That 's the First thing in the Introduction of the Testimony 2. There are two things in this Testimony of the Holy Ghost The 1. is the matter or substance of it 2. The Order of the things contained in it or spoken by him The Introduction of the former is in the words we have spoken unto that of the