nature being only thereby discerned it may be refused yea though we like its relish and savour upon some other consideration Some have observed that to taste is as much as to eat as 2 Sam. 3. 35. I will not taste bread or ought else But the meaning is I will not so much as taste it whence it was impossible he should eat it And when Jonathan says he only tasted a little of the Honey 1 Sam. 14. 29. it was an excuse and extenuation of what he had done But it is unquestionably used for some kind of experience of the nature of things Prov. 31. 18. she tasteth that her merchandize is good or hath experience of it from its increase Psal. 34. 8. O taste and see that the Lord is good which Peter respects 1 Epist. 2. 3. If so be that ye have tasted that the Lord is gracious or found it so by experience It is therefore properly to make an experiment or trial of any thing whether it be received or refused and is sometimes opposed to eating and digestion as Matth. 27. 34. That therefore which is ascribed unto these Persons is that they had an experience of the Power of the Holy Ghost that Gift of God in the Dispensation of the Gospel the Revelation of the Truth and Institution of the spiritual Worship of it of this state and of the excellency of it they had made some trial and had some experience a Priviledge which all men were not made partakers of And by this taste they were convinced that it was far more excellent than what they had been before accustomed unto although now they had a mind to leave the finest Wheat for their old Acorns Wherefore although tasting contain a Diminution in it if compared with that spiritual eating and drinking with that Digestion of Gospel Truths turning them into nourishment which are in true Believers yet absolutely considered it denotes that Apprehension and Experience of the excellency of the Gospel as administred by the Spirit which is a great Priviledge and spiritual Advantage the contempt whereof will prove an unspeakable Aggravation of the Sin and the remediless ruine of Apostates The meaning then of this Character given concerning these Apostates is that they had some experience of the Power and Efficacy of the Holy Spirit from Heaven in Gospel Administrations and Worship For what some say of Faith it hath here no place and what others affirm of Christ and his being the Gift of God comes in the issue unto what we have proposed And we may observe farther to clear the Design of the Apostle in this Commination 1. That all the Gifts of God under the Gospel are peculiarly Heavenly Joh. 3. 12. Ephes. 1. 3. and that in opposition 1 To earthly things Col. 3. 11 12. 2 To carnal Ordinances Heb. 9. 23. let them beware by whom they are despised 2. The Holy Ghost for the Revelation of the mysteries of the Gospel and the Institution of the Ordinances of spiritual Worship is the great Gift of God under the New Testament 3. There is a Goodness and Excellency in this Heavenly Gift which may be tasted or experienced in some measure by such as never receive him in their life power and efficacy They may taste 1 Of the Word in its Truth not its Power 2 Of the Worship of the Church in its outward Order not its inward Beauty 3 Of the Gifts of the Church not its Graces 4. A Rejection of the Gospel its Truth and Worship after some experience had of their worth and excellency is an high Aggravation of Sin and a certain presage of Destruction The Third Property whereby these Persons are described is added in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were made partakers of the Holy Ghost This is placed in the middle or centre of the Priviledges enumerated two preceding it and two following after as that which is the root and animating Principle of them all They all are effects of the Holy Ghost in his Gifts or his Graces and so do depend on the participation of him Now men do so partake of the Holy Ghost as they do receive him And he may be received either as unto personal Inhabitation or as unto spiritual Operations In the first way the world cannot receive him Joh. 14. 17. where the world is opposed unto true Believers and therefore these here intended were not in that sense partakers of him His Operations respect his Gifts So to partake of him is to have a share part or portion in what he distributes by way of spiritual Gifts in answer unto that expression All these worketh that one and self-same Spirit dividing unto every one severally as he will 1 Cor. 12. 11. So Peter told Simon the Magician that he had no part in spiritual Gifts he was not partaker of the Holy Ghost Acts 8. 21. Wherefore to be partaker of the Holy Ghost is to have a share in and benefit of his spiritual Operations But whereas the other things mentioned are also Gifts or Operations of the Holy Ghost on what Ground or for what Reason is this mentioned here in particular that they were made Partakers of him which if his Operations only be intended seems to be expressed in the other Instances Answ. 1 It is as we observed before no unusual thing in the Scripture to express the same thing under various notions the more effectually to impress a consideration and sense of it in our mind especially where an expression hath a singular Emphasis in it as this hath here used For it is an exceeding Aggravation of the sins of these Apostates that in these things they were Partakers of the Holy Ghost 2 As was before intimated also this participation of the Holy Ghost is placed it may be in the midst of the several parts of this Description as that whereon they do all depend and they are all but Instances of it They were partakers of the Holy Ghost in that they were once enlightened and so of the rest 3 It expresseth their own personal Interest in these things They had an interest in the things mentioned not only Objectively as they were proposed and presented to them in the Church but Subjectively they themselves in their own Persons were made partakers of them It is one thing for a man to have a share in and benefit by the Gifts of the Church another to be personally himself endowed with them 4 To mind them in an especial manner of the Priviledges they enjoyed under the Gospel above what they had in their Judaisme For whereas then they had not so much as heard that there was an Holy Ghost that is a blessed Dispensation of him in spiritual Gifts Acts 19. 2. now they themselves in their own persons were made Partakers of him than which there could be no greater Aggravation of their Apostasie And we may observe in our way that The Holy Ghost is present with many as unto powerful Operations with whom he is
Tenderness Love and Zeal towards those unto whom he doth Administer especially considering how greatly their Eternal welfare depends on his Ability Diligence and Faithfulness in the Discharge of his Duty And this proves on sundry accounts greatly to the Advantage of the poor Tempted Disciples of Christ. For it makes a Representation unto them of his own Compassion and Love as the great Shepherd of the Sheep Isa. 40. 11. and causeth a needful Supply of Spiritual Provisions to be always in readiness for them and that to be Administred unto them with Experience of its Efficacy and Success 3. That the Power of Gospel-Grace and Truth may be exemplified unto the Eyes of them unto whom they are dispensed in the Persons of them by whom it is Administred according unto Gods Appointment It is known unto all who know ought in this matter what Temptations and Objections will arise in the minds of poor Sinners against their obtaining any Interest in the Grace and Mercy that is dispensed in the Gospel Some they judge may be made Partakers of them but for them and such as they are there seems to be no Relief provided But is it no Encouragement unto them to see that by Gods appointment the Tenders of his Grace and Mercy are made unto their Souls by Men Subject unto alike Passions with themselves and who if they had not freely obtained Grace would have been as vile and unworthy as themselves For as the Lord called the Apostle Paul to the Ministry who had been a Blasphemer a Persecutor and Injurious that he might in him shew forth all Long-suffering for a Pattern unto them who should hereafter believe on him to Everlasting Life that is for the Encouragement even of such high Criminal Offenders to Believe 1 Tim. 1. 13 14 15 16. So in more Ordinary Cases the Mercy and Grace which the Ministers of the Gospel did equally stand in need of with those unto whom they dispense it and have received it is for a Pattern Example and Encouragement of them to Believe after their Example 4. In particular God maketh Use of Persons that dye in this matter that their Testimony unto the Truth of Gospel-Grace and Mercy may be Compleat and unquestionable Death is the great Touch-stone and Trial of all things of this Nature as to their Efficacy and Sincerity Many things will yield Relief in Life and various Refreshments which upon the approach of Death vanish into nothing So it is with all the Comforts of this VVorld and with all things that have not an Eternal Truth and Substance in them Had not those therefore who dispense Sacred things been designed themselves to come unto this Touch-stone of their own Faith Profession and Preaching those who must dye and know always that they must do so would have been unsatisfied what might have been the Condition with them had they been brought unto it and so have ground to fear in themselves what will become of that Faith wherein they have been Instructed in the warfare of Death when it shall approach To obviate this Fear and Objection God hath Ordained that all those who Administer the Gospel shall all of them bring their own Faith unto that Last Trial that so giving a Testimony unto the Sincerity and Efficacy of the things which they have Preached in that they Commit the Eternal Salvation of their Souls unto them and higher Testimony none can give they may be Encouragements unto others to follow their Examples to imitate their Faith and pursue their Course unto the End And for this cause also doth God oft-times call them forth unto peculiar Trials Exercises Afflictions and Death it self in Martyrdom that they may be an Example and Encouragement unto the whole Church I cannot but Observe for a Close of this Discourse that as the unavoidable Infirmities of the Ministers of the Gospel managed and passed through in a course of Faith Holiness and Sincere Obedience are on many Accounts of singular Use and Advantage unto the Edification and Consolation of the Church so the Evil Examples of any of them in Life and Death with the want of those Graces which should be excited unto Exercise by their Infirmities is pernicious thereunto 〈…〉 2 The Life of the Church depends on the Everlasting Life of Jesus Christ. It is said of Melchisedec as he was a Type of him It is witnessed that he Liveth Christ doth so and that for ever and hereon under the Failings Infirmities and Death of all other Administrators depends the Preservation Life Continuance and Salvation of the Church But this must be spoken peculiarly on ver 27. whither it is remitted VER 9 10. It may be Objected unto the whole precedent Argument of the Apostle That although Abraham himself paid Tithes unto Melchisedec yet it followeth not that Melchisedec was Superiour unto the Levitical Priests concerning whom alone the Question was between him and the Jews For although Abraham might be a Priest in some sence also by virtue of common Right as were all the Patriarchs yet was he not so by virtue of any especial Office Instituted of God to abide in the Church But when God afterwards by peculiar Law and Ordinance Erected an Order and Office of Priesthood in the Family of Levi it might be Superiour unto or Exalted above that of Melchisedec although Abraham paid Tithes unto him This Objection therefore the Apostle obviates in these verses and therewithal giving his former Argument a farther Improvement he makes a Transition according unto his usual Custom as it hath been often Observed that it is his Method to do unto his especial Design in proving the Excellency of the Priesthood of Christ above that of the Law which is the main scope of this whole Discourse VER 9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut verbum dicere as to speak a word Vul. Lat. Ut ita dictum sit be it so said Syr. As any one may say Arab. And it is said that this Discourse or Reason may be some way ended Ut ita loquar as I may so speak In the rest of the words there is neither Difficulty nor Difference among Translators There are three things Observable in these words 1. The manner of the Introduction of the Apostle's new Assertion 2. The Assertion it self which hath the force of a new Argument unto his Purpose ver 9. And 3. The Proof of his Assertion in ver 10. The manner of the Introduction of his Assertion is in these words as I may so say This Qualification of the Assertion makes an abatement of it one way or other Now this is not as to the Truth of the Proposition but as to the Propriety of the Expression The words are as if that which is expressed was actually so namely that Levi himself paid Tithes whereas it was so only virtually The thing it self intended was with respect unto the Apostles purpose as if it had been so indeed though Levi not being
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
which is indeed expressive of the Apostles Intention fundamentum jacientes laying the Foundation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr unto Repentance from dead works and so in all the following Instances There is no difference among Translators about the rest of the words Only the Aethiopick reads Baptism in the singular number as the Syriack doth and placeth Doctrine distinctly by way of Apposition Baptism Doctrine and the Imposition of hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack renders by an Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection that is from the House of the dead that is the Grave the common dwelling place of the dead as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judgement which is for ever the Sentence whereof is eternally irrevocable and whose Execution endures always Not laying again the foundation of Repentance from dead works and of Faith towards God of Baptisms Doctrine and the laying on of hands of the Resurrection of the Dead and Eternal Judgement There are two things in these words added concerning the Doctrine of the Principles of Christ or the first Doctrines of Christianity 1 Their general Nature with respect to the whole Truth of the Gospel metaphorically expressed They are the Foundation 2 Their Nature in particular is declared in sundry Instances not that all of them are mentioned but these Instances are chosen out to shew of what kind they were In the first two things are proposed 1 The expression of the thing it self intended which is the Foundation 2 The Apostles design with respect unto it not laying it again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as was said in this matter Metaphorical including an allusion unto an Architect and his Building First he lays the Foundation and he is a most foolish Builder who either doth not so or who rests therein or who is always setting it up and pulling it down without making a Progress Indeed that Foundation which is all the Building which hath not an Edifice erected on it is no Foundation for that which is materially so becomes so formally only with respect unto the Building upon it And those who receive the Doctrines of Christ here called the Foundation if they build not on them they will prove none unto them whatever they are in themselves There are two properties of a Foundation 1 That it is that which is first laid in every Building This the natural order of every Building requires 2 It is that which bears the whole weight of the superstructure the whole and all the parts of it being laid upon it and firmly united unto it With respect unto the one or other of these properties or both are the Doctrines intended called the Foundation But in the latter sense they cannot be so It is Christ himself and he only who is so the Foundation as to bear the weight and to support the whole Building of the Church of God Isa. 28. 16. Math. 16. 18. 1 Cor. 3. 10 11. Ephes. 1. 20 21 22. 1 Pet. 2. 4 5. He is so Personally the Life and Being of the Church consisting in its spiritual Union unto his person 1 Cor. 12. 12. and Doctrinally in that all Truth is resolved into what is taught concerning him 1 Cor. 3. 10 11 12 13. Wherefore it is in allusion unto a Foundation with respect unto its first Property namely that it is first laid in the Building that these Doctrines are called the Foundation So the Jews term the general principles of their Profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Foundations of the Law or the principal Doctrines taught therein The first Doctrines which are necessary to be received and professed at mens first entrance into Christianity And the Apostle intends the same things by the threefold expression which he maketh use of 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 5. 12. The first Principles of the Oracles of God 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 6. 1. and 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning of the Doctrine of Christ and the Foundation Concerning these things he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying it again His saying that he would not lay it again doth not infer that he himself had laid it before amongst them but only that it was so laid before by some or other For it was not by him that they received their first Instruction nor doth he mention any such thing in the whole Epistle Whereas he frequently pleads it unto those Churches which were planted by himself 1 Cor. 3. 5 6 10. Chap. 4. 15. And it is known from the Story that his Ministry was not used in their first Conversion But he knew that they had faithful Instructors who would not leave them unacquainted with these necessary things and that they would not have been initiated by Baptism nor admitted into the Church without a Profession of them Besides they were such as in general they owned in their former Church State He might therefore well say that he would not lay this Foundation again These things saith he you have already been instructed in by others and therefore I will not as also on other considerations go over them again Wherefore Let the Hearers of the Gospel carefully look to it that they learn those things whereof they have had sufficient Instruction for if any Evil ensue from their Ignorance of them they must themselves answer for it Such Ignorance is their sin as well as their disadvantage Preachers may take it for granted that what they have sedulously and sufficiently instructed their Hearers in they have also received and learned because it is through their sinful Negligence if they have not so done And they are not bound always to wait on some in their Negligences to the disadvantage of others Secondly The Apostle declares in particular what were those Doctrinal Principles which he had in general so described which were taught unto them who were first initiated into Christianity and which he will not now again insist upon Repentance from dead works c. We must first consider the Order of these words and then their sense or the things themselves intended Some here reckon up six Principles some make them seven some but four and by some they are reduced unto three The two first are plain and distinct Repentance from dead works and Faith towards God The next that follow are disputed as to their coherence and sense 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read these words with a note of distinction between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the Genitive Cases being regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foundation of Baptisms and of Doctrine which are put together by Apposition not depending one upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Preaching of the word And this was one of the first things wherein Believers were to be instructed namely that they were to abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. 42. in a constant attendance unto the Doctrine of the Gospel when
revealed from Heaven against the ungodliness of men Rom. 1. 18. and an intimation is given of what he will farther do hereafter For as he leaves not himself without witness in respect of his goodness and patience in that he doth good and giveth rain from Heaven and fruitful seasons filling mens hearts with food and gladness Acts 14. 17. so he gives testimony to his Righteousness and Holiness in the Judgements that he executes Psal. 9. 16. For whereas goodness and mercy are the works wherein God is as it were delighted he gives Testimony unto them together with his patience and long-suffering in the ordinary course of his Dispensations But Judgement in severity he calls his strange work that which he proceeds not unto but on great provocations Isa. 28. 21. he satisfieth his holy Wisdom with some extraordinary necessary instances of it And thus he hath himself singled out some particular instances which he gave on purpose that they might be as pledges of the future Judgement and hath given us a rule in them how we are to judge of all his extraordinary acts of the same kind Such was the Flood whereby the world was destroyed in the days of Noah which Peter affirms expresly was a Type to shadow out the severity of God in the last final Judgement 2 Pet. 2. 5. Chap. 3. 5 6 7. Of the like nature was his turning the Cities of Sodom and Gomorrha into Ashes condemning them with an overthrow making them an example unto those that after should live ungodly 2 Pet. 2. 6. He made them a terrifying example that others should hear and fear and do no more so presumptuously But now whereas God hath not in the space of four thousand years brought any such Judgement on any other places or persons if this Example had respect only unto this world it must needs have lost all its force and efficacy upon the minds of Sinners Wherefore it did nearly respect the Judgement to come God giving therein an instance what obstinate and profligate Sinners are to look for at that great day Wherefore Jude says expresly they are set forth for an Example suffering the vengeance of Eternal Fire ver 7. And this is the Language of all Gods extraordinary Judgements either on persons or places in the world Let mens Sins be what they will God can endure in his long-suffering the Sins of one as well as another among the Vessels of wrath that are fitted for destruction and so he doth ordinarily or for the most part But yet he will sometimes reach out his hand from Heaven in an extraordinary instance of Vengeance on purpose that men may know that things shall not for ever be passed over in such a promiscuous manner but that he hath appointed another day wherein he will judge the world in Righteousness And for this reason such signal Judgements as are Evidences of the future Eternal Judgement of God are in the Scripture expressed in words that seem to declare that Judgement it self rather than the Types of it Isa. 34. 4. Rev. 6. 13 14. Dan. 7. 9 10. Math. 24. 29 30. But 4. God hath not absolutely intrusted the evidence and preservation of this important truth which is the Foundation of all Religion unto the remainders of innate light in the Minds and Consciences of men which may be variously obscured until it be almost utterly extinguished nor yet unto the exercise of Reason on the consideration of the present Administration of Providence in this world which is oft-times corrupted depraved and rendred useless nor yet unto the influence which extraordinary Judgements may have upon the minds of men which some fortifie themselves against by their obstinacy in Sin and Security but he hath abundantly testified unto it by express Revelation from the beginning of the world now recorded in his word by which all men must be tried whether they will or no. It may not be doubted but that Adam was acquainted with this truth immediately from God himself He was so indeed in the Commination given against Sin at first especially as it was explained in the Curse after he had actually sinned And this was that which was taught him in the threatning and which his Eyes were open to see clearly after his fall where he immediately became afraid of God as his Judge Gen. 3. 10. Nor can it be doubted but that he communicated the knowledge of it unto his posterity But whereas they quickly in that profligacy in all wickedness which they gave themselves unto had together with all other sacred Truths lost the remembrance of it or at least practically despised and scoffed at the instruction which they had received therein God knowing the necessity of it either to restrain them in their flagitious courses or to give them a warning that might leave them without excuse makes a new express Revelation of it unto Enoch and by him to mankind Jude 14 15. For Enoch the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousand of his Saints to execute Judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodlily committed and of all their hard speeches which ungodly sinners have spoken against him And this is the second New Revelation that is recorded before the Flood There were two Revelations that were the foundation of the Church the one concerning future Judgement in the Threatning the other concerning the Recovery and Restauration of mankind in the Promise Both seem to have been equally neglected by that cursed generation But God solemnly revived them both the first by Enoch the latter by Noah who was the Preacher of Righteousness 1 Pet. 2. 5. in whom the Spirit of Christ preached unto them who are now in prison 1 Pet. 3. 19 20. And this Old Prophecy was revived by the Holy Ghost partly that we might know that God from the beginning of the world gave publick testimony unto and warning of his future Eternal Judgement and partly to acquaiâ—t us that in the latter days men would break out into an excess and outrage in sin and wickedness like that of those before the Flood wherein it would be necessary that day should be restrained or terrified or warned by preaching unto them this truth of the Judgement to come After this the testimonies given unto it in the Scriptures both of the Old and New Testaments do so abound and are so obvious to all that it is no way needful particularly to produce them This principle being thus cleared and confirmed it may not be amiss to shew what practical improvement it doth require And it is manifest that there is no Duty in Religion that is not or ought not to be influenced by the consideration of it I shall only name some of them whereunto it is in an especial manner applied by the Holy Ghost himself First Ministers of the Gospel ought to dwell greatly on the consideration of it as
of Charity and Gospel-Discipline in their severities yet as it should seem and is very probable knew not how to answer the Objection from this place of our Apostle Therefore did they rather choose for a season to suspend their assent unto the Authority of the whole Epistle than to prejudice the Church by its Admission And well was it that some learned men afterward by their sober Interpretations of the words plainly evince that no countenance was given in them unto the errors of the Novatians for without this it is much to be feared that would have preferred their Interest in their present controversie before the Authority of it which would in the issue have proved ruinous to the Truth it self For the Epistle being designed of God unto the common Edification of the Church would have at length prevailed whatever sense men through their prejudices and ignorance should put upon any passages of it But this controversie is long since buried the generality of the Churches in the world being sufficiently remote from that which was truly the mistake of the Novatians yea the most of them do bear peaceably in their Communion without the least exercise of Gospel-discipline towards them such persons as concerning whom the dispute was of old whether they should ever in this world be admitted into the Communion of the Church although upon their open and professed Repentance We shall not therefore at present need to labour in this controversie But the sense of these words hath been the subject of great contests on other occasions also For some do suppose and contend that they are real and true Believers who are decyphered by the Apostle and that their Character is given us in and by sundry inseparable Adjuncts and properties of such persons Hence they conclude that such Believers may totally and finally fall from Grace and perish Eternally Yea it is evident that this Hypothesis of the final Apostasie of true Believers is that which influenceth their Minds and Judgements to suppose that such are here intended Wherefore others who will not admit that according to the tenor of the Covenant of Grace in Christ Jesus true Believers can perish Everlastingly do say that either they are not here intended or if they are the words are only comminatory wherein although the consequence in them in a way of arguing be true namely that on the supposition laid down the inference is certain yet the supposition is not asserted in order unto a certain consequent whence it should follow that true Believers might so really fall away and absolutely perish And these things have been the matter of many contests among learned men Again There have been sundry mistakes in the practical Application of the intention of these words unto the Consciences of men mostly made by themselves who are concerned For whereas by reason of sin they have been surprized with terrors and troubles of Conscience they have withall in their darkness and distress supposed themselves to be fallen into the condition here described by our Apostle and consequently to be irrecoverably lost And these Apprehensions usually befall men on two occasions For some having been overtaken with some great actual sin against the Second Table after they have made a Profession of the Gospel and having their Consciences harrassed with a sense of their Guilt as it will fall out where men are not greatly hardned through the deceitfulness of sin they judge that they are fallen under the sentence denounced in this Scripture against such sinners as they suppose themselves to be whereby their state is irrecoverable Others do make the same Judgement of themselves because they have fallen from that constant compliance with their Convictions which formerly led them unto a strict performance of Duties and this in some course of long continuance Now whereas it is certain that the Apostle in this discourse gives no countenance unto the severity of the Novatians whereby they excluded Offenders everlastingly from the Peace and Communion of the Church nor to the final Apostasie of true Believers which he testifieth against in this very Chapter in compliance with innumerable other Testimonies of Scripture to the same purpose nor doth he teach any thing whereby the Conscience of any sinner who desires to return to God and to find acceptance with him should be discouraged or disheartened we must attend unto the Exposition of the words in the first place so as not to break in upon the boundaries of other Truths nor transgress against the Analogie of Faith And we shall find that this whole discourse compared with other Scriptures and freed from the prejudices that men have brought unto it is both remote from administring any just occasion to the mistakes before-mentioned and is a needful wholesome commination duely to be considered by all Professors of the Gospel In the words we consider 1 The connexion of them unto those foregoing intimating the occasion of the Introduction of this whole discourse 2 The subject described in them or the Persons spoken of under sundry qualifications which may be enquired into joyntly and severally 3 What is supposed concerning them 4 What is affirmed of them on that supposition 1. The connexion of the word sis included in the causal connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For. It respects the Introduction of Reason for what had been before discoursed as also of the limitation which the Apostle added expresly unto his purpose of making a progress in their farther Instruction if God permit And he doth not herein express his judgement that they to whom he wrote were such as he describes for he afterwards declares that he hoped better things concerning them only it was necessary to give them this caution that they might take due care not to be such And whereas he had manifested that they were slow as to the making of a progress in knowledge and a suitable practice he lets them here know the danger that there was in continuing in that slothful condition For not to proceed in the ways of the Gospel and Obedience thereunto is an untoward entrance into a total relinquishment of the one and the other That therefore they might be acquainted with the danger hereof and be stirred up to avoid that danger he gives them an account of those who after a Profession of the Gospel beginning at a non-proficiency under it do end in Apostasie from it And we may see That the severest Comminations are not only useful in the Preaching of the Gospel but exceeding necessary towards persons that are observed to be slothful in their Profession 2. The description of the Persons that are the subject spoken of is given in five Instances of the Evangelical Priviledges whereof they were made partakers notwithstanding all which and against their obliging efficacy to the contrary it is supposed that they may wholly desert the Gospel it self And some things we may observe concerning this description of them in general As 1 The Apostle
not present as to gracious Inhabitation Or many are made Partakers of him in his spiritual Gifts who are never made Partakers of him in his saving Graces Matth. 7. 22 23. Fourthly It is added in the Description that they had tasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Good Word of God And we must enquire 1 What is meant by the Word of God 2 How it is said to be Good and 3 In what sense they taste of it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly verbum dictum a word spoken and although it be sometimes used in another sense by our Apostle and by him alone chap. 1. 3. chap. 11. 3. where it denotes the effectual active power of God yet both the signification of the word and its principal use elsewhere denotes words spoken and when applied unto God his word as preached and declared See Rom. 10. 17. Joh. 6. 68. The Word of God that is the Word of the Gospel as preached is that which they thus tasted of But it may be said that they enjoyed the Word of God in their state of Judaisme They did so as to the written word for unto them were committed the Oracles of God Rom. 3. 2. But it is the word of God as preached in the Dispensation of the Gospel that is eminently thus called and concerning which such excellent things are spoken Rom. 1. 16. Acts 20. 32. Jam. 1. 21. 2. The word is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good desireable amiable as the word here used signifieth Wherein it is so we shall see immediately But whereas the Word of God preached under the Dispensation of the Gospel may be considered two ways 1 In general as to the whole systeme of Truths contained therein and 2 In especial for the Declaration made of the Accomplishment of the Promise in sending Jesus Christ for the Redemption of the Church it is here especially intended in this latter sense This is emphatically called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1. 25. So the Promise of God in particular is called his Good word Jer. 29. 10. After seventy years I will visit you and perform my good word towards you as he calls it the Good thing that he had promised chap. 33. 14. The Gospel is the good tiding of Peace and Salvation by Jesus Christ Isa. 52. 7. 3. Hereof they are said to taste as they were before of the Heavenly Gift The Apostle as it were studiously keeps himself to this expression on purpose to manifest that he intendeth not those who by Faith do readily receive food and live on Jesus Christ as tendered in the word of the Gospel Joh. 6. 35 49 50 51 54 55. It is as if he had said I speak not of those who have received and digested the spiritual Food of their Souls and turned it into spiritual nourishment but of such as have so far tasted of it as that they ought to have desired it as sincere milk to have grown thereby But they had received such an experiment of its Divine Truth and Power as that it had various effects upon them And for the further Explication of these words and therein of the Description of the state of these supposed Apostates we may consider the ensuing Observations which declare the sense of the words or what is contained in them 1. There is a Goodness and Excellency in the Word of God able to attract and affect the minds of men who yet never arrive at sincere Obedience unto it 2. There is an especial Goodness in the Word of the Promise concerning Jesus Christ and the Declaration of its Accomplishment Lastly It is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Powers of the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mighty great miraculous Operations and Works of the Holy Ghost What they were and how they were wrought among these Hebrews hath been declared in our Exposition on chap. 2. 4. whither I shall refer the Reader and they are known from the Acts of the Apostles where sundry Instances of them are recorded I have also proved on that Chapter that by the world to come our Apostle in this Epistle intends the days of the Messiah that being the usual name of it in the Church at that time as the new world which God had promised to create Wherefore these Powers of the world to come were the Gifts whereby those signs wonders and mighty works were then wrought by the Holy Ghost according as it was foretold by the Prophets that they should be so See Joel 2. compared with Acts 2. These the Persons spoken of are supposed to have tasted for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foregoing Either they had been wrought in and by themselves or by others in their sight whereby they had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the Gospel Yea I do judge that themselves in their own persons were Partakers of these Powers in the Gifts of Tongues and other miraculous Operations which was the highest Aggravation possible of their Apostasie and that which peculiarly rendered their recovery impossible For there is not in the Scripture an impossibility put upon the recovery of any but such as peculiarly sin against the Holy Ghost and although that Guilt may be otherwise contracted yet in none so signally as this of rejecting that Truth which was confirmed by his mighty Operations in them that rejected it which could not be done without an Ascription of his Divine Power unto the Devil Yet would I not fix on those extraordinary Gifts exclusively unto those that are ordinary They also are of the Powers of the world to come So is every thing that belongs to the Erection or Preservation of the New world or the Kingdom of Christ. To the first setting up of a Kingdom great and mighty Power is required but being set up the ordinary Dispensation of Power will preserve it so is it in this matter The extraordinary miraculous Gifts of the Spirit were used in the Erection of Christs Kingdom but it is continued by ordinary Gifts which therefore also belong unto the Powers of the world to come From the consideration of this Description in all the parts of it we may understand what sort of Persons it is that is intended here by the Apostle And it appears yea is evident 1. That the Persons here intended are not true and sincere Believers in the strict and proper sense of that name at least they are not described here as such so that from hence nothing can be concluded concerning them that are so as to the possibility of their total and final Apostasie For 1 There is in their full and large Description no mention of Faith or Believing either expresly or in terms equivalent And in no other place in the Scripture are such intended but they are mentioned by what belongs essentially to their state
Grace of God exceedingly abounded in them which produced these Fruits of it in so plentiful a manner And with respect hereunto also was Praise peculiarly rendred unto God Hereunto also the Apostle adds a double way whereby God was glorified distinct from the direct Attribution of Praises unto him And by their prayer for you which long after you for the exceeding Grace of God in you That is by both these ways they glorifie God both in their prayers for a supply of Divine Grace and Bounty to them by whom they were relieved and in their enflamed love towards them and longing after them which was occasioned only by their Relief but the real Cause Motive and Object of it was the exceeding Grace of God in them which was evidenced thereby And by both these Duties God is greatly Glorified Hence the Apostle concludes the whole with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of triumphant Praises to God Thanks be to God for his unspeakable Gift This saith he is a Gift that cannot be sufficiently declared amongst men and therefore God is more to be admired in it And the Apostle presseth the occasion of their joynt thankfulness in a word that may include both the Grace of God given unto the Corinthians enabling them to their Duty and the Fruit of that Grace in the Bounty conferred on the poor Saints both of them were the Gift of God and in both of them was he glorified And in this regard especially are the Fruits of our Obedience unto the Gospel meet for him by whom we are dressed that is have an especial tendency unto the Glory of God Hence is that Caution of the Apostle Chap. 13. 16. But to do good and communicate forget not for with such Sacrifices God is well pleased Our Prayers and Praises also as he declares in the Verse foregoing are Sacrifices unto God and accepted with him ver 15. Our whole Obedience is our reasonable Sacrifice is a Sacrifice acceptable unto God Rom. 12. 1. yea but in these Fruits of Benignity Bounty Charity doing good and Communicating largely and liberally God is in a peculiar manner well pleased and satisfied as smelling a savour of Rest through Christ in such Sacrifices And I might here justly take occasion at large to press men unto an abundant fruitfulness in this especial kind of Fruit-bearing but that the nature of our discourse will not admit it 6 They are meet for God because they are as the first-fruits unto him from the Creation When God took and rescued the Land of Canaan which he made his own in a peculiar manner out of the hands of his Adversaries and gave it unto his own people to possess and inherit he required of them that on their first Entrance thereunto they should come and present him with the first of all the Fruits of the Earth as an acknowledgement of his right to the Land and his Bounty unto them Deut. 26. 1 2 3 4 5 6 7 8. c. The whole Creation did by sin as it were go out of the possession of God not of his Right and Power but of his Love and Favour Sathan became the god of this world and the whole of it lay under the Power of Evil. By Jesus Christ he rescueth it again from its Slavery and Bondage unto Sathan But this he will not do all at once only he will have some first-fruits offered unto him as an acknowledgement of his Right and as a pledge of his Entring on the possession of the whole And God is greatly glorified in the presenting of these first-fruits at the recovery of the Creation unto himself which is a certain pledge of vindicating the whole from its present Bondage And it is Believers that are these Fruits unto God Jam. 1. 18. Of his own Will begat he us with the Word of Truth that we should be a kind of first-fruits of his Creatures But we are not so but in our fruitfulness Thereby it is that there is a Revenue of Glory and Praise returned unto God from this lower part of the Creation without which it bears nothing but Thorns and Briars in his sight In these therefore and the like things consists the meetness of our Fruits of Obedience unto God or his Glory Again Where ever there are any sincere Fruits of Faith and Obedience found in the Hearts and Lives of Professors God graciously accepts and blesseth them Nothing is so small but that if it be sincere he will accept and nothing so great but he hath an overflowing Reward for it Nothing shall be lost that is done for God A Cup of cold water the least refreshment given unto any for his sake shall be had in remembrance All we have and are is antecedently due to him so as that there can be no Merit in any thing we do But we must take heed lest whilst we deny the Pride of Merit we lose not the Comfort of Faith as to Acceptance of our Duties It is a Fruit of the Mediation of Jesus Christ that we may serve God without fear in Righteousness and Holiness all our days But if we are always anxious and solicitous about what we do whether it be accepted with God or no how do we serve him without fear This is the worst kind of fear we are obnoxious unto most dishonorable unto God and discouraging unto our own Souls 1 Joh. 4. 18. For how can we dishonour God more than by judging that when we do our utmost in sincerity in the way of his Service yet he is not well pleased with us nor doth accept of our Obedience Is not this to suppose him severe angry always displeased ready to take advantage one whom nothing will satisfie Such thoughts are the marks of the wicked Servant in the Parable Luke 19. 20 21 22. where then is that infinite Goodness Grace Condescension Love Compassion which are so Essential to his Nature and which he hath declared himself so to abound in And if it be so what use is there of the Mediation and Intercession of Jesus Christ what benefit in the promises of the Covenant And what is there remaining that can encourage us in and unto Duties of Obedience Meerly to perform them because we cannot we dare not do otherwise a Servile Compliance with our Conviction is neither acceptable unto God nor any ways comfortable unto our own Souls Who would willingly lead such a life in this world to be always labouring and endeavouring without the least satisfaction that what he does will either please them by whom he is set on work or any way turn to his own account Yet such a life do men lead who are not perswaded that God graciously accepts of what they sincerely perform A suspicion to the contrary ariseth up in opposition unto the fundamental principle of all Religion He that cometh unto God must believe that he is and that he is the Rewarder of all them that diligently seek him Heb. 11. This is the first
of the Gospel Herein doth he steer a direct and equal course between the Extreams in Admonition For he neither useth so much lenity as to enervate his Reproof and Warning nor so much severity as to discourage or provoke those who are warned by him In a word he layeth weight upon things and spareth persons the contrary whereunto is the bane of all Spiritual Admonition Secondly He maketh use of this Discourse for a Transition unto the second part of his Design And this was to propose unto them who were true Believers such encouragements and grounds of Consolation as might confirm and establish them in their Faith and Obedience which are the subjects of the remaining part of this Chapter Wherefore as to make way for the severe Threatnings which he hath used it was necessary for him to describe the persons unto whom they did in an especial manner belong so it was no less requisite that he should describe those also unto whom the ensuing Promises and Consolations do pertain which he doth in these Verses VERSE 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persuasi sumus confidimus Bez. persuasimus nobis we are perswaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Brethren Vul. Dilectissimi Rhem. We confidently trust of you my best beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meliora Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ea quae sunt bona pulchra The things that are good or comely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such as draw near to Life that is Eternal Vul. lat Et viciniora Saluti Rhem. and nearer to Salvation others generally Et cum salute conjuncta Ours and such as accompany Salvation very properly VERSE 9. But we are perswaded of you Beloved better things and such as accompany Salvation although we thus speak The especial design of the Apostle in this and the following Verses is to declare his good-will towards the Hebrews his Judgement of their state and condition the Reasons and Grounds of that Judgement with the proper use and End of the Commination before laid down that neither that might be neglected nor themselves discouraged This Verse contains 1 An Expression of his Love and good-will towards them 2 His Judgement of them 3 The Reasons of his present declaration of both these with respect unto what he had spoken before unto them namely that although he had spoke it unto them he did not speak it of them 1. His Love and good-will he testifies in his Compellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beloved It is an Expression of most entire Affection and is never used in the Gospel but to express the Love of God the Father unto his Son Jesus Christ Matth. 3. 17. chap. 12. 18. chap. 17. 5. Mark 1. 11. chap. 9. 7. chap. 12. 16. Luke 3. 22. chap. 9. 35. chap. 20. 13. By the Apostles in their Epistles it is frequently applied unto Believers especially by Paul in all those written by him we might therefore pass it over as that word which it was usual with him to express his sincere Affections by towards all Saints But there seems to be a twofold reason of its especial Introduction in this place both of them respected in the Wisdom of our Apostle 1 Perhaps these Hebrews were ready enough to entertain Jealousies concerning him that he had not that Affection for them which he had for others For he had now spent a long time with and among the Gentiles for their Conversion and Edification Among them he had planted very many Churches and that in one Point contrary to the Judgement of most of these Hebrews namely in a Liberty from the Law and the Ceremonies of Moses In this long converse and work they might suspect that he had lost his natural Love to his Country-men as is usual in such cases and as he was much accused to have done To root this evil surmise out of their minds as he useth frequently other affectionate Compellations in this Epistle so he here calls them his Beloved than which he had used no Expression of greater Endearment towards any of his Gentile Converts And notwithstanding all the Provocations and Injuries he had received from them he gave on all occasions the highest Demonstration of the most intense Affection towards them never opposing them nor reflecting on them with any severity but only then and wherein they opposed the Gospel and the Liberty thereof This Affection was such for them as his Country-men and Kinsmen in the Flesh as that he could willingly have died that they might be saved Rom. 9. 2 3. And for this he prayed continually chap. 10. 1. And the Addition of Love that was made in him upon their Conversion cannot be expressed 2 He hath respect unto his preceding severe Expressions as is plain from the close of this Verse though we thus speak As if he had said Notwithstanding this severe Admonition which I have upon the consideration of all Circumstances been forced to use yet my Heart stands no otherwise affected towards you but as towards my Country-men Brethren and Saints of God And thus It is the Duty of the Dispensers of the Gospel to satisfie their Hearers in and of their Love in Jesus Christ to their Souls and Persons 2. The Apostle expresseth his Judgement concerning these Hebrews We are perswaded better things of you and such as accompany Salvation wherein we have 1 The Act of his mind in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are perswaded Chrysostome insists much on the force of this word The Apostle as he observes doth not say we think or we hope but he was fully perswaded He lets them know that he was fully satisfied in this matter And he useth not this word any where in his Epistles as he useth it often but he intends a full and prevalent perswasion Now this a man may have in spiritual things on three grounds 1 By especial Revelation so he was certain of the truth of the Gospel that was revealed unto him which he discourseth of Gal. 1. 7 8. 2 By the Evidence of Faith when any thing is believed on grounds infallible namely the Revelation of the mind of God in the Scripture or the Promises of the Gospel So he useth this word Rom. 8. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I am perswaded that neither Death nor Life c. This he believed and had an infallible certainty thereof because God hath so promised So also 2 Tim. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know whom I have believed and am perswaded that he is able to keep that which I have committed to him He useth the same Expression in matter of Faith Rom. 14. 14. 3 There is a certain perswasion of mind that is founded on moral Arguments such as may bring a man to a full satisfaction in his mind but yet so as it is possible he may be deceived Of this Nature is that perswasion that Trust or Confidence
which we have of the good condition of other men So our Apostle speaks of Timothy and his Faith 2 Tim. 1. 5. The Faith that dwelt in thy Mother Eunice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I am perswaded in thee also He was not perswaded of any sincere Faith in Timothy by especial Revelation nor was it the object of his Faith from any express word of Scripture but he was satisfied in it upon such unquestionable Grounds and Motives as left no room for doubt about it Some urge to the same purpose Phil. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being confident of this very thing perswaded of it that he who hath begun a good work in you will perform it to the day of Christ. But this perswasion being built on a supposition that a good work was begun in them was an act of Faith Infallible built on the Promises of God and the unchangeableness of his Covenant His perswasion here concerning the Hebrews was of this latter kind even that which he had satisfactory reasons and grounds for which prevailed against all contrary Objections In like manner he speaks of the Romans chap. 5. v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I my self am perswaded of you my Brethren that ye are full of Goodness The Grounds of this perswasion with respect unto the Hebrews he expresseth in the next Verse where we shall consider them It is our Duty to come unto the best satisfaction we may in the Spiritual Condition of them with whom we are to have Spiritual Communion There is not any thing of our mutual Duties that the Gospel more presseth or more supposeth And it is necessary both unto Ministers and private Christians For the former they are concerned in the Advice of the Wise man Prov. 27. 23. Be thou diligent to know the state of thy Flock They are not only to provide good pasture and feeding for them but they must know their State and Condition that what they provide for them may be suitable and seasonable And unto this End there were at first some in the Church who had the immediate inspection of the state and walking of the members of it and were thereby enabled as Moses said to his Father in Law Numb 10. 31. to be instead of Eyes unto the Teachers to look into the condition of all sorts of persons Nor can they without it discharge any one Duty of their Office in a due manner For Ministers to walk towards their people at peradventure and to fight uncertainly as men beating the Air without an Acquaintance with their state and especial consideration of their condition and what therein is suited unto their Edification as is the manner of many will leave them at a great uncertainty how to give up their account See Heb. 13. 14. Unless a man have some good satisfaction concerning the Spiritual condition of those that are committed unto his charge he can never approve himself among them A workman that needeth not to be ashamed rightly dividing the Word of Truth to give unto all their proportion And the work of the Ministry is not by any means more evacuated and rendered ineffectual than when men have not a certain design to deal with their Hearers according unto what they are perswaded that their Spiritual state doth require How shall they Instruct How shall they warn How shall they comfort any but on a supposition of an Acquaintance with the state and condition wherein they are A general preaching at random without a special scope directed by the perswasion mentioned turns the whole work for the most part both in Preachers and Hearers into an useless formality In brief this perswasion principally regulates the whole work of the Ministry He that is a Physician unto the bodies of men must acquaint himself with the especial state and condition of his Patients as also of their distempers wherein his Skill and Judgement is especially to be exercised Without that let him be furnished with the greatest store of good Medicines if he gives them out promiscuously unto all comers all that he doth will be of little use It may be his Medicines being safe they will do no harm And it is as probable they will do as little good Nor will it be otherwise with the Physicians of Souls in the like case Four things are required to make the Dispensation of the Word proper and profitable A good Spring a safe Rule a distinct Design and enlivening Affections The first is the Dispensers own Light and Experience He is to see in his work with his own Eyes and not those of other men And when he is by own Light as a Scribe unto the Kingdom of God it is out of the good treasure of his own Heart that he is to bring forth good things new and old 2 His safe Rule is the infallible word of Truth This must be the Touchstone of his Light and Experience And it is suited unto his whole work unto all the Duties of it 2 Tim. 3. 16 17. In nothing but what is regulated hereby are any to be attended unto Isa. 8. 20. 3 His distinct Design lies in the due consideration of the Spiritual state and condition of them unto whom the Word is to be dispensed And herein consists the greatest part of the Ministerial skill This is that which secretly differenceth the constant Ministerial Dispensation of the Word from the occasional exercise of the gifts of any And this doth God make use of to convey unexpected relief or repose unto the Souls of men wherewith they are surprised and affected If we have not this scope continually before us we may run apace but never know whether we are in or out of the way 4 The enlivening Affections that ought to accompany the Dispensation of the Word are Zeal for the Glory of God and Compassion for the Souls of men But these things must not here be insisted on And for private Christians among themselves their mutual Duties are referred unto Love and the Fruits of it That special Love which ought to be among the Disciples of Christ as such takes up in the Description Injunctions and Directions of it a great part of the Writings of the New Testament Nothing doth the Lord Christ himself nor his Apostles so urge upon them as this of mutual love Upon the right discharge of this Duty he frequently declares that his honour in them and by them in this world doth principally depend And whatever we have besides this our Apostle declares that it is nothing or of no use in the Church of God 1 Cor. 13. And the greatest Evidence of the Degeneracy of Christianity in the world consists in the open loss of this Love amongst those who make profession thereof Now this Love is founded in our perswasion concerning the Spiritual state and condition of each other I mean that especial mutual Love is so which ought to be among the Disciples of Christ as such For although we are on
the Truth we assert 2 Vengeance or Punishment of the contrary upon us Wherefore we do ascribe two things unto him whom we invocate in an Oath 1 An absolute Omnisciency or Infallible knowledge of the Truth or Falshood of what we assert 2 A Soveraign Power over us whence we expect Protection in case of Right and Truth or Punishment in case we deal falsly and treacherously And this respect unto punishment is that alone which gives force and efficacy unto Oaths among mankind There is a Principle ingrafted in the minds of men by Nature that God is the supream Rector Ruler and Judge of all men and their Actions as also that the Holiness of his Nature with his Righteousness as a Ruler and Judge doth require that Evil and Sin be punished in them who are under his Government Of his Omnipotent power also to punish all sorts of Transgressors the highest greatest and most exempt from humane Cognizance there is an alike conception and presumption According as the minds of men are actually influenced by these Principles so are their Oaths valid and useful and no otherwise And therefore it hath been provided that men of profligate lives who manifest that they have no regard unto God nor his Government of the world should not be admitted to give Testimony by Oath And if instead of driving all sorts of persons the worst the vilest of men on sleight or light or no occasions unto swearing none might be in any case admitted thereunto but such as evidence in their Conversations such a regard unto the Divine Rule and Government of the world as is required to give the least credibility unto an Oath it would be much better with humane Society And that in-road which Atheisme hath made on the world in these latter Ages hath weakened and brought in a laxation of all the Nerves and Bonds of Humane Society These things belong unto the Nature of an Oath amongst men and without them it is nothing But wherefore then is God said to swear who as the Apostle speaks can have no greater to swear by no Superiour unto whom in swearing he should have respect It is because as to Infinite Omniscience Power and Righteousness the thing respected in an Oath God is that Essentially in and unto himself which he is in a way of external Government unto his Creatures Wherefore when he will condescend to give us the utmost security and assurance of any thing which our Nature is capable of antecedent unto actual enjoyment in and by the express ingagement of his Holiness Veracity and Immutability he is said to swear or to confirm his Word with his Oath The end and use of this Oath of God is so fully expressed ver 17. that I must thither refer the consideration of it Ver. 15. The Event of this Promise giving and Oath of God on the part of Abraham is declared And so after he had patiently endured he obtained the Promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so This was the way and manner of Gods dealing with him and this was the way on the other side how he carried it towards God And the manner of his deportment or the way whereby he attained the end proposed was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He patiently endured after he had patiently endured or rather patiently enduring The word hath been spoken unto before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 longanimus lentus tardus ad iram One that is not quickly provoked not easily excited unto Anger hasty Resolutions or any distempered passion of mind And sundry things are intimated in this word 1. That Abraham was exposed to Trials and Temptations about the Truth and Accomplishment of this Promise If there be not difficulties provocations and delays in a business it cannot be known whether a man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or no he hath no occasion to exercise this Longanimity 2. That he was not discomposed or exasperated by them so as to wax weary or to fall off from a dependance on God The Apostle explains fully the meaning of this word Rom. 4. 18 19 20 21. Against Hope he believed in Hope that he might become the Father of many Nations according unto that which was spoken so shall thy Seed be And being not weak in Faith he considered not his own Body now dead when he was about an hundred years old neither yet the deadness of Sarahs Womb He staggered not at the Promise of God through Unbelief but was strong in Faith giving Glory to God And being fully perswaded that what he had promised he was able also to perform Continuing in a way of Believing as trusting to the Veracity and Power of God against all Difficulties and Oppositions was his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or patient endurance 3. That he abode a long season in this state and condition waiting on God and trusting unto his Power It is not a thing quickly tried whether a man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that will patiently endure or no. It is not from his Deportment under one or two Trials that a man can be so denominated The whole space of time from his first call to the day of his death which was just an hundred years are here included Wherefore this word expresseth the Life and Spirit of that Faith of Abraham which is here proposed to the Hebrews as their Example 2 The end of the whole was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compos factus est Promissionis obtinuit Promissionem He obtained or enjoyed the Promise Sundry Expositors refer this obtaining of the Promise to the Birth of Isaac a Son by Sarah which he so long waited for and at length enjoyed for this was the principal Hinge whereon all other priviledges of the Promises did depend But Isaac was upwards of 20 years old at that time when the Promise was confirmed by the Oath of God which the Apostle hath respect unto It cannot therefore be that his Birth should be the thing promised Besides he twice informs us chap. 11. ver 13 19. that the Ancient Patriarchs among whom he reckoneth Abraham as one received not the Promises That which he there intends is their full Accomplishment in the actual exhibition of the promised Seed It is not therefore a full actual enjoyment of the thing promised that is here intended as it would be if it respected only the Birth of Isaac Wherefore Abrahams obtaining the Promise was no more but his enjoyment of the Mercy Benefit and Priviledge of it in every state and condition whereof in that state and condition he was capable If therefore we take a view of the Promise as it was before explained we shall see evidently how Abraham obtained it that is how it was every way made good unto him according as the nature of the thing it self would bear For as unto his own personal Blessing whether in things Typical or Spiritual he obtained or enjoyed it As things were disposed in the Type he was blessed and
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
they are absolutely immutable no more subject unto change than is the Divine Nature it self The Declarations which God makes concerning their Execution or Accomplishments are of two sorts 1 There are some of them wherein there is necessarily included a respect unto some antecedent moral Rule which puts an express condition into the Declarations although it be not expressed and is always in like cases to be understood Thus God Commands the Prophet to declare that yet forty days and Niniveh should perish Jonah 3. 4. Here seems to be an absolute Declaration of the Purpose of God without any condition annexed a positive prediction of what he would do and should come to pass Either God must change his Purpose or Niniveh must be overthrown But whereas this destruction was foretold for fin and impenitency therein there was an antecedent moral Rule in the case which gives it as compleat a condition as if it had been expressed in words And that is that Repentance from sin will free from the punishment of sin so that the prediction had this limitation by an antecedent Rule unless they Repent And God declares that this Rule puts a condition into all his Threatenings Jerem. 18. 7 8. And this was the course of Gods dealing with the House of Eli 1 Sam. 2. 30. God doth neither suspend his Purpose on what men will do nor take up conditional resolutions with respect thereunto He doth not purpose one thing and then change his Resolutions upon contingent emergencies for he is of one mind and who can turn him Job 23. 13. nor doth he determine that if men do so on the one hand that he will do so and if otherwise that he will do otherwise For instance there was no such Decree or Purpose of God that if Niniveh did Repent it should not be destroyed and if it did not Repent it should perish For he could not so purpose unless he did not foresee what Niniveh would do which to affirm is to deny his very Being and Godhead But in order to accomplish his Purpose that Niniveh should not perish at that time he threatens it with Destruction in a way of prediction which turned the minds of the Inhabitants to attend unto that antecedent moral Rule which put a condition into the prediction whereby they were saved 2 In the Declaration of some of Gods Counsels and Purposes as to the Execution and Accomplishment there is no respect unto any such antecedent moral Rule as should give them either Limitation or Condition God takes the whole in such cases absolutely on himself both as to the ordering and disposing of all things and means unto the end intended Such was the Counsel of God concerning the sending of his Son to be of the Seed of Abraham and the blessing that should ensue thereon No alteration could possibly on any account be made herein neither by the sin nor unbelief of them concerned nor by any thing that might befall them in this world Such was the Counsel of God and such the Immutability of it here intended as it was absolutely unchangeable in it self so as to mans concerns and interest in it it was attended with no condition or reserve 3. This Immutability God was willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew manifest declare make known It is not his Counsel absolutely but the Immutability of his Counsel that God designed to evidence His Counsel he made known in his Promise All the gracious actings of God towards us are the executing of his holy Immutable Purposes Ephes. 1. 11. And all the Promises of God are the Declarations of those Purposes And they also in themselves are Immutable for they depend on the Essential Truth of God Tit. 1. 2. In hope of Eternal Life which God that cannot lye promised before the world began Gods Essential Veracity is engaged in his Promises And they are so expresly the Declaration of his Purposes that when God had only purposed to give us Eternal Life in Christ he is said to have promised it namely before the world began And this declareth the Nature of Unbelief He that believeth not God hath made him a Liar 1 Jo. 5. 10. because his Essential Truth is engaged in his Promise And to make God a Liar is to deny his Being which every Unbeliever doth as he is able But whereas God intended not only the confirmation of the Faith of the Heirs of Promise but also their Consolation under all their Difficulties and Temptations he would give a peculiar evidence of the Immutability of that Counsel which they embraced by Faith as tendered in the Promise For what was done did not satisfie the fulness of Grace and Love which he would declare in this matter no though it were done so abundantly But 4. He would do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more abundantly that is beyond what was absolutely necessary in this case The Promise of God who is the God of Truth is sufficient to give us Security Nor could it be by us discovered how the Goodness of God himself should require a further procedure Yet because something further might be useful for the reasons and ends before declared he would add a further Confirmation unto his Word And herein as the Divine Goodness and Condescension are evidently manifested so it likewise appears what weight God lays upon the assuring of our Faith and Confidence For in this Case he swears by himself who hath taught us not so to use his Name but in things of great consequence and moment This is the sense of the word if it respect the Assurance given which is more abundant than it could be in or by a single Promise But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may refer unto God himself who gives this Assurance and then it is as much as ex abundanti when God who is Truth it self might justly have required Faith of us on his single Promise yet ex abundanti from a superabounding love and care he would confirm it by his Oath Either sense suits the Apostles design 3. It is declared who they were to whom God intended to give this Evidence of the Immutability of his Counsel and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Heirs of Promise that is Believers all Believers both under the Old and New Testament It may be indeed that those of the Hebrews were in the first place intended For unto them did the Promise belong in the first place as they were the natural Seed of Abraham and unto them was it first to be declared and proposed upon its Accomplishment Acts 2. 29. Acts 3. 25. Acts 13. 46. But it is not they alone who are intended All the Children of the Faith of Abraham are Heirs also Gal. 4. 27 28. It is therefore with respect unto all Believers absolutely that God confirmed his Promise with his Oath though the natural Seed of Abraham was respected in the first place until they cut off themselves by their Unbelief See Luke 1.
the Truth and Stability of his Promises given in a way of Grace have no reason to expect nor shall receive any thing but what he will do and can do in a way of Justice and Vengeance It is not all mankind universally but a certain number of persons under certain Qualifications to whom God designs to manifest the Immutability of his Counsel and to communicate the Effects thereof It is only the Heirs of Promise whom God intendeth But herein two things are to be considered 1 The outward Revelation or Administration of these things and 2 Gods Purpose therein The former is made promiscuously and indefinitely unto all to whom the Gospel is preached For therein is contained a Declaration of the Immutability of Gods Counsel and his Willingness to have it known But if God did design the Communication of the Effect of it in the same latitude with the outward Administration of it then must he be thought to fail in his Purpose towards the greatest part of them who receive it not This is that which the Apostle disputes upon Rom. 9. Having supposed that the generality of the Jews of the Posterity of Abraham according to the Flesh were cut off from the Promise by Unbelief and declared his sense thereon ver 1. he raiseth an Objection against that supposition ver 6. that if it were so the Promise of God was of none effect for unto them all it was given and declared Hereunto the Apostle answers and replies in that and the following Verses 7 8 9 10 11. And the substance of his Answer is that although the Promise was promiscuously proposed unto all yet the Grace of it was intended only unto the Elect as he also farther declares chap. 11. 7. But why then doth God thus cause the Declaration to be made promiscuously and indefinitely unto all if it be some only whom he designs unto a Participation of the effects of his Counsel and good things promised I Answer Let us always remember that in these things we have to do with him who is greater than we and who giveth no Account of his matters What if God will take this way of procedure and give no reason of it who are we that we should dispute against God Wherefore our Apostle having at large discoursed this whole matter and pleaded the absolute freedom of God to do whatever he pleaseth winds up the whole in a resignation of all unto his Soveraignty with a deep Admiration of his unsearchable Wisdom wherein it is our Duty to acquiesce Rom. 11. 33 34 35. But yet I may add That the Nature of the thing it self doth require this Dispensation of the Promise indefinitely to all though the benefit of it be designed to some only For the way whereby God will give a participation of the Promise unto the Heirs of it being by the Administration of his Word and such means as are meet to work on the minds of men to perswade and prevail with them unto Faith and Obedience He would not do it by immediate Revelation or Inspiration and the like extraordinary Operations of his Spirit alone but by such ways as are suited to glorifie Himself and his Grace in the Rational minds of his Creatures capable thereof Now this could no way be done nor can unto this day but by the Declaration and Preaching of the Promise with Commands Motives and Encouragements unto Believing In this work all those whom He employs are utterly ignorant who they are who are Heirs of the Promise until they are discovered by their actual Believing wherefore they have no other work but in the first place to propose the Promise promiscuously unto all that will attend unto it leaving the singling out of its proper Heirs unto the Soveraign Grace of God So the Word is preached unto all Indefinitely and the Election obtains whilst the rest are hardened God alone knows the due measures of Divine Condescension or what becomes the Divine Nature therein Who could have once apprehended who durst have done so that the Holy God should swear by himself to confirm his Word and Truth unto such worthless Creatures as we are Indeed there is yet a more transcendent act of Divine Condescension namely the Incarnation of the Son of God the Glory whereof will be the Object of the Admiration of Men and Angels unto Eternity For alas what created Understanding could ever have raised it self unto a thought that the Eternal Word should be made Flesh God alone who is infinitely Wise only Wise knew what became the Holiness of his Being and his Goodness therein And so is it in its measure in this of his Oath And as we are with holy Confidence to make use of what he hath done in this kind seeing not to do so is to despise the highest expression of his Goodness so we are not in any thing to draw Divine Condescension beyond Divine Expressions So unspeakable is the weakness of our Faith that we stand in need of unconceivable Divine Condescension for its Confirmation The Immutability of Gods Counsel is the Foundation of our Faith until this be manifest it is impossible that ever Faith should be sure and stedfast But who would not think that Gods Declaration thereof by the way of Promise were every way sufficient thereunto But God knew that we yet stood in need of more not that there was want of sufficient Evidence in his Promise but such a want of stability in us as stood in need of a superabundant Confirmation as we shall see in the next Verse Verse 18. That by two Immutable things in which it was impossible for God to lye we might have a strong Consolation who have fled for Refuge to lay hold upon the Hope set before us Two things in general the Apostle further designs in this Verse 1 That the Declaration which God had made of the Immutability of his Counsel in this matter was every way sufficient and satisfactory 2 What was the especial End and Design which he had therein towards the Heirs of Promise For the first He doth it by declaring the Evidence given and the Nature of it which consisted in two Immutable things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Act or Deed such as we make and deliver when we convey any thing from one to another An Instrument of an Assurance This is the Promise and the Oath of God Security is given by them both from their own Nature and also because they are two two Witnesses whereby the thing intended is established But what need was there of two such things Is it because one of these was weak infirm alterable such as may be justly challenged or excepted against that the other is added to strengthen and confirm it No saith the Apostle both of them are equally Immutable Wherefore we must still carry along with us the infinite and unconceiveable Condescension of God in this matter who to obviate our Temptations and relieve us under our weaknesses
〈◊〉 For and this may respect the Reason why the Apostle affirmed and insisted so much on it that the Lord Christ was a Priest after the Order of Melchisedec For both the Truth saith he of my Assertion and the Necessity of insisting thereon will be sufficiently manifest if you will but consider who this Melchisedec was how he is Represented in the Scripture and what is affirmed of him Or Respect may be had in this word unto the whole preceding Discourse from Chap. 5. ver 11. There he lays the Foundation of it affirming that he had many things to say of this Melchisedec and those such as they would not easily understand unless they diligently applyed their minds unto the knowledge of Divine Mysteries hereof he now designs to give them an Account For this Melchisedec c. But the Connexion is most Natural unto the words immediately preceding and a Reason is given of what was affirmed in them Namely That Jesus was made an High Priest for ever after the Order of Melchisedec Chap. 6. 20. for it was thus with this Melchisedec When Truths in themselves Mysterious and of great Importance unto the Church are asserted or declared it is very necessary that clear Evidence and Demonstration be given unto them that the minds of men be left neither in the dark about their Meaning nor in suspense about their Truth So dealeth our Apostle in the large ensuing confirmation which he establisheth his fore-going Assertion withal The mention of Melchisedec is introduced with the Demonstrative Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this It always hath an Emphasis and denotes somewhat eminent in the Subject spoken of mostly in a way of Commendation so ver 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consider how great a man this was This man of whom is our Discourse The Person spoken of is variously Described 1. By his Name Melchisedec 2. By his Original Office he was a King 3. The place of his Rule or Dominion which was Salem King of Salem 4. By another Office added to the former which principally belongs unto the Design of the Apostle which is described 1. By the Nature of it the Priesthood a Priest 2. By its Object and Author of the most High God 3. By his Actings as a Priest he Blessed Abraham Illustrated 1. By the manner of it he met him 2. By the time of it and its Circumstance when he returned from the slaughter of the Kings 6. By the acknowledgment of his Office made by Abraham he divided unto him the tenth part of all 7. By the Interpretation of his Name the King of Righteousness 8. Of the place of his Reign King of Peace 9. By sundry Properties of his Person gathered out of the Relation of his History in the Scripture without Father without Mother without Pedigree without beginning of days or end of life These Descriptions in all these particulars being given of him there are two things affirmed concerning him 1. That he was made like unto the Son of God 2. That he abideth a Priest continually all which things must be spoken unto For the Person spoken of and Described by his Name Melchisedec I shall in this place say no more of him but what is Necessary for the Understanding of the Text. For I shall not here Examine those Opinions and Disputes concerning him which for the most part have been raised by needless Curiosity the fond and impious imagination of them who would have him some of them to be the Holy Ghost and some of them God even the Father himself have been long since exploded That he was an Angel in Humane Appearance is so contrary to the Design of the Apostle that not many have given Countenance to that Opinion But that he was the Son of God himself in a prelibation of his Incarnation taking upon him the Form of a man as he did afterwards the internal Form and Being in the Personal Union some Learned Men have conjectured and contended Howbeit this also is directly contrary to the Text wherein he is said to be made like unto the Son of God And indeed all such Opinions as make him more than Man are wholly inconsistent with the Design of the Apostle which is to prove that even among men there was a Priest and Priesthood representative of Christ and his Priesthood Superiour to that of the Law which hath nothing of Argument in it if he were more than a Man Besides he lays it down for a certain Principle That every High Priest is taken from among men Chap. 5. 1. And therefore if Melchisedec were an High Priest he was so also Among these who grant him a meer man very many following the Opinion of the Jews contend he was Shem the Son of Noah who was certainly then alive and of great Authority in the World by virtue of his Primogeniture But this also riseth up in Contradiction unto our Apostle beyond all possibility of Reconciliation The Jews who are no further concerned in him but as to what is declared by Moses may safely as to their own Principles though not truly conjecture him to be Shem. But whereas our Apostle affirms that he was without Father without Mother without Genealogy having neither beginning of Days nor end of Life we are not allowed to Interpret these things of him concerning whom most of them are expressely Recorded Nor will it suffice to say that these things indeed are written of him under the Name of Shem but not under the Name of Melchisedec For this were to make the Apostle to lay the weight of so Important an Argument as that in hand and from whence he infers the removal of all the Ancient Legal Institutions out of the Church upon a Niceity and to catch as it were at an Advantage for it Besides let him be called as he will it is his Person in the discharge of his Office which the Apostle speaks of and the things affirmed of him are not true concerning or not truly applicable unto Shem. And we may observe by the way what a blessed effect it is of the Care and Wisdome of God towards the Church that there are so few things in the Scripture that seem to administer occasion unto the Curiosities and Conjectures of Men and of those not any of them needful unto our Faith and Obedience so as that they should receive the least prejudice by our Ignorance of the precise sence of those places The whole is filled with such Depths of Wisdome and Truth as require our Humble Diligent Reverend Careful search into them all the days of our lives But particular Passages Historical or Mystical such as seem to leave room for variety of Conjectures are very few Had they been Multiplyed especially in Matters of any Importance it could not have been avoided but that Religion would have been filled with Fruitless Notions and Speculations And thus it hath fallen out in this Matter of Melchisedec which being veiled or hidden in the Old Testament
Melchisedec 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 Ministerial Administration of the Sacraments as the only outward Causes and Means thereof Herein do Ministers Bless the People in the Name and Authority of God 3. They do it by the particular Ministerial applications of the Word unto the Souls and Consciences of Men. This Authority hath Christ given unto them saith he VVhose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained John 20. 23. I know what Use hath been made of these words that is how they have been abused to give Countenance unto the necessity of private Confession of all Sins unto the Priests and of their Power of Absolution or Remission thereon But yet the real intention of the words and the Truth that is in them must not be waved or over-looked It is not therefore the meer Preaching of the VVord and therein a Doctrinal Declaration of whose Sins are remitted and whose Sins are retained according to the Gospel which Men are respectively interested in by their Faith or Unbelief that is here intended the Commission giving Power whereunto is of a more general Nature But an especial Application of the word unto the Consciences of Men with respect unto their Sins is included therein And this is done two ways 1. VVith respect unto the Judgment of the Church 2. VVith respect unto the Judgment of God The first is that binding or loosing which the Lord Christ hath given Power for unto the Ministers and Guides of the Church as to the Communion thereof Mat. 18. 18. For by the Ministerial Application of the Word unto the Sins and Consciences of Men are they to be continued in or excluded from the Communion of the Church which is called the binding or loosing of them The other respects God himself and the sense which the Conscience of a Sinner hath of the guilt of Sin before him In this case the Ministers of the Gospel are Authorized in the Name of Christ to remit their Sins that is so to apply the Promises of Mercy and Grace unto their Souls and Consciences as that being received by Faith they may have Peace with God So are they Authorized to remit or retain Sins according to the tenor and terms of the Gospel Not that the Remission of Sins absolutely doth depend on an Act of Office but the Release of the Conscience of a Sinner from the sense of guilt doth sometimes much depend upon it rightly performed that is by due Application of the Promises of the Gospel unto such as Believe and Repent 4. How they Bless the Church by Prayer and Example may be understood from what hath been spoken concerning those things with respect unto Parents The Authority that is in them depends on Gods especial Institution which exempts them from and exalts them above the common Order of mutual Charitative Benedictions 5. They Bless the People Declaratively as a Pledge whereof it hath been always of Use in the Church that at the Close of the Solemn Duties of its Assemblies wherein the Name of God is put upon it to Bless the People by express mention of the Blessing of God which they pray for upon them But yet because the same thing is done in the Administration of all other Ordinances and this Benediction is only Euctical or by the way of Prayer I shall not plead for the Necessity of it And we may yet infer two things from hence 1. That those who are thus appointed to Bless others in the Name of God and thereby exalted into a Preeminence above those that are Blessed by his appointment ought to be accordingly regarded by all that are so Blessed by them It is well if Christians do rightly consider what their Duty is unto them who are appointed as a means to communicate all Spiritual Blessings unto them And 2. Let those who are so appointed take heed lest by their miscarriage they prove not a Curse unto them whom they ought to Bless For if they are negligent in the Performance of their Duties in the things mentioned much more if therewithal they put the Name of any false god upon them they are no otherwise VER 8. The Eighth Verse carrieth on the same Argument by a particular Application unto the Matter in hand of the things which he had in general observed before in Melchisedec For whereas the Apostle had before declared that he was without Father without Mother without Beginning of Days or End of Life he now shews how all this conduced unto his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. by an usual Idiotisme of that Language the Sons of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui moriuntur who dye Vul. Lat. Homines morientes dying men of which difference we must speak afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally de quo testatum est quod vivat Vul. Lat. Ibi autem contestatur quia vivit which the Rhemists render but there he hath witness that he Liveth both obscurely Arius Testatione dictus quia vivit to no Advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly is de quo testatur as Erasmus Beza Castalia Smidle render it The Arabick concurs with the Vulgar The Syriack by way of Paraphrase He of whom the Scripture witnesseth that he Liveth And here men verily that dye receive Tithes but there he of whom it is witnessed that he Liveth There is in the words a Comparison and Opposition between the Levitical Priests and Melchisedec in this matter of receiving Tithes which in general was common to them both And we may consider in them 1. The Circumstances of the Comparison 2. The general Agreement of both sorts which is the ground of the Comparison 3. The parts of the Antithesis or Opposition or dissimilitude between them The Circumstances of the Comparison are two 1. The manner of its Introduction in the earnestness of the Assertion in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as quidem or equidem truly verily which is omitted in our Translation though elsewhere the same Particle is so rendred This moreover is the state of the Case in this matter And the Insertion of it is proper unto an Affirmation upon a Concession as this here is Secondly The Determination of the Time or Place or Manner of the Opposition in those Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually refers unto place And some think that the Apostle hath respect unto Hierusalem the Seat of the Levitical Priesthood and the Land of Canaan which alone was Tithable according to the Law For the Jews do Judge and that rightly that the Law of Legal Tithing extended not it self beyond the Bounds of the Land of Canaan a sufficient Evidence that it was Positive and Ceremonial In Opposition hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must signifie some other places or any place where the Priesthood of Melchisedec hath its signification that is in Christian
Abraham when Melchisedec met him Wherefore it was not meerly Levi being in the Loyns of Abraham with respect unto Natural Generation whence he is said to be Tithed in him but his being in him with Respect unto the Covenant which Abraham entred into with God in the Name of his whole Posterity This Reasoning of the Apostle's I confess at first view seemeth as intricate and more remote from cogency than any else-where used by him And therefore by some Profane Persons hath it been cavilled at But all things of that Nature arise meerly from want of a due Reverence unto the Word of God When we come unto it with those Satisfactions in our Minds that there is Truth and Divine Wisdom in every Expression of it that all its Reasonings are cogent and effectual though we understand them not we shall not fail upon an Humble Enquiry to attain what we may safely embrace or see what we ought to admire And so this place which at first sight seems to present us with a Reasoning on a very uncertain Foundation being duly enquired into we find it Resolved into the firm Principles of Reason and Religion And the fore-going Observation will expedite two difficult Questions which Expositors raise unto themselves on this Verse The first whereof is whether Christ himself may not as well as Levi be said to pay Tithes in Abraham as being in his Loyns which would utterly frustrate the Design of the Apostle The Second is how or in what sence one may be said to do any thing in another which may be reckoned or imputed unto him For the first of these Austin and others have well Laboured in the solution of it The Sum of what they say is That the Lord Christ was not in Abraham as Levi was not in his Nature as it was Corrupted nor did he educe or derive his Nature from him by Carnal Generation or the Common way of the Propagation of Mankind And these things do constitute a sufficient Difference and distance between them in this Matter But yet with these Considerations and on the Supposition of them there is another which contains the true and proper Reason of this Difference And that is that the Lord Christ was never in Abraham as a foederate as one taken into Covenant with him and so Represented by him as Levi was Abraham was taken into Covenant with Christ as the Head Sponsor Surety and Mediator of the New Covenant with Respect whereunto he says of himself and the Elect Behold I and the Children which the Lord hath given me Hereon he was the Representative of Abraham and all that Believe and what he did is imputed unto them But he was never taken into Covenant with Abraham nor was capable of so being seeing unto him it was a Covenant of Pardon and Justification by Faith which he was no way concerned in but as the Procurer of them for others Wherefore what Abraham did cannot be imputed unto him so as he should be esteemed to have done them in him And this makes way for the Solution of the general Question How one may be said to do any thing in another which shall be reckoned unto him as his own act And this may be by virtue of a Covenant and no otherwise Hence Divines do usually Illustrate the imputation of the Sin of Adam unto his Posterity by this Example of Levi though I have not met with any who truly understand the Ground of the Comparison which is Abraham acting as a Covenanter in the Name of his Posterity But whereas this is opposed with some vehemency by Schlictingius in his Comment on this place I shall Transcribe his words and consider his Discourse Haec sententia non ad omnes actiones transferenda est sed ad eas tantum quae propriè versantur vel in auctione vel in diminutione rerum quae à Parentibus in liberos devolvi haereditario jure transferri solent qualis actio est decimarum solutio Persolvuntur enim de bonis facultatibus quae hactenus cùm sunt liberorum quatenus jus haereditatis ad eos spectat praesertim si certum sit fore liberos qui in bona succedant quemadmodum Abrahamo contigit cui certa fuit à deo promissa posteritas Quemadmodum enim haeredes personam patris post mortem ratione possessionis bonorum veluti repraesentant it a antequam haeredes à patre separentur de bonis paternis statuendi arbitrium habeant Pater omnium liberorum suorum personam quadam ratione refert quicquid de illis statuerit aut fecerit id haeredes quodammodo fecisse censentur Dico quodammodo quia propriè id dici non potest nec autor hic D. id propriè factum esse asserit sed improprietatem verbis suis subesse ipsemet profitetur ut antea vidimus Ex dictis autem facilè intelligitur id quod nos unà cum Autore D. statuimus ad eos tantum Successores seu posteros esse extendendum ad quos vel certò ut Abrahami posteris contigit vel saltem verisimiliter perventura sit haereditas Parentis notabilis aliqua bonorum ab eo profectorum portio Alioquin vis illa haereditatis de qua diximus expirabit nec posteris tribui poterit id quod majorum aliquis circa bona sua fecerit Quibus it a explicatis facile jam apparet falli eos qui ex hoc loco colligunt omnem Adami posteritatem in ipso Adamo parente suo peccasse mortis supplicium verè fuisse commeritum Nam vel de co nunc quidquam dicam ipsum Autorem impropriet atem in hac loquendi forma agnoscere nequaquam id extendendum est ad parentum majorumve peccata ac merita Etenim peccata ac merita qua talia mere sunt personalia seu personam ejus qui peccat non egrediuntur nec eatenus parentes posteritatem suam repraesentant licet fieri queat ut ex eorum delicto damnum aliquod nec exiguum ad liberos redumlet quemadmodum quidem in Adami delicto contigit ipsum tamen peccatum ac meritum Adami revera non communicatur cum ejus posteritate ac proinde posteri Adami ob Parentis sui noxam revera non puniuntur nisi ipsi parentem fuerint imitati I have Transcribed these words at large because their Design is to defeat that Article of our Faith concerning the Imputation of the Sin of Adam unto all his Posterity which there is no doubt but they will make Use of who are gone over among our selves unto the Negative of it and that it might appear whose Heifer they Plough withal who deny the Imputation of the Righteousness of Christ unto Justification because those things that are Personal and Inherent in one cannot be communicated unto another I say therefore 1. That this Assertion Of one being accounted unto another in what he doth holds only in those things which belong unto the Increase
or Diminution of an Inheritance which descends from Parents unto Children and not otherwise is gratis dictum without pretence or Confirmation Even in things Moral God threatens to visit the Sins of the Fathers on the Children So the Israelites wandred poenally in the Wilderness forty Years and bare the Iniquity of their Parents The Infants that perished in the Flood and at the Conflagration of Sodom died poenally under the Judgment that came for the sin of their Parents Wherefore the general Foundation of his whole Discourse is unproved and false and the application of it unto the present Case as we shall see weak and impertinent For 2. This renders the Argument of the Apostle as weak and impertinent as any thing can be imagined For it allows Levi to be no otherwise Tithed in Abraham but as part of the Goods which Abraham gave in Tithe to Melchisedec would have descended unto him For he was but one of the twelve Sons of Jacob the Grand-child of Abraham whose share in those Tithes cannot be computed to be worth mentioning much less to bear the weight of an Argument in so great a Cause Besides it is not the Person of Levi but his Posterity in the Family of Aaron that is intended And such Movables as were Tithed by Abraham do seldom descend through so many Generations It is therefore ridiculous to impose such a kind of Argumentation on the Holy Apostle 3. Yea this Interpretation is directly contrary unto what the Apostle designed to confirm by the Instance he gives For that which he aimed at was to prove Levi Inferiour to Melchisedec by his paying of Tithes in the Loyns of Abraham But if he did this no otherwise but that some Goods that should have descended unto him were given unto Melchisedec it Argues him rather Superiour unto him for absolutely he that gives is Superiour to him that receives as it is in general a more Blessed thing to give than to receive 4. That which he proceeds upon is a general Rule of his own framing which is no way applicable unto this particular Case as it is a particular Case It is that as Children Succeed into the room of their Parents as to their Goods and after a sort represent them so Parents before their Children come to Inherit do represent their Children so as that they may be said in some sence to do what is done by their Parents But this is a Rule made without any colour of Reason For 1. I would know when this Representation and Concernment should expire or whether it hold unto all Generations If it hold for ever then may we all be said in some sort to do what Adam did with his Goods and Lands before he died and so of all our Intervenient Progenitors If it do expire and this Relation abideth only for a Season I desire to know the Bounds of that Season Aaron was the first of the House of Levi who is intended in these words and he was the seventh Generation from Abraham in which time it is probable if ever this Right of Inheritance would expire 2. It is not true in any sence in the very next Parents in most cases For suppose a Parent be wicked and flagitious and shall waste his Substance and Goods in Riotous living in what sence shall his Son suppose him a Person fearing God be said so to have disposed of his Goods in him 3. The Truth is unless it be a subsequent Approbation of what our Progenitors have done or by virtue of a Covenant whereby they and their Posterity were Obliged which is the Case in hand Children can in no sence be said to do what their Progenitors have done in the Disposal of their Goods and Inheritances Neither indeed will a subsequent Approbation give any Tolerable sence unto this Assertion unless there be a Power of an effectual dissent in the Children also If a Man give a part of his Estate to Found an Hospital and leave the Care of it unto his Posterity with this proviso that if any of them saw just Cause for it they should re-assume the State into their own Possession in case they do not so they may in some sence be said to do what indeed their Father did But if this be not in their Power though they approve of what he did they cannot be said to have done it But in Covenants the Case is plain Men may enter into a mutual Covenant for the Erection of a Government among them which proving a Foundation of all their Civil Rights for the Future their Posterity may be said to have made that Covenant and to be Obliged thereby as it was in this Case 5. Neither will it advantage his pretence with a seeming acknowledgment of some Impropriety in his Assertion in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I may so say For although it should be granted that he intends some impropriety in the Expression yet there must be Truth in his Assertion which this Interpretation will not allow For if it be true only in the sence he contends for it is true in none at all for that is not any But the meaning of these words is ut verbo dicam that I may give you a Summary of the whole that which my Argument riseth up unto 6. Having given us this crooked Rule he adds a Limitation unto it whereby he hopes to reduce the whole to his Purpose For saith he this Rule is not to be extended unto the Merits or Sins of Parents and Ancestors though some loss may accrew unto the Children thereby for thence he infers that though we may suffer some loss by the Sin of Adam yet his Sin is not imputed unto us But 1. How far the Children of Flagitious Parents may not only suffer loss but undergo Temporal Punishment also for the Sins of their Parents was shewed before in the Instances of those who perished in their Infancy both by the Flood and in the Conflagration of Sodom 2. The Case between any other Parent and his Posterity is not the same as it was between Adam and us all so that these things are Sophistically jumbled together There is indeed an Analogy between Adam and his Posterity on the one hand and Christ with Believers on the other and never was there nor shall there be the like Relation between any else For these two Individual Persons were appointed of God to be the Heads of the two Covenants and Representatives of the Foederates as unto the Ends of the Covenants Hence the whole Evil of the one and the Good of the other as they were and as far as they were Heads of the Covenants are imputed unto them who derive from them in their respective Covenants But after the first Sin Adam ceased to be an Head unto his Posterity as to the Good or Evil of that Covenant which was now broken and disanulled Neither was he nor any of his Posterity ever after restored or assumed into the same State
and the Oath of God whereby he was confirmed therein I will not say that these things were needless on the part of Christ himself Seeing it became the Glory of his Person to be thus testified unto in his condescension unto Office yet was it in all these things the Good and Benefit of the Church that was designed What the Lord Christ said of his Prayer unto God the Father at least so far as it was vocal it was not needful for him but was only for the confirmation of the Faith of others John 11. 41 42. may be spoken of all other Transactions between God and him the Faith of others was principally respected in them and thereunto they were absolutely needful For 1. The things which God proposeth unto our Faith through Christ are exceeding great and glorious and such as being most remote from our innate Apprehensions do need the highest confirmation Things they are which Eye hath not seen nor Ear heard neither have they entred into the Heart of Man 1 Cor. 2. 9. Things unexpected great and glorious are apt to surprize amaze and overwhelm our Spirits until they are uncontrollably testified unto So when Jacobs sons told their Father that Joseph was alive and made Governour over all the Land of Egypt Gen. 45. 26. The Tidings were too great and good for him to receive But it is added that when they gave Evidence unto their report by the Waggons that Joseph had sent to carry him the Spirit of Jacob revived ver 27 28. The things of the Gospel pardon of Sin Peace with God Participation of the Spirit Grace and Glory are great and marvellous Men at the hearing of them are like them that dream the words concerning them seem like the Report of the Woman unto the Apostles concerning the Resurrection of Christ they seemed as idle Tales and they believed them not Luke 24. 11. Wherefore God discovers the Fountains of these things that we may apprehend the Truth and Reality of them His Eternal Covenant with his Son about them his Oath that he hath made unto him whereby he was established in his office and the like glorious Transactions of his Wisdom and Grace are revealed unto this very end that we might not be faithless in these things but believe For can any thing that is proposed unto us be supposed to exceed the Duty of Faith when we see it either in it self or in its springs and foundation solemnly confirmed by the Oath of God They are glorious things which we are to expect from the Priesthood of Christ and the Discharge of that Office And is it not an unspeakable encouragement thereunto that God hath confirmed him in that office by his solemn Oath unto him For two things evidently present themselves unto our minds thereon First that this is a thing which the infinitely holy wise God lays great weight and stress upon And what is he not able to effect when he doth so and consequently lays out the Treasures of his Wisdome and ingageth the greatness of his Power in the pursuit of it And secondly his Counsel herein is absolutely immutable and such as on no emergency can admit of Alteration If therefore the ingagement of infinite Wisdome Grace and Power will not excite and encourage us unto believing there is no remedy but we must perish in our sins 2. As the things proposed in the Gospel as effects of the Priesthood of Christ are in themselves great and glorious requiring an eminent confirmation so the frame of our Hearts with respect unto them is such from first to last as stands in need of all the Evidence that can be given unto them For there is in us by nature an aversation unto them and a dislike of them In the wisdom of our carnal minds we look on them as foolish and useless And when this woful enmity is conquered by the Mighty Power of God and the Souls of Sinners wrought over to approve of these effects of Divine Wisdom and Grace yet no man can recount how many doubts fears jealous suspicions we are as to our closing with them by Faith obnoxious unto Every ones own Heart if he have any acquaintance with it if he be diligent in the examination of it will sufficiently satisfie him what objections Faith in this matter hath to conflict withal And it is to be feared that he who is insensible of the oppositions that arise against sincere believing never yet knew what it is so to believe To encourage and strengthen our Hearts against them to give power unto Faith against all oppositions doth God thus reveal the Wisdom of his Counsel and the glorious springs of this Ministration whereinto our whole Faith is principally resolved And indeed we may try the sincerity of our Faith by its respect unto these things It may be some for ought I know may be carried on in such an easie course and be so preserved from perplexing Temptations as not to be driven to seek their Relief so deep as these springs of Gods confirmation of the office of Christ by his Oath do lye But yet he that doth not of his own choice refresh his Faith with the consideration of them and strengthen it with pleas in his supplications taken from thence seems to me to be greatly unacquainted with what it is truly to believe Verse XXII By so much was Jesus made a Surety of a better Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By so much answers directly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 20. in as much There is therefore an immediate connexion of these words unto that verse Hence ver 21. wherein a confirmation is interserted of the principal Assertion is justly placed in a Parenthesis in our Translation So the sense of the Words is to this purpose And in as much as he was not made a Priest without an Oath he is by so much made the Surety of a better Testament And there may be a twofold Design in the Words 1. That his being made a Priest by an Oath made him meet to be the Surety of a better Testament or 2. That the Testament whereof he was the Surety must needs be better than the other because he who was the Surety of it was made a Priest by an Oath In the one way he proves the Dignity of the Priesthood of Christ from the New Testament and in the other the Dignity of the New Testament from the Priesthood of Christ. And we may reconcile both these senses by affirming that really and efficiently the Priesthood gives Dignity unto the New Testament and declaratively the New Testament sets forth the Dignity of the Priesthood of Christ. It is owned tacitely that the Priesthood of Levi and the Old Testament were good or these could not be said to be better in way of comparison And Good they were because appointed of God and of singular use unto the Church during their continuance But this Priesthood and Testament are better by so much as that which
wherein he was our Surety So that although we neither did nor could appoint him so to be yet he took from us that wherein and whereby he was so which was as much as if we had designed him unto his work as to the true Reason of his being our Surety Wherefore notwithstanding those antecedent Transactions that were between the Father and him in this matter it was the voluntary engagement of himself to be our Surety and his taking our Nature upon him for that End which was the formal Reason of his being instituted in that Office 2. We may consider the Arguments whence it is evident that he neither was nor could be a Surety unto us for God but was so for us unto God For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Surety is one that undertaketh for another wherein he is defective really or in Reputation Whatever that undertaking be whether in Words of Promise or in depositing of real security in the hands of an Arbitrator or by any other Personal engagement of Life and Body it respects the defect of the Person for whom any one becomes a Surety Such an one is sponsor or fidejussor in all good Authors and common use of speech And if any one be of absolute credit himself and of a Reputation every way unquestionable there is no need of a Surety unless in case of Mortality The words of a Surety in the behalf of another whose Ability or Reputation is dubious are ad me recipio faciet aut faciam And when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Adjectively as sometimes it is it signifies him who is satisdationibus obnoxius liable to payments for others that are non-solvent 2. God can therefore have no Surety properly because there can be no Imagination of any defect on his part There may be indeed a Question whether any Word or Promise be a Word or Promise of God To assure us hereof it is not the work of a Surety but only any one or any means that may give evidence that so it is But upon a supposition that what is proposed is his Word or Promise there can be no Imagination or Fear of any defect on his part so as that there should be any need of a Surety for the performance of it He doth indeed make use of Witnesses to confirm his Word that is to testifie that such Promises he hath made and so he will do So the Lord Christ was his Witnesse Isa. 43. 10. Ye are my witnesses saith the Lord and my Servant whom I have chosen But they were not all his Sureties So he affirms that he came into the VVorld to bear witnesse unto the Truth John 18 37. that is the Truth of the Promises of God for he was the Minister of the Circumcision for the Truth of the Promises of God unto the Fathers Rom. 15. 8. But a Surety for God properly so called he was not nor could be The distance and difference is wide enough between a witnesse and a Surety for a Surety must be of more Ability or more Credit and Reputation than he for whom he is a Surety or there is no need of his Suretiship This none can be for God no not the Lord Christ himself who in his whole work was the Servant of the Father And the Apostle doth not use this word in a general improper sense for any one that by any means gives Assurance of any other thing for so he had asserted nothing peculiar unto Christ. For in such a sense all the Prophets and Apostles were Sureties for God and many of them confirmed the Truth of his VVord and Promises with the laying down of their Lives But such a Surety he intends as undertaketh to do that for others which they cannot do for themselves or at least are not reputed to be able to do what is required of them 3. The Apostle had before at large declared who and what was Gods Surety in this matter of the Covenant and how impossible it was that he should have any other And this was himself alone interposing himself by his Oath For in this cause because he had none greater to swear by he sware by himself Chap. 6. 13 14. VVherefore if God would give any other Surety besides himself it must be one greater then He. This being every way impossible he swears by himself only Many ways he may and doth use for the declaring and testifying of his Truth unto us that we may know and believe it to be his word and so the Lord Christ in his Ministry was the principal Witnesse of the Truth of God But other Surety than himself he can have none And therefore 4. VVhen he would have us in this matter not only come unto the full Assurance of Faith concerning his Promises but also to have strong Consolation he resolves it wholly into the immutability of his counsel as declared by his Promise and Oath Chap. 6. 18 19. So that neither is God capable of having any Surety properly so called neither do we stand in need of any on his part for the confirmation of our Faith in the highest degree 5. VVe on all Accounts stand in need of a Surety for us or on our behalf Neither without the Interposition of such a Surety could any Covenant between God and us be firm and stable or an Everlasting Covenant ordered in all things and sure In the first Covenant made with Adam there was no Surety but God and Man were the immediate Covenanters And although we were then in a state and condition able to perform and answer all the Terms of the Covenant yet was it broken and disanulled If this came to pass by the failure of the Promise of God it was necessary that on the making of a new Covenant he should have a surety to undertake for him that the Covenant might be stable and Everlasting But this is false and blasphemous to imagine It was man alone who failed and brake that Covenant VVherefore it was necessary that upon the making of the New Covenant and that with a design and purpose that it should never be disanulled as the former was that we should have a Surety and undertaker for us For if that first Covenant was not firm and stable because there was no Surety to undertake for us notwithstanding all that Ability which we had to answer the Terms of it how much less can any other be so now our natures are become depraved and sinful wherefore we alone are capable of a Surety properly so called for us we alone stood in need of him and without him the Covenant could not be firm and inviolable on our parts The Surety therefore of this Covenant is so with God for us 6. It is the Priesthood of Christ that the Apostle treats of in this place and that alone VVherefore he is a Surety as he is a Priest and in the Discharge of that office and is therefore so with God on our
the Covenant was made 2 That the Curse of it should be undergone Until this was done the Law could not quit its claim unto power over sinners And as this Curse was undergone in the Suffering so it was absolutely discharged in the Resurrection of Christ. For the pains of death being loosed and he delivered from the state of the dead the sanction of the Law was declared to be void and its curse answered Hereby did the Old Covenant so expire as that the Worship which belonged unto it was only for a while continued in the patience and forbearance of God towards that People 5. The first solemn promulgation of this New Covenant so made ratified and established was on the day of Pentecost seven weeks after the Resurrection of Christ. And it answered the promulgation of the Law on Mount Sinai the same space of time after the delivery of the people out of Egypt From this day forward the Ordinances of Worship and all the Institutions of the New Covenant became obligatory unto all Believers Then was the whole Church absolved from any duty with respect unto the Old Covenant and the Worship of it though it were not manifest as yet in their Consciences 6. The Question being stated about the continuance of the obligatory force of the Old Covenant the contrary was solemnly promulged by the Apostles under the infallible conduct of the Holy Ghost Acts 15. These were the Articles or the degrees of the time intended in that expression After those days all of them answering the several degrees whereby the Old vanished and disappeared The circumstances of the making of this Covenant being thus cleared the nature of it in its Promises is next proposed unto us And in the exposition of the words we must do these two things 1 Inquire into the general nature of these Promises 2 Particularly and distinctly explain them 1. The general nature both of the Covenant and of the Promises whereby it is here expressed must briefly be enquired into because there are various apprehensions about them For some suppose that there is an especial efficacy towards the thing mentioned intended in these Promises and no more some judge that the things themselves the event and end are so promised In the first way Schlictingius expresseth himself on this place Non ut olim curabo leges meas in lapideis tantum tabulis inscribi sed tale faedus cum illis feriam ut meae leges ipsis eorum mentibus cordibus insculpantur Apparet haec verba intra vim efficaciam accipienda esse non vero ad ipsum inscriptionis effectum necessariò porrigenda qui semper in libera hominis potestate positus est quod ipsum docent sequentia Dei verba v. 12. Quibus ipse Deus causam seu modum ac rationem bujus rei aperit quae ingenti illius gratia ac misericordia populo exhibenda continetur Hac futurum dicit ut populus tanto ardore sibi serviat suásque leges observet Sensus ergo est tale percutiam faedus quod maximas sufficientissimas vires habebit populum meum in officio continendi And another I will instead of these external carnal Ordinances and Observations give them spiritual Commands for the regulating of their Affections Precepts most agreeable unto all men made by the exceeding greatness of that grace and mercy In this and many other particulars I shall incline their affections willingly to receive my Law The sense of both is that all which is here promised consisteth in the nature of the means and their efficacy from thence to incline dispose and engage men unto the things here spoken of but not to effect them certainly and infallibly in them to whom the Promise is given And it is supposed that the efficacy granted ariseth from the nature of the Precepts of the Gospel which are rational and suited unto the principles of our intellectual natures For these Precepts enlivened by the Promises made unto the observance of them with the other mercies wherewith they are accompanied in Gods dealing with us are meet to prevail on our minds and wills unto Obedience but yet when all is done the whole issue depends on our own wills and their determination of themselves one way or other But these things are not only liable unto many just exceptions but do indeed overthrow the whole nature of the New Covenant and the Text is not expounded but corrupted by them wherefore they must be removed out of the way And 1. The Exposition given can no way be accommodated unto the words so as to grant a Truth in their plain literal sense For whereas God says he will put his Laws in their mind and write them in their heart and they shall all know him which declares what he will effectually do the sense of their Exposition is that indeed he will not do so only he will do that which shall move them and persuade them to do that themselves which he hath promised to do himself and that whether they ever do so or no. But if any one concerning whom God says that he will write his Law in his heart have it not so written be it on what account it will suppose it be that the man will not have it so written how can the Promise be true that God will write his Law in his heart It is a sorry Apology to say that God in making that Promise did not foresee the obstruction that would arise or could not remove it when it did so 2. It is the event or the effect itself that is directly promised and not any such efficacy of means as might be frustrate For the weakness and imperfection of the first Covenant was evidenced hereby that those with whom it was made continued not in it Hereon God neglected them and the Covenant became unprofitable or at least unsuccessful as unto the general end of continuing the Relation between God and them of his being their God and they being his people To redress this evil and prevent the like for the future that is effectually to provide that God and his people may always abide in that blessed Covenant Relation he promiseth the things themselves whereby it might be secured That which the first Covenant could not effect that God promised to work in and by the New 3. It is nowhere said nor intimated in the Scripture that the efficacy of the New Covenant and the accomplishment of the promises of it should depend on and arise from the suitableness of its Precepts unto our Reason or natural principles but it is universally and constantly ascribed unto the efficacy of the spirit and grace of God not only enabling us unto Obedience but enduing of us with a spiritual supernatural vital principle from which it may proceed 4. It is true that our own wills or the free actings of them are required in our Faith and Obedience whence it is promised that we shall be willing in the day
the Conscience when awaken'd by Conviction The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is properly a missing of an erring from that end and scope which it is our duty to aim at There is a certain end for which we were made and a certain rule proper unto us whereby we may attain it And this end being our onely blessedness it is our interest as it was in the principles of our natures to be always in a tendency towards it This is the glory of God and our eternal salvation in the enjoyment of him Thereunto the Law of God is a perfect Guide To sin therefore is to forsake that Rule and to forgo therein our aim at that end It is to place self and the world as our end in the place of God and his glory and to take the imaginations of our hearts for our Rule Wherefore the perverse folly that is in sin in wandering away from the chiefest good as our end and the best guide as our rule embracing the greatest evils in their stead is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering punishment righteous and filling the sinner with shame and fear 3. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have no one word in our language properly to express the sense hereof nor is there so in the Latine We render it Transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lawless person whom the Hebrews call a Son of Belial one who owns no yoke nor rule And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a voluntary unconformity unto the Law Herein the formal nature of sin consists as the Apostle tells us 1 Joh. 3. 4. And this is that which in the first place passeth on the Conscience of a sinner Wherefore as all sorts of particular sins are included in these multiplied names of sin so the general nature of sin in all its causes and respects terrifying the sinner and manifesting the righteousness of the Curse of the Law are declared and represented by them And we may learn 1. That the aggravations of Sin are great and many which the Consciences of convinced Sinners ought to have regard unto 2. There is grace and mercy in the New Covenant provided for all sorts of sins and all aggravations of them if they be received in a due manner 3. Aggravations of Sin do glorifie grace in pardon Therefore doth God here so express them that he may declare the glory of his grace in their remission 4. We cannot understand aright the glory and excellency of pardoning mercy unless we are convinced of the greatness and vileness of our sins in all their aggravations Secondly That which is promised with respect unto these sins is two ways expressed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be merciful 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will remember no more It is pardon of sin that is intended in both these expressions the one respecting the cause of it the other its perfection and assurance And two things are considerable in the pardon of sin 1 A respect unto the Mediator of the Covenant and the propitiation for sin made by him Without this there can be no remission nor is any promised 2 The dissolution of the obligation of the Law binding over the guilty sinner unto punishment These are the essential parts of Evangelical Pardon and respect is had in these words unto them both 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate merciful is propitious gracious through a propitiation But the Lord Christ is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propitiation under the New Testament Rom. 3. 25. 1 John 2. 2. And he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate God for sin to render him propitious unto sinners Heb. 2. 17. in him alone God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful unto our sins 2. The Law with the sanction of it was the means appointed of God to bring sin unto a judicial remembrance and tryal Wherefore the dissolution of the obligation of the Law unto punishment which is an Act of God the Supreme Rector and Judge of all belongeth unto the pardon of sin This is variously expressed in the Scripture here by remembring sin no more The Assertion whereof is fortified by a double Negative Sin shall never be called legally to remembrance But the whole Doctrine of the Pardon of Sin I have so largely handled in the Exposition of Psalm 130. that I must not here again reassume the same Argument VER XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAving in the foregoing Verses proved in general the insufficiency of the Old Covenant the necessity of the New the difference between the one and the other with the preference of the later above the former in all confirming the excellency of the Priesthood of Christ above that of Aaron In this last Verse of the Chapter he maketh an especial inference from one word in the Prophetical Testimony wherein the main truth which he endeavoured to confirm with respect unto these Hebrews was asserted It was their persuasion that of what sort soever this promised Covenant should be yet the former was still to continue in force obliging the Church unto all the Institutions of Worship thereunto appertaining Hereon depended the main Controversie that the Apostle had with them For he knew that this persuasion was destructive to the Faith of the Gospel and would if pertinaciously adhered unto prove ruinous unto their own Souls Wherefore the contrary hereunto or the total cessation of the first Covenant he presseth on them with all sorts of Arguments as from the nature use and end of it from its insufficiency to consecrate or make perfect the state of the Church from the various Prefigurations and certain Predictions of the introduction of another Covenant Priesthood and Ordinances of Worship which were better than those that belonged unto it and inconsistent with them with many other cogent evidences to the same purpose Here he fixeth on a new argument in particular to prove the necessity and certainty of its abolition and hereby according unto his wonted manner he makes a transition unto his following discourses wherein he proves the same truth from the distinct consideration of the use and end of the Institutions Ordinances and Sacrifices belonging unto that Covenant This he pursues unto the 24 ver of the Tenth Chapter and so returns unto the paraenetical part of the Epistle making due applications of what he had now fully evinced In that he saith a new Covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away A double Argument the Apostle here maketh use of 1 From a special word or testimony 2 From a general Maxim of truth in all kinds In the former we may consider 1 The Testimony he makes use of 2 The Inference unto his own purpose which he makes from it 1. The first consisteth in the Adjunct of this other promised Covenant It is by God himself called New 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
velum and velamentum a Vail a Coverng and by the Syriack a Gate of entrance we shall see afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod dicitur quod vocatur Syr. it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aureum habens thuribulum having the Golden Censer Syr. and there were in it the house of incense of Gold whereby either the Altar or the Censer may be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. and there was in it referring plainly to the Ark. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est tempus non est propositum It is not a time or place It is not my purpose to speak non est mode dicendum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singulatim Vul. Lat. per singula Arias per partes Syr. by one and one apart particularly according to the parts laid down distinctly The Syriak adds the following words unto these it is not time to speak of these things by one and one which were thus disposed But the Original refers that expression unto what follows VER 3 4 5. And after the Vail the Tabernacle which is called the Holiest of all which had the Golden Censer and the Ark of the Covenant overlaid covered round about on every side with Gold wherein was the Golden Pot that had Manna and Aaron's Rod that budded and the Tables of the Covenant and over it the Cherubims of Glory shadowing the Mercy-seat of which things we cannot shall not now speak particularly The Apostle in these verses proceedeth unto the description of the second part of the Tabernacle with the things contained in it or the holy furniture thereof His design is not to give us an exact description of these things as he declares in the close of the sift verse but only to declare their use and signification Wherefore he doth not propose an accurate account of their station and relation one to another but makes such mention of them in general as was sufficient unto his end namely to manifest their use and signification Wherefore they deal injuriously both with him and the Text who rigidly examine every word and passage as though he had designed an exact account of the frame positure fashion and measure of this part of the Tabernacle and every thing contained in it whereas the use and signification of the whole is all that lie intends A due consideration hereof renders the anxious enquiry that hath been made about the assignation of holy Utensils unto this part of the Sanctuary and the placing of them with respect unto one another which was no part of his design altogether needless For with respect unto the end he aimed at the words he useth are exactly the truth He describes this part of the Tabernacle 1 From its Situation it was after the second Vail 2 From its name given unto it by God himself it was called the Holiest of all or the Holy of Holies 3 From its Utensils or Vessels which were 1 The Golden Censer 2 The Ark. 3 What was in it or with it 1 The Golden Pot that had Manna 2 Aaron's Rod. 3 The Tables of the Covenant 4 The Cherubims which he describes 1 From their Quality Cherubims of Glory 2 Their Use they shadowed the Mercy-seat 5 The Mercy-seat it self But this is mentioned as it were only occasionally with respect unto the use of the Cherubims And this sufficiently manifests that in the rehearsal of these things the Apostle designeth not Accuracy and order For the Mercy-seat was for glory and signification far above the Cherubims wherewith it was overshadowed With respect unto these things among others in another place he affirms that the ministration of divine worship under the Law was glorious But withal he adds that it had no glory in comparison of that which doth excel namely the spiritual ministration of divine worship under the Gospel 2 Cor. 3. 1. And this is that which we should always mind in the consideration of these things For if we yet look after and value such an outward glory as they did exhibit we are carnal and cannot behold the beauty of spiritual things The verbal difficulties which occur in this context have occasioned Critical Expositors to labour greatly about them That is the Field wherein they choose to exercise their skill and diligence But as unto the things themselves and the difficulties that are in the real interpretation of them little light is contributed by most of their endeavours Wherefore some of these words have been so belaboured with all sorts of conjectures that there is no room left for any addition in the same kind And it were but lost labour to repeat what must be confuted if it were mentioned I shall therefore take no farther notice of any difficulty in the words but as the explication of it is necessary unto the interpretation of the context and so far nothing shall be omitted The first thing mentioned by the Apostle is the Situation of this part of the Tabernacle it was after the second Vail It was so unto them that entered into the Tabernacle they were to pass through the whole length of the first part before they came unto this nor was there any other way of entrance into it And by calling this Partition of the two parts of the Sanctuary the second Vail the Apostle intimates that there was a former Howbeit that former was not a seperating Vail of any part of the Tabernacle as this was It was only the hanging of the Door of the Tent. This the Apostle here reckons as a Vail because as by this Vail the Priests were hindred from entering into or looking into the most Holy Place so by that other the People were forbidden to enter or look into the first part of the Sanctuary whereinto the Priests entered daily The making of the first Vail is declared Exod. 26. 36. r 37. and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hanging or covering for the door The making of this second Vail is declared Exod 26. ver 31 32 33. and it is called the Vail or Covering The Apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also it is Matth. 27. 51. where it is spoken of in the Temple And so it is rendred by the LXX Exod. 26. 31. As the former is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covering From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to extend to stretch out so as to cover with it what is so extended is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vail to be a Covering unto any thing dividing one thing from another as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that which covereth any thing round about such was this Vail The End Use and Signification of it the Apostle expresly declares ver 8th where they must be spoken unto 2. He describes this Part of the Tabernacle by its name it is called the most Holy the Holy of Holies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it is called by God himself Exod. 26. 33 34. The Holy of Holies that is most Holy the
must take care that spiritual Light do alwayes bear sway in their minds And therefore 3 constantly to watch against the prevalency of corrupt prejudices and affections in their mind And 4 when the light of the mind is sollicited by temptations to suspend its conduct and determination on present circumstances to know that sin lies at the door this is its last address for admission And 5 If error grow strong in the heart through the love of sin truth will grow weak in the mind as to the preservation of the soul from it And 6 Nothing ought to influence the soul more unto repentance sorrow and humiliation for sin than a due apprehension of the shameful error and mistake that is in it VER VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Hoc significante Hoc declarante Hoc innuente Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by this manifesting Manifestans Patefaciens notum faciens making known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is openly manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which a blind man may see And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is manifestly plainly perspicuously to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. nondum propalatam esse made palà m open manifest Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet revealed manifestata facta manifesta not made evidently to appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Viam sanctorum the way of the Holies Beza Viam ad sacrarium the way into the sanctuary Viam in Sancta Sanctorum the way into the most Holy Place None suspect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of the masculine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. habente statum having or continuing its state or condition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes so used Having its station adbuc consistente as yet abiding continuing its state standing consisting VER 8. The Holy Ghost this signifying Syr. signifying hereby evidently declaring that the way into the Holiest of all the way of the most Holy Place of the Holies was not as yet made manifest whilst yet the first Tabernacle was standing kept its station THe Apostle in this verse enters on a declaration of the use which he designed to make of the description of the Tabernacle its furniture and its Utensils which he had before laid down Now this was not to give a particular account of the nature use and signification of every thing in them which he declineth in his close of this recounting of them affirming that it belonged not to his purpose to treat of them particularly on this occasion But from the consideration of the whole in its structure order and services he would prove the Dignity Preheminence and Efficacy of the Priesthood and Sacrifice of Christ above those which belonged thereunto And hence would he manifest the unspeakable advantage of the Church in the removal of the one and introduction of the other The first Inference which he makes unto this purpose is laid down in this verse And it is taken from what he had observed immediately before concerning the time and manner of the High Priests entrance into the most Holy Place It was done by him alone and that only once a year and that not without the blood of the Sacrifices which he offered None of the People were ever suffered to draw nigh thereunto nor might the rest of the Priests themselves come into the Sanctuary the Place of their daily ministration whilst the High Priest went in and was in the most Holy Place In this order this disposal of the Institutions of divine service saith he there was that Instruction provided for the use of the Church which I shall now declare And three things he expresseth with respect hereunto 1. Who gave that Instruction it was the Holy Ghost 2. The way whereby he gave it It was by the manifest signification of his mind in and by what he did appointed ordered or prescribed 3. What was the Instruction he gave namely that the way into the Holiest of all was not yet made manifest whilst the first Tabernacle was standing And concerning this we must enquire 1. What is here intended by the Holiest of all 2. What is the way into this Holiest of all or the way of the Holies 3. How this way was manifest and how it was not manifest 4. What was the duration of that state wherein this way was not manifest namely whilst the first Tabernacle was standing 1. The Author of this Instruction was the Holy Ghost The Holy Ghost this signifying that is saith Grotius Deus per afflatum suum Mosi praecipiens So they speak by whom the divine personality of the Holy Ghost is denyed But it is not only here supposed but it may be hence undeniably proved For he that by his word and works teacheth and instructeth the Church is a person For acts of Understanding Will Power and Authority such as these are are the acts of a Person We intend no more by a Person but one that hath an understanding will and power of his own which he is able to act and exert Moreover he is a divine Person For he who by his authority and wisdom disposed of the worship of God under the old Testament so as it might typifie and represent things afterwards to come to pass and be revealed is so and none other He who doth these things and can do them is he in whom we believe the holy Spirit And as he is the immediate Author and Appointer of all divine worship so there are characters of his wisdom and holiness on all the Parts of it 2. The way whereby he gave this Instruction was by the signification of the things intended signifying declaring manifestly evidently openly He did it not by any especial revelation made unto Moses about it he did not in words declare it or express it as a doctrinal truth But this signification was made in the nature and order of the things appointed by him The framing of the Tabernacle and the constitution of the services belonging thereunto made this declaration For things in his wisdom were thus disposed that there should be the first Tabernacle whereinto the Priests did enter every day accomplishing the divine services that God required Howbeit in that Tabernacle there were not the Pledges of the gracious presence of God It was not the especial residence of his glory But the peculiar habitation of God was separated from it by a vail and no person living might so much as look into it on pain of death But yet lest the Church should apprehend that indeed there was no approach here nor hereafter for any person into the gracious presence of God He ordained that once a year the High Priest and he alone should enter into that Holy Place with blood Hereby he plainly signified that an entrance there was to be and that with boldness thereinto For unto what end else did he allow and appoint that once a year there should be an entrance into it
they believed and in the hopes of it walked with God as our Apostle proves at large chap. 11. Howbeit the way that is the means and cause of communicating the Heavenly Inheritance unto them namely by the Mediation and Sacrifice of Christ was but obscurely represented not illustriously manifested as it is now Life and Immortality being brought to Light by the Gospel And as these things are true so this Interpretation of the words being consonant unto the Analogy of faith is safe only we may enquire whether it be that which is peculiarly intended by the Apostle in this Place or no The Comment of Grotius on these words is that the Apostle signifies super aetherias sedes via eò ducens est evangelium praecepta habens verè coelestia Eam viam Christus primus patefecit aditumque fecit omnibus ad summum coelum Pervenit quidem eò Abrahamus Jacobus ut videre est Mat. 8. 11. alii viri eximii ut videbimus infra cap. 11. 40. Sed hi eò pervenerunt quasi per machinam non viam extraordinariâ quâdum et rarâ Dei dispensatione But these things are most remote from the mind of the Holy Ghost not only in this Place but in the whole Scripture also For 1. How far the Gospel is this way into the Holiest shall be declared immediately That it is so because of the Heavenly precepts which it gives that is which were not given under the old Testament is most untrue For the Gospel gives no precepts of Holiness and obedience that were not for the substance of them contained in the Law There is no precept in the Gospel exceeding that of the Law thou shalt love the Lord thy God with all thy heart and thy Neighbour as thy self Only the Gospel adds new motives unto Obedience new encouragements and enforcements of it with directions for its due performance 2. That Christ should be no otherwise the way but only as he revealed and declared the Gospel and the precepts of it is not only untrue and injurous unto the honour of Christ but directly contrary unto the design of the Apostle in this Place For he is treating of the Sacerdotal office of Christ only and the Benefit which the Church doth receive thereby But the revelation of the Doctrine or precepts of the Gospel was no duty of that office nor did it belong thereunto That he did as the Prophet of the Church But all his Sacerdotal Actings are towards God in the behalf of the Church as hath been proved 3. That the antient Patriarchs went to Heaven by a secret Engine and that some of them only in an extraordinary way is plainly to deny that they were saved by faith in the promised seed that is that they were not saved by the mediation of Christ which is contrary unto the whole Oeconomy of God in the salvation of the Church and many express Testimonies of the Scripture These Socinian fictions do not cure but corrupt the Word of God and turn away the minds of men from the truth unto fables We shall therefore yet farther enquire into the true meaning of the Holy Ghost in these words The Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends the same with ver 3. he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the second part of the Sanctuary whereinto the High Priest alone could enter once a year as he declares in the foregoing Verse Only whereas he there spake of the material Fabrick of the Tabernacle and the things contained in it here he designs what was signified thereby For he declares not what these things were but what the Holy Ghost did signifie in and by them Now in that most Holy Place were all the Signs and Pledges of the gracious Presence of God the Testimonies of our Reconciliation by the Blood of the Atonement and our Peace with him thereby Wherefore to enter into these Holies is nothing but an Access with liberty freedom and boldness into the gracious Presence of God on the account of Reconciliation and Peace made with him This the Apostle doth so plainly and positively declare Chap. 10. 19 20 21 22. that I somewhat admire so many worthy and learned Expositors should utterly miss of his meaning in this place The Holies then is the Gracious Presence of God whereunto Believers draw nigh in the confidence of the Atonement made for them and acceptance thereon see Rom. 5. 1 2 3. Ephes. 2. 14 15 16 17 18. Heb. 4. 14 15. Chap. 10. 19. The Atonement being made and received by Faith Conscience being purged Bondage and Fear being removed Believers do now under the Gospel enter with Boldness into this Gracious Presence of God 2. We must consider what is the way into these Holies which was not yet made manifest And here also Expositors indulge unto many Conjectures very needlesly as I suppose For the Apostle doth elsewhere expresly declare himself and interpret his own meaning namely Chap. 10. 19 20. This way is no other but the Sacrifice of Christ the true High Priest of the Church For by the entrance of the High Priest into the most Holy Place with Blood the Holy Ghost did signifie that the way into it namely for Believers to enter by was only the one true Sacrifice which he was to offer and to be And accordingly to give an Indication of the accomplishment of their Type when he expired on the Cross having offered himself unto God for the Expiation of our Sins the Vail of the Temple which enclosed and secured this Holy Place from any entrance into it was rent from the top to the bottom whereby it was laid open unto all Matth. 27. 51. And an evidence this is that the Lord Christ offered his great expiatory Sacrifice in his Death here on Earth a true and real Sacrifice and that it was not an Act of Power after his Ascension metaphorically called a Sacrifice as the Socinians dream For until that Sacrifice was offered the way could not be opened into the Holies which it was immediately after his Death and signified by the renting of the Vail This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely way whereby we enter into the most Holy Place the Gracious Presence of God and that with boldness 3. Of this way it is affirmed that it was not yet made manifest whil'st the first Tabernacle was standing And a word is peculiarly chosen by the Apostle to signifie his intention He doth not say that there was no way then into the most Holy Place none made none provided none made use of But there was not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open manifestation of it There was an entrance under the Old Testament into the Presence of God as unto Grace and Glory namely the vertue of the Oblation of Christ But this was not as yet made manifest Three things were wanting thereunto 1. It was not yet actually existent but only was vertually so The
confirmation of the Covenant because of the expiation purging and pardon of Sin thereby How these things are proved we shall see in the Exposition of the words There are in the words themselves 1. A Proposition of the Principal Truth asserted ver 18. 2. The Confirmation of that Proposition which is twofold 1 From what Moses did ver 19. 2 From what he said ver 20. 3. A farther Illustration of the same Truth by other Instances ver 21. 4. A general Inference or Conclusion from the whole comprizing the Substance of what he intended to demonstrate In the Proposition there are five things considerable 1 A note of Introduction Whereupon 2 The Quality of the Proposition it is negative neither was 3 The Subject spoken of The first 4 What is affirmed of it it was dedicated 5 The way and manner thereof it was not without Blood 1. The Note of Introduction is in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle frequently makes use of in this Epistle as a note of Inference in those Discourses which are Argumentative We render it by Therefore and Wherefore here Whereupon For it intimates a confirmation of a general Rule by especially Instances He had before laid it down as a general Maxime that a Testament was to be confirmed by Death For thereupon the first Testament was confirmed with the Blood of Sacrifices shed in their Death Wherefore let not any think strange that the New Testament was confirmed by the Death of the Testator for this is so necessary that even in the confirmation of the first there was that which was analogous unto it And moreover it was Death in such a way as was required unto the confirmation of a Solemn Covenant II. The Proposition hath a double Negative in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither was it without Blood that is it was with Blood and could not otherwise be III. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testament or Covenant And herein the Apostle declares what he precisely intended by the first or old Covenant whereof he discoursed at large chap. 8. It was the Covenant made with the People at Horeb. For that and no other was dedicated in the way here described And to take a brief Prospect into this Covenant the things ensuing may be observed 1. The matter of it or the Terms of it materially considered before it had the formal nature of a Covenant And these were all the things that were written in the Book before it was laid on the Altar Namely it was that Epitome of the whole Law which is contained in Chap. 20 21 22 23 of Exodus And other Commands and Institutions that were given afterwards belonged unto this Covenant reductively The substance of it was contained in the Book then written 2. The Manner of the Revelation of these Terms of the Covenant Being proposed on the Part of God and the Terms of it being entirely of his choosing and Proposal he was to reveal declare and make them known And this he did two wayes 1 As unto the Foundation and Substance of the whole in the Decalogue He spake it himself on the Mount in the way and manner declared Exod. 19. 20. 2 As unto the following Judgments Statutes and Rites directive of their walking before God according to the former fundamental Rule of the Covenant These he declared by Revelation unto Moses and they are contained in the 21 22 and 23 Chapters 3. The manner of its Proposal and this also was twofold 1 Preparatory For before the Solemn Covenanting between God and the People Moses declared all the Matter of it unto the People that they might consider well of it and whether they would consent to enter into Covenant with God on those Terms whereon they gave their Approbation of them 2 Solemn in their actual and absolute Acceptance of it whereby they became obliged throughout their Generations This was on the reading of it out of the Book after it was sprinkled with the Blood of the Covenant on the Altar ver 7. 4. The Author of this Covenant was God himself The Covenant which the Lord hath made with you ver 8. And immediately after he is thereon called the God of Israel ver 20. which is the first time he was called so and it was by vertue of this Covenant And the Pledge or Token of his Presence as Covenanting was the Altar the Altar of Jehovah as there was a Representative Pledge of the Presence of the People in the twelve Pillars or Statues 5. Those with whom this Covenant was made were the People that is all the People as the Apostle speaks none exempted or excluded It was made with the Men Women and Children Deut. 31. 22. even all on whom was the Blood of the Covenant as it was on the Women or the Token of the Covenant as it was on the Male Children in Circumcision or both as in all the men of Israel 6. The Manner on the Part of the People of entring into Covenant with God was in two Acts before mentioned 1 In a previous Approbation of the matter of it 2 In a Solemn engagement into it And this was the Foundation of the Church of Israel This is that Covenant whereof there is afterwards in the Scripture such frequent mention between God and that People the Sole foundation of all especial Relation between him and them For they took the Observation of its Terms on themselves for their Posterity in all Generations until the end should be On their Obedience hereunto or Neglect hereof depended their Life and Death in the Land of Canaan No farther did the Precepts and Promises of it in it self extend But whereas it did not disanull the Promise that was made unto Abraham and confirmed with the Oath of God four hundred years before and had annexed unto it many Institutions and Ordinances prefigurative and significant of Heavenly things the People under it had a Right unto and Directions for the attaining of an Eternal Inheritance And something we may hence observe 1. The Foundation of a Church-state among any People wherein God is to be honoured in Ordinances of instituted Worship is laid in a Solemn Covenant between him and them So it was with this Church of Israel Before this they served God in their Families by vertue of the Promise made unto Abraham but now the whole People were gathered into a Church-State to worship him according to the Terms Institutions and Ordinances of the Covenant Nor doth God oblige any unto instituted Worship but by vertue of a Covenant Unto natural Worship and Obedience we are all obliged by vertue of the Law of Creation and what belongs thereunto And God may by a meer Act of Soveraignty prescribe unto us the Observation of what Rites and Ordinances in Divine Service he pleaseth But he will have all our Obedience to be Voluntary
otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would have been a Debter it would have been due from him Oportebat oportuisset He ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. frequenter pati Others saepe saepius passum fuisse to have suffered often more often frequently that is once every year Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times and not once only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ab origine mundi Others à condito mundo from the Foundation of the world that is after the entrance of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the World Vul. in consummatione seculorum sub consummationem seculorum towards the Consummation of all things In the fulness of Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad peccatum abolendum ad abolitionem peccati Vul. ad destitutionem peccati Rhemist the Destruction of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparuit patefactus est He was made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar renders the words per hostiam suam apparuit which the Rhemists translate he hath appeared by his own Host most absurdly both as unto words and sense Syr. At one time he offered his Soul by the Sacrifice or immolation of himself What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth relate unto we must enquire in the Exposition of the Words VER XXVI For then if otherwise must he he ought often to have suffered since from the Foundation of the World But now once in the End of the World in the Consummation of times hath he appeared been made manifest to put away to abolish or for the Destruction of Sin by the Sacrifice of himself There are sundry Difficulties in these words both as to the Signification and Construction of them as also unto their sense and importance with the Nature of the Argument contained in them and the things treated of I shall not repeat the various Conjectures of Expositors most of which are alien from the mind of the Apostle and easie to be refuted if that belonged any way unto the edification of the Reader But I shall only give that Account of the whole and the several Parts of it which according unto the best of my understanding doth represent the mind of the Holy Ghost with perspicuity and clearness There are two Parts of the Words 1. A Reason confirming the foregoing Assertion that Christ was not often to offer himself as the High Priest did offer Sacrifice every year when he entred into the Holy Place For then must he c. 2. A Confirmation of that Reason from the Nature and End of the Sacrifice of Christ as stated in matter of Fact according unto the Appointment of God But now once in the End c. In the first we may consider 1 The note of Connexion and of the Introduction of the Reason insisted on 2 The signification or sense of the Words 3 The Ground and Nature of the Argument contained in them 1. The Note of Connexion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for then If it were so namely that Christ should often offer himself Had it been otherwise that Christ had so offered himself so we observed that most translate the Word by alioquin Either way the intention of the Apostle is expressed which is to confirm what he had before affirmed by the Introduction of a new Reason of it 2. From a Supposition of the contrary unto what he had affirmed the Apostle proves not only the Truth but the necessity of his Assertion For then 1 He must He ought he would have been a Debtor as the Syriack speaks it would have been due from him and indispensibly required of him It would have been so necessitate medii which is the greatest in Divine Institutions and Duties There could have been no such thing unless that which he now infers from it be allowed which was utterly impossible 2. That which he ought so to have done is to suffer in the offering of himself All the sufferings of Christ in the whole Course of his Humiliation and Obedience are sometimes expressed by this Word as Chap. 5. 8. But the suffering here intended is that of his Death and the shedding of his Blood therein alone That which accompanied and was inseparable from his actual Sacrifice or the immactation of himself to have died to have shed his blood to have underwent the Penalty and Curse of the Law 3 Often frequently as the High Priest offered Sacrifice of Old once every year 4. Since or rather from the Foundation of the World This expression is somtimes used absolutely for the Original of the World in its Creation For the absolute Beginning of Time and all things measured by it Eph. 1. 4. Mat. 25. 34. Joh. 17. 24. 1 Pet. 1. 20. Sometimes from what immediately succeeded on that beginning Mat. 13. 35. Luk. 11. 5. Heb. 4. 3. Rev. 13. 8. And it is in the latter sense that it is here used From the Foundation of the World that is from the first entrance of Sin into the World and the giving of the first Promise which was immediately after the Creation of it or its Foundation and Constitution in its Original frame This is the first thing on record in the Scripture So God spake by the Mouth of his Holy Prophets since the World began Luk. 1. 71. that is the first Revelation of God unto the Church concerning the Messia with all that succeeded So Christ is said to be a Lamb slain from the Foundation of the World Rev. 13. 8. because of the Efficacy of his Sacrifice extending it self unto the first Entrance of Sin and the Promise thereon immediately on the Foundation of the World Wherefore The Foundation of the World absolutely is in its Creation Before the Foundation of the World is an expression of Eternity and the Counsels of God therein Eph. 1. 4. 1 Pet. 1. 20. From the Foundation of the World is mostly the first Entrance of Sin and Gods Dispensation of Grace in Christ thereon 3. The third thing considerable in the Words is the Nature and Force of the Argument contained in them and it is taken from the most cogent Topicks For it is founded on these evident suppositions 1st That the Suffering and Offering of Christ are inseparable For although abstracted from the present Subject Matter Suffering is one thing and offering another yet the Lord Christ offered himself unto God in and by his Suffering of Death And the Reason hereof is because he himself was both the Priest and the Sacrifice The High Priest of old offered often yet now once sufficed therein For he was not the Sacrifice it self It was the Lamb that was slain that suffered Christ being both he could not offer without suffering no more then the High Priest could offer without the suffering of the Beast that was slain And herein doth the force of the Argument principally consist For he proves that Christ did not nor could
wisdom goodness and Grace The Subject spoken of is the offering of Christ. But it is here mentioned passively he was offered Most frequently it is expressed by his offering of himself the sacrifice he offered of himself For as the vertue of his offering depends principally on the dignity of his Person so his humane Soul his Mind Will and Affections with the fulness of the Graces of the Spirit resident and acting in them did concur unto the efficacy of his Offering and were necessary to render it an Act of Obedience a Sacrifice of a sweet smelling savour unto God Ephes. 5. 2. Yea hereon principally depended his own Glory which arose not meerly from his suffering but from his obedience therein Phil. 2. 7 8. Wherefore he is most frequently said to offer himself 1. Because of the virtue communicated unto his offering by the Dignity of his Person 2. Because he was the only Priest that did offer 3. Because his Obedience therein was so acceptable unto God 4. Because this expresseth his love unto the Church he loved it and gave himself for it But as himself offered so his offering was himself His whole entire humane nature was that which was offered Hence it is thus passively expressed Christ was offered that is he was not only the Priest who offered but the Sacrifice that was offered Both were necessary that Christ should offer and that Christ should be offered And the Reason why it is here so expressed is because his offering is spoken of as it was by death and suffering For having affirmed that if he must often offer he must often suffer and compared his offering unto the once dying of men penally it is plain that the offering intended is in and by suffering Christ was offered is the same with Christ suffered Christ dyed And this expression is utterly irreconcileable unto the Socinian notion of the Oblation of Christ. For they would have it to consist in the presentation of himself in Heaven eternally free from and above all sufferings which cannot be the sense of this expression Christ was offered The circumstance of his being thus offered is that it was once only This joyned as it is here with a word in the preter tense can signify nothing but an action or passion then past and determin'd It is not any present continued action such as is the presentation of himself in heaven that can be signified hereby 3. The end of Christs being thus once offered and which his one offering did perfectly effect was to bear the sins of many There is an Antithesis between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of many and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto men in the verse foregoing Men expressed indefinitely in that necessary proposition intends all men universally Nor as we have shewed is there any exception against the Rule by a few instances of Exemption by the interposition of Divine Soveraignty But the relief which is granted by Christ though it be unto men indefinitely yet it extends not to all universally but to many of them only That it doth not so extend unto all eventually is confessed And this expression is declarative of the intention of God or of Christ himself in his offering See Ephes. 5. 25 26. He was thus offered for those many to bear their sins as we render the words It is variously translated as we have seen before and various senses are sought after by Expositors Grotius wholly follows the Socinians in their endeavours to pervert the sense of this word It is not from any difficulty in the word but from mens hatred unto the Truth that they put themselves on such endeavours And this whole attempt lies in finding out one or two places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to take away For the various signification of a word used absolutely in any other place is sufficient for these men to confute its necessary signification in any context But the matter is plain in it self Christ did bear sin or take it away as he was offered as he was a Sacrifice for it This is here expresly affirmed He was offered to bear the sins of many This he did as the Sacrifices did of old as unto their Typical use and efficacy A supposition hereof is the sole foundation of the whole Discourse of the Apostle But they bare sin or took away sin not to contend about the meer signification of the word no otherwise but by the imputation of the sin unto the Beast that was Sacrificed whereon it was slain that attonement might be made with its blood This I have before sufficiently proved So Christ bare the sins of many and so the signification of this word is determined and limited by the Apostle Peter by whom alone it is used on the same occasion 1 Epist. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who himself bare our sins in his own body on the Tree That place compared with this doth utterly evert the Socinian fiction of the Oblation of Christ in Heaven He was offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear the sins of many When did he do it How did he do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare our sin in his own body on the tree Wherefore then he offered himself for them And this he did in his suffering Moreover where-ever in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX as Numb 14. 33. Isai. 53. 12. or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference unto Sin it constantly signifies to bear the punishment of it Yea it doth so when with respect unto the Event it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is Levit. 10. 17. And the proper signification of the word is to be taken from the declaration of the thing signified by it He shall bear their iniquities Isa. 53. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear it as a burden upon him He was offered once so as that he suffered therein As he suffered he bare our iniquities and as he was offered he made attonement for them And this is not opposed unto the appearance of men before God at the last day but unto their death which they were once to undergo Wherefore The ground of the Expiation of Sin by the offering of Christ is this that therein he bare the Guilt and Punishment due unto it Upon this offering of Christ the Apostle supposeth what he had before declared namely that he entred into heaven to appear in the presence of God for us And hereon he declares what is the end of all this dispensation of Gods Grace Unto them that look for him he shall appear the second time without sin unto Salvation And he shews 1 What de facto Christ shall yet do He shall appear 2 To whom he shall so appear Unto them that look for him 3 In what manner Without sin 4 Unto what end Unto Salvation 5 In what order the second time The last thing mentioned is
appointed unto and for particular persons who had contracted the Guilt of particular Sins Levit. 4. This Sacrifice therefore was appointed both for the Sins of the whole Congregation namely all their Sins of what sort soever Levit. 16. 21. and the especial Sins of particular persons The one Offering of Christ was really to effect what by all of them was represented Concerning all these Sacrifices it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hadst no pleasure In opposition hereunto God gives Testimony from Heaven concerning the Lord Christ and his undertaking This is my Beloved Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom I am well pleased Matt. 3. 17. Chap. 17. 5. See Isa. 42. 1. Ephes. 1. 6. This is the great Antithesis between the Law and the Gospel Sacrifices and Offerings for sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my Beloved Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to approve of with delight to rest in with satisfaction the exercise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine good Will The Original word in the Psalm is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to ask to seek to enquire to require Wherefore as we observed before although the Apostle doth directly express the Mind and Sense of the Holy Ghost in the whole Testimony yet he doth not exactly render the words in their precise signification word for word Thus he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when an exact Translation would have required the contrary application of the words But the meaning is the same and the two words used by the Psalmist are exactly represented in these used by the Apostle There are two Reasons of this seeming Repetition thou wouldst not thou hadst no pleasure 1. A Repetition of the same words almost of the same signification about the same subject signifies the determinate certainty of the Removal of these Sacrifices with the disappointment and ruin of them who should continue to put their trust in them 2. Whereas there were two things pretended unto in the behalf of these Sacrifices and Offerings First their Institution by God himself and Secondly his acceptance of them or being well pleased with them one of these words is peculiarly applyed unto the former the other unto the latter God did neither Institute them nor ever accepted of them unto this end of the Expiation of Sin and the Salvation of the Church thereby And we may observe 1. It is the Will of God that the Church should take especial notice of this sacred truth that nothing can expiate or take away Sin but the Blood of Christ alone Hence is the vehemency of the rejection of all other means in the Repetition of these words And it is necessary for us so to apprehend his Mind considering how prone we are to look after other ways of the Expiation of Sin and Justification before God See Rom. 10. 3. 4. 2. Whatever may be the Use or Efficacy of any Ordinances of Worship yet if they are employed or trusted unto for such ends as God hath not designed them unto he accepts not of our persons in them nor approves of the things themselves Thus he declares himself concerning the most Solemn Institutions of the Old Testament And those under the New have been no less abused in this way than those of Old VERSE 7. Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God THis is the Close of the Testimony used by the Apostle out of the Psalmist which in the next Verses he interprets and makes Application of unto his purpose And it contains the second branch of the Antithesis that he insists on The Lord Christ having declared the Will of God and what God said unto him concerning Legal Sacrifices and their Insufficiency unto the Expiation of Sin and the Salvation of the Church he expresseth his own Mind Will and Design unto God the Father thereon For it was the Will and Grace of God that this great work should be wrought however he disapproved of Legal Sacrifices as the means thereof For there is herein represented unto us as it were a Consultation between the Father and the Son with respect unto the way and means of the Expiation of Sin and the Salvation of the Church In the words we may consider 1. How the Son expressed his Mind in this matter he said I said 2. When or on what consideration he so expressed himself It was Then then I said 3. A remark put upon what he said in the word Behold 4. What he undertakes or tenders himself to do in what he said it was to do the Will of God I come to do thy Will as unto that work and end with respect whereunto Sacrifices were rejected 5. The warranty that he had for this undertaking it was no more than what the Holy Ghost had before left on Record in the Scripture In the Volume of the Book it is written of me For these words do represent the Mind and Will of Christ upon his actual undertaking of his work or his coming into the World when many Prophesies and Divine Predictions had gone before concerning it 1. The expression of his Mind is in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I said There is no necessity as was before observed that these very words should at any one season be spoken by our Lord Jesus Christ. The meaning is this is my Resolution this is the Frame of my Mind and Will The representation of our Mind Will and Desires unto God is our speaking to him He needs not our words unto that end nor absolutely do we so our selves upon the account of his Omniscience However this is the work that the Lord Christ ingaged his Truth and Faithfulness to undertake And in these words I said he engageth himself in the work now proposed unto him Hereon whatever difficulties afterwards arose whatever he was to do or suffer there was nothing in it but what he had before solemnly engaged unto God And we ought in like manner to be faithful in all the Engagements that we make to him and for him Surely faith he they are my people Children that will not Lie 2. There is the season wherein he thus said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then or thereon For it may respect either the Order of the Time or the stating of the Case in hand First it may respect an Order of Time He said Sacrifice and Burnt Offerings thou wouldst not have Then said I. But it is as I judge better extended unto the whole Case in hand When things were come to this pass when all the Church of Gods Elect were under the Guilt of Sin and the Curse of the Law thereon when there was no hope for them in themselves nor in or by any Divine Institution when all things were at a loss as unto our Recovery and Salvation then
used by the Psalmist do signifie that the Declaration of the Will of God made in this matter was written in a Roll. The Roll which contains all the Revelations of his Mind And the word used by the Apostle is not remote from this signification as may be seen in sundry Classick Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 volumen because a Roll is made round after the Fashion of the Head of a Man As the Book it self was one Roll so the Head of it the beginning of it amongst the first things written in it is this recorded concerning the coming of Christ to do the Will of God This includeth both senses of the word in the Head in the Beginning of the Roll namely of that part of the Scripture which was written when David Penned this Psalm Now this can be no other but the first promise which was recorded Gen. 3. 15. Then it was first declared then it was first written and Enrolled that the Lord Christ the Son of God should be made of the Seed of the Woman and in our Nature come to do the Will of God and to deliver the Church from that woful estate whereinto it was brought by the Craft of Satan In this promise and the writing of it in the Head of the Volume lies the verification of the Psalmists assertion in the Volume of the Book it is written Howbeit the following Declarations of the Will of God herein are not excluded nor ought so to be Hence are we herein directed unto the whole Volume of the Law For indeed it is nothing but a prediction of the coming of Christ and a presignification of what he had to do That Book which God had given to the Church as the only guide of its Faith The Bible That is the Book all other Books being of no consideration in comparison of it That Book wherein all Divine Precepts and Promises are Enrolled or Recorded In this Book in the Volume of it this is its principal subject especially in the Head of the Roll or the Beginning of it namely in the first promise it is so written of me God commanded this great Truth of the coming of Christ to be so Enrolled for the Encouragement of the Faith of them that should believe And we may observe that 1. Gods Records in the Roll of his Book are the Foundation and Warranty of the Faith of the Church in the Head and Members 2. The Lord Christ in all that he did and suffered had continual respect unto what was written of him See Matt. 26. 24. 3. In the Record of these words 1. God was Glorified in his Truth and Faithfulness 2. Christ was secured in his work and the undertaking of it 3. A Testimony was given unto his Person and Office 4. Direction is given unto the Church in all wherein they have to do with God what they should attend unto namely what is written 5. The things which concern Christ the Meditor are the Head of what is contained in the same Records VERSE VIII IX X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Use and Signification of most of the words of these Verses have already in our passage been spoken unto Above when he says c. There are two things in these three Verses 1. The Application of the Testimony taken out of the Psalmist unto the present Argument of the Apostle ver 8 9. 2. An inference from the whole unto the proof of the only cause and means of the Sanctification of the Church the Argument he was now engaged in 1. As to the first of these or the Application of the Testimony of the Psalmist and his Reassuming it we may consider 1. What he designed to prove thereby and this was that by the Introduction and establishment of the Sacrifice of Christ in the Church there was an end put to all Legal Sacrifices And he adds thereunto that the ground and reason of this great alteration of things in the Church by the Will of God was the utter insufficiency of these Legal Sacrifices in themselves for the Expiation of Sin and Sanctification of the Church In ver 9. He gives us this sum of his design He takes away the first that he may establish the second 2. The Apostle doth not here directly argue from the matter or substance of the Testimony it self but from the Order of the words and the regard they have in their Order unto one another For there is in them a two fold Proposition one concerning the Rejection of Legal Sacrifices and the other an Introduction and tender of Christ and his Mediation And he Declares from the Order of the Words in the Psalmist that these things are inseparable namely the taking away of Legal Sacrifices and the establishment of that of Christ. 3. This Order in the words of the Apostle is declared in that distribution of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above that is in the first place these his words or sayings recorded in the first place 4. There is in the words themselves these three things 1. There is a Distribution made of the Legal Sacrifices into their general heads with respect unto the Will of God concerning them all Sacrifices and Offering and whole Burnt Offerings and Sacrifice for Sin And in that Distribution he adds another property of them namely they were required according to the Law 1. He had respect not only unto the removal of the Sacrifices but also of the Law it self whereby they were retained so he enters on his present disputation with the Imperfection of the Law it self ver 4. 2. Allowing these Sacrifices and Offerings all that they could pretend unto namely that they were established by the Law yet notwithstanding this God rejects them as unto the Expiation of Sin and the Salvation of the Church For he excludes the consideration of all other things which were not appointed by the Law as those which God abhorr'd in themselves and so could have no place in this matter And we may Observe that 1. Whereas the Apostle doth plainly distinguish and distribute all Sacrifices and Offerings into those on the one side which were offered by the Law and that one Offering of the Body of Christ on the other side the pretended Sacrifice of the Mass is utterly rejected from any place in the Worship of God 2. God as the Soveraign Law-giver had always Power and Authority to make what Alteration he pleased in the Orders and Institutions of his Worship 3. That Soveraign Authority is that alone which our Faith and Obedience respects in all Ordinances of Worship After this was stated and delivered when the Mind of God was expresly declared as unto his rejection of Legal Sacrifices and Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then he said After that in Order thereon upon the grounds before mentioned he said Sacrifice c. In the former words he declared the Mind of God and in the latter his
That this difference so far as it had yet continued had no way alienated his Mind and Affections from them though he knew how great their mistake was and what danger even of eternal ruin it exposed them unto Hereby were the Minds of those Hebrews secured from prejudice against his Person and his Doctrin and inclined unto a compliance with his Exhortation Had he called them Hereticks and Schismaticks and I know not what other Names of reproach which are the terms of use upon the like occasions amongst us he had in all probability turned that which was lame quite out of the way But he had another Spirit was under another conduct of Wisdom and Grace than most Men are now acquainted withal It is not every Mistake every Errour though it be in things of great importance while it overthrows not the Foundation that can divest Men of a fraternal interest with others in the Heavenly calling 2. There is a Note of Inference from the preceding discourse declaring it the ground of the present Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore seeing that these things are now made manifest unto you seeing it is so evidently testified unto that the Old Covenant Sacrifices and Worship could not make us perfect nor give us an Access unto God whereon they are removed and taken away which the Scripture fully testifies unto and seeing all this is effected or accomplished in the Office and by the Sacrifice of Christ which they could not effect and priviledges are thereon granted unto Believers which they were not before made partakers of Let us make use of them unto the Glory of God and our own Salvation in the duties which they necessarily require And we may observe that the Apostle applies this Inference from his discourse unto the use and improvement of the Liberty and Priviledges granted unto us in Christ with the Holy Worship belonging thereunto as we shall see in opening of the words Howbeit there is another conclusion implied in the words though not expressed by him and this is that they should cease and give over their attendance unto the Legal Worship and Sacrifices as those which now were altogether useless being indeed abolished This is the principal design of the Apostle in the whole Epistle namely to call off the believing Hebrews from all adherence unto and conjunction in Mosaical Institutions For he knew the danger both Spiritual and Temporal which would accompany and arise from such an adherence For 1. It would insensibly weaken their Faith in Christ and give them a disregard of Evangelical Worship which did indeed prove unto many of them a cause of that Apostacy and final Destruction which he so frequently warns them against 2. Whereas God had determined now speedily to put an utter end unto the City Temple and all its Worship by an Universal desolation for the sins of the people if they did obstinately adhere unto the observance of that Worship it was justly to be feared that they would perish in that destruction that was approaching which probably many of them did To instruct them in that light and knowledge of the truth that might deliver them from these evils was the first design of the Apostle in the Doctrinal part of this Epistle Yet doth he not plainly and in terms express it any where in this Epistle not in this place where it was most properly and naturally to be introduced yet he doth that which evidently includes it namely exhort them unto those duties which on the principles he hath declared are utterly inconsistent with Mosaical Worship and this is our free entrance into the Holiest by the Blood of Jesus For an entrance in any sence with our worship into the most holy place is inconsistent with and destructive of all Mosaical Institutions And this was an effect of the singular Wisdom wherewith the Apostle was furnished to write this Epistle For had he directly and in terms opposed their Observation no small tumult and out-cry would have been made against it and great provocations had been given unto the Unbelieving Jews But he doth the same thing no less effectually in these words wherein notwithstanding there is scarce a word which that application of his discourse doth not follow upon And his Wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the Gospel especially such as through any mistakes do oppose themselves unto the truth Such things as will give exasperation unto the Spirits or advantages unto the temptations of Men ought to be avoided or treated on with that Wisdom Gentleness and Meekness as may be no prejudice unto them This way of Procedure doth the same Apostle expresly prescribe unto all Ministers of the Gospel 2 Tim. 2. 23 24 25 26. 3. There is in the words the Priviledge which is the foundation of the duty exhorted unto having therefore boldness to enter into the holiest for a regular entrance into or of the most holy The priviledge intended is directly opposed unto the state of things under the Law and from the consideration of it is the nature of it to be learned For the entrance into the holiest in the Tabernacle belonged unto the Worship of the Church it was the principal part thereof but it had many imperfection attending it 1. It was not into the special presence of God but only unto a place made with hands filled with some representations of things that could not be seen 2. None might ever enter into it but the High-Priest alone and that only once a year 3. The Body of the people the whole Congregation were therefore joyntly and severally utterly excluded from any entrance into it 4. The prohibition of this entrance into this Holy place belonged unto that Bondage wherein they were kept under the Law which hath been before declared The priviledge here mentioned being opposed to this state of things among them which respected their present Worship It is certain that it doth concern the present Worship of God by Christ under the Gospel And they are therefore utterly mistaken who suppose the entrance into the most holy to be an entrance into Heaven after this Life for all Believers For the Apostle doth not here oppose the glorious state of Heaven unto the Church of the Hebrews and their Legal Services but the priviledges of the Gospel-state and worship only Nor would it have been to his purpose so to have done For the Hebrews might have said that although the Glory of Heaven after this life do exceed the Glories of the Services of the Tabernacle which none ever questioned yet the benefit use and efficacy of their present Ordinances and Worship might be more excellent than any thing that they could obtain by the Gospel Neither were believers then also excluded from Heaven after death any more than now Therefore the priviledge mentioned is that which belongs unto the Gospel Church in its perfect
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
them shall be discovered they will be manifest to have been righteous and within due measure II. Take we heed of every neglect of the Person of Christ or of his Authority lest we enter into some degree or other of the guilt of this great offence III. The sins of men can really reach neither the Person nor Authority of Christ they only do that in desire which in effect they cannot accomplish This doth not take off or extenuate their sin the guilt of it is no less than if they did actually trample upon the Son of God The Second Aggravation of the sin spoken of is its Opposition to the Office of Christ especially his Priestly Office and the Sacrifice that he Offered thereby called here the Blood of the Covenant And that included in it is the frame of their minds in that opposition they counted it an unholy thing both which have a third Aggravation from the use and efficacy of that Blood it is that wherein he was Sanctified For the First In what sence the Blood of Christ was the Blood of the Covenant hath been fully declared on chap. 9. That whereby the new Covenant was ratified confirmed and made effectual as unto all the Grace of it unto them that do believe And it was the foundation of all the following actings of God towards him in his exaltation and of his Intercession See chap. 13. 20. The Blood of the Covenant was the great expression of the Grace of God and of the Love of Christ himself as well as the Cause of all good unto us the center of divine wisdom in all the mediatory actings of Christ the Life and Soul of the Gospel Of this Blood of the Covenant it is said that they who are guilty of the sin intended accounted it an unholy thing they judged it so and dealt with it accordingly Both the judgment of the mind and practice thereupon are intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is common and opposed unto any thing that is dedicated and consecrated unto God and made sacred Hence it is used for prophane and unholy that which no way belongs unto divine worship They did no longer esteem it as that blood wherewith the New Covenant was sealed confirmed established but as the blood of an ordinary man shed for his crimes which is common and unholy not sacred not of so much use unto the glory of God as the blood of Bulls and Beasts in legal Sacrifices which is the height of impiety And there are many degrees of this sin some Doctrinal some Practical which though they arise not unto the degree here intended yet are they perilous unto the Souls of men Those by whom the efficacy of his blood unto the expiation of sin by making satisfaction and attonement is denyed as 't is by the Socinians will never be able to free themselves from making this blood in some sence a common thing Yea the contempt which hath been cast on the blood of Christ by that sort of men will not be expiated with any other Sacrifices for ever Others do manifest what slight thoughts they have of it in that they place the whole of their Religion within themselves and value their own Light as unto Spiritual advantages above the blood of Christ. And Practically there are but few who trust unto it for their Justification for pardon righteousness and acceptance with God which is in a great measure to account it a Common thing not absolutely but in comparison of that Life Excellency and Efficacy that is in it indeed But as Christ is pretious unto them that believe 1 Pet. 1. 7. so is his Blood also wherewith they are redeemed 1 Pet. 1. 19. Every thing that takes off from an high and glorious esteem of the blood of Christ as the blood of the Covenant is a dangerous entrance into Apostacy Such is the pretended Sacrifice of the Mass with all things of the like nature The last aggravation of this sin with respect unto the blood of Christ is the Nature Use and Efficacy of it it is that wherewith he was sanctified It is not real or internal sanctification that is here intended but it is a separation and dedication unto God in which sence the word is often used And all the disputes concerning the total and final Apostacy from the Faith of them who have been really and internally sanctified from this place are altogether vain Though that may be said of a man in aggravation of his sin which he professeth concerning himself But the difficulty of this Text is concerning whom these words are spoken for they may be referred unto the person that is guilty of the sin insisted on he counts the blood of the Covenant wherewith he himself was sanctified an unholy thing For as at the giving of the Law or the establishing of the Covenant at Sinai the people being sprinkled with the blood of the Beasts that were offered in Sacrifice were sanctified or dedicated unto God in a peculiar manner So those who by Baptism and confession of Faith in the Church of Christ were separated from all others were peculiarly dedicated to God thereby And therefore in this case Apostates are said to deny the Lord that bought them or vindicated them from their slavery unto the Law by his Word and Truth for a season 2 Pet. 2. 1. But the design of the Apostle in the Context leads plainly to another application of these words It is Christ himself that is spoken of who was sanctified and dedicated unto God to be an Eternal high Priest by the blood of the Covenant which he offered unto God as I have shewed before The Priests of old were dedicated and sanctified unto their Office by another and the Sacrifices which he offered for them they could not sanctifie themselves so were Aaron and his Sons sanctified by Moses antecedently unto their offering any Sacrifice themselves But no outward Act of men or Angels could unto this purpose pass on the Son of God He was to be the Priest himself the Sacrificer himself to dedicate consecrate and sanctifie himself by his own Sacrifice in concurrence with the actings of God the Father in his suffering See John 17. 19. Heb. 2. 10. chap. 5. 7 9. chap. 9. 11 12. That precious blood of Christ wherein or whereby he was sanctified and dedicated unto God as the Eternal High-Priest of the Church this they esteemed an unholy thing that is such as would have no such effect as to consecrate him unto God and his Office However men may esteem of any of the Mediatory actings of Christ yet are they in themselves glorious and Excellent So was the Sacrifice of his own Blood even that whereby not only the Church was sanctified but himself also was dedicated as our High Priest for ever 3. The Third aggravation of this Sin is taken from its opposition unto the Spirit of Christ he hath done despight unto the Spirit of Grace And as in
souls of them that fell under the power of it I. No persons whatever ought to be on any consideration secure against those sins which present circumstances give an efficacy unto II. It is an Effect of spiritual Wisdom to discern what is the dangerous and prevailing Temptation of any Season and vigorously to set our selves in opposition unto it III. It is much to be feared that in great Trials some will draw back from that Profession of the Gospel wherein they are engaged IV. This defection is commonly durable continued by various pretences This is included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gradually and covertly to subduct himself 2. The Sentence denounced against this sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soul of God is God himself But he so speaks of himself to affect us with a due apprehension of his concernment in what he so speaks as we are with that which our Souls that is our minds with all our affections are ingaged in So God promises to the Church That he will rejoyce over them with his whole heart and with his whole Soul So is it here What God thus affirms of himself that he hath no delight in such a Person he is not pleased with him he shall not live before him There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words he shall have no delight in him that is he will abhorr him despise him and in the end utterly destroy him But I suppose it may be thus expressed also to obviate a pretence of the Hebrews against the Apostle at that season namely that by deserting the Truth of the Gospel and returning unto their Judaism they did that which was pleasing unto God and wherein they should find acceptance with him For as they supposed they returned again unto those Institutions of Worship which he had been pleased withall and which were of his own appointment So all Apostates have some pretence for what they do wherewith they justifie themselves untill their iniquity be found out to be hatefull Wherefore to deprive them of this pretence the Apostle declares that the soul of God takes no pleasure in them And in this Negation all positive evils are included When God will not doth not delight in any persons the consequent is that he will utterly destroy them See Jer. 15. 1. I. It is our great Duty to look diligently that we are of that holy frame of mind that due exercise of Faith as that the Soul of God may take pleasure in us II. Though there appear as yet no outward tokens or evidences of the anger and displeasure of God against our ways yet if we are in that state wherein God hath no pleasure in us we are entring into certain Ruine III. Backsliders from the Gospel are in a peculiar manner the Abhorrency of the Soul of God IV. When the Soul of God is not delighted in any nothing can preserve them from utter destruction VERSE 39. But we are not of them who draw back unto perdition but of them that believe to the saving of the Soul An Application is made in these words unto the State and Condition of these Hebrews at present at lest unto them whom the Apostle designs in an especial manner As also a transition is made unto that which now lay in his Eye namely the full demonstration of the power and efficacy of faith to make us accepted with God and to carry us through in the course of our greatest trials and temptations with success and victory The Application he makes unto the believing Hebrews is of the same nature and kind with that which on the same occasion he had made unto them before chap. 6. 9. In both places having treated of the danger of Apostacy and the woful state of Apostates he relieves the minds of Believers by letting them know that although for their awakening and instruction as for other ends he declared the dreadful Judgments of God against unprofitable professors and Apostates yet was it not as though he apprehended that that were their condition or that they were cast out of the favour of God or cursed by the Law but he was perswaded better things of them Such ministerial encouragements are needful in like cases that persons be not exasperated through an apprehension that undue surmises are entertained against them nor too much dejected with fears that their condition makes them obnoxious unto the threatning Both which are diligently to be avoided The Apostle's reckoning himself in his ministerial dealing with them in their state and condition as here we are not hath been spoken unto elswhere with the reasons of it And whereas he sayes we are not it is frivolous to interpret it by we ought not to be as 't is done by some For so the words have nothing of comfort or supportment in them which yet is the total design of them Nor is it an absolute infallible declaration of the state and condition of all individuals concerning whom he speaks but he gives the interpretation of that perswasion on what grounds it was built and what it was resolved into which was spoken of in the other place whether the Reader is referred In the words there is a double supposition of a twofold opposite state and a twofold opposite event whose foundation is laid in the verse foregoing The States are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the other The Events are perdition on the one hand and saving the Soul on the other The first of these is denyed the latter affirmed concerning these Hebrews 1. We are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even among them that were called in those days this twofold state was found No small number there were who were then falling into Apostacy but they were a certain determined number which that Plague should prevail against 2 Tim. 2. 17 18 19 20 21 22. They were appointed to stumble at the Word being of old ordained unto this condemnation Those of Israel unto whom the Lord Christ was a Stone of stumbling and a rock of offence the Reprobates among them which were called but not to be saved This whole band of Rovers though in profession they were harnessed like the Children of Ephraim yet turned their backs in the day of battail The Event of this defection was destruction Gradual decays and declensions there may be among true Believers from which they may be recovered But those here intended are such as fall into Eternal ruine For although some respect may be had unto that woful fiery destruction that was coming upon them in the desolation of the City Land and Temple yet it is Eternal ruine and destruction that is principally intended as is manifest in the Antithesis wherein it is opposed unto the saving of the Soul I. The Scripture every where testifieth that in the visible Church there is a certain number of false Hypocrites whose end and lot it is to be destroyed