want of it is the Bane of publick Worship Where this is not there is no due reverence of God no Sanctification of his name not any benefit to be expected unto our own Souls 3. In all wherein we have to do with God we are principally to regard those internal Sins we are conscious of unto our selves but are hidden from all others The last thing required of us in order to the duty exhorted unto is that our Bodies be washed with pure water This at first view would seem to refer unto the outward Administration of the Ordinance of Baptism required of all antecedently unto their orderly Conjunction unto a Church-state in the causes of it and so it is carried by many Expositors But 1. The Apostle Peter tells us that saving Baptism doth not consist in the Washing away of the filth of the Body 1 Pet. 3. 21. therefore the expression here must be figurative and not proper 2. Although the sprinkling and washing spoken of do principally respect our habitual internal qualification by regenerating Sanctifying Grace yet they include also the actual gracious renewed preparations of our Hearts and Minds with respect unto all our solemn approaches unto God but Baptism cannot be repeated 3. Whereas the sprinkling of the Heart from an evil Conscience respects the Internal and unknown Sins of the Mind so this of washing the Body doth the Sins that are outwardly acted and perpetrated And the Body is said to be washed from them 1. Because they are outward in opposition unto those that are only inherent in the Mind 2. Because the Body is the Instrument of the perpetration of them hence are they called Deeds of the Body the Members of the Body our Earthly Members Rom. 3. 13 14 15 16. chap. 8. 13. and 12. 19. Col. 3. 3 4 5. 3. Because the Body is defiled by them some of them in an especial manner 1 Cor. 6. 2. Pure Water wherewith the Body is to be washed is that which is promised Ezek. 36. 25 26. the assistance of the sanctifying Spirit by virtue of the Sacrifice of Christ. Hereby all those sins which cleave unto our outward Conversation are removed and washt away For we are Sanctified thereby in our whole Spirits Souls and Bodies And that Scripture respects the Deeds of Sin as unto a continuation of their Commission he shall keep and preserve us We are so by the Grace of Christ and thereby we keep and preserve our selves from all outward and actual Sins that nothing may appear upon us as the Bodies of them who having wallowed in the Mire are now washed with pure Water for the Body is placed as the Instrument of the Defilement of the Soul in such Sins 1. Universal Sanctification upon our whole persons and the Mortification in an especial manner of outward Sins are required of us in our drawing nigh unto God 2. These are the Ornaments wherewith we are to prepare our Souls for it and not the Gaiety of outward apparel 3. It is a great work to draw nigh unto God so as to Worship him in Spirit and in Truth VERSE 23. Let us hold fast the profession of our Faith without wavering for he is faithful who hath promised This is the second Exhortation which the Apostle educeth by way of inference from the Principles of Truth which he had before declared and confirmed And it is the substance or end of the whole parenetical or hortatory part of the Epistle that for the obtaining whereof the whole Doctrinal part of it was written which gives Life and Efficacy unto it Wherefore he spends the whole remainder of the Epistle in the Pressing and Confirming of this Exhortation on a compliance wherewith the Eternal condition of our Souls doth depend And this he doth partly by declaring the means whereby we may be helped in the discharge of this Duty partly by denouncing the eternal ruine and sure destruction that will follow the neglect of it and partly by encouragements from their own former Experiences and the strength of our Faith and partly by evidencing unto us in a multitude of Examples how we may overcome the difficulty that would occur unto us in this way with other various Cogent reasonings as we shall see if God pleaseth in our progress In these words there is a Duty prescribed and an encouragement added unto it As unto the Duty it self we must enquire 1. What is meant by the Profession of our Faith 2. What is meant by holding it fast 3. What to hold it fast without wavering 1. Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profession of our hope which the Vulgar follows the profession of the hope that is in us and so it may have a respect unto the Exhortation used by the Apostle Chap. 3. 6. And it will come unto the same with our reading of it for on our Faith our Hope is built and is an eminent fruit thereof Wherefore holding fast our Hope includes in it the holding fast of our Faith as the Cause is in the Effect and the Building in the Foundation But I preferr the other Reading as that which is more suited unto the design of the Apostle and his following Discourse and which his following Confirmations of this Exhortation do directly require and which is the proper Subject of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or profession See Chap. 3. 1. Faith is here taken in both the principal acceptations of it namely that faith whereby we believe and the Faith or Doctrine which we do believe Of both which we make the same profession of one as the inward Principle of the other as the outward Rule Of the meaning of the word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joynt profession I have treated largely Chap. 3. 1. This solemn profession of our Faith is two-fold 1. Initial 2. By the way of continuation in all the Acts and Duties required thereunto The First is a solemn giving up of our selves unto Christ in a professed subjection unto the Gospel and the Ordinances of Divine Worship therein contained This of old was done by all Men at their First accession unto God in the Assemblies of the Church The Apostle calls it the beginning of our confidence or subsistence in Christ and the Church Chap. 3. 6. And it was ordinarily in the primitive times accompanied with excellent Graces and Priviledges For 1. God usually gave them hereon great Joy and Exultation with peace in their own Minds 1 Pet. 2. 9. Hath translated us out of darkness into his marvellous light The glorious marvellous light whereunto they were newly translated out of darkness the evidence which they had of the truth and reality of the things that they believed and professed the value they had for the Grace of God in this high and Heavenly calling the greatness and excellency of the things made known unto them and believed by them are the means whereby they were filled with joy unspeakable and full of Glory And
press on unto Perfection then 1 This Illative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have respect unto the Time in the first Place which these Hebrews had enjoyed under the means of growth in the Knowledge of Christ on the account whereof he affirms that it might be justly expected concerning them that they should be Teachers of others Therefore saith he or on the consideration hereof it is just and equal that you should go on towards Perfection which that they would do he expresseth his Hopes concerning them v. 9. 2 It respects also that Negligence and Sloth and backwardness to learn which he had reproved in them As if he had said Seeing therefore you have hitherto been so careless in the Improvement of the means which you have enjoyed which hath been no small Fault or Evil in you but that which hath tended greatly to your disadvantage now at last stir up your selves unto your Duty and go on to Perfection We need not precisely to determine this Connexion so as to Exclude either Intention Yea it may be the Apostle having respect unto the preceding Discourse and considering thereon both the present condition of the Hebrews as also the necessity that there was of instructing them in the mystery of the Priesthood of Christ without the Knowledge whereof they could not be freed from their entanglements unto the Aaronical Priesthood and Ceremonies which were yet in Use and Exercise among them doth intend in this Inference from thence both his own Duty and theirs that he should proceed unto their farther Instruction and that they should stir up themselves to learn and profit accordingly This the Duty of his Office and Care of them and this their Advantage and Edification required For this alone was the great means and expedient to bring them off in a due manner and upon right grounds from that compliance with Judaisme which God would now no longer connive at nor tolerate the practice of as that which was inconsistent with the Nature and Design of the Gospel And it is apparent that before the writing of this Epistle they were not sufficiently convinced that there was an absolute End put unto all Mosaical Institutions For notwithstanding their Profession of the Gospel they still thought it their Duty to abide in the Observation of them But now the Apostle designs their Instruction in that mystery which particularly evinceth their Inconsistency with Faith in our Lord Jesus Christ and Obedience unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omittentes relinquentes we leaving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes dimitto to dismiss to discharge or let go sometimes omitto missum facio to omit to pass by And it is used with respect unto Speech of things that have been already mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Lucian omitting these Discourses laying aside farther Speech concerning these things So is it here used by our Apostle But the signification of the word is to be limited unto the present occasion For consider the things here spoken of absolutely and they are never to be left either by Teachers or Hearers There is a Necessity that Teachers should often insist on the Rudiments or first Principles of Religion And this not only with respect unto them who are continually to be trained up in Knowledge from their Infancy or unto such as may be newly converted but also they are occasionally to be inculcated on the minds of those who have made a farther Progress in Knowledge And this course we find our Apostle to have steered in all his Epistles Nor are any Hearers so to leave these Principles as to forget them or not duely to make use of them Cast aside a constant regard unto them in their proper Place and no Progress can be made in Knowledge no more than a Building can be carried on when the Foundation is taken away But respect is had on both sides unto the present Occasion Let us not always dwell upon the Teaching and Learning of these things but omitting them for a Season as things that you are or might be well acquainted withall let us proceed unto what is farther necessary for you It is the Duty of Ministers of the Gospel to take care not only that their Doctrine they Preach be true but also that it be seasonable with respect unto the State and Condition of their Hearers Herein consists no small part of that Wisdom which is required in the Dispensation of the word Truths unseasonable are like Showers in Harvest It is a word spoken in Season that is Beautiful and Useful Prov. 25. 11. Yea every thing is beautiful in its own Time and not else Ecclesiast 3. 11. And two things are especially to be considered by him who would order his Doctrine aright that his words may be fit meet and seasonable First the Condition of his Hearers as to their present Knowledge and Capacity Suppose them to be persons as the Apostle speaks of full Age such as can receive and digest strong meat that have already attained some good Acquaintance with the mysteries of the Gospel In Preaching unto such an Auditory if men through want of Ability to do otherwise or want of Wisdom to know when they ought to do otherwise shall constantly treat of first Principles or things common and obvious it will not only be unuseful unto their Edification but also at length make them weary of the Ordinance it self And there will be no better Effect on the other side where the Hearers being mostly weak the more abstruse mysteries of Truth are insisted on without a prudent accommodation of matters suited unto their capacity It is therefore the Duty of Stewards in the House of God to give unto his Houshold their proper Portion This is the blessed Advice our Apostle gives to Timothy 2 Tim. 2. 15. Study to shew thy self approved unto God a Work-man that needeth not to be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly cutting out the word of Truth This is that whereby a Minister may evince himself to be a Work-man that needeth not to be ashamed If as when the Beasts that were Sacrificed being cut into Pieces the Priest according to the Law disposed of the Parts of it unto the Altar himself and him that brought it that each in the Division might have his proper and Legal Portion so he give out a due and proper part unto his Hearers he is an approved Work-man Others cast all things into Confusion and Disorder which will at length redound unto their own shame Now whereas in all Churches Auditories or Congregations there is so great a variety of Hearers with respect unto their present Attainments Knowledge and Capacities so that it is impossible that any one should always or indeed very frequently accommodate his matter and way of Instruction to them all it were greatly to be desired that there might be as there was in the Primitive Church a Distribution made of Hearers into several Orders or Ranks according as their
and the Renovation of his Faith our Saviour calls his Conversion Luke 22. 23. A new Conversion of him who was before really converted There is nothing more dangerous unto our Spiritual state than to pass by particular Instances of Sin with the general Duties of Repentance 2 The Sin or Sins of the Family or Church whereunto we are related calls unto us to give a Solemnity unto this Duty 2 Cor. 7. 11. The Church having failed in the business of the incestuous offender when they were convinced by the Apostle of their sinful miscarriage therein most solemnly renew their Repentance towards God 3 Afflictions and sore Trials call for this Duty as we may see in the issue of all things between God and Job Chap. 42. 6. And lastly We may observe that this Repentance is a Grace of the Spirit of Christ a Gospel Grace and therefore whatever unpleasantness there may be in its Exercise unto the Flesh it is sweet refreshing satisfactory and secretly pleasant unto the inner man Let us not be deterred from abiding and abounding in this Duty It is not a morose tetrical severe self-maceration but an humble gracious mournful walking with God wherein the Soul finds rest sweetness joy and peace being rendred thereby compliant with the Will of God benigne useful kind compassionate towards men as might be declared The necessity of a profession of this Repentance from dead works in order unto an Admission into the Society of the Church that an evidence be given of the Power and Efficacy of the Doctrine of Christ in the Souls of men that his Disciples may be visibly separated by their own profession from the world that lies in Evil and be fitted for Communion among themselves in love hath been elsewhere spoken unto The second instance of the Doctrinal Foundation supposed to be laid among the Hebrews is of Faith towards God And this principle with that foregoing are coupled together by the conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Repentance and of Faith Neither ought they to be nor can they be severed Where the one is there is the other and where either is not there is neither whatever be pretended He repenteth not who hath not Faith towards God and he hath no Faith towards God who repenteth not And in this expression where Repentance is first placed and Faith in God afterwards only the distinction that is between them but neither an order of Nature in the things themselves nor a necessary order in the teaching of them is intended For in order of Nature Faith towards God must precede Repentance from dead works No man can use any Argument to prevail with others unto Repentance but it must be taken from the Word of the Law or the Gospel the Precepts Promises and Threatnings of them If there be no Faith towards God with respect unto these things whence should Repentance from dead works arise or how can the necessity of it be demonstrated Besides that the order of nature among the things themselves is not here intended is evident from hence in that the very last principles mentioned concerning the Resurrection from the dead and Eternal Judgement are the principal Motives and Arguments unto the very first of them or the necessity of Repentance as our Apostle declares fully Acts 1. 30 31. But there is some kind of order between these things with respect unto profession intended For no man can or ought to be esteemed to make a due profession of Faith towards God who doth not first declare his Repentance from dead works Nor can any other have the comfort of Faith in God but such as have in themselves some evidence of the sincerity of their Repentance Wherefore omitting any farther consideration of the order of these things we must enquire what is here intended by Faith in God Now this cannot be Faith in the most general notion of it because it is reckoned as a principle of the Doctrine of Christ. But Faith in God absolutely taken is a Duty of the Law of Nature Upon an acknowledgment of the Being of God it is thereby required that we believe in him as the first Eternal Truth that we submit unto him and trust in him as the Soveraign Lord the Judge and Rewarder of all And a defect herein was the beginning of Adam's transgression Wherefore Faith in this sense cannot be called a principle of the Doctrine of Christ which wholly consists in supernatural Revelations Nor can it be so termed with respect unto the Jews in particular For in their Judaisme they were sufficiently taught Faith in God and needed not to have been instructed therein as a part of the Doctrine of Christ. And there is a distinction put by our Saviour himself between that Faith in God which they had and the peculiar Faith in himself which he required Joh. 14. 1. Ye believe in God believe also in me Besides where these two Repentance and Faith are elsewhere joyned together as they are frequently it is an especial sort of Faith in God that is intended See Luke 24. 46 47. Acts 19. 4. Chap. 20. 21. It is therefore Faith in God as accomplishing the promise unto Abraham in sending Jesus Christ and granting pardon or remission of Sins by him that is intended The whole is expressed by Repent and believe the Gospel Mark 1. 15. That is the tidings of the Accomplishment of the Promise made to the Fathers for the deliverance of us from all our Sins by Jesus Christ. This is that which was pressed on the Hebrews by Peter in his first Sermon unto them Acts 2. 30 39. Chap. 3. 25 26. Hence these two principles are expressed by Repentance towards God and Faith towards our Lord Jesus Christ Acts 20. 21. As Repentance is here described by the terminus a quo it is Repentance from dead works so there it is described by its terminus ad quem it is Repentance towards God in our turning unto him For those who live in their Lusts and Sins do it not only against the command of God but also they place them as to their affections and expectation of satisfaction in the stead of God And this Faith in God is there called by way of Explication Faith towards our Lord Jesus Christ that is as he in whose giving and sending the Truth of God was fulfilled and by whom we believe in God 1 Pet. 1. 21. This therefore is the Faith in God here intended namely that whereby we believe the Accomplishment of his promise in sending his Son Jesus Christ to dye for us and to save us from our Sins And this the Lord Christ testified unto in his own personal Ministry Hence our Apostle says that he was the Minister of the Circumcision for the truth of God to confirm the promises made unto the Fathers Rom. 15. 8. And this he testified unto them Joh. 8. 24. I said therefore unto you that you shall dye in your sins for if you believe not that
I am be you shall dye in your sins and that because they rejected the promise of God made unto the Fathers concerning him which was the only foundation of Salvation And this was the first thing that ordinarily our Apostle preached in his dispensation of the Gospel 1 Cor. 15. 3. For I delivered unto you first of all how that Christ dyed for our sins according to the Scriptures He taught the thing it self and the relation it had unto the promise of God recorded in the Scripture That this is the Faith in God here intended I prove by these Reasons 1 Because this indeed was that Faith in particular which in the first preaching of the Gospel unto these Hebrews they were taught and instructed in And therefore with respect unto it our Apostle says that he would not lay again the foundation The first calling of the Church among them was by the Sermons of Peter and the rest of the Apostles Acts 2. 3 4 5. Now consult those Sermons and you shall find the principal thing insisted on in them was the accomplishment of the promises made to Abraham and David which they exhorted them to believe This therefore was that Faith in God which was first taught them and which our Apostle hath respect unto 2 Because it was the want of this Faith which proved the ruine of that Church As in the Wilderness the unbelief which they perished for respected the Faithfulness of God in the accomplishment of his promise with respect to the Land Canaan so the Unbelief which the body of the people now perished for dying in their Sins and for them respected the accomplishment of the great Promise of sending Jesus Christ which things the Apostle compares at large Chap. 3. This then was that which he here minds the Hebrews of as the principal foundation of that profession of the Gospel which they had taken on them And we may observe that Faith in God as to the accomplishing of the great Promise in sending his Son Jesus Christ to save us from our Sins is the great fundamental Principle of our Interest in and Profession of the Gospel Faith in God under this formal consideration not only that he hath sent and given Jesus Christ his Son but that he did it in the Accomplishment of his Promise is required of us For whereas he hath chosen to glorifie all the Properties of his Nature in the Person and Mediation of Christ he doth not only declare his Grace in giving him but also his Truth in sending him according unto his word And this was that which holy persons of old did glorifie God in an especial manner upon the account of Luke 1. 54 55. ver 68 69 70 71 72 73 74 75. And there is nothing in the Gospel that God himself our Lord Jesus Christ and the Holy Apostles do more insist upon than this that God had fulfilled his Promise in sending his Son into the world On this one thing depends all Religion the Truth of the Bible and all our Salvation If it be not evident that God hath accomplished his Promise the whole Bible may pass for a Fable for it is all built on this supposition that God gave and hath accomplished it the first being the foundation of the Old Testament and the latter of the New And there are sundry things that signalize our Faith in God with respect hereunto As 1. This promise of sending Jesus Christ was the first express ingagement that God ever made of his Faithfulness and Veracity unto any Creatures He is Essentially faithful and true but he had not ingaged himself to act according unto those properties in his dealing with us in a way of Love and Grace calling for Trust and Confidence in us before he gave the promise concerning Christ Gen. 3. 15. This therefore was the spring and measure of all other subsequent promises They are all of them but new assurances thereof and according as it fares with that so it must do with all the rest God gave out this Promise as that whereon he would depend the Honour and Glory of his Fidelity in all other Promises that he should make As we find him true or failing herein so he expects our Faith and Trust in all his other Promises should be Hence this was the first and immediate object of Faith in man after the Fall The first thing proposed unto him was to believe in God with respect unto his faithfulness in the future accomplishment of this Promise and Faith concerning its actual accomplishment is the first thing required of us Besides this Promise hung longest on the File before its Accomplishment There was not less than four thousand years between its giving and its performance And many things happened during that season whereby both its self and Faith on God thereon were greatly signalized For 1 More and greater Objections against the Truth of it more Temptations against it were raised and managed than against all other Promises whatever This long suspension of its fulfilling gave such Advantages to Sathan in his opposition unto it that he prevailed against every expectation but that of Faith tried and more precious than Gold And the Saints themselves had a great exercise in the disappointments which many of them fell into as to the time of its accomplishment It is not unlikely that most of them looked for it in their own days great therefore was the Trials of all sorts about it 2 It was All that the true Church of God had to live upon during that long season the sole foundation of its Faith Obedience and Consolation It is true in progress of time God added other Promises Precepts and Institutions for the direction and instruction of the Church but they were all built on this one Promise and all resolved into it This gave life and signification unto them therewith were they to stand and fall 3 This was that the world broke off from God upon and by rejecting it fell into all confusion and misery The Promise being given unto Adam was indefinitely given to mankind And it was suited unto the Reparation of their lost condition yea their investiture into a better state And this increased the wrath and malice of Sathan He saw that if they applied themselves to the Faith hereof his former success against them was utterly frustrated Wherefore he again attempts them to turn them off from the relief provided against the misery he had cast them into And as to the generality of mankind he prevailed in his attempt By a Relinquishment of this Promise not believing of it not retaining it in their minds they fell into a second Apostasie from God And what disorder darkness confusion yea what an Hell of horror and misery they cast themselves into is known And this consideration greatly signalizes Faith in God with respect to this Promise 4 The whole Church of the Jews rejecting the Accomplishment of this Promise utterly perished thereon This was the Sin
render Surely it is meet to be said unto God I have born I will not offend and that properly And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was of common use in the Greek Tongue in Assertory Oaths So Demosthenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sware 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he would destroy Philip. The Vulgar Latine renders it by nisi that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to the sense of the Ancients Chrysostome Oecumenius and Theophylact as some of the Expositors of the Roman Church do acknowledge But yet that manner of expression denotes a sense not unusual in the Scripture For there is an Intimation in it of a reserved Condition rendring the saying ensuing a most sacred Oath Unless I bless thee let me not be trusted in as God or the like But the formality of the Oath of God is neither in Genesis nor here expressed only respect is had unto what he affirms by my self have I sworn Surely undoubtedly The Promise it self is expressed in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Blessing I will bless thee and multiplying I will multiply thee Our Apostle renders the words of Moses exactly Gen. 22. 17. Only where it is said there I will multiply thy Seed he expresseth it by I will multiply thee which is all one or to the same purpose for he could be no way multiplied but in his Seed and he proceedeth no farther with the words of the Promise as being not concerned in what followeth For although his Seed was actually multiplied yet it was Abraham himself who was blessed therein The Vulgar Latine in this place reads Benedicens benedicam blessing I will bless but in Genesis hath only benedicam and multiplicabo Hence divers of the Roman Expositors as Ribera Tena and others give sundry reasons why the Apostle changed the expression from what was used in Moses where it is only said I will bless thee into blessing I will bless thee And which I cannot but observe Schlictingius who followeth in this place the Exposition of Ribera complies with him also in that Observation aliis quidem verbis saith he promissionem hanc apud Mosem extulit But all this is but the mistake of the Vulgar Interpreter on Gen. 22. For the words in the Original have the Reduplication rendered by the Apostle which the Lxx also observe And this Reduplication is a pure Hebraisme vehemently affirming the thing promised and hath in it the nature of an Oath It also intends and extends the matter promised Blessing I will bless thee I will do so without fail I will do so greatly without measure and eternally without end And this kind of Asseveration is common in the Hebrew Gen. 2. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the day thou eatest thereof dying thou shalt dye thou shalt assuredly dye be certainly obnoxious unto Death it may be also that the double Death temporal and eternal is included therein See Gen. 37. 33. 2 Kings 2. 23. 1 Sam. 23. 22. Josh. 24. 10. Jer. 23. 17. Dan. 11. 10. We have need of every thing that any way evidenceth the stability of Gods Promises to be represented unto us for the encouragement and confirmation of our Faith As God redoubled the word at the first giving out of the Promise unto Abraham for the strengthening of his Faith so is the same here expressed by the Apostle that it might have the same effect upon us And two things especially God seems to impress upon our minds in this vehemency of expression 1 The sincerity of his Intentions without reserve 2 The stability of his Purposes without alteration and change It is to signifie both these that such emphatical vehement expressions are used even among men and both these Unbelief is apt to question in God He that believeth not maketh God a liar 1 Joh. 5. 10. He is a lyar who in his Promises intendeth not what his words signifie but hath other reserves in his mind and he who having promised changeth without cause Both these doth Unbelief impute to God which makes it a sin of so hainous a nature The first time God used this kind of Reduplication it was in his threatening of Death unto the Transgression of the Command Gen. 2. 17. In the day thou eatest thereof dying thou shalt dye And that which Sathan deluded our first Parents by was in perswading them that there was not sincerity in what God had said but that he had reserved to himself that it should be otherwise The Serpent said unto the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying ye shall not dye Gen. 3. 4. But this being directly contrary unto what God had expresly affirmed how could Sathan imagine that the Woman would immediately consent unto him against the express words of God Wherefore he useth this Artifice to prevail with her that although God had spoken those words yet he had a Reserve to himself that it should not be unto them indeed as he had spoken ver 5. By these means Unbelief entered into the world and hath ever since wrought effectually in the same kind There is no Promise of God so plainly expressed but Unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it as that it doth not belong unto us Most of these exceptions we gather from our selves and were it not for them we suppose we could believe the Promise well enough But the truth is when we are called to believe when it is our Duty so to do when we pretend that we are willing and desirous to do so were it not for such and such things in our selves it is the sincerity of God in his Promises we all in question and we think that although he proposeth the Promise unto us and commandeth us to believe yet it is not his intention and purpose that we should do so or that we should be made partakers of the good things promised By the purpose of God I do not here intend the Eternal purpose of his Will concerning the effects and events of things about which we are called to exercise neither Faith nor Unbelief until they are manifested But the whole Rule of our Duty is in Gods Command and the Faith required of us consists in this that if we comply with what God prescribeth we shall enjoy what he promiseth if we believe we shall be saved And herein to question the Truth or Sincerity of God is an high effect of Unbelief This distrust therefore God removes by the Reduplication of the word of the Promise that we might know he was in good earnest in what he expressed The like may be spoken concerning the stability of the Promises with respect unto change which because it must be particularly afterwards spoken unto shall be here omitted And these things we have need of If we think otherwise we know little of the nature of Faith or Unbelief of our own weakness the efficacy of the Deceits of Sathan or the manifold oppositions which
difference between God and us 2 The Promises of God are gracious proposals of the only way and means for the ending of that strife 3 The Oath of God interposed for the confirmation of these Promises is every way sufficient to secure Believers against all Objections and Temptations in all Streights and Trials about Peace with God through Jesus Christ. But there is that in the words absolutely considered which requires our further enquiry into and confirmation of the Truth therein There is an Assertion in them that men use to swear by the greater and thereby put an end unto strife and contentions between them But it may yet be enquired whether this respects matter of Fact only and declare what is the common usage among men or whether it respect Right also and so expresseth an approbation of what they do And moreover whether upon a supposition of such an Approbation this be to be extended to Christians so that their swearing in the cases supposed be also approved This being that which I affirm with its due limitation I shall premise some things unto the understanding of it and then confirm its truth An Oath in the Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there are two things observable about it 1 That the Verb to Swear is never used but in Niphal a passive Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as some think this doth intimate that we should be passive in swearing that is not to do it unless called at least from circumstances compelled thereunto so moreover it doth that he who swears hath taken a burden on himself or binds himself to the matter of his Oath And it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies seven because as some think an Oath ought to be before many Witnesses But seven being the sacred compleat or perfect number the name of an Oath may be derived from it because it is appointed to put a present end unto differences The Greek calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most probably from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to bind or strengthen For by an Oath a man takes a Bond on his Soul and Conscience that cannot be loosed ordinarily And the Latine words juro and jusjurandum are plainly derived from jus that is Right and Law It is an Assertion for the confirmation of that which is right and therefore loseth its nature and becometh a meer prophanation when it is used in any other case but the confirmation of what is just and right And the nature of an Oath consists in a solemn confirmation of what we affirm or deny by a Religious Invocation of the Name of God as one that knoweth and owneth the Truth which we affirm As far as God is thus invocated in an Oath it is part of his Worship both as required by him and as ascribing Glory to him For when a man is admitted unto an Oath he is as it were so far discharged from an earthly Tribunal and by common consent betakes himself to God as the sole Judge in the case By what particular expression this Appeal unto God and Invocation of him is made is not absolutely necessary unto the nature of an Oath to determine It sufficeth that such expressions be used as are approved and received signs of such an Invocation and Appeal among them that are concerned in the Oath only it must be observed that these signs themselves are natural and not Religious unless they are approved of God himself Where any thing pretends to be of that nature the Authority of it is diligently to be examined And therefore that custom which is in use amongst our selves of laying the hand on the Book in swearing and afterwards kissing of it if it be any more but an outward sign which custom and common consent hath authorised to signifie the real taking of an Oath it is not to be allowed But in that sense though it seem very inconvenient it may be used until somewhat more proper and suited unto the Nature of the Duty may be agreed upon which the Scripture would easily suggest unto any who had a mind to learn The necessary qualifications of a lawful and a solemn Oath are so expressed by the Prophet as nothing need to be added to them nothing can be taken from them Jer. 4. 2. Thou shalt swear the Lord liveth that is interpose the name of the living God when thou swearest in Truth in Judgement and in Righteousness 1 Truth is required in it in opposition unto falshood and guile Where this is otherwise God is called to be a Witness unto a lye which is to deny his Being For he whom we serve is the God of Truth yea Truth it self Essentially 2 It must be in Judgement also that we swear not lightly not rashly not without a just cause that which is so in it self and which appears unto us so to be or by Judgement the contest it self unto whose determination an Oath is interposed may be intended Thou shalt swear in such a case only as wherein something of weight comes to be determined in Judgement Without this qualification swearing is accompanied with irreverence and contempt of God as though his Name was to be invocated on every slight and common occasion 3 In Righteousness we must also swear which respects the matter and end of the Oath namely that it be Right and Equity which we intend to confirm or else we avouch God as giving countenance unto our wickedness and injustice These things being premised I do affirm That where matters are in strife or controversie among men the peace and tranquillity of humane Society in general or particular depending on the right determination of them it is lawful for a Christian or a Believer being lawfully called to confirm the truth which he knows by the interposition or invocation of the Name of God in an Oath with this design to put an end unto strife For our Apostle in this place doth not only urge the common usage of mankind but he layeth down a certain maxime and principle of the Law of Nature whose exercise was to be approved amongst all And if the practice hereof had not been lawful unto them unto whom he wrote that is Christians who obeyed the Gospel he had exceedingly weakened all that he had designed from his Discourse concerning the Oath of God by shutting it up with this Instance which could be of no force unto them because in that which was unlawful for them to practise or to have an experience of its efficacy Wherefore I shall manifest these two things 1 That a solemn Oath is a part of the natural Worship of God which the Light of Nature leads unto and is not only lawful but in some cases a necessary Duty unto Christians and positively approved by God in his Word 2 That there is nothing in the Gospel that doth contradict or controul this Light of Nature and Divine Institution but there is that whereby they are confirmed
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
Melchisedec And we see in like manner when Men are possessed with an inveterate conceit of their being the Church and having all the Priviledges of it enclosed unto them although they have long since forfeited openly all Right thereunto how difficult a thing it is to dispossess their minds of that pleasing presumption 2. That every Particle of Divine Truth is Instructive and Argumentative when it is rightly used and improved Hence the Apostle presseth all the Circumstances of this Story from every one of them giving light and evidence unto the great Truth which he sought to Confirm 2. That it might yet farther appear how great Melchisedec was who received Tithes of Abraham he declares who Abraham was in an instance of his great and especial Priviledge It was he who received the Promises This he singles out as the greatest Priviledge and Honour of Abraham as it was indeed the Foundation of all the other Mercies which he enjoyed or Advantages that he was entrusted withal The Nature of this Promise with the Solemn manner of its giving unto Abraham and the Benefits included in it he had at large declared Chap. 6. ver 13 14 15 16. Hereby Abraham became the Father of the Faithful the Heir of the World and the Friend of God so that it exceedingly Illustrates the Greatness of Melchisedec in that this Abraham paid Tithes unto him The Medium of the Argument in this instance is lyable only unto one Exception namely That Abraham was not the first that received the Promises so that although he were not yet there might be others greater than Melchisedec who never made any acknowledgment of his Preeminence For the Promise was given unto Adam himself immediately after the Fall as also unto Noah in the Covenant made with him and to others also who before Abraham died in the Faith Answ. It is true they had the Promise and the Benefit of it but yet so as in sundry things Abraham was preferred above them all For 1. He had the Promise more plainly and clearly given unto him than any of his Predecessors in the Faith Hence he was the first of whom it is said that He saw the Day of Christ and Rejoiced as having a clearer view of his Coming and of Salvation by him than any that went before him 2. The Promise was confirmed unto him by an Oath which it had not been unto any before 3. The Promised Seed was in it peculiarly confined unto his Family or Posterity See Heb. 2. 17. 4. His receiving of the Promise was that which was the Foundation of the Church in his Posterity which he had peculiarly to deal withal He had therefore the Preeminence above all others in this matter of receiving the Promises But it may yet be said that Abraham had not received the Promises then when he was Blessed of Melchisedec so that it was no Argument of his Preeminence at that time But 1. He had before received the same Promise for the Substance of it which was afterwards more Solemnly confirmed unto him on the trial of his Faith in Offering his only Son Gen. 12. 2 3. Chap. 13. 15 16. 2. He was then actually instated in a Right unto all that farther Confirmation of the Promises which he received on various Occasions and what followed added not unto the Dignity of his Person but served only unto the Confirmation of his Faith So Melchisedec Blessed him who had the Promises And we may Observe 1. We can be made partakers of no such Grace Mercy or Priviledge in this World but that God can when he pleaseth make an addition thereunto He who had received the Promises was afterwards Blessed VVe depend upon an infinite Fountain of Grace and Mercy from whence it is made out unto us by various degrees according to the good pleasure of God Neither will he give unto us nor are we capable to receive in this world the whole of what he hath provided for us in the enjoyment whereof our final Blessedness doth consist VVherefore as it is required of us to be thankful for what we have or to walk worthy of the Grace we have received Yet we may live in constant expectation of more from him and it is the great Comfort and Relief of our Souls that we may so do 2. It is the Blessing of Christ Typed in and by Melchisedec that makes Promises and Mercies effectual unto us He is himself the great Subject of the Promises and the whole Blessing of them cometh forth from him alone All besides him all without him is of or under the Curse In him from him and by him only are all Blessings to be obtained 3. Free and Soveraign Grace is the only Foundation of all Priviledges All that is spoken of the Dignity of Abraham is resolved into this That he received the Promises VER 7. But what if Abraham was thus Blessed by Melchisedec doth this prove that he was less than he by whom he was Blessed It doth so saith the Apostle and that by virtue of an unquestionable general Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 less and greater are in the Neuter Gender and so rendred in most Translations illud quod minus est à majore only the Syriack reduceth them to the Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is the less is Blessed of him who is greater or more Excellent than him which is the sence of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasm. Porro nemo negat absque ulla omni contradictione and without all Contradiction And without all Contradiction the Less is Blessed of the Greater The words prevent an Objection which is supposed not expressed And therefore are they continued with those fore-going by the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as carrying on what was before asserted by a farther Illustration and Confirmation of it And there is in them 1. The Manner of the Assertion and 2. The Proposition it self 1. The Manner of it is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without beyond above all reasonable Contradiction A Truth this is that cannot that will not be gain-said which none will deny or oppose as that which is evident in the Light of Nature and which the Order of the things spoken of doth require All Truths especially Divine Truths are such as ought not to be Contradicted and which no Contradiction can evert or change their Natures that they should not so be But against some of them not for want of Truth but either from want of Evidence in themselves or for want of light in them unto whom they are proposed Contradictions may arise and they may be called into Dispute or Question Thus it hath fallen out with all Truths which we receive by meer Supernatural Revelation The Darkness of the minds of Men unable clearly to discern them and perfectly to comprehend them will raise Disputes about them and Objections against them But some
and the souls of men In this sense alone God is properly said to make this Covenant with any The preparation and proposition of Laws is not the making of the Covenant And therefore all with whom this Covenant is made are effectually sanctified justified and saved These things being premised as it was necessary they should be unto the right understanding of the mind of the Holy Ghost I shall proceed unto the particular parts of the Covenant as here expressed namely in the blessed properties and effects of it whereby it is distinguished from the former The two first expressions are of the same nature and tendency I will put my Laws in their mind and write them in their hearts In general it is the reparation of our nature by the restauration of the image of God in us that is our sanctification which is promised in these words And there are two things in the words both doubly expressed 1 The Subject wrought upon which is the mind and the heart 2 The manner of producing the effect mentioned in them and that is by putting and writing And 3 The things by these means so communicated which is the Laws of God 1. The Subject spoken of is the mind and heart When the Apostle treats of the depravation and corruption of our nature he placeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4. 18. that is the mind and the heart These are in the Scripture the seat of natural corruption the residence of the principle of alienation from the life of God which is in us Wherefore the renovation of our natures consists in the rectifying and curing of them in the furnishing them with contrary Principles of Faith Love and Adherence unto God And we may observe that The Grace of our Lord Jesus Christ in the New Covenant in its being and existence in its healing repairing efficacy is as large and extensive as sin in its residence and power to deprave our natures This is the difference about the extent of the New Covenant and the grace of it Some would have it to extend unto all persons in its tender and conditional Proposition but not unto all things as unto its efficacy in the reparation of our natures Others assert it to extend unto all the effects of sin in the removal of them and the cure of our natures thereby but as unto persons it is really extended unto none but those in whom these effects are produced whatever be its outward administration which was also always limited unto whom I do subscribe The first thing mentioned is the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward part The mind is the most secret inward part or power of the Soul And the Prophet expresseth it by the inward part because it is the onely safe and useful Repository of the Laws of God When they are there laid up we shall not lose them neither Men nor Devils can take them from us And he also declares wherein the excellency of Covenant Obedience doth consist It is not in the conformity of our outward actions unto the Law that be required therein also but it principally lieth in the inward parts where God searcheth for and regardeth truth in sincerity Psal. 51. 6. wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mind and understanding whose natural depravation is the spring and principle of all disobedience the cure whereof is here promised in the first place In the outward administration of the means of grace the affections and if I may so speak the more outward part of the Soul are usually first affected and wrought upon But the first real effect of the internal promised grace of the Covenant is on the mind the most spiritual and inward part of the Soul This in the New Testament is expressed by the renovation of the mind Rom. 12. 1. Col. 3. 5. And the opening of the eyes of our understandings Ephes. 1. 17 18. God shining into our hearts to give us the knowledge of his glory in the face of Jesus Christ 2 Cor. 4. 6. Hereby the enmity against God the vanity darkness and alienation from the life of God which the mind naturally is possessed and filled withall are taken away and removed Of the nature of which work I have treated at large elsewhere For the Law of God in the mind is the saving knowledge of the mind and will of God whereof the Law is the Revelation communicated unto it and implanted in it 2. The way whereby God in the Covenant of Grace thus works on the mind is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving may by an Exallage be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give So is it expressed in the next clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future Tense I will write The word in the Prophet is I will give we render it I will put But there are two things intimated in the word 1 The freedom of the Grace promised it is a meer grant gift or donation of Grace 2 The efficacy of it That which is given of God unto any is received by them otherwise it is no gift And this latter is well expressed by the word used by us I will put which expresseth an actual communication and not a fruitless tender This the Apostle renders emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is that which I do am doing in this Covenant namely freely giving that Grace whereby my Laws shall be emplanted on the minds of men To shew in general before we proceed to the nature of this work so far as is necessary unto the exposition of the words we may here consider what was observed in the third place namely what it is that is thus promised to be communicated and so carry it on with us unto the other clause of this Promise That which is to be put into this spiritual Receptacle is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Laws in the plural number Expositors inquire what Laws are here intended whether the moral Law only or others also But there is no need of such enquiry There is a Metonomy of the subject and effect in the words It is that knowledge of the mind and will of God which is revealed in the Law and taught by it which is promised The Laws of God therefore are here taken largely for the whole revelation of the mind and will of God So doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally signifie Doctrine or Instruction By what way or revelation soever God makes known himself and his will unto us requiring our obedience therein it is all comprised in that expression of his Laws From these things we may easily discern the nature of that Grace which is contained in this first branch of the first promise of the Covenant And this is the effectual operation of
this encouragement is given unto whom this Motive of drawing nigh is proposed namely as they have an High Priest And it is in the Heavenly Sanctuary wherein he administreth or in the House of God above into which also we do enter by our Prayers and sacred worship so is he for ever over his own house The Lord Christ doth peculiarly preside over all the persons Duties and worship of Believers in the Church of God 1. In that all their worship is of his appointment and what is not so belongs not to the house of God 2. In that he assists the worshippers by his Spirit for the performance of this duty 3. That he makes their services accepted with God 4. In rendring their worship glorious by the administration of his Spirit and effectual through the addition of the Incense of his Intercession For other things that may be hence educed see our Exposition of chap. 4. v. 14 15 16. VERSE 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our Bodies washed with pure water The Duty is here exprest whereunto these encouragements and priviledges do direct and lead And this Duty is described 1. By the nature of it Let us draw near 2. The Qualification of the persons by whom it is to be performed With a true Heart 3. The manner of its performance in full assurance of Faith 4. The preparation for it which is twofold 1. That our hearts are sprinkled from an evil conscience 2. That our bodies are washt with pure Water I. The Duty it self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whereby the whole performance of all Divine solemn worship was constantly expressed For God having fixed the residence of the signs of his presence unto a certain place namely that of the Tabernacle and Altar none could worship him but it was by an approach an access a drawing nigh unto that place the means of their Worship and the pledges of Gods presence therein So were they to bring their Gifts their Offerings their Sacrifices every thing wherewith they worshipped in it was an approximation unto God Now all thele things Tabernacle Temple Altar as we have shewed were Types of Christ and the gracious presence of God in him and they were appointed only unto this end to teach the Church to look for an access to God in and by him alone Wherefore the Apostle tells the Hebrews that as they had under the old Testament an approach unto God and were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that came and drew nigh unto him yet it was defective in three things 1. That it was by carnal means the Blood of Bulls and Goats 2. That it was not unto God himself but only some outward pledges of his presence 3. That in this access they were alwayes excluded from an entrance into the Holiest This way being now removed there is that appointed in the room thereof which is lyable to none of these Defects For 1. It is not by things carnal but in a Holy Spiritual way and Manner as the enfuing description of it doth manifest 2. It is not unto any outward pledges of the divine presence but immediately unto God himself even the Father 3. It is into the most holy place it self the special residence of God and of our High Priest Christ Jesus Wherefore this drawing near containeth all the holy worship of the Church both publique and private all the ways of our access unto God by Christ. And the charge given for this Duty is the first inference the Apostle maketh from the consideration of the Benefits we receive by the Priesthood and Sacrifice of Christ. II. The principall qualification of the Persons exhorted unto this duty is a true heart God in an especiall manner requireth truth in the inward parts in all that come unto him Ps. 51. 6. Especially he doth so in his worship Joh. 4. 24. Now Truth respects either the mind and is opposed unto falsehood or respects the Heart and Affections and is opposed to Hypocrisie In the first may all false Worship is rejected all means of the worship of God not of his own institution But the Truth of the Heart here intended is the sincerity of heart which is opposed unto all hypocrisie Two things are therefore comprized in this qualification 1. That the Heart is that which God principally respects in our Access unto him The Hebrews in their degenerate condition rested in the outward performance of Duties so as that they made their access outwardly according to the Institutions and Directions of the Law they were regardless of themselves and of the inner man and of the frame thereof But it is the heart that God requires and accordingly that it be under the conduct of Doctrinal Truth in the Light of the Mind and not only that it be true and free from Hypocrisie in the acts of Worship that it goes about but also that in its habitual Frame it be holy and throughout leavened with sincerity Thence it is denominated a true heart If men be sincere in the Acts of Worship but fail of it in point of walking in Conversation they will not be accepted in it 2. Universal internal Sincerity of heart is required of all those that draw nigh unto God in his holy Worship It is so 1. From the Nature of God 2. From the nature of the Worship it self 3. From the Conscience of the Worshippers which can have neither boldness nor confidence without it What is required unto that sincerity or true heart without which we cannot fully draw nigh unto God in any duty of his Worship I cannot now declare III. There is the way and manner together with the Principle to be acted in all our accesses unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the full assurance of faith 1. Without Faith it is impossible to please God Wherefore faith is required in this access on a twofold account 1. Of the qualification of the Person he must be a true Believer who hath this Access all others are utterly excluded from it 2. Of its actual exercise in every Particular duty of access Abel by faith offered his sacrifice And there is no duty acceptable unto God which is not quickned and enlivened by Faith 2. As unto this Access unto God by Christ the Apostle requires that there be a full assurance of faith Many have disputed wherein this assurance of faith doth consist what it is that belongs thereunto We must consider the design of the Apostle and scope of the place and what they do require The word is used only in this place though the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be elsewhere Rom. 4. 21. chap. 14. 15. to signifie a full satisfaction of mind in what we are perswaded of Here two things seem to be included in it 1. That which in other places the Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
see that the day was approaching 5. In the Preparations for it For at this time all things began to be fill'd with Confusions Disorders Tumults Seditions and Slaughters in the whole Nation being all of them entrances of that woful day whose coming was declared in them and by them 1. If men will shut their eyes against evident signs and tokens of approaching Judgments they will never stir up themselves nor engage into the due performance of present duties 2. In the approach of great and final Judgments God by his Word and Providence gives such intimations of their coming as that wise men may discern them Whoso is wise he will consider these things and they shall understand the loving kindness of the Lord. The Prudent foreseeth the evil and hideth himself How is it that you discern not the Signs of the times 3. To see evidently such a day approaching and not to be sedulous and diligent in the duties of divine Worship is a token of a backsliding frame tending unto final Apostacy VERSE XXVI XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 26 27. For if we sin wilfully after that we have received the knowledge of the Truth there remaineth no more Sacrifice for sins But a certain fearfull looking for of Judgment and fiery indignation which shall devour the Adversaries IN these Verses the Apostle gives a vehement enforcement of his preceding Exhortation from the dreadful Consequences of a total neglect of it or uncompliance with it And this he doth 1. By expressing the nature of the sin which lyes therein 2. By an impossibility of deliverance from the Guilt of it 3. The Punishment that would unavoidably follow upon it Interpreters have greatly perplexed themselves and others in the interpretation and exposition of these verses and those that follow Their conjectures in great variety have proceeded principally from a want of a due attendance unto the scope of the Apostle the argument he had in hand the circumstances of the people unto whom he wrote and the present State of Gods Providence towards them I shall not trouble the Reader with their various conjectures and censures of them but I shall give such an evident sence of the words as themselves and the Context do evince to be the mind of the Holy Ghost in them 1. As unto the words wherein the Sin and State of such men is expressed If we sin wilfully He puts himself among them as is his manner in Comminations both to shew that there is no respect of persons in this matter but those who have equally sinned shall be equally punished And to take off all appearance of severity towards them seeing he speaks nothing of this nature but on such suppositions as wherein if he himself were concerned he pronounceth it against himself also We sinning or if we sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wilfully say we our former translations willingly which we have now avoyded lest we should give Countenance unto a supposition that there is no Recovery after any voluntary sin If we sin wilfully that is Obstinately Maliciously and with despight which is the nature of the sin it self as is declared v. 28. But the word doth not require nor will scarce bear any such sence Willingly is of choice without surprizal compulsion or fear and this is all that the word will bear The Season and circumstance which states the sin intended is after we have received the knowledge of the truth There is no Question but that by the Truth the Apostle intends the Doctrine of the Gospel and the receiving of it is upon the conviction of it's being truth to take on us the outward profession of it Only there is an Emphasis in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is not used any where to express the meer conceptions or notions of the mind about truth but such an acknowledgment of it as ariseth from some sense of it's power and excellency This therefore is the description of the persons concerning whom this sin is supposed They are such as unto whom the Gospel had been preached who upon conviction of its truth and sense of its power have taken upon them the publick profession of it and this is all that is required to the constitution of this state And what is so required may be reduced to one of these two heads 1. The solemn Dedication of themselves unto Christ in and by their Baptism 2. Their solemn joyning themselves unto the Church and continuance in the duties of its worship Acts. 2. 41 42. On this opening of the words it is evident what sin it is that is intended against which this heavy doom is denounced And that on these two considerations 1. That the head of the precedent Exhortation is that we would hold fast the profession of our Faith without wavering v. 22. And the meanes of continuing in that profession v. 24 25. Wherefore the sin against this Exhortation is the relinquishment and renouncing of the profession of the Faith with all acts and duties thereunto belonging 2. The state opposite unto this sin that which is contrary unto it is receiving the knowledg of the Truth which what is required thereunto we have now declared Wherefore the sin here intended is plainly a relinquishment and renunciation of the truth of the Gospel and the promises thereof with all duties thereunto belonging after we have been convinced of its truth and avowed its power and Excellency There is no more required but that this be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Willingly as 1. Not upon a suddain surprizal and temptation as Peter denied Christ. 2. Not on those compulsions and fears which may work a present dissimulation without an internal rejection of the Gospel 3. Not through darkness Ignorance making an impression for a season on the minds and reasonings of men which things though exceedingly evil and dangerous may befal them who yet contract not the guilt of this crime But it is required thereunto that men who thus sin do it 1. By choice and of their own accord from the internal pravity of their own minds and an evil heart of unbelief to depart from the living God 2. That they do it by and with the preference of another way of Religion and a resting therein before or above the Gospel 3. That whereas there were two things which were the foundation of the profession of the Gospel 1. The Blood of the Convenant or the blood of the Sacrifice of Christ with the attonement made thereby And 2. The dispensation of the Spirit of Grace These they did openly renounce and declare that there was nothing of God in them as we shall see on v. 29. Such were they who fell off from the Gospel unto Judaism in those daies Such are they whom the Apostle here describeth as is evident in the context I will say no more unto the sin at present because I must treat of it under its aggravations on v. 29. 1. If a voluntary relinquishment
a Delight in them If the Light be not Pleasant unto us as well as Useful we shall not value it nor seek after it When such Mysterious Truths as that here insisted on by our Apostle are proposed unto Men if they have no Delight in such things they will never be at the Cost and pains of enquiring into them with necessary Diligence Curiosity indeed or an humour to pry into things we have not seen and which we cannot see in a due manner because not revealed is every where condemned by our Apostle who warns us all to be wise unto Sobriety and not above what is written But there is a secret delight and complacency of mind in every beam of Spiritual Light shining in its proper Divine Revelation when the Soul is disposed aright unto the reception of it Without this in some measure we shall not follow on to know nor thrive in knowledge 3. Study Meditation and Prayer with the diligent Use of all other means appointed for the search and Investigation of the Truth do close this Duty Without these things in Hearers Ministers lose all their Labour in the Declaration of the most important Mysteries of the Gospel This the Apostle as to the present case designs to obviate in the frequent prescription of this Duty That which the Apostle proposeth in the first place and in general as the Object of this Enquiry and consideration is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quantus iste erat the word respects Greatness and Excellency in any kind Nunc quantus Achilles Quantus erat Julius Caesar and the like And this Greatness of Melchisedec respected neither the endowments of his Person nor the largeness of his Dominion nor his Riches or Wealth in which sence some are said to be Great in the Scripture as Job Barzillai and others but it regards alone his Dignity with respect unto his Office and his Nearness unto God on that account That which these Hebrews insisted on as their Chief and Fundamental Priviledge in Judaism and which they were most unwilling to forgo was the Greatness of their Predecessors with their nearness unto God in Favour and Office In the first way as to Divine Love and Favour they Gloried in Abraham and opposed the Priviledge of being his Children on all Occasions unto the Person and Doctrine of Christ John 8. 33 53. And in the latter they thought Aaron and his Successors to be preferred above all the VVorld And whilst they were under the Power and Influence of these Apprehensions the Gospel could not but be ungrateful unto them as depriving them of their Priviledges and rendring their Condition worse than it was before To undeceive them in this matter and to demonstrate how unspeakably all those in whom they trusted came short of the true High Priest of the Church he calls them to consider the Greatness of him whose only eminence consisted in being a Type or Representative of him Wherefore the Greatness of Melchisedec here proposed unto earnest Consideration is that which he had in Representing Jesus Christ and his nearness unto God on that Account And it were well that we were all really convinced that all true Greatness consists in the Favour of God and our nearness unto him on the Account of our Relation unto Jesus Christ. We neither deny nor undervalue any Mans Wealth or Power hereby Let those who are Rich and Wealthy in the World be accounted and called Great as the Scripture sometimes calls them so And let those who are High in Power and Authority be so esteemed we would derogate nothing from them which is their due But yet the Greatness of them all is but particular with respect unto some certain things and therefore fading and perishing But this Greatness and Honour of the Favour of God and nearness unto him on the account of Relation unto Jesus Christ is general abiding yea eternal The Proof of the Apostle's Assertion included in that Interrogation How Great this Man was follows in an Instance of what he had before observed and proposed unto them Unto whom even the Patriarch Abraham gave the Tenth of the Spoils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tenth part The Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Emphatical and although in the Original it is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in Construction it is to be understood with Abraham not unto whom Abraham gave even the Tenth but unto whom even Abraham gave the Tenth as it is in our Translation The Proof of the Greatness of Melchisedec from hence consists in three things 1. In the Nomination of the Person that was Subject unto him or Abraham 2. In the Qualification of his Person He was the Patriarch 3. In what he did He gave him the Tenth part of the Spoils As to the Person himself he was the Stock and Root of the whole People their Common Father in whom they were first separated from other Nations to be a People of themselves And herein they had a singular Reverence for him as generally all Nations have for the first Founders of their Political State who among the Idolatrous Heathens were commonly Deified and made the Objects of their Religious Adoration But moreover it was he who first received the Promise and the Covenant with the Token of it and by whom alone they put in their Claim unto all the Priviledges and Advantages which they Gloried in above all Nations in the VVorld This Abraham therefore they esteemed next unto God himself And their Fosterity do now place him in Heaven above the Angels hardly allowing that the Messiah himself should be exalted above him and tell a Foolish story how he took it ill that the Messiah should be on the Right Hand and he on the Left Hand of God But it is sufficiently evident from the Gospel how much in those days they boasted of him and trusted in him Hence it is that our Apostle expresseth it so emphatically even Abraham The Qualification of his Person and his Title thereon is added in like manner He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Patriarch is a Father that is a Prince or Ruler of a Family A Ruling Father and these Patriarchs were of three sorts among the Jews Of the first sort was he alone who was the first separated Progenitor of the whole Nation He was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Father of all that great Family Secondly there were such as Succeeded him from whom the whole Nation in like manner Descended as Isaac and Jacob who were Heirs with him of the same Promise Heb. 11. 4. Thirdly Such as were the first Heads of their Twelve Tribes into which the Nation was divided that is the Twelve Sons of Jacob are called Patriarchs Acts 7. 8 9. Others that followed them as David who is also called a Patriarch Acts 2. 29. were termed so in allusion unto them and being signally the Progenitors of a most Eminent Family