the Sanctuary and behold the hidden Glories of the House of God Elsewhere he complains of them who are always Learning that is in the way of it under the means of it but yet by reason of their negligence and carelesness in the Application of their minds unto them do never come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 4. to a clear Knowledge and acknowledgment of the Truth And in the same Spirit he complains of his Corinthians for their want of Proficiency in spiritual things so that he was forced in his dealing with them to dwell still on the Rudiments of Religion 1 Cor. 3. 1 2. In all his Epistles he is continually as it were pressing this on the Churches that they should labour to grow in Grace and in the Knowledge of our Lord and Saviour Jesus Christ and that they might do so was the principal matter of his Prayers for them Ephes. 3. 14 15 16 17 18 19. Chap. 1. 16 17 18 19. Col. 2. 1 2. And they are utter Strangers to his Spirit and Example who are careless in this matter especially such as perswade and even compel others so to be Wherefore this Duty is necessary unto Dispensers of the Gospel on sundry Accounts 1. Because their Hearers do greatly need the Exercise of it They are apt to be slothful and weary many begin to run well but are quickly ready to faint There is no reckoning up the occasions hereof they are so many and various Weariness of the Flesh self-conceit of having attained what is sufficient perhaps more than others curiosity and itching ears in attending unto Novelties dislike of that Holiness and Fruitfulness of Life with which an increase of Knowledge openly tends unto mispending on the one hand or Covetousness of time for the Occasions of Life on the other any prevailing Corruption of Mind or Affections the Difficulty that is in coming to the Knowledge of the Truth in a due manner making the Sluggard cry there is a Lion in the Streets with other things innumerable are ready and able to retard hinder and discourage men in their progress And if there be none to excite warn and admonish them to discover the variety of the Pretences whereby men in this matter deceive themselves to lay open the Snares and Dangers which hereby they cast themselves into to mind them of the Excellency of the things of the Gospel and the Knowledge of them which are proposed before them it cannot be but that by these means their spiritual Condition will be prejudiced if not their Souls ruined Yea sometimes men are so captivated under the power of these Temptations and Seductions and are furnished with such Pleas in the Defence of their own Sloth and Negligence as that they must be dealt wisely and gently withal in Admonitions concerning them lest they be provoked or discouraged Hence our Apostle having dealt Effectually with these Hebrews about these things shuts up his Discourse with that blessed Expression of Love and Condescension towards them Chap. 13. 22. I beseech you Brethren suffer the word of Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So bear with it as that which however it may be contrary to your present Inclinations yet proceeds out of tender Love to your Souls and hath no other End but your spiritual Advantage Neither ought this to abate herein the Endeavours of Faithful Ministers but only give them farther occasion to stir up and exercise their Prudence and Diligence 2. The Advantages which Professors have by a Progress in the Knowledge of spiritual things makes it a necessary Duty to stir them up and lead them on therein unto them who are obliged in all things to watch for the good of their Souls And these Advantages also present themselves in so much variety that they cannot be here recounted Mention may be made of some few in a way of Instance As 1 Hereon in a way of an Effectual means depends the security of men from seduction into Heresies noisome and noxious Errors Of what sort are they whom we see seduced every day Are they not persons who either are bruitishly ignorant of the very Nature of Christian Religion and the first Principles of it with which sort the Papists fill the Rolls of their Converts or such as having obtained a little superficiary Knowledge and Confidence therein without ever laying a firm foundation or carrying on an orderly superstruction thereon in Wisdom and Obedience which sort of men fill up the Assemblies of the Quakers The Foundation of God standeth sure at all times God knoweth who are his and he will so preserve his Elect as to render their total seduction impossible But in an ordinary way it will be very difficult in such a time as this wherein Seducers abound false Doctrines are divulged and speciously obtruded wherein there are so many Wolves abroad in Sheeps cloathing and so great an opposition is on all hands made to the Truth of the Gospel for any to hold out firm and unshaken unto the End if their minds be not inlaid and fortified with a sound well grounded Knowledge of the mysteries of the Gospel It is the Teaching of the Spirit the Unction of the Holy One whereby we know all necessary Truths that must preserve us in such a Season 1 Joh. 2. 27. 2 Proportionable unto our growth in Knowledge will be our encrease in Holiness and Obedience If this at any time fall out otherwise it is from the sins and wickedness of the persons in whom it is in the Nature of the things themselves they thus depend on one another See Ephes. 4. 21 22 23 24. Rom. 12. 2. That Ignorance is the Mother of Devotion is a Maxime that came from Hell to fetch the Souls of men and carried back multitudes with it where let it abide Now the reason why the Improvement of Knowledge doth tend unto the Improvement of Holiness and Obedience is because Faith acts its self on Christ only in and by the things which we know whereby spiritual strength is derived unto us and we are enabled unto them 3 Usefulness in the Church unto our Families and amongst all men depends hereon This needs no other Confirmation than what the Experience of every man will suggest unto him And if I should design to go over but the principal Advantages which we attain or may do so in the growth of spiritual Light and Knowledge there is not any thing wherein our Faith or Obedience is concerned nothing that belongs unto our Graces Duties or Communion with God in them or by them nothing wherein we are concerned in Temptations Afflictions or Consolation but might justly be called in to give Testimony thereunto If therefore the Ministers of the Gospel have any Care for or any Love unto the Souls of their Hearers if they understand any thing of the Nature of the Office and Work which they have taken on themselves or the Account they must one day give of the Discharge of it they cannot but
2 Cor. 9. 15. Thanks be to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Gift that cannot be declared that is fully or sufficiently Now this Gift was his Grant of a free charitable and bountiful Spirit to the Corinthians in ministring unto the poor Saints The Grant hereof is called Gods Gift So is the Gift of Christ used also Ephes. 4. 7. according to the measure of the Gift of Christ that is according as he is pleased to give and grant of the fruits of the Spirit unto men see Rom. 5. 15 17. Ephes. 3. 7. sometimes it is taken for the thing given properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jam. 1. 17. so it is used Joh. 4. 10. If thou knewest the Gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gift of God that is the thing given by him or to be given by him It is as many judge the Person of Christ himself in that place which is intended But the context makes it plain that it is the Holy Ghost For he is the Living water which the Lord Jesus promiseth in that place to bestow And so far as I can observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift with respect unto God as denoting the thing given is no where used but only to signifie the Holy Ghost And if it be so the sense of this place is determined Acts 2. 38. Ye shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of the Holy Ghost not that which he gives but that which he is Chap. 8. 20. Thou hast thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Gift of God may be purchased with money that is the Power of the Holy Ghost in miraculous Operations So expresly chap. 10. 45. chap. 11. 17. Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far as I can observe when respecting God doth not signifie the thing given but the grant it self The Holy Spirit is signally the Gift of God under the New Testament And he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly or from Heaven This may have respect unto his work and effect they are heavenly as opposed to carnal and earthly But principally it regards his Mission by Christ after his Ascension into Heaven Acts 2. 33. Being exalted and having received the Promise of the Father he sent the Spirit The Promise of him was that he should be sent from Heaven or from above as God is said to be above which is the same with Heavenly Deut. 4. 39. 2 Chron. 5. 23. Job 31. 2 8. Isa. 2. 2 15. and chap. 45. 8. When he came upon the Lord Christ to anoint him for his work the Heavens were opened and he came from above Matth. 3. 16. so Acts 2. 2. At his first coming on the Apostles there came a sound from Heaven Hence he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent from Heaven 1 Pet. 1. 12. Wherefore although he may be said to be Heavenly upon other accounts also which therefore are not absolutely to be excluded yet his being sent from Heaven by Christ after his Ascension thither and exaltation there is principally here regarded He therefore is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly Gift here intended though not absolutely but with respect to an especial work That which riseth up against this Interpretation is that the Holy Ghost is expresly mentioned in the next clause And were made partakers of the Holy Ghost It is not therefore probable that He should be here also intended Answ. 1 It is ordinary to have the same thing twice expressed in various words to quicken the sense of them and it is necessary it should be so when there are divers respects unto the same thing as there are in this place 2 The following clause may be exegetical of this declaring more fully and plainly what is here intended which is usual also in the Scrptures so that nothing is cogent from this consideration to disprove an Interpretation so suited to the sense of the place and which the constant use of the word makes necessary to be embraced But 3 The Holy Ghost is here mentioned as the great Gift of the Gospel times as coming down from Heaven not absolutely not as unto his Person but with respect unto an especial work namely the change of the whole state of Religious Worship in the Church of God Whereas we shall see in the next words he is spoken of only with respect unto external actual operations But he was the great the promised Heavenly Gift to be bestowed under the New Testament by whom God would institute and ordain a new way and new Rites of Worship upon the Revelation of himself and Will in Christ. Unto him was committed the Reformation of all things in the Church whose time was now come Chap. 9. 10. The Lord Christ when he ascended into Heaven left all things standing and continuing in Religious Worship as they had done from the days of Moses though he had virtually put an end unto it And he commanded his Disciples that they should attempt no alteration therein until the Holy Ghost were sent from Heaven to enable them thereunto Acts 1. 4 5. But when he came as the great Gift of God promised under the New Testament he removes all the carnal Worship and Ordinances of Moses and that by the full Revelation of the Accomplishment of all that was signified by them and appoints the new holy spiritual Worship of the Gospel that was to succeed in their room The Spirit of God therefore as bestowed for the introduction of the New Gospel state in Truth and Worship is the Heavenly Gift here intended Thus our Apostle warneth these Hebrews that they turn not away from him who speaketh from Heaven chap. 12. 25. that is Jesus Christ speaking in the Dispensation of the Gospel by the Holy Ghost sent from Heaven And there is an Antithesis included herein between the Law and the Gospel the former being given on Earth the latter being immediately from Heaven God in the giving of the Law made use of the Ministry of Angels and that on the Earth but he gave the Gospel Church state by that Spirit which although he worketh on men in Earth and is said in every Act or Work to be sent from Heaven yet is he still in Heaven and always speaketh from thence as our Savour said of himself with respect unto his Divine Nature Joh. 3. 13. Secondly We may enquire what it is to taste of this Heavenly Gift The expression of tasting is metaphorical and signifies no more but to make a Trial or Experiment For so we do by tasting naturally and properly of that which is tendred unto us to eat We taste such things by the sense given us naturally to discern our food and then either receive or refuse them as we find occasion It doth not therefore include eating much less Digestion and turning into nourishment of what is so tasted For its
he took from the Enemies as a Token and Pledge in particular that the Victory and Success which he had against the Kings was from God This receiving of Tithes by Melchisedec was a Sacerdotal Act. For 1. The Tenth thus given was firstly given unto God and he who received them received them as Gods Officer in his Name Where there was none in Office so to receive them they were immediately to be Offered unto God in Sacrifice accordunto their Capacity So Jacob vowed the Tenth unto God Gen. 28. 22. which he was himself to Offer there being no other Priest to receive it at his hand and no doubt but he did it accordingly when God minded him to pay his Vow at Bethel Gen. 35. 1 2 3 4 5 6. And 2. The things that were fit of this sort were actually to be Offered in Sacrifice unto God This Saul knew when he made that his pretence of sparing and bringing away the fat Cattel of the Amalekites 1 Sam. 15. 15. And I no way doubt but that these Tenths that Abraham gave at least such of them as were meet for that Service although it be not expressed were Offered in Sacrifice unto God by Melchisedec For whereas he was a King he stood in no need of any Contribution from Abraham nor was it Honourable to receive any thing in way of Compensation for his Munificence in bringing forth Bread and Wine which was to Sell his Kindness and spoil his Bounty nor would Abraham have deprived the King of Sodom and others of any of their Goods to give them unto another Wherefore he received them as a Priest to Offer what was meet in Sacrifice to God whereon no doubt according to the Customs of those times there was a Feast wherein they eat Bread together and were mutually Refreshed 3. This Matter was afterwards precisely determined in the Law wherein all Tithes were appropriated unto the Priest I Observe these things only to shew that the Apostle had just Ground to infer from hence the Sacerdotal Power of Melchisedec and his Preheminence in that Office above Abraham For every thing in the Scripture is Significant and hath its especial Design the whole being inlay'd with Truth by Infinite Wisdom whether we apprehend it or no. Without this Light given by the Holy Spirit himself how should we have conceived that this giving the Tenth of the Spoils to Melchisedec was designed to prove his Greatness and Dignity above Abraham and all the Levitical Priests on that Account as the Great Type and Representative of Jesus Christ. And indeed all the Mysteries of Sacred Truth which are contained in the Old Testament are seen clearly only in the Light of the New and the Doctrine of the Gospel is the only Rule and Measure of the Interpretation of the writings of the Old Testament Wherefore although the writings of both are equally the Word of God yet the Revelation made immediately by Jesus Christ is that which ought to be our Guide in the whole And they do but deceive themselves and others who in the Interpretation of Mystical Passages and Prophecies of the Old Testament do neglect the Accomplishment of them and Light given unto them in the New taking up with Jewish Traditions or vain Conjectures of their own such as the late writings of some highly pretending unto Learning are stuffed withal And we may see from hence 1. How necessary it is for us according to the Command of our Saviour to Search the Scriptures John 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Scrupulous Enquiry a diligent Investigation to find out things hidden or parcels of Gold Oar. So are we directed to Seek for Wisdom as Silver and to search for her as for hid Treasures Prov. 2. 4. There are Precious Useful Significant Truths in the Scripture so disposed of so laid up as that if we accomplish not a diligent search we shall never set eye on them The common course of Reading the Scripture nor the common help of Expositors who for the most part go in the same track and scarce venture one step beyond those that are gone before them will not suffice if we intend a Discovery of these hid Treasures This diligent search was attended unto by the Prophets themselves under the Old Testament with respect unto their own Prophecies which they received by Inspiration 1 Pet. 1. 10 11. God gave out those deep and Sacred Truths by them which they comprehended not but made Diligent Enquiry into the mind of the Holy Ghost in the words which themselves had spoken What belongs unto this diligent search shall be elsewhere declared 2. That the clear Revelations of the New Testament ought to be our Principal Rule in the Interpretation of difficult Passages in the Old What our Apostles in these cases had by immediate Inspiration and Direction that we must look for from what is Recorded in their Writings which is sufficient for us and will not fail us There is great Enquiry usually made on this place whether Tithes be due by the Light of Nature or at least by such a Moral positive Command of God as should be perpetually Obligatory unto all Worshippers unto the end of the World This many contend for and the principal Reasons which they plead from the Scripture are these 1. That Tithes were paid before the Law as well as under the Law and what was so observed in the Worship of God Namely that being in Usage before the Law and confirmed by the Law is Originally of the Law of Nature and could have no other Fountain 2. Our Lord Jesus Christ himself speaking of Tithing Mint and Cummin approveth of it affirming that those things ought not to be omitted though the most Inferiour Instance that could be given of the Duty 3. He seems in like manner to have respect thereunto when he commands to give unto Caesar the things that are Caesars and unto God the things that are Gods which were the Tithes the Law concerning them being thereby confirmed which proves it not to be Ceremonial And this some Men judge to be a certain Argument of that which is Moral and unalterable namely the appointed Usage of it before the Law under the Law and under the Gospel after the Expiration of the Law of Ceremonies or the Law of Commandments contained in Ordinances And it seems so to be if there be the same Reason of the Law or Command in all these Seasons for otherwise it is not so For instance it is supposed that the eating of Blood was forbidden before the Law and assuredly it was so under the Law and is so in the New Testament Acts 15. which yet proves it not to be Morally Evil and perpetually forbidden For it is not so upon the same Grounds and Reasons For in that place of Gen. 9. 4. But Flesh with the Life thereof that is the Blood thereof shall ye not eat Blood is not absolutely forbidden but in some cases and with respect unto a certain
efficient John 1. 5. Rom. 11. 34. Heb. 1. 2. So it doth here the eternal Spirit was not an inferior instrument whereby Christ offered himself but it was the principal efficient cause in the work The Variety that is in the reading of this place is taken notice of by all Some Copies read by the Eternal Spirit some by the Holy Spirit the latter is the reading of the Vulgar Translation and countenanced by sundry ancient Copies of the Original The Syriac retains the Eternal Spirit which also is the reading of most ancient Copies of the Greek Hence follows a double interpretation of the words some say that the Lord Christ offered himself unto God in and by the acting of the Holy Ghost in his Humane Nature For by him were wrought in him that servent zeal unto the glory of God that love and compassion unto the souls of men which both carried him through his sufferings and rendered his obedience therein acceptable unto God as a Sacrifice of a sweet smelling savor which work of the Holy Spirit in the Humane Nature of Christ I have elsewhere declared Others say that his own Eternal Deity which supported him in his sufferings and rendred the Sacrifice of himself effectual is intended But this will not absolutely follow to be the sense of the place upon the common reading by the Eternal Spirit For the Holy Spirit is no less an Eternal Spirit than is the Deity of Christ himself The truth is both these concurred in and were absolutely necessary unto the offering of Christ. The acting of his own Eternal Spirit was so unto the efficacy and effect And those of the Holy Ghost in him were so as unto the manner of it Without the first his offering of himself could not have purged our Consciences from dead works No Sacrifice of any meer creature could have produced that effect It would not have had in itself a worth and dignity whereby we might have been discharged of sin unto the glory of God Nor without the subsistence of the Humane Nature in the Divine Person of the Son of God could it have undergone and passed through unto victory what it was to suffer in this offering of it Wherefore this sense of the words is true Christ offered himself unto God through or by his own Eternal Spirit the Divine Nature acting in the person of the Son For 1 it was an Act of his entire Person wherein he discharged the office of a Priest And as his Humane Nature was the Sacrifice so his Person was the Priest that offered it which is the only distinction that was between the Priest and Sacrifice herein As in all other Acts of his Mediation the taking our nature upon him and what he did therein the Divine Person of the Son the Eternal Spirit in him acted in love and condescension so did it in this also of his offering himself 2 As we observed before hereby he gave dignity worth and efficacy unto the Sacrifice of himself For herein God was to purchase his Church with his own blood And this seems to be principally respected by the Apostle For he intends to declare herein the dignity and efficacy of the Sacrifice of Christ in opposition unto those under the Law For it was in the will of man and by material fire that they were all offered But he offered himself by the Eternal Spirit voluntarily giving up his Humane Nature to be a Sacrifice in an Act of his Divine Power 3 The Eternal Spirit is here opposed unto the Material Altar as well as unto the Fire The Altar was that whereon the Sacrifice was laid which bore it up in its Oblation and Ascension But the Eternal Spirit of Christ was the Altar whereon he offered himself This supported and bore it up under its sufferings whereon it was presented unto God as an acceptable Sacrifice Wherefore this reading of the words gives a sense that is true and proper unto the matter treated of But on the other side it is no less certain that he offered himself in his Humane Nature by the Holy Ghost All the gracious actings of his mind and will were required hereunto The Man Christ Iesus in the gracious voluntary acting of all the faculties of his Soul offered himself unto God His Humane Nature was not only the matter of the Sacrifice but therein and thereby in the gracious actings of the faculties and powers of it he offered himself unto God Now all these things were wrought in him by the Holy Spirit wherewith he was filled which he received not by measure By him was he filled with that love and compassion unto the Church which acted him in his whole Mediation and which the Scripture so frequently proposeth unto our Faith herein He loved me and gave himself for me He loved the Church and gave himself for it He loved us and washed us in his own blood By him there was wrought in him that zeal unto the glory of God the fire whereof kindled his Sacrifice in an eminent manner For he designed with ardency of love to God above his own life and present state of his Soul to declare his righteousness to repair the diminution of his glory and to make such way for the communication of his love and grace to sinners that he might be eternally glorified He gave him that holy submission unto the Will of God under a prospect of the bitterness of that Cup which he was to drink as enabled him to say in the height of his conflict Not my Will but thy Will be done He filled him with that faith and trust in God as unto his supportment deliverance and success which carried him steadily and safely unto the issue of his tryal Isa. 50. 7 8 9. Through the actings of these graces of the Holy Spirit in the Humane Nature his offering of himself was a free voluntary Oblation and Sacrifice I shall not positively determine on either of these Senses unto the exclusion of the other The latter hath much of spiritual light and comfort in it on many accounts But yet I must acknowledge that there are two Considerations that peculiarly urge the former interpretation 1. The most and most ancient Copies of the Original read by the Eternal Spirit and are followed by the Syriac with all the Greck Scholists Now although the Holy Spirit be also an Eternal Spirit in the unity of the same Divine Nature with the Father and the Son yet where he is spoken of with respect unto his own personal actings he is constantly called the Holy Spirit and not as here the Eternal Spirit 2. The design of the Apostle is to prove the efficacy of the Offering of Christ above those of the Priests under the Law Now this arose from hence partly that he offered himself whereas they offered only the blood of Bulls and Goats but principally from the dignity of his Person in his Offering in that he offered himself by his own Eternal Spirit or
Testator Where a man hath nothing to give or bequeath he can make no Testament For that is nothing but his Will concerning the disposal of his own Goods after his decease So is it in this New Testament All the Goods of Grace and Glory were the Property the Inheritance of Christ firmly instated in him alone For he was appointed Heir of all things But in his death as a Testator he made a Bequeathment of them all unto the Elect appointing them to be Heirs of God Coheirs with himself And this also is required unto the nature and essence of a Testament 3. In a Testament there is always an absolute Grant made of the Goods bequeathed without condition or limitation So is it here also the Goods and Inheritance of the Kingdom of Heaven are bequeathed absolutely unto all the Elect so as that no intervenience can defeat them of it And what there is in the Gospel which is the Instrument of this Testament that prescribes Conditions unto them that exacts terms of Obedience from them it belongs unto it as it is a Covenant and not as a Testament Yet 4. It is in the Will and Power of the Testator in and by his Testament to assign and determine both the time season and way whereby those to whom he hath bequeathed his Goods shall be admitted unto the actual possession of them So is it in this case also The Lord Christ the great Testator hath determined the way whereby the Elect shall come to be actually possest of their Legacies namely by Faith that is in him Acts 26. 18. So also he hath reserved the time and season of their Conversion in this world and entrance into future glory in his own hand and power And these things belong unto the Illustration of the Comparison insisted on although it be only one thing that the Apostle argues from it touching the necessity of the death of the Testator But notwithstanding these instances of agreement between the New Covenant and the Testaments of men whereby it appears to have in it in sundry respects the nature of a Testament yet in many things there is also a disagreement between them evidencing that it is also a Covenant and abideth so notwithstanding what it hath of the nature of a Testament from the death of the Testator As 1. A Testator amongst men ceaseth to have any right in or use of the Goods bequeathed by him when once his Testament is of force And this is by reason of death which destroys all title and use of them But our Testator devests himself neither of Right nor Possession nor of the use of any of his Goods And this follows on a twofold difference the one in the Persons the other in the Goods or things bequeathed 1 In the Persons For a Testator amongst men dyeth absolutely he liveth not again in this world but lieth down and riseth not until the Heavens be no more Hereon all Right unto and all use of the Goods of this life ceaseth for ever Our Testator dyed actually and really to confirm his Testament but 1 He dyed not in his whole Person 2 In that Nature wherein he dyed he lived again and is alive for evermore Hence all his Goods are still in his own power 2 In the things themselves For the Goods bequeathed in the Testaments of men are of that nature as that the Propriety of them cannot be vested in many so as that every one should have a right unto and the enjoyment of all but in one onely But the spiritual good things of the New Testament are such as that in all the riches and fulness of them they may be in the possession of the Testator and of those also unto whom they are bequeathed Christ parts with no Grace from himself he diminisheth not his own Riches nor exhausts any thing from his own Fulness by his communication of it unto others Hence also 2. In the Wills of men if there be a Bequeathment of Goods made unto many no one can enjoy the whole Inheritance but every one is to have his own share and Portion only But in and by the New Testament every one is made Heir to the whole Inheritance All have the same and every one hath the whole For God himself thence becomes their Portion who is All unto All and All unto every one 3. In Humane Testaments the Goods bequeathed are such only as either descended unto the Testators from their Progenitors or were acquired during their lives by their own industry By their death they obtained no new Right or Title unto any thing only what they had before is now disposed of according unto their Wills But our Testator according unto an antecedent Contract between God the Father and him purchased the whole Inheritance by his own blood obtaining for us eternal Redemption 4. They differ principally in this That a Testament amongst men is no more but meerly so it is not moreover a Solemn Covenant that needs a confirmation suited thereunto The bare signification of the Will of the Testator witnessed unto is sufficient unto its constitution and confirmation But in this Mystery the Testament is not meerly so but a Covenant also Hence it was not sufficient unto its force and establishment that the Testator should dye only but it was also required that he should offer himself in Sacrifice by the shedding of his blood unto its confirmation These things I have observed because as we shall see the Apostle in the progress of his discourse doth not confine himself unto this Notion of a Testament but treats of it principally as it had the Nature of a Covenant And we may here observe 1. It is a great and gracious Condescension in the Holy Spirit to give Encouragement and Confirmation unto our Faith by a Representation of the Truth and reality of spiritual things in those which are temporal and agreeing with them in their general nature whereby they are presented unto the common understandings of Men. This way of proceeding the Apostle calls a speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 3. 15. After the manner of men Of the same kind were all the Parables used by our Saviour For it is all one whether these Representations be taken from things real or from those which according unto the same Rule of Reason and Right are framed on purpose for that end 2. There is an irrevocable Grant of the whole Inheritance of Grace and Glory made unto the Elect in the New Covenant Without this it could not in any sense have the Nature of a Testament nor that Name given unto it For a Testament is such a free Grant and nothing else And our best Plea for them for an interest in them for a participation of them before God is from the free Grant and Donation of them in the Testament of Jesus Christ. 3. As the Grant of these things is free and absolute so the Enjoyment of them is secured from all interveniences by the
I am be you shall dye in your sins and that because they rejected the promise of God made unto the Fathers concerning him which was the only foundation of Salvation And this was the first thing that ordinarily our Apostle preached in his dispensation of the Gospel 1 Cor. 15. 3. For I delivered unto you first of all how that Christ dyed for our sins according to the Scriptures He taught the thing it self and the relation it had unto the promise of God recorded in the Scripture That this is the Faith in God here intended I prove by these Reasons 1 Because this indeed was that Faith in particular which in the first preaching of the Gospel unto these Hebrews they were taught and instructed in And therefore with respect unto it our Apostle says that he would not lay again the foundation The first calling of the Church among them was by the Sermons of Peter and the rest of the Apostles Acts 2. 3 4 5. Now consult those Sermons and you shall find the principal thing insisted on in them was the accomplishment of the promises made to Abraham and David which they exhorted them to believe This therefore was that Faith in God which was first taught them and which our Apostle hath respect unto 2 Because it was the want of this Faith which proved the ruine of that Church As in the Wilderness the unbelief which they perished for respected the Faithfulness of God in the accomplishment of his promise with respect to the Land Canaan so the Unbelief which the body of the people now perished for dying in their Sins and for them respected the accomplishment of the great Promise of sending Jesus Christ which things the Apostle compares at large Chap. 3. This then was that which he here minds the Hebrews of as the principal foundation of that profession of the Gospel which they had taken on them And we may observe that Faith in God as to the accomplishing of the great Promise in sending his Son Jesus Christ to save us from our Sins is the great fundamental Principle of our Interest in and Profession of the Gospel Faith in God under this formal consideration not only that he hath sent and given Jesus Christ his Son but that he did it in the Accomplishment of his Promise is required of us For whereas he hath chosen to glorifie all the Properties of his Nature in the Person and Mediation of Christ he doth not only declare his Grace in giving him but also his Truth in sending him according unto his word And this was that which holy persons of old did glorifie God in an especial manner upon the account of Luke 1. 54 55. ver 68 69 70 71 72 73 74 75. And there is nothing in the Gospel that God himself our Lord Jesus Christ and the Holy Apostles do more insist upon than this that God had fulfilled his Promise in sending his Son into the world On this one thing depends all Religion the Truth of the Bible and all our Salvation If it be not evident that God hath accomplished his Promise the whole Bible may pass for a Fable for it is all built on this supposition that God gave and hath accomplished it the first being the foundation of the Old Testament and the latter of the New And there are sundry things that signalize our Faith in God with respect hereunto As 1. This promise of sending Jesus Christ was the first express ingagement that God ever made of his Faithfulness and Veracity unto any Creatures He is Essentially faithful and true but he had not ingaged himself to act according unto those properties in his dealing with us in a way of Love and Grace calling for Trust and Confidence in us before he gave the promise concerning Christ Gen. 3. 15. This therefore was the spring and measure of all other subsequent promises They are all of them but new assurances thereof and according as it fares with that so it must do with all the rest God gave out this Promise as that whereon he would depend the Honour and Glory of his Fidelity in all other Promises that he should make As we find him true or failing herein so he expects our Faith and Trust in all his other Promises should be Hence this was the first and immediate object of Faith in man after the Fall The first thing proposed unto him was to believe in God with respect unto his faithfulness in the future accomplishment of this Promise and Faith concerning its actual accomplishment is the first thing required of us Besides this Promise hung longest on the File before its Accomplishment There was not less than four thousand years between its giving and its performance And many things happened during that season whereby both its self and Faith on God thereon were greatly signalized For 1 More and greater Objections against the Truth of it more Temptations against it were raised and managed than against all other Promises whatever This long suspension of its fulfilling gave such Advantages to Sathan in his opposition unto it that he prevailed against every expectation but that of Faith tried and more precious than Gold And the Saints themselves had a great exercise in the disappointments which many of them fell into as to the time of its accomplishment It is not unlikely that most of them looked for it in their own days great therefore was the Trials of all sorts about it 2 It was All that the true Church of God had to live upon during that long season the sole foundation of its Faith Obedience and Consolation It is true in progress of time God added other Promises Precepts and Institutions for the direction and instruction of the Church but they were all built on this one Promise and all resolved into it This gave life and signification unto them therewith were they to stand and fall 3 This was that the world broke off from God upon and by rejecting it fell into all confusion and misery The Promise being given unto Adam was indefinitely given to mankind And it was suited unto the Reparation of their lost condition yea their investiture into a better state And this increased the wrath and malice of Sathan He saw that if they applied themselves to the Faith hereof his former success against them was utterly frustrated Wherefore he again attempts them to turn them off from the relief provided against the misery he had cast them into And as to the generality of mankind he prevailed in his attempt By a Relinquishment of this Promise not believing of it not retaining it in their minds they fell into a second Apostasie from God And what disorder darkness confusion yea what an Hell of horror and misery they cast themselves into is known And this consideration greatly signalizes Faith in God with respect to this Promise 4 The whole Church of the Jews rejecting the Accomplishment of this Promise utterly perished thereon This was the Sin
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
not present as to gracious Inhabitation Or many are made Partakers of him in his spiritual Gifts who are never made Partakers of him in his saving Graces Matth. 7. 22 23. Fourthly It is added in the Description that they had tasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Good Word of God And we must enquire 1 What is meant by the Word of God 2 How it is said to be Good and 3 In what sense they taste of it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly verbum dictum a word spoken and although it be sometimes used in another sense by our Apostle and by him alone chap. 1. 3. chap. 11. 3. where it denotes the effectual active power of God yet both the signification of the word and its principal use elsewhere denotes words spoken and when applied unto God his word as preached and declared See Rom. 10. 17. Joh. 6. 68. The Word of God that is the Word of the Gospel as preached is that which they thus tasted of But it may be said that they enjoyed the Word of God in their state of Judaisme They did so as to the written word for unto them were committed the Oracles of God Rom. 3. 2. But it is the word of God as preached in the Dispensation of the Gospel that is eminently thus called and concerning which such excellent things are spoken Rom. 1. 16. Acts 20. 32. Jam. 1. 21. 2. The word is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good desireable amiable as the word here used signifieth Wherein it is so we shall see immediately But whereas the Word of God preached under the Dispensation of the Gospel may be considered two ways 1 In general as to the whole systeme of Truths contained therein and 2 In especial for the Declaration made of the Accomplishment of the Promise in sending Jesus Christ for the Redemption of the Church it is here especially intended in this latter sense This is emphatically called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 25. So the Promise of God in particular is called his Good word Jer. 29. 10. After seventy years I will visit you and perform my good word towards you as he calls it the Good thing that he had promised chap. 33. 14. The Gospel is the good tiding of Peace and Salvation by Jesus Christ Isa. 52. 7. 3. Hereof they are said to taste as they were before of the Heavenly Gift The Apostle as it were studiously keeps himself to this expression on purpose to manifest that he intendeth not those who by Faith do readily receive food and live on Jesus Christ as tendered in the word of the Gospel Joh. 6. 35 49 50 51 54 55. It is as if he had said I speak not of those who have received and digested the spiritual Food of their Souls and turned it into spiritual nourishment but of such as have so far tasted of it as that they ought to have desired it as sincere milk to have grown thereby But they had received such an experiment of its Divine Truth and Power as that it had various effects upon them And for the further Explication of these words and therein of the Description of the state of these supposed Apostates we may consider the ensuing Observations which declare the sense of the words or what is contained in them 1. There is a Goodness and Excellency in the Word of God able to attract and affect the minds of men who yet never arrive at sincere Obedience unto it 2. There is an especial Goodness in the Word of the Promise concerning Jesus Christ and the Declaration of its Accomplishment Lastly It is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Powers of the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty great miraculous Operations and Works of the Holy Ghost What they were and how they were wrought among these Hebrews hath been declared in our Exposition on chap. 2. 4. whither I shall refer the Reader and they are known from the Acts of the Apostles where sundry Instances of them are recorded I have also proved on that Chapter that by the world to come our Apostle in this Epistle intends the days of the Messiah that being the usual name of it in the Church at that time as the new world which God had promised to create Wherefore these Powers of the world to come were the Gifts whereby those signs wonders and mighty works were then wrought by the Holy Ghost according as it was foretold by the Prophets that they should be so See Joel 2. compared with Acts 2. These the Persons spoken of are supposed to have tasted for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing Either they had been wrought in and by themselves or by others in their sight whereby they had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the Gospel Yea I do judge that themselves in their own persons were Partakers of these Powers in the Gifts of Tongues and other miraculous Operations which was the highest Aggravation possible of their Apostasie and that which peculiarly rendered their recovery impossible For there is not in the Scripture an impossibility put upon the recovery of any but such as peculiarly sin against the Holy Ghost and although that Guilt may be otherwise contracted yet in none so signally as this of rejecting that Truth which was confirmed by his mighty Operations in them that rejected it which could not be done without an Ascription of his Divine Power unto the Devil Yet would I not fix on those extraordinary Gifts exclusively unto those that are ordinary They also are of the Powers of the world to come So is every thing that belongs to the Erection or Preservation of the New world or the Kingdom of Christ. To the first setting up of a Kingdom great and mighty Power is required but being set up the ordinary Dispensation of Power will preserve it so is it in this matter The extraordinary miraculous Gifts of the Spirit were used in the Erection of Christs Kingdom but it is continued by ordinary Gifts which therefore also belong unto the Powers of the world to come From the consideration of this Description in all the parts of it we may understand what sort of Persons it is that is intended here by the Apostle And it appears yea is evident 1. That the Persons here intended are not true and sincere Believers in the strict and proper sense of that name at least they are not described here as such so that from hence nothing can be concluded concerning them that are so as to the possibility of their total and final Apostasie For 1 There is in their full and large Description no mention of Faith or Believing either expresly or in terms equivalent And in no other place in the Scripture are such intended but they are mentioned by what belongs essentially to their state
of them to be intended The Syriack expresseth it by a general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is or may be of use And the fruits of the Earth are not profitable unless they are seasonable So James calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the precious Fruit of the Earth which the Husbandman waiteth for until the Earth hath received the former and latter Rain Jam. 1. 7. Lastly These Herbs thus brought forth are meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto them by whom it is Tilled or even by whom or by whom it is also Tilled The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not superfluous or insignificant It declares an Addition of Culture unto the Rain For besides the falling of Rain on the Earth there is likewise need of further Culture that it may be made fruitful or bring forth Herbs seasonably which shall be profitable unto men For if only the Rain fall upon it it will bring forth many things indeed but if it be not tilled withall for one useful Herb it will bring forth many Weeds As he speaks in the case of Husbandry Quod nisi assiduis terram insectabere rastris Et sonitu terrebis aves ruris opaci Falce premes umbras votisque vocaveris Imbrem Heu magnum alterius frustra spectabis Acervum The Earth must be Tilled from its nature and the Law of its Creation And therefore Adam was to have Tilled and Wrought the Ground in the Garden even before the Fall Gen. 2. 16. And this is the principal concernment of him that intends to live on the Field The falling of Rain upon the Earth is common unto the whole That which gives a Field a peculiar Relation unto any is that he dresseth and fenceth and tilleth it Unto these dressers the Herbs that are brought forth are said to be meet they belong unto them and are useful for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered for whom or by whom In the first way the chief Owner of the Ground the Lord of the Field or Vineyard is signified The Ground is Tilled or Manured for his use and he eats of the Fruits of it In the latter sense those who immediately work about the Ground in the Tilling of it are intended But there is no need to distinguish in this place between Owner and Dresser For God as he is the great Husbandman is both He is the Lord of the Vineyard it is his and he dresseth and pruneth the Vines that they may bring forth Fruit Joh. 15. Thirdly The Ground thus made fruitful receiveth Blessing of God And the Blessing of God with respect unto a fruitful Field is twofold 1 Antecedent in the communication of Goodness or fruit-causing virtue unto it The smell of my Son is as the smell of a Field which the Lord hath blessed Gen. 27. 27. A Field that abounds with Blossoms Flowers and Fruits yielding a sweet Savour being so made fruitful by the singular blessing of God But this is not the Blessing here intended For it is supposed that this Field is already made fruitful so as to bring forth useful Herbs and therefore must be antecedently interested in this kind of Blessing without which nothing can thrive or prosper Wherefore 2 Gods Benediction is taken for a consequent acceptation or approbation with care and watchfulness for a farther improvement The Blessing of God is at large described Isa. 27. 2 3. And there are three things included in this Blessing of a fruitful Field 1 The Owning Acceptation or Approbation of it Such a Field God owns and is not ashamed that it should be looked on as his And this is opposed to the Rejection of the barren Ground afterwards mentioned is rejected 3 The Care Watchfulness and Diligence that is used about it God watcheth over such a Field or Vineyard to keep it night and day that none should hurt it watering it every moment and purging the Branches of its Vines to make them yet more fruitful opposed to being nigh unto Cursing that is wholly neglected or left unto Salt and Barrenness 3 A final preservation from all Evil opposed to the burning up of the barren Earth with the Thorns and Briars that grow upon it These things being spoken only of the Ground whence the comparison is taken the application of them though not expressed unto the spiritual things intended is plain and easie For 1. The Ground thus dressed thus bearing Fruit and blessed of God are true and sound Believers So our Saviour declares it to be in the interpretation of his own Parable to this purpose Matth. 13. They are such as receive the Word of God in good and honest Hearts and bring forth Fruits of it in several Degrees Such as having been Ministerially planted and watered have an increase wrought in them by the Grace of God 1 Cor. 3. 6 7. 2. There is included herein the manner how they bring forth the Fruits intended And that is that they bring forth in their lives what was before conceived and cherished in their Hearts They have the Root in themselves of what they bring forth So doth the word here used signifie namely to bring forth the Fruit of an inward Conception The Doctrine of the Gospel as cast into their Hearts is not only Rain but Seed also This is cherished by Grace as precious Seed and as from a natural Root or Principle in the Heart brings forth precious Fruit. And herein consists the difference between the Fruit-bearing of true Believers and the works of Hypocrites or false Professors These latter bring forth Fruits like Mushromes they come up suddenly have oft-times a great bulk and goodly appearance but they are only a forced Excrescency they have no natural Seed or Root in the Earth They do not proceed from a living principle of them in their Hearts The other sort do first conceive cherish and foment them in their Hearts and Minds whence they bring them forth as from a genuine and natural principle This is on either side fully declared by our Saviour himself Luke 6. 43 44 45. 3. There are the Herbs or Fruits intended These are they which elsewhere in the Scripture are called the Fruits of the Spirit the Fruits of Righteousness of Holiness and the like All that we do in compliance with the Will of God in the course of our Profession and Obedience is of this kind All effects of Faith and Love of Mortification and Sanctification that are holy in themselves and useful to others whereby we express the Truth and Power of that Doctrine of the Gospel which we do profess are the Fruits and Herbs intended When our Hearts are made Holy and our Lives useful by the Gospel then are we fruitful 4. These Herbs are said to be meet for them by whom or for whom the Earth is dressed As it is neither useful nor safe to press similitudes beyond their principal scope and intention and to bring in every minute circumstance into the comparison
they are absolutely immutable no more subject unto change than is the Divine Nature it self The Declarations which God makes concerning their Execution or Accomplishments are of two sorts 1 There are some of them wherein there is necessarily included a respect unto some antecedent moral Rule which puts an express condition into the Declarations although it be not expressed and is always in like cases to be understood Thus God Commands the Prophet to declare that yet forty days and Niniveh should perish Jonah 3. 4. Here seems to be an absolute Declaration of the Purpose of God without any condition annexed a positive prediction of what he would do and should come to pass Either God must change his Purpose or Niniveh must be overthrown But whereas this destruction was foretold for fin and impenitency therein there was an antecedent moral Rule in the case which gives it as compleat a condition as if it had been expressed in words And that is that Repentance from sin will free from the punishment of sin so that the prediction had this limitation by an antecedent Rule unless they Repent And God declares that this Rule puts a condition into all his Threatenings Jerem. 18. 7 8. And this was the course of Gods dealing with the House of Eli 1 Sam. 2. 30. God doth neither suspend his Purpose on what men will do nor take up conditional resolutions with respect thereunto He doth not purpose one thing and then change his Resolutions upon contingent emergencies for he is of one mind and who can turn him Job 23. 13. nor doth he determine that if men do so on the one hand that he will do so and if otherwise that he will do otherwise For instance there was no such Decree or Purpose of God that if Niniveh did Repent it should not be destroyed and if it did not Repent it should perish For he could not so purpose unless he did not foresee what Niniveh would do which to affirm is to deny his very Being and Godhead But in order to accomplish his Purpose that Niniveh should not perish at that time he threatens it with Destruction in a way of prediction which turned the minds of the Inhabitants to attend unto that antecedent moral Rule which put a condition into the prediction whereby they were saved 2 In the Declaration of some of Gods Counsels and Purposes as to the Execution and Accomplishment there is no respect unto any such antecedent moral Rule as should give them either Limitation or Condition God takes the whole in such cases absolutely on himself both as to the ordering and disposing of all things and means unto the end intended Such was the Counsel of God concerning the sending of his Son to be of the Seed of Abraham and the blessing that should ensue thereon No alteration could possibly on any account be made herein neither by the sin nor unbelief of them concerned nor by any thing that might befall them in this world Such was the Counsel of God and such the Immutability of it here intended as it was absolutely unchangeable in it self so as to mans concerns and interest in it it was attended with no condition or reserve 3. This Immutability God was willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew manifest declare make known It is not his Counsel absolutely but the Immutability of his Counsel that God designed to evidence His Counsel he made known in his Promise All the gracious actings of God towards us are the executing of his holy Immutable Purposes Ephes. 1. 11. And all the Promises of God are the Declarations of those Purposes And they also in themselves are Immutable for they depend on the Essential Truth of God Tit. 1. 2. In hope of Eternal Life which God that cannot lye promised before the world began Gods Essential Veracity is engaged in his Promises And they are so expresly the Declaration of his Purposes that when God had only purposed to give us Eternal Life in Christ he is said to have promised it namely before the world began And this declareth the Nature of Unbelief He that believeth not God hath made him a Liar 1 Jo. 5. 10. because his Essential Truth is engaged in his Promise And to make God a Liar is to deny his Being which every Unbeliever doth as he is able But whereas God intended not only the confirmation of the Faith of the Heirs of Promise but also their Consolation under all their Difficulties and Temptations he would give a peculiar evidence of the Immutability of that Counsel which they embraced by Faith as tendered in the Promise For what was done did not satisfie the fulness of Grace and Love which he would declare in this matter no though it were done so abundantly But 4. He would do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundantly that is beyond what was absolutely necessary in this case The Promise of God who is the God of Truth is sufficient to give us Security Nor could it be by us discovered how the Goodness of God himself should require a further procedure Yet because something further might be useful for the reasons and ends before declared he would add a further Confirmation unto his Word And herein as the Divine Goodness and Condescension are evidently manifested so it likewise appears what weight God lays upon the assuring of our Faith and Confidence For in this Case he swears by himself who hath taught us not so to use his Name but in things of great consequence and moment This is the sense of the word if it respect the Assurance given which is more abundant than it could be in or by a single Promise But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer unto God himself who gives this Assurance and then it is as much as ex abundanti when God who is Truth it self might justly have required Faith of us on his single Promise yet ex abundanti from a superabounding love and care he would confirm it by his Oath Either sense suits the Apostles design 3. It is declared who they were to whom God intended to give this Evidence of the Immutability of his Counsel and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Heirs of Promise that is Believers all Believers both under the Old and New Testament It may be indeed that those of the Hebrews were in the first place intended For unto them did the Promise belong in the first place as they were the natural Seed of Abraham and unto them was it first to be declared and proposed upon its Accomplishment Acts 2. 29. Acts 3. 25. Acts 13. 46. But it is not they alone who are intended All the Children of the Faith of Abraham are Heirs also Gal. 4. 27 28. It is therefore with respect unto all Believers absolutely that God confirmed his Promise with his Oath though the natural Seed of Abraham was respected in the first place until they cut off themselves by their Unbelief See Luke 1.
the Truth and Stability of his Promises given in a way of Grace have no reason to expect nor shall receive any thing but what he will do and can do in a way of Justice and Vengeance It is not all mankind universally but a certain number of persons under certain Qualifications to whom God designs to manifest the Immutability of his Counsel and to communicate the Effects thereof It is only the Heirs of Promise whom God intendeth But herein two things are to be considered 1 The outward Revelation or Administration of these things and 2 Gods Purpose therein The former is made promiscuously and indefinitely unto all to whom the Gospel is preached For therein is contained a Declaration of the Immutability of Gods Counsel and his Willingness to have it known But if God did design the Communication of the Effect of it in the same latitude with the outward Administration of it then must he be thought to fail in his Purpose towards the greatest part of them who receive it not This is that which the Apostle disputes upon Rom. 9. Having supposed that the generality of the Jews of the Posterity of Abraham according to the Flesh were cut off from the Promise by Unbelief and declared his sense thereon ver 1. he raiseth an Objection against that supposition ver 6. that if it were so the Promise of God was of none effect for unto them all it was given and declared Hereunto the Apostle answers and replies in that and the following Verses 7 8 9 10 11. And the substance of his Answer is that although the Promise was promiscuously proposed unto all yet the Grace of it was intended only unto the Elect as he also farther declares chap. 11. 7. But why then doth God thus cause the Declaration to be made promiscuously and indefinitely unto all if it be some only whom he designs unto a Participation of the effects of his Counsel and good things promised I Answer Let us always remember that in these things we have to do with him who is greater than we and who giveth no Account of his matters What if God will take this way of procedure and give no reason of it who are we that we should dispute against God Wherefore our Apostle having at large discoursed this whole matter and pleaded the absolute freedom of God to do whatever he pleaseth winds up the whole in a resignation of all unto his Soveraignty with a deep Admiration of his unsearchable Wisdom wherein it is our Duty to acquiesce Rom. 11. 33 34 35. But yet I may add That the Nature of the thing it self doth require this Dispensation of the Promise indefinitely to all though the benefit of it be designed to some only For the way whereby God will give a participation of the Promise unto the Heirs of it being by the Administration of his Word and such means as are meet to work on the minds of men to perswade and prevail with them unto Faith and Obedience He would not do it by immediate Revelation or Inspiration and the like extraordinary Operations of his Spirit alone but by such ways as are suited to glorifie Himself and his Grace in the Rational minds of his Creatures capable thereof Now this could no way be done nor can unto this day but by the Declaration and Preaching of the Promise with Commands Motives and Encouragements unto Believing In this work all those whom He employs are utterly ignorant who they are who are Heirs of the Promise until they are discovered by their actual Believing wherefore they have no other work but in the first place to propose the Promise promiscuously unto all that will attend unto it leaving the singling out of its proper Heirs unto the Soveraign Grace of God So the Word is preached unto all Indefinitely and the Election obtains whilst the rest are hardened God alone knows the due measures of Divine Condescension or what becomes the Divine Nature therein Who could have once apprehended who durst have done so that the Holy God should swear by himself to confirm his Word and Truth unto such worthless Creatures as we are Indeed there is yet a more transcendent act of Divine Condescension namely the Incarnation of the Son of God the Glory whereof will be the Object of the Admiration of Men and Angels unto Eternity For alas what created Understanding could ever have raised it self unto a thought that the Eternal Word should be made Flesh God alone who is infinitely Wise only Wise knew what became the Holiness of his Being and his Goodness therein And so is it in its measure in this of his Oath And as we are with holy Confidence to make use of what he hath done in this kind seeing not to do so is to despise the highest expression of his Goodness so we are not in any thing to draw Divine Condescension beyond Divine Expressions So unspeakable is the weakness of our Faith that we stand in need of unconceivable Divine Condescension for its Confirmation The Immutability of Gods Counsel is the Foundation of our Faith until this be manifest it is impossible that ever Faith should be sure and stedfast But who would not think that Gods Declaration thereof by the way of Promise were every way sufficient thereunto But God knew that we yet stood in need of more not that there was want of sufficient Evidence in his Promise but such a want of stability in us as stood in need of a superabundant Confirmation as we shall see in the next Verse Verse 18. That by two Immutable things in which it was impossible for God to lye we might have a strong Consolation who have fled for Refuge to lay hold upon the Hope set before us Two things in general the Apostle further designs in this Verse 1 That the Declaration which God had made of the Immutability of his Counsel in this matter was every way sufficient and satisfactory 2 What was the especial End and Design which he had therein towards the Heirs of Promise For the first He doth it by declaring the Evidence given and the Nature of it which consisted in two Immutable things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Act or Deed such as we make and deliver when we convey any thing from one to another An Instrument of an Assurance This is the Promise and the Oath of God Security is given by them both from their own Nature and also because they are two two Witnesses whereby the thing intended is established But what need was there of two such things Is it because one of these was weak infirm alterable such as may be justly challenged or excepted against that the other is added to strengthen and confirm it No saith the Apostle both of them are equally Immutable Wherefore we must still carry along with us the infinite and unconceiveable Condescension of God in this matter who to obviate our Temptations and relieve us under our weaknesses
in the Sacrifice of the Mass It is so far from Truth as that the contrary is irrefragably true and certain For if he indeed hath need of other Priests to carry on his Office he doth not continue the Administration of it himself or all the Apostle's Arguings against the perpetuity of the Aaronical Priesthood are invalid But because I am not willing to engage in any thing Controversial beyond what is absolutely Necessary I shall only tender some Considerations Evidencing that no such thing as a Sacrifice can be included in that Expression He brought forth Bread and Wine and so proceed 1. The Process of the Story directs unto another sence of words Abraham was now Returned with his Forces unto the Valley of Shaveh which is the Kings Dale ver 17. a place not far from Hierusalem called as it is likely the Kings Dale from Melchisedec unto whom it belonged where afterwards Absalom built a Pillar for the Memorial of his Name 2 Sam. 18. 18. Here probably he continued for a while as to Refresh his own People so to stay for the coming of the Kings of Sodom and Gomorrah For upon their Defeat in the Battel they had left the Plain and fled into the Mountains ver 10. giving up the Cities with all their Spoil unto the Conquerours But now hearing of the Success of Abraham and his Recovery of the Captives with their Goods they resort unto him for Relief He who intended to restore all unto them stay'd for them as it is probable some days in the Kings Dale Now it was the manner in those Countries where any Forces were on an Expedition that those in their way who were at Peace with them did bring forth Supplies of Bread and Wine or Water for their Refreshment For the Neglect of this Duty wherein they break the Laws of Friendship and Hospitality did Gideon so severely Punish the Inhabitants of Succoth and Penuel Judges 8. 5 6 7 13 14 15 16. And the Observance of this Duty is Recorded unto the Commendation of Barzillai the Gileadite who sent Refreshment unto David and his Army for he said The People are Hungry and Thirsty and Weary in the Wilderness 2 Sam. 17. 27 28 29. In this state of things Melchisedec being the Neighbour Friend and Confederate of Abraham when he came with his Army and abode so near unto him brought forth Bread and Wine for their Refreshment which being a meer Civil Action our Apostle takes no Notice of it And they who can discover a Sacrifice in this Expression have either more skill in the Opening of Mysteries than he had or a better Invention in coyning groundless Fables and Imaginations of their own 2. This Act of Melchisedec is immediately subjoyned unto the mention of him as King being an Instance of Kingly Power and Munificence Melchisedec King of Salem brought forth Bread and Wine After this is added And he was a Priest of the most High God which is a plain Introduction of and Preparation for the Expression of his Exercise of that Office in his Blessing of Abraham which ensues in the next words The Romanists contend that Vau in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reditive giving a Reason of what was before affirmed He brought forth Bread and Wine because he was the Priest of the High God But as this offers force to the Universal usage of that Particle which is Connexive only so it will not serve their Occasion For they would have it that Melchisedec only Offered this Sacrifice of Bread and Wine whereas if the Reason why he did so was because he was the Priest of the High God then every one who was so was in like manner to Offer the same Sacrifice And whereas they place the whole especial Nature of the Melchisedecian Priesthood in this his Sacrifice if this were common to him with all others then was he not a Priest of a particular Order and so the whole Discourse of the Apostle is vain and impertinent But it is plain that he having nothing to do with nor Inference to make from his Royal Office or Acts doth therefore omit this which evidently was an Act of Kingly Bounty 3. The word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brought forth or caused to be brought forth Bread and Wine is no Sacred word nor is ever used in the Scripture to express the Sacred Action of Oblation or Offering in Sacrifice It is always a common Action that is denoted thereby 4. The Apostle's silence in this matter casteth this Pretence out of all consideration His Design was to evince the Excellency of the Priesthood of Christ above that of Levi from this particular consideration That he was a Priest after the Order of Melchisedec To prove that he was so indeed and withal to shew how great and Excellent a Person this Melchisedec was who bare that Office as a Type of Christ in his and also in how many things the Resemblance between the Lord Christ and him did consist wherein he was made like unto the Son of God he proposeth unto consideration every minute Circumstance of all that was spoken of him and what also in common Use ought to be spoken of him but being not so was certainly omitted for some special Reason and Signification insisting on some things which no man could have conjectured to have been designedly Significant if the Holy Ghost himself had not made the Discovery thereof omitting nothing that might confirm the Truth or Illustrate the Evidence of his Argument yet he wholly passeth by this Passage without the least Notice of it Herein if the Romanists may be believed in this accurate Collection of all things he omits nothing but only that wherein the Essence and Substance of his Cause and Plea did wholly consist For this his Offering of Bread and Wine in Sacrifice they say was that thing alone wherein he was peculiarly the Type of Christ and Dispute with great vehemency that the Resemblance between them consisted herein alone although the Apostle instance expressely in sundry other things as we shall see more afterwards and makes no mention of this at all It is therefore clear as the day-light that He and They are diversly minded in this matter But if they are in the right certainly never any Man managed an Argument unto less Advantage than the Apostle doth that in this place wherein yet there is an appearance of so great Accuracy and Care For they do suppose that he Scrupulously Collects all Circumstances belonging unto the Matter he treats of and some of them of a difficult Application unto his purpose and at the same time omits that wherein the whole force of his Argument did consist which is a failure not modestly to be ascribed unto any Person of Sobriety or Judgment Wherefore we need not farther trouble our selves with those forced and futilous pretences The Reason why the Apostle mentions Melchisedec as King of Salem is to intimate his first Prerogative above the Aaronical
Melchisedec unto his Office was extraordinary and consisted in an extraordinary Unction of the Spirit And this had two things attending of it 1. That it gave unto himself sufficient Security and Warranty to undertake and execute the Office whereunto he was Called So did every extraordinary Call accompanied with a Divine Afflatus and Inspiration Amos 7. 14 15. 2. That it evidenced it self unto all that feared God who thereon willingly submitted unto his Administrations in the discharge of his Office And this is all that we can know as to the way and manner of his becoming a Priest That he was not so by Succession unto any other by the Right of Primogeniture nor made so by men are certain from the Apostle's Discourse The Time Place Season and Occasion of his Call are all hidden from us but he was made a Priest by God himself For 1. Every one is that in the Church and nothing else which God is pleased to make him so to be Wherefore for us to rest in Gods Vocation is our Honour and our Safety as well as our Duty For 2. Where God Calleth any one unto a singular Honour and Office in his Church it is in him a meer Act of his Sovereign Grace So he took this Melchisedec who had nothing of Stock Race Descent or Succession to recommend him but as one as it were newly sprang out of the Earth and raised him to the highest Dignity that any Man in those Days was capable of Let us not therefore repine or murmure at any of Gods Dealings with others nor envy because of his Gifts bestowed on them may he not do what he will with his own seeing he is greater than Man and giveth no account of his matters 3. A Divine Call is a sufficient Warranty for the acting of them according unto it who are so Called and the Obedience of others unto them in their Work or Office By Virtue hereof this Melchisedec arose in the midst of the Nations of the World took on him a new Office and Power being owned and submitted unto therein by Abraham and all that Believed 4. The first Personal Instituted Type of Christ was a Priest This was Melchisedec There were before real Instituted Types of his Work as Sacrifices And there were Moral Types of his Person as Adam Abel and Noah which Represented him in sundry things But the first Person who was Solemnly designed to teach and represent him by what he was and did was a Priest And that which God taught herein was That the Foundation of all that the Lord Christ had to do in and for the Church was laid in his Priestly Office whereby he made Attonement and Reconciliation for Sin Every thing else that he doth is Built on the supposition hereof And we must begin in the Application where God begins in the Exhibition An Interest in the Effects of the Priestly Office of Christ is that which in the first place we ought to look after This being attained we shall be willing to be Taught and Ruled by him and not else Secondly The Apostle adds the Limitation of this his Office of Priesthood as to its Author and especial Object and that is the most High God For so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth he render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moses 1. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest to God This determines the sence of the word Cohen to the Office of the Priesthood contrary to the Pretensions of some Modern Jews and the Targum on Psal. 110. For whereas they cannot understand how the Messiah should be a Priest and perceive well enough the inconsistency of the Legal Priesthood with such a supposition they would have the word Cohen in the Psalms to signifie a Prince or a Ruler But although the word used absolutely may be applyed sometimes to such a Purpose yet where God is proposed as its object a Priest of God or unto God none can be signified but one in the Priestly Office 2. He was a Priest unto the most High God This is the first time that this Title is ascribed unto God in the Scripture which afterwards is frequently repeated and so also are others of the same Importance as God above God over all the God of Heaven and absolutely the most High And it is either Descriptive or Distinctive as all such Attributes and Epithets are 1. As it is Descriptive the Majesty Power and Authority of God over all are intended therein The most High God is the Glorious God with whom is terrible Majesty To Represent them it is said That his Throne is High and lifted up Isa. 6. 1. And he is called the High and Lofty one that Inhabiteth Eternity Isa. 57. 17. Thus is he styled to fill our Hearts with a Reverence of him as one infinitely above us and whose Glorious Majesty is absolutely unconceivable So when the Holy Ghost would express the Glory of Christ as exalted he says he is made Higher than the Heavens and he is sate down at the Right hand of the Majesty on High The most High God therefore is first God as inconceiveably exalted in Glory and Majesty Again his Power and Authority are also intended herein The most High Ruleth over all Dan. 4. 17. God over all in Power and Authority disposing of all things is the most High God So Abraham explains this Name Gen. 14. 18. 2. As it is Distinctive it respects other gods not in Truth and Reality but in Reputation For so there were then Lords many and Gods many in the World So they were esteemed by them that made them and Worshipped them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle speaks such as were called gods 1 Cor. 8. 5. but by Nature were not gods Gal. 4. 8. They were all Earthly and though some of them had their Being above as the Sun Moon and Host of Heaven yet they had all their Deity from beneath nor ever had it any Existence but in the deluded Imaginations of the Sons of Men. In Opposition unto them with Distinction from them God is called the most High God The World was at that time fallen into all manner of Idolatry Every Countrey every City every Family almost had made new gods unto themselves The most general Veneration as I have elsewhere shewed was then given unto the Sun and that because he appeared to them on High or the Highest Being they could apprehend Hence had he the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High one In Opposition unto all these gods and Renunciation of them Melchisedec professed himself the Priest of the most High God as Paul Preached at Athens the unknown God in Opposition unto all their known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Idols whom they supposed themselves acquainted withall And whereas God had not yet Revealed himself by any especial Name as he did afterwards on sundry occasions the first he made of that kind being El
Parents or Progenitors of his Rise or Fall contrary unto his own Custom in other cases and contrary unto all Rules of Useful History For to introduce so great a Person in any Story and on so great an Occasion without giving any Account of him or of any of his Circumstances whereby his concernment in the Matter related might be known is utterly contrary unto all Rules of Serious History Answ. 1. Some of the Jews absurdly imagine that it was because his Parents were not only Obscure but that he was Born of Fornication and so he had no Right of Genealogy But this is both a foolish and wicked Imagination For it is not to be supposed God would have Advanced a Person known to be of such an Extract and Original into the Honour of the Priesthood and that of the most Excellent kind that ever was under the Old Testament For being low and mean in the World it is neither Disadvantage nor Disparagement The best of Men were so and all the chief Patriarchs were but Shepherds But Bastardy is a Mark of Infamy in the World and God would not raise such an one to Administer peculiarly unto him and that as a Type of his own Son who was to be Incarnate 2. Some say that there is no singular thing herein but that it is done according to the Custom of Scripture which relates only the Genealogies of the Patriarchs who were of that Linage from whence Christ did come But when it makes mention of any others though they be never so eminent it reckoneth not up their Genealogy Thus it dealeth with Jethro the Father-in-law of Moses and with Job so great and Holy a Person concerning whom it says no more but that there was a Man in the Land of Uz Named Job And some things may be allowed herein But the Instances are no way parallel For Jethro he was a stranger unto the Church and there is a full Account concerning him so far as it is either Necessary or Useful that we should in point of story know any thing of him And the story of Job is a separate story wherein himself only and Family was concerned and we have therein his Countrey the Number and Names of his Children with the Years of his Life and time of his Death But as we have none of these things in the Account of Melchisedec so he is introduced as one in whom the Church of God was Publickly concerned Wherefore 3. The true Cause of the Omission of all these things was the same with that of the Institution of his Priesthood and the Introduction of his Person in the Story And this was that he might be the more express and signal Representative of the Lord Christ in his Priesthood For to this End it was not only needful that he should be declared to be a Priest as the Messiah was to be but also in that Declaration all those Circumstances were to be observed wherein the Nature of the Priesthood of Christ might be any way praefigured After this the Church being reduced into a standing Order for Succession it was obliged necessarily for many Generations unto a Priesthood which depended solely on their Genealogy and Pedigree both by Father and Mother Ezra 10. 18 19. Nehem. 7. 63 64 65. Wherefore whereas the Priesthood of our Lord Christ was to depend on no such Descent for it is evident that our Lord sprang of Judah whereof Moses spake nothing of the Priesthood it was necessary that it should be Originally represented by one who had no Genealogy seeing that as unto his Office he himself was to have none And therefore when the Church of Israel was in the highest enjoyment of the Levitical Priesthood whose Office depended wholly on their Genealogy yea so far as on a supposition of a defect or Change thereof not only the Priesthood it self but all the Sacred Worship also which it was designed to officiate must utterly cease yet the Holy Ghost then thought meet to mind them that a Priest was to come without respect unto any such Descent or Genealogy in that he was to be after the Order of Melchisedec who had none Psal. 110. 4. This is the true and only Reason why in the story of Melchisedec as the Priest of the High God there is no mention made of Father Mother Genealogy Beginning of Life or end of Days And we may herein consider the Sovereign wisdom of the Holy Ghost in bringing forth Truth unto Light according as the state and condition of the Church doth require And first he proposeth only a naked Story of a Person that was a Type of Christ and that obscurely and sparingly Something the Men of the Age wherein he lived might learn by his Ministrations but not much For that which was principally Instructive in him for the Use of the Church was not of Force until all his Circumstances were forgotten and the Church was now to be Instructed not so much by what he was as what was Recorded of him wherein the Scripture superseded all Tradition that might be of him in the World Yea the contrivance of any Tradition concerning his Parents Birth and Death had been contrary to the mind of God and what Instruction he intended the Church by him Afterwards when it may be all thoughts of any Use or Design of this Story in Moses was lost and the Church was fully satisfied in a Priesthood quite of another Nature the Holy Ghost in one word of Prophecy Instructs the Church not only that the thing spoken concerning Melchisedec were not so Recorded for his sake or on his own account but with respect unto another Priest which was afterwards to arise by him Represented which gave a new Consideration Sence and Design to the whole Story but moreover gives it to know that the Priesthood which it then enjoyed was not alwas to continue but that another of another Nature was to be introduced as was signified long before the Institution of that Priesthood which they enjoyed Psal. 110. 4. And as this was sufficient for the Use and Edification of the Church in those days yet it was left greatly in the dark as to the full Design and meaning of these things And therefore it is evident that at the Coming of our Saviour and the accomplishment of this Type the Church of the Jews had utterly lost all knowledge and Understanding of the Mystery of it and the Promise renewed in the Psalm For they thought it strange that there should be a Priest that had no Genealogy no Solemn Consecration nor Investiture with his Office VVherefore our Apostle entring upon the unfolding of this Mystery doth not only Preface it with an Assertion of its Difficulty or how hard it was to be understood aright but also by a long previous Discourse variously prepareth their minds unto a most diligent attention And the Reason of it was not only because they had utterly lost the Understanding that was given in these things formerly but
regarded them not But there is not in this Testimony nor in the whole Context or Prophesie whence it is taken nor in any other place of Scripture any word of complaint against the Covenant itself though its imperfection as unto the general end of perfecting the Church State be here intimated 3 There is an especial Remedy expressed in the Testimony against the evil which God complains of or finds fault with in the People This was that they continued not in his Covenant This is expresly provided against in the Promise of this New Covenant ver 10. Wherefore 4 God gives this Promise of a New Covenant together with a complaint against the People that it might be known to be an effect of free and soveraign grace There was nothing in the People to procure it or to qualifie them for it unless it were that they had wickedly broken the former And we may hence observe 1. God hath oft-times just cause to complain of his People when yet he will not utterly cast them off It is meer mercy and grace that the Church at all seasons lives upon but in some seasons when it falls under great provocations they are signalized 2. It is the Duty of the Church to take deep notice of Gods complaints of them This indeed is not in the Text but ought not to be passed by on this occasion of the mention of Gods complaining or finding fault with them And God doth not thus find fault only when he speaks immediately by new Revelations as our Lord Jesus Christ found fault with and rebuked his Churches in the Revelation made unto the Apostle John but he doth it continually by the Rule of the Word And it is the especial Duty of all Churches and of all Believers to search diligently into what God finds fault withall in his Word and to be deeply affected therewith so far as they find themselves guilty Want hereof is that which hath laid most Churches in the world under a fatal security Hence they say or think or carry themselves as though they were rich and increased in Goods and had need of nothing when indeed they are wretched and miserable and poor and blind and naked To consider what God blames and to affect our Souls with a sense of guilt is that trembling at his word which he so approves of And every Church that intends to walk with God unto his glory ought to be diligent in this duty And to guide them herein they ought carefully to consider 1 The times and seasons that are passing over them God brings his Church under variety of seasons and in them all requires especial duties from them as those wherein he will be glorified in each of them If they miss it herein it is that which God greatly blames and complains of Faithfulness with God in their generation that is in the especial duties of the times and seasons wherein they live is that which Noah and David and other holy men are commended for Thus there are seasons of the great abounding of wickedness in the world seasons of great Apostasie from Truth and Holiness seasons of Judgment and of Mercy of Persecution and Tranquility In all those and the like God requireth especial duties of the Church whereon his glory in them doth much depend If they fail here if they are not faithful as unto their especial duty God in his Word finds fault with them and lays them under blame And as much wisdom is required hereunto so I do not judge that any Church can discharge its duty in any competent measure without a due consideration of it For in a due observation of the times and seasons and an application of our selves unto the duties of them consists that Testimony which we are to give unto God and the Gospel in our Generation That Church which considers not its especial duty in the days wherein we live is fast asleep and it may be doubted whether when it is awaked it will find oil in its vessel or no. 2 The Temptations which are prevalent and which unavoidably we are exposed unto Every age and time hath its especial temptations And it is the Will of God that the Church should be exercised with them and by them and it were easie to manifest that the darkness and ignorance of men in not discerning the especial temptations of the Age wherein they have lived or neglecting of them have been always the great causes and means of the Apostasie of the Church Hereby hath Superstition prevailed in one Age and Profaneness in another as false and noxious opinions in a third Now there is nothing that God requires more strictly of us than that we should be wakeful against present prevalent temptations and chargeth us with guilt where we are not so And those which are not awake with respect unto these Temptations which are at this day prevalent in the world are far enough from walking before God unto all well-pleasing And sundry other things of the like nature might be mentioned unto the same purpose Ob. 3. God often surprizeth the Church with Promises of Grace and Mercy In this place where God complaineth of the People findeth fault with them charging them for not continuing in his Covenant and declares that as unto any thing in themselves he regarded them not it might be easily expected that he would proceed unto their utter casting off and rejection But instead hereof God surpriseth them as it were with the most eminent Promise of Grace and Mercy that ever was made or could be made unto them So he doth in like manner Isa. 7. 13 14. Chap. 54. 17 18 19. And this he will do 1 That he may glorifie the riches and freedom of his Grace This is his principal end in all his dispensations towards his Church And how can they be made more conspicuous than in the exercise of them then when a People are so far from all appearance of any desert of them as that God declares his judgment that they deserve his utmost displeasure 2 That none who have the least remainder of sincerity and desires to fear the Name of God may utterly faint and despond at any time under the greatest confluence of discouragements God can come in and will oft-times in a way of soveraign grace for the relief of the most dejected sinners But we must proceed with our Exposition 2. The second thing contained in this Verse is the Testimony itself insisted on And there is in the Testimony 1. The Author of the Promise declared in it He saith as afterwards Saith the Lord. 2. The Note of its Introduction signalizing the thing intended Behold 3. The time of the accomplishment of what is here foretold and here promised The days come wherein 4. The thing promised is a Covenant concerning which is expressed 1 He that makes it I I will make 2 Those with whom it is made The House of Israel and the House of Judah 3 The manner of its making
Nature of all its Ordinances and Institutions For whereas there was in and by them a Representation made of Heavenly things those Heavenly things themselves could not be introduced without their Removal It is the second thing mentioned or the Advantage of the Church by the taking away of the first Covenant and all its sacred Administrations that he principally insists upon For herein he designed as was before observed to declare the Glorious Mystery of the Counsell of God concerning the Redemption and Salvation of the Church by Jesus Christ. But whereas this in general is the substance of the Gospel and the Subject of all his other Epistles he doth not here consider and declare it absolutely but as it was Prefigured and Typed out by those Institutions of Worship whereby God both instructed the Church and exercised their Faith and Obedience under the Old Testament Three things there were which were the Glory of those Administrations and which the Hebrews so rested in as that they refused the Gospel out of an Adherence unto them 1. The Priestly Office 2. The Tabernacle with all its furniture wherein that Office was exercised 3. The Duties and Worship of the Priests in that Tabernacle by Sacrifices Especially those wherein there was a solemne Expiation of the sins of the whole Congregation In reference unto these the Apostle proves three things 1. That neither any nor all of them could consummate or make perfect the State of the Church nor yet really effect assured Peace and Confidence between God and the Worshippers 2. That they were all Typical and Figurative ordained to represent things that were far more Sublime Glorious and Excellent than themselves 3. That indeed the Lord Christ in his Person and Mediation was all those things really and substantially which they did but Obumbrate and Prefigure that he was and did what they could only direct unto an expectation of 1. These things he declareth and evinceth fully with respect unto the Priestly Office in the Seventh Chapter in our exposition whereof we have endeavoured to declare the sense and force of his arguings unto that Purpose 2. He doth the same as unto the Tabernacle in general in the Eighth Chapter confirming his Discourse with that great collateral Argument taken from the Nature and Excellency of that Covenant whereof the Lord Christ was the Surety and Mediator Wherefore 3. There remains only the consideration of the Services and Sacrifices which belonged unto the Priestly Office in that Tabernacle Herein the Hebrews placed their greatest confidence for Reconciliation with God and with respect unto them boasted of the excellency of their Church-State and Worship This the Apostle knew to be the great point in Difference between him and them and that whereon the whole Doctrine of the Iustification of Sinners before God did depend This therefore was exactly to be discussed from the nature of the things themselves and the Testimonies of the Holy Ghost in the Scripture on which Principles alone he deals with these Hebrews This is that which he now in particular ingageth into handling it at large in this and the next Chapter unto ver 23. where he returns unto his first Exhortation in an use of the Truth which he had evinced Two things unto this Purpose he designs in general 1. To declare the Nature Use and Efficacy of the Rites Services and Sacrifices of the Law 2. To manifest the Nature Glory and Efficacy of the Sacrifice of Christ whereby those other had an end put unto them and so were to be taken away And in comparing these things together he wonderfully sets out the Wisdom and Grace of God in dealing with the Church so as to manifest that all his Counsels from the Beginning did aim at and center in the Person and Mediation of Christ. And those things are duly to be considered by all who desire to understand the mind of the Holy Ghost in this Epistle This Chapter hath two general Parts 1. A Proposition and Declaration of the Fabrick of the Tabernacle its Furniture and the Services performed therein from the beginning unto ver 11. 2. A Declaration of the Nature of the Tabernacle and Sacrifice of the Lord Christ with the end and Efficacy thereof from ver 11. unto the end Of the first general there are four Parts 1. A Proposition of the Constitution of the Tabernacle of Old with all its Utensils and Furniture as it was prepared for the Service of the Priests V. 1 2 3 4 5. 2. The Use of that Tabernacle and the things in it in and unto the sacred Duties and Services of the Priests Ver. 6. 7. 3. The Iudgement of the Apostle upon the Whole both of the Fabrick and its Use ver 8. 4. The Reasons of that Judgment ver 9. 10. In the first Part there is 1. A General Proposition of the whole ver 1. 2. A particular Explanation of it ver 2 3 4 5. VER 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SOme things must be premised unto the Reading of these Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first doth in the original answer in Gender unto all things which the Apostle treats of namely the Priesthood the Tabernacle and the Covenant But many Greek Copies do expresly read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle So is the Text expressed in Stephen's Edition wherein he followed sixteen antient Manuscripts adhering generally unto the Concurrent Agreement of the greatest number And the Word is retained in the most common Edition But there are antient Copies also where it is omitted And they are attested unto by all antient Translations as the Syriack and Vulgar Latine the Arabick supplying Covenant in the room of it Wherefore Beza left it out and is followed by the Generality of Expositors as he is by our Translators Camero contends for retaining of it But the Reasons for its Rejection are cogent and undeniable As first In the last verse of the preceding Chapter whereunto this immediately succeeds the Apostle mentioning the Old Covenant calleth it absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first without the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and immediately repeating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that first it is irrational to think that he refers it to another Subject 2. His Design requires that the first Covenant be intended For he is not ingaged in a comparison between the Tabernacle and the New Testament but between the Old Covenant and the New And the words of the Text with those that follow contain a concession of what belonged unto the Old Covenant particularly in the Administration of Divine Worship as it is observed by Photius and Oecumenius 3. The Expression in the close of the verse A Worldly Sanctuary is no more nor less but the Tabernacle For it is that which the Apostle immediately describes in its Parts and Furniture which are the Parts of the Tabernacle and no other And if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle be here retained the sense must
velum and velamentum a Vail a Coverng and by the Syriack a Gate of entrance we shall see afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod dicitur quod vocatur Syr. it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aureum habens thuribulum having the Golden Censer Syr. and there were in it the house of incense of Gold whereby either the Altar or the Censer may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. and there was in it referring plainly to the Ark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est tempus non est propositum It is not a time or place It is not my purpose to speak non est mode dicendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulatim Vul. Lat. per singula Arias per partes Syr. by one and one apart particularly according to the parts laid down distinctly The Syriak adds the following words unto these it is not time to speak of these things by one and one which were thus disposed But the Original refers that expression unto what follows VER 3 4 5. And after the Vail the Tabernacle which is called the Holiest of all which had the Golden Censer and the Ark of the Covenant overlaid covered round about on every side with Gold wherein was the Golden Pot that had Manna and Aaron's Rod that budded and the Tables of the Covenant and over it the Cherubims of Glory shadowing the Mercy-seat of which things we cannot shall not now speak particularly The Apostle in these verses proceedeth unto the description of the second part of the Tabernacle with the things contained in it or the holy furniture thereof His design is not to give us an exact description of these things as he declares in the close of the sift verse but only to declare their use and signification Wherefore he doth not propose an accurate account of their station and relation one to another but makes such mention of them in general as was sufficient unto his end namely to manifest their use and signification Wherefore they deal injuriously both with him and the Text who rigidly examine every word and passage as though he had designed an exact account of the frame positure fashion and measure of this part of the Tabernacle and every thing contained in it whereas the use and signification of the whole is all that lie intends A due consideration hereof renders the anxious enquiry that hath been made about the assignation of holy Utensils unto this part of the Sanctuary and the placing of them with respect unto one another which was no part of his design altogether needless For with respect unto the end he aimed at the words he useth are exactly the truth He describes this part of the Tabernacle 1 From its Situation it was after the second Vail 2 From its name given unto it by God himself it was called the Holiest of all or the Holy of Holies 3 From its Utensils or Vessels which were 1 The Golden Censer 2 The Ark. 3 What was in it or with it 1 The Golden Pot that had Manna 2 Aaron's Rod. 3 The Tables of the Covenant 4 The Cherubims which he describes 1 From their Quality Cherubims of Glory 2 Their Use they shadowed the Mercy-seat 5 The Mercy-seat it self But this is mentioned as it were only occasionally with respect unto the use of the Cherubims And this sufficiently manifests that in the rehearsal of these things the Apostle designeth not Accuracy and order For the Mercy-seat was for glory and signification far above the Cherubims wherewith it was overshadowed With respect unto these things among others in another place he affirms that the ministration of divine worship under the Law was glorious But withal he adds that it had no glory in comparison of that which doth excel namely the spiritual ministration of divine worship under the Gospel 2 Cor. 3. 1. And this is that which we should always mind in the consideration of these things For if we yet look after and value such an outward glory as they did exhibit we are carnal and cannot behold the beauty of spiritual things The verbal difficulties which occur in this context have occasioned Critical Expositors to labour greatly about them That is the Field wherein they choose to exercise their skill and diligence But as unto the things themselves and the difficulties that are in the real interpretation of them little light is contributed by most of their endeavours Wherefore some of these words have been so belaboured with all sorts of conjectures that there is no room left for any addition in the same kind And it were but lost labour to repeat what must be confuted if it were mentioned I shall therefore take no farther notice of any difficulty in the words but as the explication of it is necessary unto the interpretation of the context and so far nothing shall be omitted The first thing mentioned by the Apostle is the Situation of this part of the Tabernacle it was after the second Vail It was so unto them that entered into the Tabernacle they were to pass through the whole length of the first part before they came unto this nor was there any other way of entrance into it And by calling this Partition of the two parts of the Sanctuary the second Vail the Apostle intimates that there was a former Howbeit that former was not a seperating Vail of any part of the Tabernacle as this was It was only the hanging of the Door of the Tent. This the Apostle here reckons as a Vail because as by this Vail the Priests were hindred from entering into or looking into the most Holy Place so by that other the People were forbidden to enter or look into the first part of the Sanctuary whereinto the Priests entered daily The making of the first Vail is declared Exod. 26. 36. r 37. and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hanging or covering for the door The making of this second Vail is declared Exod 26. ver 31 32 33. and it is called the Vail or Covering The Apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also it is Matth. 27. 51. where it is spoken of in the Temple And so it is rendred by the LXX Exod. 26. 31. As the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covering From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to extend to stretch out so as to cover with it what is so extended is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vail to be a Covering unto any thing dividing one thing from another as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which covereth any thing round about such was this Vail The End Use and Signification of it the Apostle expresly declares ver 8th where they must be spoken unto 2. He describes this Part of the Tabernacle by its name it is called the most Holy the Holy of Holies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it is called by God himself Exod. 26. 33 34. The Holy of Holies that is most Holy the
service Yea it was so far from it that any person entred with him into the Holy Place that no one was allowed to be in the other part of the Sanctuary where he might so much as see the vail opened or look in after him whilst he performed his service ver 17. As all the People were kept out of the Sanctuary whilst the Priests entred daily into it and waited at the door so all the Priests were kept without the Sanctuary whilst the High Priest entred into the most Holy Place Hence there was one alwayes provided who was next in succession unto that office to perform this office in case of Sickness or occasional Pollutions of him who was actually High Priest And he was called the second Priest 1 Kings 25. 16. From whence in times of disorder and confusion they had afterwards two High Priests at once Iohn 18. 13 24. Thus sacredly was the presence of God in the Holy Place made inaccessible not only to all the People but even unto all the Priests themselves Some say that indeed the High Priest went alone into the Holy Place once a year only but with other Priests and on other occasions he might enter oftener But this is weak beneath consideration For the express institution was that he should go alone and go but once And this was that great Truth which in this ordinance God stated unto the Church namely that there is no entrance into the gracious presence of God but by the High Priest That the true High Priest should take along all Believers with him and give them admission with boldness unto the Throne of Grace was as the Apostle declares in the next verse not as yet made known 2. The way whereby he ingaged into this service was that he went into this Holy Place This as we observed before is not here expressed but is necessarily traduced from the foregoing verse And it is his entrance through the vail that is intended which also was a part of his service For it was a Type both of the entrance of Christ into Heaven and of our entrance by him unto the Throne of Grace ver 24. chap. 10. 19 20. This was that vail which in the Temple was rent from the top to the bottom upon the death of our Saviour Matth. 27. 51. For hereby the way was laid open into the Holy Place and the gracious Presence of God discovered unto all that come unto him by Christ. 3. The Time of this service is expressed that it was once only every year The first order unto this purpose was a Prohibition or negative precept that the High Priest should not come at all times into the Holy Place Lev. 16. 2. that is not every day as he did into the Sanctuary not at any time of his own choice He might not choose he might not appoint a time for the service of this Holy Place whatever occasion he apprehended of it or necessity for it Times of sacred worship are the Lords no less then the things of it Our own stated times are no less disapproved by him than any other parts of sacred worship of our own finding out 1 Kings 12. 32 33. And as this time of the entrance of the High Priest into the most Holy Place was limited unto once a year which our Apostle observes so the precise day of the year was determined by the Law It was fixed unto the tenth day of the seventh month or Tizri which reckoning from Nisan the beginning of their ecclesiastical year answers unto our September This was the great day of Atonement which with the fruits of it ensued thereon Lev. 16. 29. But whereas it is said that he entred once every year the meaning is that upon one day in the year only he did so and had liberty so to do For it is evident that on that day he went twice into it yea most probable that he did so four times He had three offerings or sacrifices to offer on the day of expiation The first was of a Bullock and a Ram for himself and his houshold Lev. 16. 3. This the Apostle notes distinctly which he offered for himself Secondly a Goat for a Sin-offering which he offered for the People for the errors of the People ver 9. Thirdly the service of the scape Goat which also had the nature of a Sacrifice ver 10. Of the two first whose blood was offered on the Altar it is said distinctly that he carried of the blood into the most Holy Place He did so first that of the Bullock and the Ram before he offered the Goat for the sins of the People He killed not the Goat until he came out of the Holy Place after he had carried in the blood of the Sacrifice for himself ver 11 12 13 14. After this he carried in the blood of the Goat that was offered for the sins of the People ver 15. So that of necessity he must enter twice distinctly on that one day into the most Holy Place Yea it is most probable and almost very certain that he entred into it four times on that day For before he carried in the blood he was to go in with the Incense to make a cloud over the Mercy-seat And it is evident that he could not carry in the Incense and the blood at the same time For when he went in with the Incense he had in one hand a Censer full of burning coals from the Altar and he so carried it ' that besides both his hands were filled with Incense ver 12. that he could carry no blood with him at that time For when he carried in the blood also both his hands were in like manner employed For with the finger of one he was to sprinkle the blood upon and before the Mercy-seat whence it is of necessity that he must have the blood which he sprinkled in his other hand For he was to sprinkle it seven times which could not be done with the blood that was at once upon the finger wherewith he sprinkled it Wherefore this once every year is on one day only for that day he entred four times into the Holy Place within the Vail as is plain in the order of the service according unto its Institution When all this was done that there might be a full representation of the Atonement to be made by the Lord Christ and of the plenary remission of sins by his blood the High Priest laid all the sins of the People on the Head of the scape Goat who carried them away into the wilderness of everlasting oblivion ver 20 21 22. As these Institutions were multiplyed to typifie the one single sacrifice and oblation of the body of Christ because of the imperfection inseparable from the nature of earthly things whereby no one of them could absolutely represent it so in this distinction and distribution of them the Condescention Love and Grace of God were adorable and glorious For in the shedding of the
should any way hinder his Sacrifice from being accepted with God and really expiatory of Sin And this was the Church instructed to expect by all those legal Institutions It may be not unuseful to give here a brief Scheme of this great Sacrifice of Christ to fix the thoughts of Faith the more distinctly upon it 1. God herein in the Person of the Father is considered as the Law-giver the Governor and Judge of all and that as on a Throne of Judgment the Throne of grace being not as yet erected And two things are ascribed or do belong unto him 1 A Denunciation of the sentence of the Law against Mankind Dying ye shall dye and cursed be every one that continues not in all things written in the Law to do them 2 A Resusal of all such ways of Atonement Satisfaction and Reconciliation that might be offered from any thing that all or any creatures could perform sacrifice and offerings and whole burnt-offerings for sin he would not have Heb. 10. 5 6. he rejected them as insufficient to make Atonement for sin 2. Satan appeared before this Throne with his Prisoners he had the power of death Heb. 2. 14. and entered into judgment as unto his right and title and therein was judged John 16. 11. And he put forth all his power and policy in opposition unto the deliverance of his Prisoners and to the way or means of it That was his hour wherein he put forth the power of darkness Luke 22. 53. 3. The Lord Christ the Son of God out of his infinite love and compassion appears in our Natures before the Throne of God and takes it on himself to answer for the sins of all the Elect to make Atonement for them by doing and suffering whatever the holiness righteousness and wisdom of God required thereunto Then said I Lo I come to do thy Will O God Above when he said Sacrifice and Offerings and Burnt-offerings for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy Will O God he taketh away the first that he might establish the second Heb. 10. 7 8 9. 4. This stipulation and engagement of his God accepteth of and withal as the sovereign Lord and Ruler of all prescribeth the way and means whereby he should make Atonement for sin and Reconciliation with God thereon And this was that he should make his soul an offering for sin and therein bear their iniquities Isa. 53. 10 11. 5. The Lord Christ was prepared with a Sacrifice to offer unto God unto this end For whereas every High Priest was ordained to offer Gifts and Sacrifices it was of necessity that he also should have somewhat to offer Heb. 8. 3. This was not to be the Blood of Bulls and Goats or such things as were offered by the Law ver 4. But this was and was to be himself his humane nature or his body For 1 this body or humane nature was prepared for him and given unto him for this very end that he might have somewhat of his own to offer Heb. 10. 5. 2 He took it he assumed it unto himself to be his own for this very end that he might be a sacrifice in it Heb. 2. 14. 3 He had full power and authority over his own body his whole humane nature to dispose of it in any way and into any condition unto the glory of God No man saith he taketh my life from me I lay it down of my self I have power to lay it down and I have power to take it again John 10. 18. 6. This therefore he gave up to do and suffer according unto the Will of God And this he did 1 In the Will Grace and Love of his Divine Nature he offered himself unto God through the eternal Spirit 2 In the gracious holy actings of his humane nature in the way of zeal love obedience patience and all other graces of the Holy Spirit which dwelt in him without measure acted unto their utmost glory and efficacy Hereby he gave himself up unto God to be a Sacrifice for Sin his own Divine Nature being the Altar and Fire whereby his Offering was supported and confirmed or brought unto the Ashes of Death This was the most glorious spectacle unto God and all his holy Angels Hereby he set a Crown of Glory on the head of the Law fulfilling its precepts in matter and manner unto the uttermost and undergoing its penalty or curse establishing the truth and righteousness of God in it Hereby he glorified the holiness and justice of God in the demonstration of their nature and compliance with their demands Herein issued the eternal Councils of God for the salvation of the Church and way was made for the exercise of grace and mercy unto sinners For 7. Herewith God was well pleased satisfied and reconciled unto sinners Thus was he in Christ reconciling the world unto himself not imputing our sins unto us in that he was made sin for us that we might become the righteousness of God in him For in this tender of himself a Sacrifice to God 1. God was well pleased with and delighted in his obedience it was a Sacrifice unto him of a well-smelling savor He was more glorified in that one instance of the Obedience of his onely Son than he was dishonoured by the sin of Adam and all his Posterity as I have elsewhere declared 2. All the demands of his Justice were satisfied unto his eternal glory Wherefore 8. Hereon Satan is judged and destroyed as unto his power over sinners who receive this Atonement all the grounds and occasions of it are hereby removed his Kingdom is overthrown his Usurpation and unjust Dominion defeated his Arms spoiled and Captivity led captive For of the anger of the Lord against sin it was that he obtained his power over sinners which he abused unto his own ends This being atoned the Prince of this world was judged and cast out 9. Hereon the poor condemned sinners are discharged God says deliver them for I have found a ransom But we must return to the Text. The effect of the Blood of Christ through the offering of himself is the purging of our Consciences from dead works This was somewhat spoken unto in general before especially as unto the nature of this purging But the words require a more particular Explication And The word is in the Future Tense Shall purge The blood of Christ as offered hath a double respect and effect 1 Towards God in making Atonement for sin This was done once and at once and was now past Herein by one Offering he for ever perfected them that are sanctified 2 Towards the Consciences of men in the application of the vertue of it unto them this is here intended And this is expressed as future not as though it had not this effect already on them that did believe but upon a double account 1. To declare the certainty of the event or
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
latter in the close of the Verse In these words for after he had spoken before Of the Testimony it self which is declarative of the Nature of the New Covenant made in Christ and Confirmed in him there are two general parts 1. That which concerns the Sanctification of the Elect by the Communication of effectual Grace unto them for their Conversion and Obedience The 2. is concerning the compleat pardon of their sins and the casting them into everlasting Oblivion The First of these the Holy Ghost witnesseth in the First place but he stays not there afterwards he adds the Latter concerning the pardon of Sin and Iniquities this being that alone wherein at present the Apostle is concerned and from thence he confirms his present Argument he distinguisheth it from the other as that which was of particular use in it self And therefore ver 17. is to be supplied by and thence or thereon also their Sins and Iniquities I will pardon The words themselves have in both parts of them been explained at large on chap. 8. where they are first produced as the great foundation of the ensuing discourses of the Apostle so that they are not here again to be opened We are only to consider the Argument of the Apostle from the latter part of them And this is that the Covenant being Confirmed and Established that is in the Blood and by the one Sacrifice of Christ there can be no more Offering for Sin For God will never appoint nor accept of any thing that is needless and useless in his Service least of all in things of so great importance as is the Offering for Sin Yea the Continuation of such Sacrifices would overthrow the Faith of the Church and all the Grace of the New Covenant For saith the Apostle in the New Covenant and by it the Holy Ghost testifieth that as it was Confirmed by the one Sacrifice of Christ perfect pardon and forgiveness of Sin is prepared for and tendered unto the whole Church and every one that believes To what purpose then should there be any more Offerings for Sin Yea they who look for and trust unto any other they fall into that Sin for which there is no remission provided in this Covenant nor shall any other Offering be accepted for them for ever For they despise both the Wisdom and Grace of God the Blood of Christ and the Witness of the Holy Ghost whereof there is no remission so he disputes ver 28 29. of this Chapter And here we are come unto a full end of the Dogmatical part of this Epistle A Portion of Scripture filled with Heavenly and Glorious Mysteries the Light of the Church of the Gentiles the Glory of the People Israel the Foundation and Bulwark of Faith Evangelical I do therefore here with all humility and sense of my own weakness and utter disability for so great a work thankfully own the Guidance and Assistance which hath been given me in the interpretation of it so far as it is or may be of use unto the Church as a mere effect of Soveraign and Undeserved Grace From that alone it is that having many and many a time been at an utter loss as to the mind of the Holy Ghost and finding no relief in the worthy Labours of others he hath graciously answered my poor weak supplications in supplies of the light and evidence of Truth VERSE XIX XX XXI XXII XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 19 20 21 22 23. Having therefore Brethren boldness to enter into the Holiest by the Blood of Jesus By a new and living way which he hath Consecrated for us through the Vail that is to say his Flesh And having an High Priest over the House of God Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure water Let us hold fast the profession of our Faith without wavering for he is faithful that promised IN these Words the Apostle enters on the last part of the Epistle which is wholly Paraenetical or Hortatory For though there be some occasional intermixtures of Doctrines consonant unto them before insisted on yet the professed design of the whole remainder of the Epistle is to propose unto and press on the Hebrews such duties of various sorts as the Truth he had insisted upon do direct unto and make necessary unto all that believe And in all his Exhortations there is a mixture of the ground of the duties exhorted unto of their necessity and of the priviledge which we have in being admitted unto them and accepted with them all taken from the Priest-hood and Sacrifice of Christ with the effects of them and the benefits which we receive thereby In these words there are Three things 1. The Ground and Reason of the Duty exhorted unto with the foundation of it as the special priviledge of the Gospel ver 19 20 21. 2. The way and manner of our using this priviledge unto that end ver 22. 3. The special Duty exhorted unto which is Perseverance and constancy in believing ver 23. In the First we have 1. A note of Inference or deduction of the following Exhortation from what was before discoursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore 2. A friendly compellation of them to whom he spake used formerly but now restrained after a long interruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren 3. The priviledge it self which is the foundation of the Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having boldness to enter into the holiest 4. The means whereby we attain the priviledge which fits us for this duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is by the Blood of Jesus 5. The means of using and exercising it as a priviledge in a way of duty ver 20. the way is Consecrated for us 6. A further encouragement unto it from the consideration of our High Priest having a High Priest ver 21. 1. The Apostle repeats his obliging compellation Brethren And herein he hath a peculiar respect unto those among the Hebrews who had received the Gospel in sincerity For although there was a Natural Brotherhood between him and the whole People of Israel and they were always wonted to call themselves Brethren in general on the account of their Original stock and separation from the rest of the World as Acts 28. 27. yet this Word and Name is used by the Apostle on the account of that spiritual Relation which was between them Which believe in God through Jesus Christ. See Chap. 3. ver 1. and the exposition of it And the Apostle by the use of it here testifies unto two things 1. That although they had not as yet a full understanding of the Nature and Use of all Legal Institutions and Sacrifices nor of their abolishing by the coming of Christ and the discharge of his Office yet this had not forfeited their interest in the Heavenly calling on account whereof he dealt with them as with Brethren 2.
in them all Consider now what aggravations this sin is accompanied withall above all sins whatever against the Law and be your selves Judges of what will follow hereon What do you think in your own hearts will be the Judgment of God concerning these sinners This argument the Apostle doth frequently insist upon as chap. 2. 2 3 4. chap. 12. 25. and it had a peculiar cogency towards the Hebrews who had lived under the terror of those legal punishments all their dayes I. The inevitable certainty of the Eternal punishment of Gospel-despisers depends on the Essential holiness and righteousness of God as the Ruler and Judge of all It is nothing but what he in his just Judgment which is according unto truth accounteth them worthy of Rom. 1. 32. II. It is a righteous thing with God thus to deal with men Wherefore all hopes of Mercy or the least relaxation of Punishment unto all Eternity are vain and false unto Apostates they shall have Judgment without Mercy III. God hath allotted different degrees of Punishment unto the different degrees and aggravations of sin The wages indeed of every sin is Death but there is unto such persons as these a Savour of death unto death and there shall be different degrees of Eternal Punishment IV. The Apostacy from the Gospel here described being the absolute height of all sin and impiety that the nature of man is capable of it renders them unto Eternity obnoxious unto all punishment that the same nature is capable of The greatest sin must have the greatest Judgment V. It is our Duty diligently to enquire into the nature of sin lest we be overtaken in the great Offence Such Persons as they in the Text it may be little thought what it was that they should principally be charged withal namely for their Apostasie and how dreadful was it when it came upon them in an evident conviction VI. Sinning against the Testimony given by the Holy Ghost unto the truth and power of the Gospel whereof men have had experience is the most dangerous Symtom of a perishing Condition VII Threatnings of future Eternal Judgments unto Gospel-despisers belong unto the preaching and declaration of the Gospel VIII The Equity and Righteousness of the most severe Judgments of God in eternal Punishments against Gospel-Despisers is so evident that it may be referred to the Judgment of men not obstinate in their Blindness IX 'T is our Duty to justifie and bear witness unto God in the Righteousness of his Judgments against Gospel-Despisers VERSE XXX XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 30 31. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord. And again the Lord shall Judge his People It is a fearfull thing to fall into the Hands of the living God THere is in these Verses the confirmation of all that was spoken before by the consideration of what God is in himself with whom alone we have to do in this matter and what he assumeth unto himself in this and the like Cases As if the Apostle had said In the severe sentence which we have denounced against Apostates we have spoken nothing but what is suitable unto the holiness of God and what indeed in such cases he hath declared that he will do The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the introduction of a Reason of what was spoken before but this is not all which he had discoursed on on this Subject but more particularly the reference he had made unto their own Judgments of what sore punishment was due unto Apostates Thus it will be with them thus you must needs determine concerning them in your own minds for we know him with whom we have to do in these things Wherefore the Apostle confirms the truth of his discourse or rather illustrates the evidence of it by a double consideration 1. Of the person of him who is and is to be the sole Judge in this case who is God alone For we know him And 2. What he hath assumed unto himself and affirmed concerning himself in the like-cases which he expresseth in a double Testimony of Scripture And then lastly there is the way whereby our minds are influenced from this Person and what he hath said which is that we know him The first consideration confirming the Evidence and certainty of the truth asserted is the person of him who is the only Judge in this case I confess the Pronoun herein is not exprest in the Original but as 't is included in the Participle and Article prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that saith who expresseth himself in the words ensuing But it is evident that the Apostle directeth unto a special consideration of God himself both in the manner of the expression and in the addition of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Testimony which he writes immediately If you will be convinced of a righteousness and certainty of this dreadful destruction of Apostates consider in the first place the Author of this Judgment the only Judge in the case We know him that hath said I. There can be no right Judgment made of the nature and demerit of sin without a due consideration of the Nature and Holiness of God against whom it is committed Fools make a mock of sin they have no sense of its guilt nor dread of its punishment Others have slight thoughts of it measuring it only either by outward effects or by presumptions which they have been accustomed unto Some have general notions of its guilt as 't is prohibited by the Divine Law but never search into the nature of that Law with respect unto its Author Such false measures of sin ruin the souls of men Nothing therefore will state our thoughts aright concerning the guilt and demerit of sin but a deep consideration of the infinite greatness holiness righteousness and power of God against whom it is committed And hereunto this also is to be added That God acts not in the effect of any of these Properties of his nature but on a preceding contempt of his Goodness Bounty Grace and Mercy As it is impossible that sin should come into the world but by the contempt of these things Antecedently unto all possibility of sinning God communicates the effects of his goodness and bounty unto the Creation And in those sins which are against the Gospel he doth so also of his Grace and Mercy This is that which will give us a due measure of the guilt and demerit of sin Look upon it as a contempt of infinite Goodness Bounty Grace and Mercy and to rise up against infinite greatness holiness righteousness and power and we shall have a view of it as it is in it self II. Under apprehensions of great severities of Divine Judgments the consideration of God the Author of them will both relieve our Faith and quiet our hearts Such instances are given of the Eternal casting off Multitudes of Angels on
is applyed unto such a Judgment of them as tends unto their deliverance But the general truth of the words is that God is the Supream Judge he is Judge himself Psal. 50. 6. This the Apostle makes use of concluding that the righteousness of God as the Supream Judge of all obligeth him unto this severe destruction of Apostates For shall not the Judge of all the world do right Shall not he who is Judg in a peculiar manner of those that profess themselves to be his people punish them for their iniquities especially such as break off all Covenant-relation between him and them I. A due consideration of the nature of God his office that he is the Judge of all especially of his people and that enclosure he hath made of vengeance unto himself under an irrevocable purpose for it's execution gives indubitable assurance of the certain unavoyable destruction of all wilful Apostates All their security all their presumptions all their hopes will vanish before this consideration as darkness before the light of the Sun II. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort yet is it their duty constantly to remember that he is the holy and righteous Judge even towards his own people Lastly the Ground of the application of these testimonies unto the present case is that knowledge of God which they had unto whom he spoke for we know him You have the same sence of God his holiness and truth as I have and therefore it cannot be strange unto you that he will deal thus severely with Apostates you know who he is how infinite in holiness righteousness and power you know what he hath said in cases like unto this namely that vengeance is his and he will repay it wherefore it must be evident unto you that these things will be as they are now declared The knowledge of God in some good measure both what he is in himself and what he hath taken on himself to do is necessary to render either his promises or threatnings effectual unto the minds of men VERSE 31. It is a fearful thing to fall into the hands of the Living God The Apostle in these words winds up his whole argument against the wilful despisers of the Gospel taken from the nature and aggravations of that sin with the severity of the punishment that would certainly befall them that are guilty thereof And these words are as an inference from them that go immediately before so they are a recapitulation of all that he had spoken to this purpose Let men look to it look to themselves consider what they do for it is a fearful thing c. There are three things in the words 1. The description given of God with respect unto the present case he is the living God 2. The event of their sin with respect unto him it is a falling into his hands 3. The nature hereof in general it is a fearful thing 1. In what sence God is called the Living God and with respect unto what ends hath been declared on chap. 3. 12. chap. 9. 14. In brief this title is ascribed unto God principally on two accounts 1. By way of opposition unto all dead and dumb Idols those whom the Heathen worshipped and which are graphically described by the Psalmist Ps. 115. 4 5 6 7 8. as also by the Prophet Isa. 44. 9 10 11 c. And this is to impress upon our minds a due sence of his Glory and Eternal Power according as we are called to trust in him or to fear him Life is the foundation of Power He who hath life in himself who is the cause of all Life in all other things that are partakers of it must be the only spring of infinite Power But God is here called the Living God with respect unto his Eternal Power whereby he is able to avenge the sins of men Indeed it calls to mind all the other holy properties of his nature which are suited to impress dread or terror on the minds of presumptuous sinners whose punishment is thence demonstrated to be unavoidable He sees and knows all the Evil and Malice that is in their sin and the circumstances of it He is the God that liveth and seeth Gen. 16. 14. And as he seeth so he judgeth because he is the Living God which also is the ground of holy trust in him 1 Tim 4. 10. This Name of the Living God is full of Terror or Comfort unto the Souls of men 2. The Event of the sin spoken against as unto its demerit with respect unto God is called falling into his hands The Assertion is general but particularly applied unto this case by the Apostle To fall into the hands is a common expression with reference unto any one falling into and under the power of his Enemies None can be said to fall into the hands of God as though they were not before in his Power But to fall into the hands of God absolutely as it is here intended is to be obnoxious to the Power and Judgment of God when and where there is nothing in God himself nothing in his Word Promises Laws Institutions that should oblige him to Mercy or a mitigation of Punishment So when a man falls into the hands of his Enemies between whom and him there is no Law no Love he can expect nothing but Death Such is this falling into the hands of the Living God there is nothing in the Law nothing in the Gospel that can be pleaded for the least abatement of punishment There is no property of God that can be implored It is the Destruction of the sinner alone whereby they will all be glorified There is a falling into the hands of God that respects temporal things only and that 's spoken of comparatively When David knew that an affliction or temporal punishment was unavoidable he chose rather to fall into the hands of God as unto the immediate infliction of it than to have the Wrath of men used as the instruments thereof 2 Sam. 24. 17. But this appertains not unto our present purpose 3. Hereof the Apostle affirms in general that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful dreadful thing that which no heart can conceive nor tongue express Men are apt to put off thoughts of it to have slight thoughts about it but it is and will be dreadful terrible and eternally destructive of every thing that is good and inflictive of every thing that is evil or that our nature is capable of I. There is an apprehension of the terror of the Lord in the final Judgment which is of great use unto the Souls of men 2 Cor. 5. 11. It is so to them who are not yet irrecoverably ingaged into the effects of it II. When there is nothing left of Judgment nothing remains but the Expectation of it its foreapprehension will be fill'd with