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
confounded but after the manner of obstinate Infidels not converted Math. 22. 23 24. c. This was the principal Heresie of the Sadducees which drew along with it those other foolish Opinions of denying Angels and Spirits or the subsistence of the Souls of men in a separate condition Acts 23. 8. For they concluded well enough that the continuance of the Souls of men would answer no design of Providence or Justice if their bodies were not raised again And whereas God had now given the most illustrious testimony unto this truth in the Resurrection of Christ himself the Sadducees became the most inveterate Enemies unto him and Opposers of him For they not only acted against him and those who professed to believe in him from that Infidelity which was common unto them with most of their Country-men but also because their peculiar Heresie was everted and condemned thereby And it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of Religion whatever and to have their Lusts inflamed by them into the utmost intemperance They therefore were the first stirrers up and fiercest pursuers of the Primitive persecutions Acts 4. 1 2. The Sadducees came upon the Apostles being grieved that they taught the people and preached through Jesus the Resurrection from the dead The overthrow of their private Heresie was that which enraged them Chap. 5. 17 18. Then the High Priest rose up and all that were with him which is the Sect of the Sadducees and were filled with indignation and laid their hands on the Apostles and put them in the common Prison And an alike rage were the Pharisees put into about their Ceremonies wherein they placed their especial interest and glory And our Apostle did wisely make an advantage of this difference about the Resurrection between those two great Sects to divide them in their Counsels and Actings who were before agreed on his destruction on the common account of his preaching Jesus Christ Acts 23. 6 7 8 9. This Principle therefore both upon the account of its importance in its self as also of the opposition made unto it among the Jews by the Sadducees the Apostle took care to settle and establish in the first place As those truths are in an especial manner to be confirmed which are at any time peculiarly opposed And they had reason thus to do for all they had to preach unto the world turned on this hinge that Christ was raised from the dead whereon our Resurrection doth unavoidably follow so as that they confessed that without an eviction and acknowledgment hereof all their preaching was in vain and all their Faith who believed therein was so also 1 Cor. 15. 12 13 14. This therefore was always one of the first Principles which our Apostle insisted on in the preaching of the Gospel a signal instance whereof we have in his discourse at his first coming unto Athens First he reproves their Sins and Idolatries declaring that God by him called them to Repentance from those dead works Then taught them Faith in that God who so called them by Jesus Christ confirming the necessity of both by the Doctrine of the Resurrection from the dead and future judgement Acts 17. 18 23 24 30 31. He seems therefore here directly and summarily to lay down those principles in the order which he constantly preached them in his first declaration of the Gospel And this was necessary to be spoken concerning the nature and necessity of this Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Resurrection of the dead It is usually expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection only Mark 12. 18. Luke 20. 27 33. Joh. 11. 24. Math. 22. 23 28. For by this single expression the whole was sufficiently known and apprehended And so we commonly call it the Resurrection without any addition Sometimes it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 4. 2. The Resurrection from the dead that is the state of the dead Our Apostle hath a peculiar expression Chap. 11. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They received their dead from the Resurrection that is by virtue thereof they being raised to Life again And sometimes it is distinguished with respect unto its consequents in different persons the good and the bad The Resurrection of the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5. 29. the Resurrection of Life that is which is unto Life Eternal the means of entrance into it This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the Just Luke 14. 14. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Life of the dead or the Resurrection of the dead was used to express the whole blessed estate which ensued thereon to Believers If by any means I might attain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the dead This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living again as it is said of the Lord Christ distinctly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. 9. He rose and lived again or he arose to life With respect unto wicked men it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of Judgement or unto Judgement Joh. 5. 29. Some shall be raised again to have Judgement pronounced against them to be sentenced unto punishment Reserve the unjust against the day of Judgement to be punished 2 Pet. 2. 9. And both these are put together Dan. 12. 2. And many of them that sleep in the dust of the Earth shall awake some to Everlasting Life and some to shame and Everlasting contempt This truth being of so great importance as that nothing in Religion can subsist without it the Apostles very diligently confirmed it in the first Churches And for the same cause it was early assaulted by Sathan denied and opposed by many And this was done two ways 1 By an open denial of any such thing 1 Cor. 15. 12. How say some among you that there is no Resurrection of the dead They wholly denied it as a thing improbable and impossible as is evident from the whole ensuing disputation of the Apostle on that subject 2 Others there were who not daring to oppose themselves directly unto a principle so generally received in the Church they would still allow the expression but put an Allegorical Exposition upon it whereby they plainly overthrew the thing intended They said the Resurrection was past already 2 Tim. 2. 18. It is generally thought that these men Hymeneus and Philetus placed the Resurrection in Conversion or Reformation of Life as the Marcionits did afterwards What some imagine about the Gnosticks is vain And that the reviving of a new Light in us is the Resurrection intended in the Scripture some begin to mutter among our selves But that as Death is a separation or sejunction of the Soul and the Body so that the Resurrection is a re-union of them in and unto Life the Scripture is too express for any one to deny and not virtually to reject it wholly And it may be observed that our Apostle in
of Charity and Gospel-Discipline in their severities yet as it should seem and is very probable knew not how to answer the Objection from this place of our Apostle Therefore did they rather choose for a season to suspend their assent unto the Authority of the whole Epistle than to prejudice the Church by its Admission And well was it that some learned men afterward by their sober Interpretations of the words plainly evince that no countenance was given in them unto the errors of the Novatians for without this it is much to be feared that would have preferred their Interest in their present controversie before the Authority of it which would in the issue have proved ruinous to the Truth it self For the Epistle being designed of God unto the common Edification of the Church would have at length prevailed whatever sense men through their prejudices and ignorance should put upon any passages of it But this controversie is long since buried the generality of the Churches in the world being sufficiently remote from that which was truly the mistake of the Novatians yea the most of them do bear peaceably in their Communion without the least exercise of Gospel-discipline towards them such persons as concerning whom the dispute was of old whether they should ever in this world be admitted into the Communion of the Church although upon their open and professed Repentance We shall not therefore at present need to labour in this controversie But the sense of these words hath been the subject of great contests on other occasions also For some do suppose and contend that they are real and true Believers who are decyphered by the Apostle and that their Character is given us in and by sundry inseparable Adjuncts and properties of such persons Hence they conclude that such Believers may totally and finally fall from Grace and perish Eternally Yea it is evident that this Hypothesis of the final Apostasie of true Believers is that which influenceth their Minds and Judgements to suppose that such are here intended Wherefore others who will not admit that according to the tenor of the Covenant of Grace in Christ Jesus true Believers can perish Everlastingly do say that either they are not here intended or if they are the words are only comminatory wherein although the consequence in them in a way of arguing be true namely that on the supposition laid down the inference is certain yet the supposition is not asserted in order unto a certain consequent whence it should follow that true Believers might so really fall away and absolutely perish And these things have been the matter of many contests among learned men Again There have been sundry mistakes in the practical Application of the intention of these words unto the Consciences of men mostly made by themselves who are concerned For whereas by reason of sin they have been surprized with terrors and troubles of Conscience they have withall in their darkness and distress supposed themselves to be fallen into the condition here described by our Apostle and consequently to be irrecoverably lost And these Apprehensions usually befall men on two occasions For some having been overtaken with some great actual sin against the Second Table after they have made a Profession of the Gospel and having their Consciences harrassed with a sense of their Guilt as it will fall out where men are not greatly hardned through the deceitfulness of sin they judge that they are fallen under the sentence denounced in this Scripture against such sinners as they suppose themselves to be whereby their state is irrecoverable Others do make the same Judgement of themselves because they have fallen from that constant compliance with their Convictions which formerly led them unto a strict performance of Duties and this in some course of long continuance Now whereas it is certain that the Apostle in this discourse gives no countenance unto the severity of the Novatians whereby they excluded Offenders everlastingly from the Peace and Communion of the Church nor to the final Apostasie of true Believers which he testifieth against in this very Chapter in compliance with innumerable other Testimonies of Scripture to the same purpose nor doth he teach any thing whereby the Conscience of any sinner who desires to return to God and to find acceptance with him should be discouraged or disheartened we must attend unto the Exposition of the words in the first place so as not to break in upon the boundaries of other Truths nor transgress against the Analogie of Faith And we shall find that this whole discourse compared with other Scriptures and freed from the prejudices that men have brought unto it is both remote from administring any just occasion to the mistakes before-mentioned and is a needful wholesome commination duely to be considered by all Professors of the Gospel In the words we consider 1 The connexion of them unto those foregoing intimating the occasion of the Introduction of this whole discourse 2 The subject described in them or the Persons spoken of under sundry qualifications which may be enquired into joyntly and severally 3 What is supposed concerning them 4 What is affirmed of them on that supposition 1. The connexion of the word sis included in the causal connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For. It respects the Introduction of Reason for what had been before discoursed as also of the limitation which the Apostle added expresly unto his purpose of making a progress in their farther Instruction if God permit And he doth not herein express his judgement that they to whom he wrote were such as he describes for he afterwards declares that he hoped better things concerning them only it was necessary to give them this caution that they might take due care not to be such And whereas he had manifested that they were slow as to the making of a progress in knowledge and a suitable practice he lets them here know the danger that there was in continuing in that slothful condition For not to proceed in the ways of the Gospel and Obedience thereunto is an untoward entrance into a total relinquishment of the one and the other That therefore they might be acquainted with the danger hereof and be stirred up to avoid that danger he gives them an account of those who after a Profession of the Gospel beginning at a non-proficiency under it do end in Apostasie from it And we may see That the severest Comminations are not only useful in the Preaching of the Gospel but exceeding necessary towards persons that are observed to be slothful in their Profession 2. The description of the Persons that are the subject spoken of is given in five Instances of the Evangelical Priviledges whereof they were made partakers notwithstanding all which and against their obliging efficacy to the contrary it is supposed that they may wholly desert the Gospel it self And some things we may observe concerning this description of them in general As 1 The Apostle
For the first we have the Example of God himself who as we have seen is said sundry times to swear and whose Oath is of signal use unto our Faith and Obedience Now if men had not had a sense and understanding of the Nature Lawfulness and Obligation from the Light of Nature of an Oath this would have been of no use nor signification unto them It is true that God did expresly institute the Rite and Use of swearing in Judgement among his people at the giving of the Law and gave directions about the causes manner and form of an Oath Deut. 6. 16. chap. 13. 20. Exod. 22. 8. from thence the use of an Oath and consequentially of the Oath of God might be known But the most solemn swearing of God was before the Law as in that Instance which our Apostle insists upon of his Oath unto Abraham The Nature and Force hereof could no otherwise be discovered but by the Light of Nature wherein God farther enlightened and instructed men by his own Example 2. In compliance herewith holy men and such as walked with God before the giving of the Law did solemnly swear when occasion did require it and they were lawfully called So Abraham sware to Abimelek Gen. 21. 15. and gave an Oath unto his Servant Gen. 24. 3. 9. So Jacob sware with Laban Gen. 31. 52. And Joseph sware unto his Father Gen. 47. 31. And these had no respect unto any legal Institution so that their practice should be thought to be reproved in those passages of the Gospel which shall be mentioned afterwards 3. That Oaths were in use and approved of under the Law and the Administration thereof is not by any denied and they are commended who did solemnly practice according to the Command Isa. 65. 16. Psal. 63. 12. which of it self doth sufficiently evidence that there is no evil in the nature of it for God did never permit much less approve any thing of that kind And those who judge an Oath to be unlawful under the New Testament do suppose that the Lord Christ hath taken away the principal Instrument of humane Society the great means of preserving Peace Tranquillity and Right though in its own Nature good and every way suited to the Nature of God and man 4. There is in the New Testament nothing against this practice yea there is much to confirm it although considering the foundations whereon it is built it is sufficient that there is not any thing in the Gospel contrary unto it as it was a positive Institution nor can be any thing in the Gospel contrary unto it as it is a dictate of the Light of Nature But 1 That Prophecy Isa. 45. 23. doth belong and is expresly applied unto Believers under the New Testament I have sworn by my self the word is gone out of my mouth in Righteousness and shall not return that unto me every knee shall bow every tongue shall swear See Rom. 14. 11. This hath respect unto what God had of old prescribed Deut. 6. 13. Thou shalt fear the Lord thy God and serve him and shalt swear by his Name This now saith the Prophet shall in the days of the Gospel be observed throughout the world which it could not be in case it were not lawful for Christians in any case to swear by that holy Name And that in like manner is a promise concerning the Calling and Conversion of the Gentiles under the New Testament Jer. 12. 16. And it shall come to pass if they will diligently learn the ways of my people to swear by my Name the Lord liveth as they caused my people to swear by Baal then shall they be built in the midst of my people Now this can be no direction no encouragement unto the Converts of the Gentiles if it be not lawful for them so to swear if it be not their Duty when lawfully called thereunto Yea if God promiseth that they shall swear by his Name and the Gospel should forbid them so to do where should they find rest and assurance unto their Obedience 2. The Apostle Paul doth solemnly swear unto the truth of his own Affirmations concerning himself and his sincerity in them Rom. 9. 1. 2 Cor. 1. 23. It was not concerning any Doctrines he taught that he did swear They needed no confirmation by his Oath as deriving all their Authority and Assurance from Divine Revelation But it was concerning his own heart and purpose whereof there might be much doubt and hesitation yea presumption contrary to the truth when yet it was of great concernment to the Church to have them truly known and stated And in this case he confirms his Assertion by an Oath which wholly takes off all pretence of a general Rule that an Oath is unlawful under the New Testament with those who will not make the Apostle a Transgressor 3. Had an Oath been unlawful under the New Testament God would not have continued the use of it in any kind lest Christians should thereby be drawn to act against the Rule and his Command But this he did in that of the Angel who lifted up his hand unto Heaven and sware by him who liveth for ever and ever Rev 10. 5 6. To give a great and an approved example of that which in no case we may imitate doth not become the Wisdom of God and his Care towards his Church Add unto all these considerations the express Approbation given in this place by our Apostle unto the practice of solemn swearing among men to confirm the truth and to put an end unto strife and the lawfulness of an Oath will be found sufficiently confirmed in the New Testament as well as the Old There are two places in the New Testament which are usually pleaded in opposition unto this Liberty and Duty The first is in the words of our Saviour Matth. 5. 33 34 35 36 37. Ye have heard that it hath been said of old time Thou shalt not forswear thy self but thou shalt perform unto the Lord thine Oath But I say unto you Swear not at all neither by Heaven for it is Gods Throne nor by by Earth for it is his Foot-stool neither by Hierusalem for it is the City of the great King neither shalt thou swear by thy Head because thou canst not make one hair white or black but let your Communication be yea yea nay nay for whatsoever is more than these cometh of evil And unto these words of our Saviour the Apostle James hath respect chap. 5. 12. But above all things my Brethren swear not neither by Heaven neither by Earth neither by any other Oath but let your yea be yea and your nay be nay lest you fall into Condemnation Answ. It is evident that this place of James is derived from and hath respect unto the words of our Saviour it being an express Inculcation of his Precept and Direction on the same reason The same Answer therefore will serve both places which will not be difficult
where before Iesus is entered for us which determines the ambiguity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not our forerunner is entered but the forerunner is entered for us Verse 17 18 19 20. Wherein God willing more abundantly to manifest unto the Heirs of Promise the Immutability of his Counsel interposed himself by an Oath That by two immutable things in which it was impossible for God to deceive we might have strong prevailing consolation who have fled for refuge to lay hold on the hope set before us Which we have as an Anchor of the Soul both safe and stedfast and which entereth into that within the Veil Whither the forerunner is for us entred Jesus made an High Priest for ever after the order of Melchisedec Sundry things are observable in these words 1 The Introduction unto the Application of the foregoing discourse to the use of all Believers Wherein 2 The design of God in the confirmation of his Promise by his Oath which was to manifest the Immutability of his Counsel And this is amplified 1 By the frame purpose or mind of God therein He was willing 2 By the manner how he would declare his mind herein more abundantly namely than could be done by a single Promise It gave not a further stability unto his word but manifested his willingness to have it believed 3 The persons are described unto whom God was thus willing to shew the Immutability of his Counsel who are the Heirs of Promise that is all and only those who are so 4 The way is expressed whereby God would thus manifest the Immutability of his Counsel namely by two immutable things that is his Promise and his Oath Which 5 are proved to be sufficient Evidences thereof from the Nature of him by whom they are made and given It was impossible that God should lye 6 The especial end of this whole design of God with respect unto all the Heirs of Promise is said to be that they might have strong Consolation And thereon they are 7 further described by the way and means they use to obtain the Promise and the Consolation designed unto them therein they fly for refuge to the hope set before them The Efficacy whereof is 8 declared from the Nature of it in comparison unto an Anchor which we have as an Anchor further amplified 1 from its Properties it is sure or safe and stedfast and also 2 from its use It enters into that within the Veil And this use 9 is so expressed that occasion may be thence taken to return unto that from which he had digressed chap. 5. 12. namely the Priesthood of Christ. And 10 The mention thereof he so introduceth according to his usual manner as also to manifest the great benefit and advantage of our entring by hope into that within the Veil namely 1 Because Christ is there 2 Because he is entred thither as our forerunner 3 From the Office wherewith he is there vested called a Priest for ever after the order of Melchisedec as he had declared chap. 5. 12. all which must be opened as they occur in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is say many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause respect may be had unto the words immediately foregoing An Oath among men is unto them an end of strife so a reason is thence inferred why God should interpose himself by an Oath in this matter And the words are rendered by some as we have seen propter quod or propterea in for propter is not unusual And this then is the coherence Whereas mankind doth consent herein that an Oath in things capable of no other proof or demonstration shall end controversies satisfie doubts and put an issue to contradictions differences and strife God took the same way in an infinite gracious condescension to give full satisfaction in this matter unto the Heirs of Promise For what could they require further Will they not rest in the Oath of God who in doubtful cases do and will acquiesce in the Oaths of men what way could be more suited unto their Peace and Consolation And such is Gods Love and Grace that he would omit nothing that might tend thereunto though in such way of condescension as no Creature would or could or ought to have expected before infinite Wisdom and Mercy had declared themselves therein Or this expression may respect the whole subject matter treated of and so the words are rendered in quo or in qua re in which case or matter And this our Translation seems to respect rendering it wherein Then the words direct unto the Introduction of the end of Gods Oath expressed in the words following In this matter God sware by himself that thereby the Heirs of Promise might not only be setled in Faith but moreover receive therewithall strong Consolations And this import of the words we shall adhere unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God willing Hereunto all that follows is resolved It is all founded in the Will of God And two things may be denoted hereby 1 The Inclination and disposition of the mind of God he was free he was not averse from it This is that which is generally intended when we say we are willing unto any thing that is proposed unto us that is we are free and not averse unto it so may God be said to be willing to have an Inclination and an Affection unto the work or to be ready for it as he speaks in another place with his whole Heart and with his whole Soul Jer. 32. 41. But although there be a Truth herein as to the Mind and Will of God towards Believers and their Consolations yet it is not what is here peculiarly intended Wherefore 2 A determinate act and purpose of the Will of God is designed herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God purposing or determining So is the same Act of God expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 22. what if God willing to shew his wrath that is purposing or determining so to do And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1. 11. wherefore God willing is God in Soveraign Grace and from especial Love freely purposing and determining in himself to do the thing expressed unto the Relief and Comfort of Believers The Soveraign Will of God is the sole spring and cause of all the Grace Mercy and Consolation that Believers are made partakers of in this world So is it here proposed thereinto alone is all Grace and Consolation resolved God wills it should be so Man being fallen off from the Grace and Love of God and being every way come short of his Glory had no ways left in nor by himself to obtain any Grace any Relief any Mercy any Consolation Neither was there any the least Obligation on God in point of Justice Promise or Covenant to give any Grace unto to bestow any Mercy or Favour upon
but especially in times of Trial to be sure that our Anchor have a good hold-fast in Heaven This alone will be our Preservation and Security if we are fixed on that within the Vail Verse 20. Whither the forerunner is for us entred Jesus made an High Priest for ever after the order of Melchisedec The Apostle issueth this long digression as he doth all his other Discourses in the Person of Christ who being the Author and Finisher of our Faith with him he begins and in him he ends continually And three things he aims at in this Verse 1. To give new Assurance unto the efficacy and prevalency of Hope fixed on the Promise as it enters in unto that within the Vail namely because Christ our High Priest is there It enters there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither Christ is gone Even Heaven it self would be no safe place for us to fix the Anchor of our Trust and Hope in if Christ were not there For without him there would be no Throne of Grace in Heaven as there could have been no Typical Throne in the Sanctuary without the Mercy-seat And this contains the relation between the two Verses wherein we see that After the most sincere performance of the best of our Duties our Comforts and Securities are centred in Christ alone Our Hope entring within the Vail is a safe Anchor because Christ is there 2. The Apostle in these words by an Artificial Transition lands us on that Coast which he all this while steered towards and this is the Priesthood of Christ as represented in that of Melchisedec This he had asserted chap. 5. 12. But upon the consideration of the depth of this Mystery the Importance of the subject matter of it with the present state of the most of these Hebrews he engageth into that long digression for their due preparation unto the hearing and receiving of it which we have now passed through Wherefore having discharged his Conscience and Duty towards them in various Admonitions he returns again in these words unto that design and discourse which there he had broken off And from the Nature of his Digression we may learn that As the minds of men are greatly to be prepared for the Communication of spiritual mysteries unto them so the best preparation is by the cure of their sinful and corrupt Affections with the removal of their Barrenness under what they have before learned and been instructed in It is to no purpose yea it is but the putting of New Wine into Old Bottles to the loss of all to be daily leading men into the knowledge of higher mysteries whilst they live in a neglect of the Practice of what they have been taught already 3. He gives an account of the Lord Christ unto whom he hath now reduced his Discourse in sundry particulars As 1. He expresseth him by his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus And by the Interposition of this name here the Apostle may design two things 1 To mind us of the signification of it whence the reason of his Assumption of it was taken Jesus signifies a Saviour And he was called Jesus because he was to save his People from their sins Matth. 1. 21. He therefore concerning whom all these things are affirmed is to be considered as our Saviour who had the name of a Saviour given him by God himself with respect unto the work which he was to do 1 Thes. 1. 10. and he is Jesus still able to save to the uttermost them that come unto God by him 2 To reflect on the common use of that name in the world This was the Name under which he was reproached reviled crucified and slain as a Malefactor They crucified Jesus Wherefore the Apostle treating here of the glorious Exaltation of the Son of God that none might pretend or fancy to themselves that it was any other thing or person that he intended he expresseth him by that Name whereby he was known in the world under which he was reproached and suffered And this all the Apostles were careful to inculcate in the first preaching of the Gospel Jesus of Nazareth Acts 2. 22. This Jesus hath God raised up ver 32. His Son Jesus whom ye delivered up and denied in the presence of Pilate chap. 3. 13. Jesus of Nazareth whom ye crucified chap. 4. 10. Jesus whom ye slew and hanged on a Tree chap. 5. 30. For as they testified hereby that they were not ashamed of his Cross so they laid in security for Faith against all those fond Imaginations which have been since vented that Christ in Heaven and in us is somewhat else than that Jesus who was crucified on the Earth This is that which by the use of this Name he calls our Faith unto namely that it is one and the same Jesus who was humbled and is exalted who died ignominiously and lives for ever in Glory This same Jesus is our Saviour in every state and condition the same on the Cross and the same at the right hand of the Majesty on high Hence he is still represented in Heaven as a Lamb slain Rev. 5. 6. And all apprehensions unto the contrary are destructive unto the whole Foundation of the Gospel 2. He describes him by that Office and Action whence our Hope receives its great encouragement to enter within the Vail namely that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Forerunner for us and as such is entred in thither In this place alone is this Title assigned unto the Lord Christ though the things intended in it are elsewhere expressed And so it must be said concerning the name of a surety which our Apostle makes use of in the next Chapter ver 22. Great mysterious Truths may often be comprised in one word used and employed by the Holy Ghost for our Instruction and therefore every word of the Scripture is diligently to be searched into It is indifferent whether we render the words the Forerunner for us that is our Forerunner is entred or the Forerunner is entred for us In the first way the Qualification of his Person a Forerunner for us in the latter the design of his Action the Forerunner acting for us is intended Both come to the same purpose and our Translators so place the words as if they enclined unto the latter sense Two things we are to enquire into 1 What is a Forerunner 2 What the Holy Ghost would instruct us in by this Ascription unto Christ or he is a Forerunner entring within the Vail for us 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praecursor is one who in an affair of publick concern makes speed by himself unto the place whereunto the Affair belongs to give an Account of it and to dispose of all things needful and suited unto the disposal of the Affair that he reports Commonly indeed such a publick Harbinger is inferiour unto those who come after under whose conduct the main of the affair doth abide But this is only where
the place whither he is gone And the way he went was 1 The way of Obedience chap. 5. 8 9. 2 The way of suffering chap. 12. 2. Holiness and the Cross are the two Essential parts of the way whereby our Forerunner entred into Glory 2 That we burden not our selves with any thing that will retard us chap. 12. 1. And we may see whereon the security of the Church doth depend as to the Trials and Storms which it undergoes in this world He that can consider the Opposition that is made unto it in the world the Counsel the Power and the Malice which are ingaged unto its Ruine on the one hand and it s own weakness solitariness helplesness on the other cannot but admire whence it is that it is preserved one moment from destruction There is no proportion between its visible defence and the visible opposition that is made unto it It is Jesus our Forerunner who is within the Vail taking care of all our concerns that is alone our security And what will he not do for us who in the height of his Glory is not ashamed to be esteemed our Forerunner What Love what Grace what Mercy may we not expect from him And When our Hope and Trust enter within the Vail it is Christ as our Forerunner that in opeculiar manner they are to fix and fasten themselves upon An Exposition on the VII CHAPTER of the Epistle to the Hebrews CHAP. VII THERE are almost as many different Analyses given of this Chapter as there are Commentators upon it And sometimes the same Person proposeth sundry of them without a Determination of what he principally adheres unto All of them endeavour to reduce the whole Discourse of the Apostle unto such a Method as they judge most Artificial and Argumentative But as I have else-where Observed the Force of the Apostles Reasonings doth not absolutely depend on any such Method of Arguing as we have framed unto our selves There is something in it more Heavenly and Sublime suited to convey the Efficacy of Spiritual Truth as to the Understanding so to the Will and Affections also For this Reason I shall not insist on the Reducing of this Discourse unto any precise Logical Analysis which none of the Ancients do attempt But whereas those Methods which are proposed by Learned Men whereunto in their Judgment the Apostles Arguing is reducible are onely Diverse and not Contradictory unto one another The Consideration of all or any of them may be of good Use to give Light unto sundry passages in the Context Those who have Laboured herein with most appearance of Accuracy are Piscator and Gomarus My Design being to Examine and Consider all the Apostles Arguings and their Connexions particularly I shall content my self with a plain and obvious Account of the Whole in general The Design of the Apostle in this Chapter is not to declare the Nature or the Exercise of the Priesthood of Christ though the mention of them be occasionally inserted in some passages of it For the Nature of it he had spoken unto Chap. 5 th and Treats of its Use at large Chap. 9 th But it is of its Excellency and Dignity that he Discourseth in this place and that not absolutely neither but in Comparison with the Levitical Priesthood of the Church under the Old Testament As this was directly conducing unto his End so it was incumbent on him in the first place to confirm For if it were not so Excellent it was to no purpose to perswade them to embrace it who were actually in the enjoyment of another This therefore he designeth to prove and that upon Principles avowed by themselves with Light and Evidence taken from what was received and Acknowledged in the Church of the Hebrews from the first Foundation of it After this he manifests abundantly the Excellency of this Priesthood from its Nature and Use also But he was in the first place to evince it from the Faith and Principles of the Ancient Church of Israel which he doth in in this Chapter For he Declares how God had many ways instructed them to expect an alteration of the Levitical Priesthood by the Introduction of another more Useful Efficacious and Glorious the continuance of them both in the Church at the same time being inconsistent Herein was the Authority and Infinite Wisdom of God made manifest in his dealing with the Church of Old By his Authority he obliged them unto a Religious Observance of all those Institutions which he had then appointed this he did unto the last day of the continuance of that State of the Church Mal. 4. 4 5 6. But in his Infinite Wisdom he had before them in them and with them inlaid Instructions for the Church whereby they might see know and believe that they were all to cease and issue in something better afterwards to be introduced So Moses himself in all that he did in the House of God gave Testimony unto what was to be spoken and Declared afterwards Chap. 3. 5. And with Respect unto both of these did that Church greatly miscarry For first in many Ages it could not be brought with any Constancy to submit unto the Authority of God in Obedience unto his Ordinances and Institutions as the whole story of the Old Testament doth declare And now when the time was come wherein they were all to cease under a pretence of adhering to the Authority of God they Rebelled against his Wisdom and refused to consider the Instructions which he had inlaid from first to last concerning their Ceasing and Alteration whereon the Generality of the Church fell and utterly perished This therefore the Apostle Designs here to enlighten them in And this should teach us with what Diligence with what Reverence with what Subjection of Soul and Resignation of our Understandings unto the Will and Wisdom of God all Divine Revelations are to be enquired into So dealt in this Matter the Holy men and Prophets of Old 1 Pet. 1. 10 11. And as for Want hereof the whole Church of the Jews perished at this Season So in all Ages sundry particular Persons did wofully miscarry see Lev. 10. 1 2 3. 2 Sam. 6. 6 7. 1 Chron. 14. 11. And the Want hereof is the Bane of most Churches in the World at this day In Order unto the End mentioned the Apostle in the first place declares that Antecedently unto the giving of the Law and the Institution of the Levitical Priesthood thereby God had without any Respect thereunto given a Typical praefiguration of this Priesthood of Christ in one who was on all Accounts Superiour unto the Levitical Priests when they were afterwards introduced This Sacred Truth which had been hid for so many Ages in the Church and which undeniably manifests the certain future Introduction of another and a better Priesthood is here brought to light and improved by the Apostle As Life and Immortality so all Spiritual Truth was brought to light by the Gospel 2 Tim.
〈◊〉 For and this may respect the Reason why the Apostle affirmed and insisted so much on it that the Lord Christ was a Priest after the Order of Melchisedec For both the Truth saith he of my Assertion and the Necessity of insisting thereon will be sufficiently manifest if you will but consider who this Melchisedec was how he is Represented in the Scripture and what is affirmed of him Or Respect may be had in this word unto the whole preceding Discourse from Chap. 5. ver 11. There he lays the Foundation of it affirming that he had many things to say of this Melchisedec and those such as they would not easily understand unless they diligently applyed their minds unto the knowledge of Divine Mysteries hereof he now designs to give them an Account For this Melchisedec c. But the Connexion is most Natural unto the words immediately preceding and a Reason is given of what was affirmed in them Namely That Jesus was made an High Priest for ever after the Order of Melchisedec Chap. 6. 20. for it was thus with this Melchisedec When Truths in themselves Mysterious and of great Importance unto the Church are asserted or declared it is very necessary that clear Evidence and Demonstration be given unto them that the minds of men be left neither in the dark about their Meaning nor in suspense about their Truth So dealeth our Apostle in the large ensuing confirmation which he establisheth his fore-going Assertion withal The mention of Melchisedec is introduced with the Demonstrative Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this It always hath an Emphasis and denotes somewhat eminent in the Subject spoken of mostly in a way of Commendation so ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider how great a man this was This man of whom is our Discourse The Person spoken of is variously Described 1. By his Name Melchisedec 2. By his Original Office he was a King 3. The place of his Rule or Dominion which was Salem King of Salem 4. By another Office added to the former which principally belongs unto the Design of the Apostle which is described 1. By the Nature of it the Priesthood a Priest 2. By its Object and Author of the most High God 3. By his Actings as a Priest he Blessed Abraham Illustrated 1. By the manner of it he met him 2. By the time of it and its Circumstance when he returned from the slaughter of the Kings 6. By the acknowledgment of his Office made by Abraham he divided unto him the tenth part of all 7. By the Interpretation of his Name the King of Righteousness 8. Of the place of his Reign King of Peace 9. By sundry Properties of his Person gathered out of the Relation of his History in the Scripture without Father without Mother without Pedigree without beginning of days or end of life These Descriptions in all these particulars being given of him there are two things affirmed concerning him 1. That he was made like unto the Son of God 2. That he abideth a Priest continually all which things must be spoken unto For the Person spoken of and Described by his Name Melchisedec I shall in this place say no more of him but what is Necessary for the Understanding of the Text. For I shall not here Examine those Opinions and Disputes concerning him which for the most part have been raised by needless Curiosity the fond and impious imagination of them who would have him some of them to be the Holy Ghost and some of them God even the Father himself have been long since exploded That he was an Angel in Humane Appearance is so contrary to the Design of the Apostle that not many have given Countenance to that Opinion But that he was the Son of God himself in a prelibation of his Incarnation taking upon him the Form of a man as he did afterwards the internal Form and Being in the Personal Union some Learned Men have conjectured and contended Howbeit this also is directly contrary to the Text wherein he is said to be made like unto the Son of God And indeed all such Opinions as make him more than Man are wholly inconsistent with the Design of the Apostle which is to prove that even among men there was a Priest and Priesthood representative of Christ and his Priesthood Superiour to that of the Law which hath nothing of Argument in it if he were more than a Man Besides he lays it down for a certain Principle That every High Priest is taken from among men Chap. 5. 1. And therefore if Melchisedec were an High Priest he was so also Among these who grant him a meer man very many following the Opinion of the Jews contend he was Shem the Son of Noah who was certainly then alive and of great Authority in the World by virtue of his Primogeniture But this also riseth up in Contradiction unto our Apostle beyond all possibility of Reconciliation The Jews who are no further concerned in him but as to what is declared by Moses may safely as to their own Principles though not truly conjecture him to be Shem. But whereas our Apostle affirms that he was without Father without Mother without Genealogy having neither beginning of Days nor end of Life we are not allowed to Interpret these things of him concerning whom most of them are expressely Recorded Nor will it suffice to say that these things indeed are written of him under the Name of Shem but not under the Name of Melchisedec For this were to make the Apostle to lay the weight of so Important an Argument as that in hand and from whence he infers the removal of all the Ancient Legal Institutions out of the Church upon a Niceity and to catch as it were at an Advantage for it Besides let him be called as he will it is his Person in the discharge of his Office which the Apostle speaks of and the things affirmed of him are not true concerning or not truly applicable unto Shem. And we may observe by the way what a blessed effect it is of the Care and Wisdome of God towards the Church that there are so few things in the Scripture that seem to administer occasion unto the Curiosities and Conjectures of Men and of those not any of them needful unto our Faith and Obedience so as that they should receive the least prejudice by our Ignorance of the precise sence of those places The whole is filled with such Depths of Wisdome and Truth as require our Humble Diligent Reverend Careful search into them all the days of our lives But particular Passages Historical or Mystical such as seem to leave room for variety of Conjectures are very few Had they been Multiplyed especially in Matters of any Importance it could not have been avoided but that Religion would have been filled with Fruitless Notions and Speculations And thus it hath fallen out in this Matter of Melchisedec which being veiled or hidden in the Old Testament
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
yea be so much more as that which is Typed out and Signified is and always must be more Excellent than the Type and Sign which are of no Use but with respect thereunto In these Verses he choseth out his first Instance in what he had observed before out of the Narrative of Moses concerning the Greatness and Excellency of Melchisedec in that he received Tithes of Abraham His Design is to prove him more Excellent and Great than all the Levitical Priests But herein he takes a step backward and begins with Abraham himself from whom both People and Priests confessedly derived all their Priviledges And he produceth his Instance in the case of Tithes whereon as it is known the whole Levitical Priesthood did depend And this the Apostle knew full well that if once he proved him Greater than Abraham he should not need with that People to prove him above any of his Posterity but they would immediately give over the Contest So in their Exceptions unto our Saviour's Testimony concerning himself they acknowledge they could proceed no higher Art thou say they Greater than our Father Abraham whom makest thou thy self to be John 8. 53. But yet our Apostle not content herewith to obviate all Pretences proves distinctly afterwards that the whole Order of the Levitical Priests were inferiour unto him VER 4 5 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Considerate Spectate Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videte Vul. Lat. intuemini Consider Behold Contemplate serious Consideration with Diligent Intuition is intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quantus hic sit vul fuerit is supplyed by others as by us how great this Man was Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam magnus hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decimas spoliorum decimas de spoliis hostium de spoliis vul Lat. Decimas de praecipuis of the chiefest things The Syr. makes a distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tithes and First-fruits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cujus Generatio non annumeratur in eis Whose Generation is not numbred in them very obscurely Cujus genus non recensetur ex illis non refertur ad illos Whose Stock Race Pedigree is not reckoned from them referred unto them the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is not written in their Genealogies which is the sence of the word for respect is had unto the Genealogies that were written and upon Record VER 4. Consider then how great this man was unto whom even the Patriarch Abraham gave the Tenth of the Spoils The Duty of the Hebrews upon the Proposition of the state of Melchisedec before insisted on is here pressed on them And the words contain both a Respect unto the preceding Discourse a Duty prescribed the Object of that Duty and the Reason of a Qualification therein expressed amplified by the Title State and Condition of one Person concerned 1. The Note of Respect unto the preceding Discourse is in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render now consider now then or therefore but do you consider The things before laid down are as of Importance in themselves so of your especial concernment 2. The Especial Duty which he prescribes unto them with Respect unto the things proposed by him concerning the Excellency of Melchisedec and his Office is that they would consider it He doth four times in this Epistle call the Hebrews unto this especial Duty of an Inteuse Consideration of the things proposed unto them as we have translated his words and that not unduly Chap. 3. 1. Chap. 10. 24. Chap. 12. 3. and in this place Chap. 3. 1. Chap. 10. 24. we have the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose Importance hath been declared on Chap. 3. 1. Chap. 12. 2. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to call things unto a due Reckoning and Account so as to conform our minds unto them which is our great Duty with respect unto the patient Sufferings of Christ there intended The word here used signifies diligently to behold contemplate on or to look into the things proposed unto us He had before warned them that what he had to Discourse on this Subject was difficult and hard to be understood but withal such was its Use and Excellency that neither would he refrain from declaring of them nor ought they to spare any pains in a diligent Enquiry into them Having therefore laid down the matter of Fact and stated the whole Subject which he designed to treat upon he adds their Duty with respect thereunto And this in the first place is that they would heedfully and diligently look into them 1. It will be fruitless and to no Advantage to propose or declare the most Important Truths of the Gospel if those unto whom they are proposed do not diligently enquire into them And here those unto whom the Dispensation of the Gospel is committed are pressed with no small difficulty as our Apostle professeth that he was in this very case For whereas it is incumbent on them in that Declaration of the whole Counsel of God which is enjoyned them to insist upon sundry things that are Deep Mysterious and hard to be understood when their Hearers for want of a good Foundation of Knowledge in the Principles of Religion or through carelesness in attending unto what is delivered do not come unto a due perception and understanding of them it is very grievous to see their own Labours and others Profit disappointed Wherefore if Men think they have nothing to do but as it were to give the hearing unto such as endeavour to carry them to perfection they will lose all the advantage of their Ministry This Duty therefore is here prescribed by the Apostle with respect unto this Truth to obviate this slothful frame And we may on this Occasion briefly name the things that are required thereunto As 1. Sense of a concernment in them Unless this be well fixed on the mind Men will never diligently attend unto them nor duly consider them If upon the proposal of Sacred Truths that appear hard to be understood they begin to think that this belongs not unto them it is for others who are more exercised than they it is not likely they should ever endeavour to apprehend them aright And this very frame keeps many in a low form of knowledge all their days possibly also this Neglect is increased in many by the spreading of a late foolish apprehension that we are upon the matter to look after nothing but the Doctrines and Precepts of Morality that are in the Scripture but as for the more Spiritual Mysteries of Grace we are not concerned in them Where this Principle is once imbibed Men will rest and satisfie themselves in the most profound Ignorance and not only so but despise all such as endeavour to be wiser than themselves But 2. Unto a due Apprehension of these things there is not only required a sense of our concernment but also
unto God when he offered himself not to expiate his own infirmities by his offering but that he might be carried through and supported in his Oblation which he offered for the sins of the People and had success therein See the exposition on chap. 5. 7. 5. He is more kind than ordinary in extending the Oblation of Christ unto his death also But he recalls his grant affirming that he did only prepare himself for his offering thereby And this also casts his whole Exposition into much confusion Christ offered himself once saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once and at one time This I suppose is agreed Then he offered for himself and his own sins or not at all For he offered but once and at one time Where then did he thus offer himself and when In Heaven upon his Ascension say the Socinians with one accord Where then and when did he offer for himself On the earth Then he offered himself twice No by no means he offered not himself on the Earth how then did he offer for himself on the earth He did not indeed offer himself on the Earth but he prepared himself for his offering on the Earth and therein he offered for himself that is he did and he did not offer himself upon the earth For they cannot evade by saying that he did it when he offered up prayers on the Earth For the Apostle says expresly in this place that what he did he did it when he offered himself And it must be by such an offering as answered the offering of the high Priest for himself which was bloody 6. The close of his Discourse whereby he would prove the Truth of his Exposition of the verse foregoing from his Interpretation of this is absurd as that which would give countenance unto an evident falsehood from what is more evidently so Grotius adds little unto what Schlictingius offers in this case Only he tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for those griefs which are commonly the punishment of sin Rom. 6. 10. But it is a mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place signifies nothing but the Guilt of Sin which Christ died to expiate and take away He died once for sin that is he suffered once for sin He says moreover that profluvium mulierum is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 12. 8. 15. 13. as also is the leprosie chap. 14. 13. But herein also he is mistaken both the one and the other subject unto those defiling Distempers were appointed to offer a sin-offering for those sins which those Defilements were tokens of and the sin of Nature which they proceed from Again he says that Christ in his offering was freed from those infirmities and miseries per mortem acceleratam But his death was not hasted one moment until all was finished nor did he offer for the hastening of his Death And his ensuing words are most ambiguous Christ offered pro doloribus istis qui solent peccatorum poenae esse quos Christus occasione etiam peccatorum humani generis toleravit If the sorrows intended were not true punishments of sin they could not be offered for And what sorrows Christ underwent so far as they were penal he offered for them when he offered for the sins of the People and not otherwise But those which are called his own sins must be every way distinct from the sins of the People and have no Relation unto them as the sins of the High Priests of old had not Wherefore if by the occasion of the sins of men he intend that his Sufferings and Griefs were for the sins of men then he offered for them when he offered for the sins of the People when he bare our sins and sorrows and had no need to offer distinctly for them as his own And if it were a sorrow that was not for sin it cannot be called Sin Christs sufferings on the occasion of the sins of mankind is well understood by those who are any way skilled in the Socinian Mysteries Hammond says the same He both saith he offered for himself that is made expiation as it were not to deliver himself from sin for he was never guilty of any but from the infirmities assumed by him but especially from death it self and so is now never likely to dye and to determine his Melchisedecian Priesthood Ans. 1 To make expiation as it were from the infirmities assumed by him or to be delivered from them is hard to be understood 2 Much more is it how by death wherein he offered himself he should make expiation to be delivered from death it self 3 And it is as hard to say that Christ offered for himself once by death that he might dye no more seeing it is appointed unto all men only once to dye I have digressed thus far to crush this novel Invention which as it is untrue and alien from the sense of the Apostle so it hath in the expression of it an ungrateful sound of Impiety But I expect not so much Sobriety as that considering the means of its conveyance unto the minds of men at present it should not be vented again until what hath been here pleaded in its confutation be answered At present I shall proceed with the Exposition of the remainder of the words How and what Christ offered for the sins of the People is declared in the words remaining 1. For the way or manner of it He did it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Once only This is directly opposed unto the frequency of the legal Sacrifices repeated daily as there was occasion Those High Priests offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily on all occasions He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Once only And I cannot but observe by the way that this Assertion of the Apostle is no less absolutely exclusive of the Missatical Sacrifices of the Priests of the Roman Church than it is of the Levitical Sacrifices of the High Priest of the Church of the Jews Their Expositors on this place do generally affirm in plea for their Church that they offer it not to make expiation of sins but only to represent and make application of the one Sacrifice of Christ on the Cross. But in their Mass it self they speak otherwise and expresly offer it to God a Sacrifice for the sins of the living and the dead Neither yet do we enquire unto what End they do what they do and this is all they say that they offer the same sacrifice that Christ did that is himself And this they do a thousand times more frequently than the Expiatory Sacrifices were among the Jews Neither were their Sacrifices offered properly by Gods Appointment to make Attonement for Sin by their own vertue and Efficacy but only to be a Representation and Application of the Sacrifice of Christ to come Whatever ends they therefore fancy unto themselves by pretending to offer the same sacrifice that Christ did they contradict the words of the Apostle and wholly
the Old Testament or dispensation of the Old Covenant Such a time there was appointed unto it in the counsel of God during this season things fell out as described ver 9. The certain period fixed unto these days is called by our Apostle the time of Reformation Chap. 9. 10. After those days that is in or at their expiration when they were coming unto their end whereby the first Covenant waxed old and decayed God would make this Covenant with them And although much was done towards it before those days came absolutely unto an end and did actually expire yet is the making of it said to be after those days because being made in the wane and declension of them it did by its making put a full and final end unto them This in general was the time here designed for the making and establishing of the New Covenant But we must yet farther enquire into the precise time of the accomplishment of this Promise And I say the whole of it cannot be limited unto any one season absolutely as though all that was intended in Gods making of this Covenant did consist in any one individual act The making of the Old Covenant with the Fathers is said to be in the day wherein God took them by the hand to bring them out of the Land of Egypt During the season intended there were many things that were preparatory to the making of that Covenant or to the solemn establishment of it So was it also in the making of the New Covenant It was gradually made and established and that by sundry Acts preparatory for it or confirmatory of it And there are six degrees observable in it 1. The first peculiar entrance into it was made by the Ministry of John the Baptist. Him had God raised to send under the name in the spirit and power of Elijah to prepare the way of the Lord Mal. 4. Hence is his Ministry called the beginning of the Gospel Mark 1. 1 2. Until his coming the People were bound absolutely and universally unto the Covenant in Horeb without alteration or addition in any Ordinance of Worship But his Ministry was designed to prepare them and to cause them to look out after the accomplishment of this promise of making the New Covenant Mal. 4. 4 5 6. And those by whom his Ministry was despised did reject the counsel of God against themselves that is unto their ruine and made themselves liable to that utter excision with the Threatnings whereof the Writings of the Old Testament are closed Mal. 4. 6. He therefore called the People off from resting in or trusting unto the Priviledges of the first Covenant Mat. 3. 8 9 10. preached unto them a Doctrine of Repentance and instituted a new Ordinance of Worship whereby they might be initiated into a new state or condition a new Relation unto God And in his whole Ministry he pointed at directed and gave Testimony unto him who was then to come to establish this New Covenant This was the beginning of the accomplishment of this Promise 2. The coming in the Flesh and personal Ministry of our Lord Jesus Christ himself was an eminent advance and degree therein The dispensation of the Old Covenant did yet continue For he himself as made of a Woman was made under the Law yielding Obedience unto it observing all its Precepts and Institutions But his coming in the Flesh laid an Axe unto the Root of that whole dispensation For therein the main end that God designed thereby towards that People was accomplished The interposition of the Law was now to be taken away and the Promise to become all unto the Church Hence upon his Nativity this Covenant was proclaimed from Heaven as that which was immediately to take place Luk. 2. 13 14. But it was more fully and evidently carried on in and by his personal Ministry The whole doctrine thereof was preparatory unto the immediate introduction of this Covenant But especially there was therein and thereby by the truth which he taught by the manner of his teaching by the miracles which he wrought in conjunction with an open accomplishment of the Prophesies concerning him evidence given that he was the Messiah the Mediator of the New Covenant Herein was a declaration made of the Person in and by whom it was to be established and therefore he told them That unless they believed it was he who was so promised they should dye in iheir sins 3. The way for the introduction of this Covenant being thus prepared it was solemnly enacted and confirmed in and by his death For herein he offered that Sacrifice to God whereby it was established And hereby the Promise properly became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament as our Apostle proves at large Chap. 9. 14 15 16. And he declares in the same place that it answered those Sacrifices whose blood was sprinkled on the People and the Book of the Law in the confirmation of the first Covenant which things must be treated of afterwards This was the Center wherein all the Promises of Grace did meet and from whence they derived their efficacy From henceforward the Old Covenant and all its administrations having received their full accomplishment did abide only in the patience of God to be taken down and removed out of the way in his own time and manner For really and in themselves their force and authority did then cease and was taken away See Eph. 2. 14 15 16. Col. 2. 14 15. But our obligation unto Obedience and the observance of Commands though formally and ultimately it be resolved into the Will of God yet immediately it respects the Revelation of it by which we are directly obliged Wherefore although the causes of the removal of the Old Covenant had already been applied thereunto yet the Law and its Institutions were still continued not only lawful but useful unto the Worshippers until the Will of God concerning their abrogation was fully declared 4. This New Covenant had the complement of its making and establishment in the Resurrection of Christ. For in order hereunto the Old was to have its perfect end God did not make the first Covenant and therein revive represent and confirm the Covenant of Works with the Promise annexed unto it meerly that it should continue for such a season and then die of its self and be arbitrarily removed But that whole dispensation had an end which was to be accomplished and without which it was not consistent with the wisdom or righteousness of God to remove it or take it away Yea nothing of it could be removed until all was fulfilled It was easier to remove Heaven and Earth than to remove the Law as unto its Right and Title to rule the Souls and Consciences of men before all was fulfilled And this end had two parts 1 The perfect fulfilling of the Righteousness which it required This was done in the Obedience of Christ the Surety of the New Covenant in the stead of them with whom
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
Superlative Degree expressed by the Repetition of the Substantive as is usual in the Hebrew Some give instances of this kind of Phraseology in Greek writers remote enough from Hebraisms as Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misera miserarum es that is miserrima But however the phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be Greek the Apostle intends to express the Hebraism itself And Holy in the Hebrew is of the singular number Holies of the plural but in the Greck both are of the plural number And what is thus called was most eminently Typical of Christ who is called by this name Dan. 9. 24. to anoint the most Holy The place in the Tabernacle which was most sacred and most secret which had the most eminent Pledges or Symbols of the divine presence and the clearest Representations of God in Christ reconciling the word unto himself is so called The more of Christ by the way of representation or exhibition any institutions of divine worship do contain or express the more sacred and Holy are they in their use and exercise But It is Christ alone who in himself is really the Most Holy the Spring and Fountain of all holiness unto the Church 3. The first Utensil reckoned unto this second part of the Tabernacle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the relation of it thereunto is that it had it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say it was in it but it had it If any one would see the various conjectures of learned men about this assertion of the Apostle as also about that following concerning what was contained in the Ark He may consult the collections of Mr. Pool on the place where he will find them represented in one view My design being only to declare what I conceive consonant unto the truth I shall not spend time in repeating or refuting the conjectures of other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate a Censer but it may as well be rendred the Alar of Incense as it is by the Syriack the House of Spices the place for the Spices whereof the Incense was compounded The Altar of Incense was all overlaid with beaten Gold hence it is here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gold And whereas it was one of the most glorious vessels of the Tabernacle and most significant if the Apostle intended it not in this word he takes no notice of it at all which is very unlikely And of this Altar he says not that it was in the second Tabernacle but that it had it And in that expression he respects not its situation but its Use. And the most Holy Place may well be said to have the Altar of Incense because the High Priest could never enter into that place nor perform any service in it but he was to bring Incense with him taken in a Censer from this Altar Whereas therefore there was a two fold use of the Altar of Incense the one of the Ordinary Priests to burn Incense in the Sanctuary every day and the other of the High Priest to take Incense from it when he entered into the most Holy Place to fill it with a cloud of its smoak the Apostle intending a comparison peculiarly between the Lord Christ and the High Priest only in this Place and not the other Priests in the daily discharge of their office he takes no notice of the use of the Altar of Incense in the Sanctuary but only of that which respected the most Holy Place and the entrance of the High Priest thereinto For so he expresly applyes it ver 12. And therefore he affirms this Place to have had this Golden Altar its principal use and end being designed unto the service thereof This I judge to be the true meaning of the Apostle and sense of his words and shall not therefore trouble my self nor the reader with the repetition or confutation of other conjectures And that this was the principal use of this Altar is plainly declared in the order for the making and disposal of it Exod. 30. 6. Thou shalt put it before the Vail that is by the Ark of the Testimony before the Mercy-seat that is over the Testimony where I will meet with them Although it was placed without the Vail and that for this end that the High Priest might not enter one step into the most Holy Place until the smoak of the Incense went before him yet had it peculiar respect unto the Ark and Mercy-seat and is therefore reckoned in the same place and service with them by the Apostle And this is yet made further evident in that when the High Priest entred into the most Holy Place and had no service to perform but with respect unto the things pertaining thereunto he was to make atonement on this Altar with the blood of the Sin-offering as he did on the Ark and Mercy-seat Exod. 30. 10. This is an undeniable demonstration that as unto the use of it it belonged principally unto the most Holy Place and is here so declared by the Apostle Wherefore the assignation hereof unto that place by the Author is so far from an objection against the Authority of the Epistle unto which end it hath by some been made use of as that it is an argument of his divine wisdom and skill in the nature and use of these institutions The manner of the service of this Altar intended by the Apostle was briefly thus The High Priest on the solemn day of expiation that is once a year took a Golden Censer from this Altar After which going out of the Sanctuary he put fire into it taken from the Altar of Burnt-Offerings without the Tabernacle in the Court where the perpetual fire was preserved Then returning into the Holy Place he filled his hands with Incense taken from this Altar the place of the residence of the Spices And this Altar being placed just at the entrance of the most Holy Place over against the Ark and Mercy-seat upon his entrance he put the Incense on the fire in the Censer and entred the Holy Place with a cloud of the smoak thereof see Levit. 16. 12. 13. The composition and making of this Incense is declared Exod. 30. 34. 35. c. And being compounded it was beaten small that it might immediately take fire and so placed on this Altar before the Ark ver 36. And the placing of this Incense before the Testimony as is there affirmed is the same with what our Apostle affirms that the most Holy Place had it That in general by Incense Prayer is signified the Scripture expressly testifieth Let my Prayer come before thee as Incense Psal. 141. 2. And there is a fourfould Resemblance between them 1. In that it was Beaten and Pounded before it was used So doth acceptable Prayer proceed from a broken and contrite Spirit Psal. 51. 17. 2. It was of no use untill fire was put under it and that taken from the Altar Nor is that Prayer of any Vertue or
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
afterwards 7 This Imagination is destructive of the principal design and Argument of the Apostle For he proves the Imperfection of the Sacrifices of the Law and their insufficiency to consummate the Church from their annual Repetition affirming that if they could have perfected the Worshippers they would have ceased to have been offered Yet was that Sacrifice which he respects repeated only once a year But on this Supposition the Sacrifice of Christ must be offered always and never cease to be actually offered which reflects a greater Imperfection on it then was on those which were repeated only once a year But the Apostle expresly affirms that the Sacrifice which could effect its End must cease to be offered Chap. 10. 2. Whereas therefore by One offering he hath for ever perfected them that are Sanctified he doth not continue to offer himself though he doth so to appear in the Presence of God to make Application of the Vertue of that One offering unto the Church The Expositors of the Roman Church do raise an Objection on this place for no other End but that they may return an Answer unto it perniciously opposite unto and destructive of the Truth here taught by the Apostle though some of them do acknowledge that it is capable of another answer But this is that which they principally insist upon as needful unto their present Cause They say therefore that if Christ cease to offer himself then it seems that his Sacerdotal Office ceaseth also For it belongs unto that office to offer Sacrifices continually But there is no force in this Objection For it belongs to no Priest to offer any other or any more Sacrifices but what were sufficient and effectual unto the End of them and their office And such was the One Sacrifice of Christ. Besides though it be not actually repeated yet it is vertually applyed always and this belongs unto the present discharge of his Sacerdotal Office So doth also his Appearance in Heaven for us with his Intercession where he still continues in the actual exercise of his Priesthood so far as is needful or possible But they have an Answer of their own unto their own Objection They say therefore that Christ continueth to offer himself every day in the Sacrifice of the Mass by the hands of the Priests of their Church And this Sacrifice of him though it be unbloody yet is a true real Sacrifice of Christ the same with that which he offered on the Cross. It is better never to raise Objections then thus to answer them For this is not to expound the words but to dispute against the Doctrine of the Apostle As I shall briefly evince 1. That the Lord Christ hath by the One offering of himself for ever perfected them that are Sanctified is a Fundamental Article of Faith Where this is denied or overthrown either directly or by just Consequence the Church is overthrown also But this is expresly denied in the Doctrine of the frequent Repetition of his Sacrifice or of the offering of himself And there is no Instance wherein the Romanists do more expresly oppose the Fundamental Articles of Religion 2. The Repetition of Sacrifices arose solely from their Imperfection as the Apostle declares Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law that they were repeated once every year in one place only how great must the Imperfection of the Sacrifice of Christ be esteemed if it be not effectual to take away Sin and perfect them that are Sanctified unless it be repeated every day and that it may be in a thousand Places 3. To say that Christ offereth himself often is expresly and in Terms contradictory to the Assertion of the Apostle Whatever therefore they may apprehend of the offering of him by their Priests yet most certain it is that he doth not every day offer himself But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself of himself by the eternal Spirit once for all so the pretence to offer him often by the Priests is highly Sacrilegious 4. The infinite actings of the Divine Nature in Supporting and Influencing of the Humane the inexpressible Operation of the Holy Ghost in him unto such a peculiar acting of all Grace especially of Zeal unto the Glory of God and compassion for the Souls of men as are inimitable unto the whole Creation were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God And how can a poor sinful Mortal man such as are the best of their Priests pretend to offer the same Sacrifice unto God 5. An unbloody Sacrifice is 1 A Contradiction in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only Sacrifice which the Apostle treats of is victimae mactatio as well as victimae mactatae oblatio It is a Sacrifice by death and that by blood-shedding other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there never was any 2 If it might be supposed yet is it a thing altogether useless For without shedding of Blood there is no Remission The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin An unbloody Sacrifice for the Remission of Sin overthrows both the Law and the Gospel 3 It is directly contrary unto the Argument of the Apostle in the next verse wherein he proves that Christ could not offer himself often For he doth it by affirming that if he did so then must he often suffer that is by the Effusion of his Blood which was absolutely necessary in and unto his Sacrifice Wherefore an unbloody Sacrifice which is without Suffering whatever it be is not the Sacrifice of Christ. For if he be often offered he must often suffer as the Apostle affirms Nor is it unto any Purpose to say that this unbloody Sacrifice of the Mass receiveth its Vertue and Efficacy from the One Sacrifice of Christ on the Cross as it is pleaded by the defenders of it For the Question is not what value it hath nor whence it hath it but whether it be the Sacrifice of Christ himself or no. To sum up the substance of this whole Controversie The Sacrifice or Offering of Christ was 1 By Himself alone through the eternal Spirit 2 Was of his whole Humane Nature as to the matter of it He made his Soul an offering for Sin 3 Was by Death and Bloodshedding whereon its entire Efficacy as unto Attonement Reconciliation and the Sanctification of the Church do depend 4 Was once only offered and could be so no more from the Glory of his Person and the Nature of the Sacrifice it self 5 Was offered with such glorious internal actings of Grace as no Mortal creature can comprehend 6 Was accompanied with his bearing the
Work of their Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring a general name of imployment about all sacred Duties Services and Offices whatever and therefore it comprizeth all the Service of the Priests about the Tabernacle and Altar wherein they Ministred unto God according to his appointment And this extends unto all that were partakers of the Priest-hood and was not confined unto the High-Priest See Chap. 9. 1. This they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is day by day as occasion did require according to the appointment of the Law Not only the daily Sacrifice Morning and Evening is intended nor yet the doubling of them on the Sabbath and other Festivals but all the occasional Offerings for the people as their necessities did require For any Man might bring his Sin-Offering and Trespass-Offering his Peace-Offering his Vow or Free-Will-Offering unto the Priest at any time to be Offered on the Altar For this cause they came to be always in a readiness to stand Ministring daily and hereunto was their Office confined There was no end of their work after which they should enter into an other and better State as the Apostle shews it of the Lord Christ in the next Verse And this is an high Argument of the imperfection of their Sacrifices they were never brought unto that State by them as the High-Priest might cease from Ministring and enter into a condition of rest 4. Their general Ministry is described by the especial duty which is under present consideration they Offered oftentimes the same Sacrifices they were the same Sacrifices that were Offered of the same general Nature and Kind They were indeed distributed into several sorts according unto their occasions and institutions as whole Burnt-Offerings Sin-Offerings Trespass-Offerings and the like but their general Nature was one and the same falling all under the same censure that they could not take away sin They had not any one peculiar Service that could effect this end And they Offered them often daily monthly occasionally annually according unto Divine Institution In this defect as unto the efficacy and frequency in the repetition is the Sacrifice of Christ directly opposed unto them Hence In the last place the Apostle passeth that Sentence concerning them all whose Truth he had before sufficiently confirmed they cannot they never could take away sin They could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take them out of the way that is absolutely perfectly as the word denotes They could not do it before God the Judge by making a sufficient Attonement for them ver 4. They could not do it as unto the Conscience of the Sinner giving him assured peace with God thereon It may be they could not do it at any one time but in the constant continuance in the Use and Observation of them they might do it if they were multiplied if they were costly if they were observed in an extraordinary manner they might effect this end No saith the Apostle they could not do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the defect was in their own Nature and Power they cannot do it They could not do it by any means nor at any time The word is a vehement Negation respecting all the Powers of those Sacrifices and all the times wherein they were used And therefore as unto those things which might seem to give them their efficacy as their multiplication their constancy their cost extraordinary care about them God doth reject them in a peculiar manner when trusted unto for the taking away of sin Isa. 1. 11. Mich. 6. 6 7. If all those Divine Institutions in the diligent Observation of them could not take away Sin how much less can any thing do so that we can betake our selves unto for that end There are innumerable things invented in the Papacy to take away Sin and its Guilt especially of those Sins which they are pleased to call venial And all Men on the conviction of sin are apt to entertain thoughts that by some endeavours of their own they may so take them away To comply with this presumption are all the Papal inventions of Confession Absolution Indulgences Masses Penances Purgatory and the like accommodated Others trust solely unto their own Repentance and following Duties as do the Socinians and all Men in their unrenewed estate But certainly if the Apostle proveth this Assertion beyond contradiction that none of them can ever take away any sin their Legal Institutions of Divine Worship and their Observations could not do it how much less can the Inventions of Men effect that great end This account he gives us of the Inefficacy of the Sacrifices of the Priests notwithstanding their diligent attendance on their Offerings ver 11. VERSE 12 13 14. In these Verses the Apostle opposeth that one Sacrifice of Christ unto the Legal Offerings that the Priests attended unto and that in three things 1. In the Nature of it and its perfection ver 12. 2. The Consequence on the part of Christ by whom it was offered ver 12 13. 3. In the effect of it towards the Church ver 14. VERSE 12. 1. There is a note of opposition answering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Verse foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is not Exceptive but Alternative 2. The Person spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that is he of whom we speak he whose Body was Offered once for all Jesus Christ the High-Priest of the New Testament but this Man say we 3. What is ascribed unto him in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After he had Offered one Sacrifice for sin He Offered as the Priests did he Offered for sin as they did also so far there was an agreement But 1. he Offered only one Sacrifice not many And what is included therein that this Sacrifice was of himself and not the Blood of Bulls and Goats 2. It was but once Offered and it is principally called one Sacrifice because it was but once Offered and the time when he Offered this Sacrifice is also proposed not absolutely but with respect unto what ensued It was before he sate down on the Right Hand of God that is before his entrance into Glory after he had Offered one Sacrifice for sin And the way of mentioning these things doth manifest that the principal intention of the Apostle is to speak unto the different consequences of this Offering of the Priests of Old and of Christ. And this Observation of his Offering one Sacrifice only for sin is mentioned in opposition unto the frequent repetition of their Sacrifices but he mentioneth it only transiently to make a way for the great ensuing differences in the consequents of them Ho wbeit in these words thus transiently mentioned he judgeth and condemueth the two grand oppositions that at this day are made against that one Sacrifice of Christ and Efficacy of it The First is that of the Papists who in the Mass pretend to multiply the Sacrifices of him every
respect is had unto this frame of Heart in this Exhortation For it is apt on many accounts to decay and be lost but when it is so we lose much of the Glory of our profession 2. They had hereon some such Communication of the Spirit in Gifts or Graces that was a Seal unto them of the promised inheritance Eph. 1. 13. And although what was extraordinary herein is ceased and not to be looked after yet if Christians in their initial dedication of themselves unto Christ and the Gospel did attend unto their duty in a due manner or were affected with their priviledges as they ought they would have experience of this Grace and advantage in ways suitable unto their own state and condition Secondly The continuation of their Profession first solemnly made avowing the Faith on all just occasions in attendance on all Duties of Worship required in the Gospel in professing their faith in the Promises of God by Christ and thereon chearfully undergoing afflictions troubles and persecutions on the account thereof is this profession of our Faith that is exhorted unto II. What is it to hold fast this profession The words we so render are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singly as 1 Thes. 5. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are indefinitely used to this end ch 3. 6. ch 4. 14. Rev. 2. 25. ch 3. 11. So that which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 4. 14. And there is included in the sence of either of these words 1. A supposition of great difficulty with danger and opposition against this holding the Profession of our Faith 2. The putting forth of the utmost of our strength and endeavours in the defence of it 3. A constant perseverance in it denoted in the word keep possess it with constancy III. This is to be done without wavering that is the profession must be immovable and constant The frame of mind which this is opposed unto is expressed James 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is alwayes disputing and tost up and down with various thoughts in his mind not coming to a fixed resolution or determination He is like a Wave of the Sea which sometimes subsides and is quiet and sometimes is tossed one way or another as it receives impressions from the Wind. There were many in those days who did hesitate in the profession of the Doctrine of the Gospel sometimes they inclined unto it and embraced it sometimes they returned again unto Judaisme and sometimes they would reconcile and compound the two Covenants the two Religions the two Churches together with which sort of men our Apostle had great contention As mens minds waver in these things so their profession wavers which the Apostle here condemneth or opposeth unto that full assurance of Faith which he required in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be bent one way or another by impressions made from any things or causes but to abide firm fixed stable in opposition to them And it is opposed unto 1. An halting between two opinions God or Baal Judaism or Christianity Truth or Error This is to waver Doctrinally 2. Unto a Weakness or Irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions 3. To an yielding in the way of complyance in any point of Doctrine or Worship contrary unto or inconsistent with the Faith we have professed In which sense the Apostle would not give place no not for an hour unto them that taught Circumcision 4. To final Apostacy from the truth which this wavering up and down as the Apostle intimates in his following discourse brings unto Wherefore it includes Positively 1. A firm perswasion of mind as to the truth of the Faith whereof we have made profession 2. A constant resolution to abide therein and adhere thereunto against all oppositions 3. Constancy and diligence in the performance of all the Duties which are required unto the continuation of this profession This is the summ and substance of that duty which the Apostle with all sorts of Arguments presseth on the Hebrews in this Epistle as that which was indispensibly necessary unto their Salvation 1. There is an Internal Principle of saving Faith required unto our profession of the Doctrine of the Gospel without which it will not avail 2. All that believe ought solemnly to give themselves up unto Christ and his Rule in an express profession of the faith that is in them and required of them 3. There will great difficulties arise in and opposition be made unto a sincere profession of the Faith 4. Firmness and constancy of mind with our utmost diligent endeavours are required unto an acceptable continuance in the profession of the Faith 5. Uncertainty and wavering of mind as to the Truth and Doctrine we profess or neglect of the duties wherein it doth consist or compliance with errors for fear of persecution and sufferings do overthrow our profession and render it useless 6. As we ought not on any account to decline our Profession so to abate of the degrees of fervency of spirit therein is dangerous unto our souls Upon the Proposal of this Duty the Apostle in his passage interposeth an encouragement unto it taken from the assured benefit and advantage that should be obtained thereby for saith he He is faithfull that hath promised And we may observe in the opening of these words the nature of the encouragement given us in them 1. It is God alone who Promiseth He alone is the Author of all Gospel Promises by him are they given unto us 2 Pet. 1. 4. Titus 1. 1. Hence in the sense of the Gospel this is a just Periphrasis of God He who hath Promised 2. The Promises of God are of that nature in themselves as are suited unto the encouragement of all Believers unto constancy and final perseverance in the Profession of the Faith They are so whether we respect them as they contain and exhibit present Grace Mercy and consolation or as those which propose unto us things Eternal in the future glorious reward 3. The Efficacy of the Promises unto this end depends upon the faithfulness of God who gives them With him is neither variableness nor shadow of turning The strength of Israel will not lie nor repent Gods faithfulness is the unchangeableness of his Purpose and the Counsels of his Will proceeding from the Immutability of his Nature as accompanied with almighty Power for their accomplishment as declared in the Word See chap. 6. 18. Titus 1. 2. This therefore is the sense of the Apostles Reason unto the end he aims at Consider saith he the promises of the Gospel their incomparable Greatness and Glory in their enjoyment consists our eternal Blessedness and they will all of them be in all things accomplished towards those who hold fast their profession seeing he who hath promised them is
and Ministerial Administration of the Sacraments as the only outward Causes and Means thereof Herein do Ministers Bless the People in the Name and Authority of God 3. They do it by the particular Ministerial applications of the Word unto the Souls and Consciences of Men. This Authority hath Christ given unto them saith he VVhose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained John 20. 23. I know what Use hath been made of these words that is how they have been abused to give Countenance unto the necessity of private Confession of all Sins unto the Priests and of their Power of Absolution or Remission thereon But yet the real intention of the words and the Truth that is in them must not be waved or over-looked It is not therefore the meer Preaching of the VVord and therein a Doctrinal Declaration of whose Sins are remitted and whose Sins are retained according to the Gospel which Men are respectively interested in by their Faith or Unbelief that is here intended the Commission giving Power whereunto is of a more general Nature But an especial Application of the word unto the Consciences of Men with respect unto their Sins is included therein And this is done two ways 1. VVith respect unto the Judgment of the Church 2. VVith respect unto the Judgment of God The first is that binding or loosing which the Lord Christ hath given Power for unto the Ministers and Guides of the Church as to the Communion thereof Mat. 18. 18. For by the Ministerial Application of the Word unto the Sins and Consciences of Men are they to be continued in or excluded from the Communion of the Church which is called the binding or loosing of them The other respects God himself and the sense which the Conscience of a Sinner hath of the guilt of Sin before him In this case the Ministers of the Gospel are Authorized in the Name of Christ to remit their Sins that is so to apply the Promises of Mercy and Grace unto their Souls and Consciences as that being received by Faith they may have Peace with God So are they Authorized to remit or retain Sins according to the tenor and terms of the Gospel Not that the Remission of Sins absolutely doth depend on an Act of Office but the Release of the Conscience of a Sinner from the sense of guilt doth sometimes much depend upon it rightly performed that is by due Application of the Promises of the Gospel unto such as Believe and Repent 4. How they Bless the Church by Prayer and Example may be understood from what hath been spoken concerning those things with respect unto Parents The Authority that is in them depends on Gods especial Institution which exempts them from and exalts them above the common Order of mutual Charitative Benedictions 5. They Bless the People Declaratively as a Pledge whereof it hath been always of Use in the Church that at the Close of the Solemn Duties of its Assemblies wherein the Name of God is put upon it to Bless the People by express mention of the Blessing of God which they pray for upon them But yet because the same thing is done in the Administration of all other Ordinances and this Benediction is only Euctical or by the way of Prayer I shall not plead for the Necessity of it And we may yet infer two things from hence 1. That those who are thus appointed to Bless others in the Name of God and thereby exalted into a Preeminence above those that are Blessed by his appointment ought to be accordingly regarded by all that are so Blessed by them It is well if Christians do rightly consider what their Duty is unto them who are appointed as a means to communicate all Spiritual Blessings unto them And 2. Let those who are so appointed take heed lest by their miscarriage they prove not a Curse unto them whom they ought to Bless For if they are negligent in the Performance of their Duties in the things mentioned much more if therewithal they put the Name of any false god upon them they are no otherwise VER 8. The Eighth Verse carrieth on the same Argument by a particular Application unto the Matter in hand of the things which he had in general observed before in Melchisedec For whereas the Apostle had before declared that he was without Father without Mother without Beginning of Days or End of Life he now shews how all this conduced unto his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. by an usual Idiotisme of that Language the Sons of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui moriuntur who dye Vul. Lat. Homines morientes dying men of which difference we must speak afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally de quo testatum est quod vivat Vul. Lat. Ibi autem contestatur quia vivit which the Rhemists render but there he hath witness that he Liveth both obscurely Arius Testatione dictus quia vivit to no Advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly is de quo testatur as Erasmus Beza Castalia Smidle render it The Arabick concurs with the Vulgar The Syriack by way of Paraphrase He of whom the Scripture witnesseth that he Liveth And here men verily that dye receive Tithes but there he of whom it is witnessed that he Liveth There is in the words a Comparison and Opposition between the Levitical Priests and Melchisedec in this matter of receiving Tithes which in general was common to them both And we may consider in them 1. The Circumstances of the Comparison 2. The general Agreement of both sorts which is the ground of the Comparison 3. The parts of the Antithesis or Opposition or dissimilitude between them The Circumstances of the Comparison are two 1. The manner of its Introduction in the earnestness of the Assertion in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as quidem or equidem truly verily which is omitted in our Translation though elsewhere the same Particle is so rendred This moreover is the state of the Case in this matter And the Insertion of it is proper unto an Affirmation upon a Concession as this here is Secondly The Determination of the Time or Place or Manner of the Opposition in those Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually refers unto place And some think that the Apostle hath respect unto Hierusalem the Seat of the Levitical Priesthood and the Land of Canaan which alone was Tithable according to the Law For the Jews do Judge and that rightly that the Law of Legal Tithing extended not it self beyond the Bounds of the Land of Canaan a sufficient Evidence that it was Positive and Ceremonial In Opposition hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must signifie some other places or any place where the Priesthood of Melchisedec hath its signification that is in Christian
Religion But the Truth is if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies a certain and determinate place that opposed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be Salem where Melchisedec dwelt which was not only afterwards Tithable as within the Bounds of Canaan but most probably was Hierusalem it self as we have declared This Conjecture therefore is too Curious nor do we need to tye up our selves unto the precise signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although that also be sometimes used with respect unto time as well as place VVherefore these words here and there do express the several different states under Consideration Here is in the case of the Levitical Priesthood and There respects the case of Melchisedec as stated Gen. 14. Secondly The Foundation of the Comparison that wherein both agreed is in this that they received Tithes It is expressed of the one sort only namely the Levitical Priests they received Tithes but it is understood of the other also whereon the word is repeated and inserted in our Translation but there he receiveth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do receive Tithes in the Present Tense But it may be said there was none that then did so or at least de jure could do so seeing the Law of Tithing was abolished Wherefore an Enallage may be allowed here of the present time for that which was past they do that is they did so whilst the Law was in force But neither is this Necessary For as I have before Observed the Apostle admits or takes it for granted that the Mosaical System of Worship was yet continued and argueth on that concession unto the Necessity of its approaching abolition And yet we need not here the Use of this Supposition For the words determine neither time nor place but the state of Religion under the Law According unto the Law are Tithes to be paid unto and received by such Persons This therefore is agreed That both the Levitical Priests and Melchisedec received Tithes The Opposition and Difference lyes in the Qualification and Properties of them by whom they are received For 1. Those on the one side that is of the Levitical Priesthood were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homines qui moriuntur or homines morientes Men that dye dying men that is Men subject unto Death Mortal men who lived and dyed in the Discharge of their Office according unto the Common Laws of Mortality And the Observation of Schlictingius on these words is as far as I can understand Useless unto his own Design much more to the Apostles Notandum vero quod non mortalibus hominibus sed morientibus tantum Melchisedecum Author opponat nec immortalem eum esse sed vivere dicit vita autem non mortalitati sed morti proprie opponitur Something is aimed at in way of Security unto another Opinion namely that all men were Created in a state of Mortality without respect unto Sin But nothing is gotten by this Subtility For by Dying men the Apostle intends not Men that were actually dying as it were at the point of Death For in that Condition the Priests could neither execute their Office nor receive Tithes of the People Only he describes such Persons as in the whole course of their Ministry were liable unto Death from the Common Condition of Mortality and in their several Seasons dyed accordingly Wherefore dying men or men Subject to Death and Mortal men are in this case the same And although Life as to the Principle of it be opposed unto Death yet as unto a continual Duration the thing here intended by the Apostle it is opposed unto Mortality or an obnoxiousness unto Death For a Representation is designed of him who was made a Priest not after the Law of a Carnal Commandment but after the Power of an endless Life Wherefore saith the Apostle those who received Tithes after the Law were all of them Mortal men that had both Beginning of Days and End of Life So the Death of Aaron the first of them and in him of all his Successors is Recorded in the Scripture In Opposition unto this state of the Levitical Priests it is affirmed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Case of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Witnessed that he Liveth How he Liveth and how it is Witnessed unto that he Liveth we must Enquire For it is apparently of Melchisedec of whom in the first place as the Type these things are spoken and yet we know that really and in his own Person he was Dead long before But there are several things on the Account whereof it is said that it is witnessed that he Liveth For 1. Whatever the Scripture is silent in as to Melchisedec which it usually relates of others in the like state our Apostle takes for a Contrary Testimony unto him For he lays down this general Principle That what the Scripture conceals of Melchisedec it doth it to Instruct us in the Mystery of his Person and Ministry as Types of Christ and his Hence the Silence of the Scripture in what it useth to express must in this case be Interpreted as a Testimony unto the contrary So it witnessed of him that he was without Father without Mother without Descent in that it mentioneth none of them And whereas he had neither Beginning of Days nor End of Life Recorded in the Scripture it is thereby witnessed that not absolutely but as to his Typical consideration he Liveth For there are no bounds nor periods fixed unto his Priesthood nor did it expire by the bringing in that of Levi as that did by the Introduction of Christ's 2. He did actually continue his Office unto the end of that Dispensation of God and his Worship wherein he was employed and this witnesseth the perpetuity of his Life in opposition unto the Levitical Priests For these two States are compared by the Apostle that of Melchisedec and that of Levi. There was a time limited unto this Priesthood in the House of Aaron and during that time one Priest died and another Succeeded in several Generations until they were greatly multiplyed as the Apostle observeth ver 23. But during the whole Dispensation of things with respect unto Melchisedec he continued in his own Person to execute his Office from first to last without being Subject unto Death wherein it is witnessed that he Liveth 3. He is said to Live that is always to do so because his Office continueth for ever and yet no meer Mortal Man Succeeded him therein 4. In this whole Matter he is considered not Absolutely and Personally but Typically and as a Representation of somewhat else And what is Represented in the Type but is really subjectively and properly found only in the Antitype may be affirmed of the Type as such So it is in all Sacramental Institutions as the Paschal Lamb was called expressely Gods Passover Exod. 12. 11. when it was only a Pledge and Token thereof as under the New
their guilt in one sin the woful sin of Adam and the ruine of his Posterity even of those who had not sinned after the similitude of his Transgression the destruction of the old world by an Universal Flood as in the Fire and Brimstone that God rained from Heaven upon Sodom and Gomorrah in the final rejection of the Jews the dreadful overthrow of the City and Temple by fire in the Eternity of the torments of impenitent sinners In all these things and others that seem to have any thing of the same kind with them we shall need nothing to give the most full satisfaction unto our Souls if we know him who hath said Vengeance is mine I will repay it This consideration is confirmed by a double Testimony wherein God assumeth unto himself that which will give assurance of the Punishment of Apostates And we may consider concerning these Testimonies 1. The Apostles application of them unto his purpose 2. The force that is in them unto that end 1. They are both of them taken from Deut. 32. 35 36. But in that place they seem absolutely to intend vengeance and Judgment on the Adversaries of his people to make a way for their deliverance But here they are applyed unto the final destruction of that same people namely the Jews without hopes of deliverance I answer 1. That it is usual with the Apostle in this Epistle and all other writers of the New Testament to make use of Testimonies out of the old without respect unto the particular cases and designs which they are originally applyed unto but with regard unto the Truth and Equity contained in them Whereon they are equally applicable unto all cases of a like nature Thus saith he God declares himself with respect unto his Stubborn Enemies whence a Rule is established that he will deal so with all that are so who are in the same circumstances with them of whom we speak 2. What God speaks concerning his Enemies and the Enemies of his people in Covenant with him is applicable unto that people it self when they absolutely break and reject the Covenant so was it done by these Apostates who thereon came into the room and place of the most cursed Enemies of God and his people And therefore God will be unto them what he was unto the worst of those his adversaries 3. That which God properly in that place assumeth this title unto himself upon is the Cruelty and Rage of those adversaries in the persecution and destruction of his people And shall he not act in like manner towards them who murdered the Lord Jesus and persecuted all his followers Wherefore whatever frame of mind in God is represented in the Scripture as unto his indignation against the worst of sinners and his adversaries is fully applicable unto these degenerate Apostates The First testimony in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me vengeance and recompence which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose Recompence is the actual exercise of Vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vengeance is the actual execution of Judgment on sinners according unto their desert without mitigation of mercy 'T is an act of Judgment and wherever mention is made of it God is still proposed as a Judge it being a just retribution on the consideration of the demerit of sin as sin 1. This Vengeance God appropriateth the right of unto himself in a peculiar manner as that which no Creature in it's full latitude hath any interest in See Psal. 94. 1 2. For it respects only sin in its own formal nature as sin against God 1. Though men may inflict punishments on it yet they do it principally on other accounts Whatever is of vengeance in punishment is meerly an emanation from divine constitution 2. No creature can have the just measures of the desert of sin so as to give it a just and due recompence 3. The power of the Creature cannot extend to the just execution of Vengeance sins deserving eternal punishment 4. Pure vengeance as vengeance is not to be intrusted with our nature nor would any man be able to manage it but would fall into one excess or other unto the ruine of his own soul. Wherefore God hath reserved and included all vengeance unto himself and all just final retribution for and unto sin Although he hath allowed infliction of punishment on offenders in order unto the Government and peace of the world in Magistrates and publick persons yet as unto vengeance as it denotes giving satisfaction to our selves in the punishment of others it is forbidden unto all persons both private and publick God in executing vengeance gives satisfaction unto his own infinite holiness and righteousness which makes it holy and just Men cannot give satisfaction unto themselves in punishment but it is unto their evil affections which makes it useless and unjust Hence David blessed God that he had kept him from avenging himself on Nabal For there is no vengeance but what is exerted by a mans self in his own case and cause The Judgment unto punishment is for others Wherefore the formal Reason of the appropriation of all vengeance unto God is that God alone can Judge and Punish in his own case and unto his own satisfaction He hath made all things for himself and the wicked for the day of evil 2. In this appropriation of vengeance unto God there is supposed and included that indeed there is vengeance with God which in due time he will execute I will repay saith God He doth oftentimes exercise great Patience and forbearance even then when vengeance might justly be expected and is called for How long doest thou not avenge our blood This commonly adds unto the security of wicked men and they learn to despise the threatnings of all the Judgments of God which they have deserved 2 Pet. 3. 3 4 5 6 7. Eccles 8. 11. They are ready to conclude that either vengeance doth not belong unto God or that it shall be executed when and where they are not concerned But in all these cases God hath fixed a determinate time and season for the execution of deserved vengeance Hence he calls it the year of vengeance and the day of recompence so here I will repay it saith the Lord This being so God having said that vengeance belongeth unto him and that it is due unto provoking sins and sinners that it is in his power and his alone to inflict it when and how he pleaseth and that he will certainly do so in the assurance whereof the Apostle adds that word saith the Lord he will repay it It evidently follows that in his appointed season the day and year of vengeance such horrible provoking sinners as were those treated of must fall under the most severe punishment and that for evermore The Second testimony taken from the same place is of the same importance with this The Lord shall judge his people In Deuteronomy it
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