whole Systeme of the Judaical Religion and takes it out of the way as we shall see more particularly afterwards But the Expressions used in this Reason must be distinctly considered That another Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Priest of another sort Not only a Priest who individually was not yet exhibited but one of another Stock and Order A Priest that should not be of the Tribe of Levi nor of the Order of Aaron as is afterwards explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to arise that is to be called exalted to stand up in the Execution of that Office To rise up or to be raised up is used indefinitely concerning any one that attempts any new work or is made Eminent for any End good or bad In the latter sence God is said to raise up Pharaoh to shew his Power in him that he might Magnifie his Glorious Power in his Punishment and Destruction Exod. 9. 16. Rom. 9. 17. In a good sence with respect unto the Call of God it is used by Deborah Judg. 5. 7. Untill I Deborah arose untill I arose a Mother in Israel Commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used to this purpose Mat. 11. 11. Chap. 24. 13. John 7. 52. To arise therefore is to appear and stand up at the Call of God and by his designation unto the execution or performance of any office or work So was this other Priest to appear arise stand up and execute the Priests Office in compliance with the Call and Appointment of God And this Priest was thus to arise after the Order of Melchisedec So it is expressely affirmed in the Psalms And here the Apostle takes in the consideration of what he had before Discoursed concerning the Greatness of Melchisedec For he designed not only to prove the thing it self which is sufficiently done in the Testimony out of the Psalmist but also to Evidence the Advantage and Benefit of the Church by this change And hereunto the consideration of the Greatness of Melchisedec was singularly subservient as manifesting the Excellency of that Priesthood by whom the Righteousness of the Church and its VVorship was to be consummate Lastly The Apostle adds negatively of this other Priest who was to rise by Reason of the weakness of the Levitical Priesthood which could not Perfect the state of the Church that he was not to be Called after the Order of Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to be called after the Order of Aaron that is in the Psalm where the rising of this Priest is declared and fore-told there he is said to be or denominated a Priest after the Order of Melchisedec and nothing is spoken of the Order of Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes only an external denomination not an internal Call It is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our Apostle Chap. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called of God that is by an effectual call and separation unto Office But it answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 5. 10. Cognominatus called so by external Denomination For the real call of Christ unto his Office by him who said unto him Thou art my Son this day have I begotten thee was such as the call of Melchisedec himself could not represent Wherefore the call of Christ unto his Office and that of Melchisedec are no where compared But upon the Account of sundry Resemblances insisted on by the Apostle in the first verses of this Chapter Christ is called by external Denomination a Priest after his Order and is no where called so after the Order of Aaron And the Reason why the Apostle addeth this Negative is evident For it might be said that although another Priest was fore-told to arise yet this might respect only an extraordinary call unto the same Office and not a call unto an Office of another Kind or Order Aaron was called by God immediately and in an extraordinary manner and all his Posterity came unto the same Office by an ordinary Succession So God Promiseth to raise up a Priest in a singular manner 1 Sam. 2. 35. I will raise me up a Faithful Priest which shall do according unto that which is in mine heart and my mind A Priest of another Order is not here intended but only the change of the time of Succession from the House of Ithamar unto that of Phineas fulfilled in Zadock in the days of Solomon So a new Priest might be raised up and yet the old Legal Order and Administration be continued But saith the Apostle He is not to be of the same Order For the defect of the Levitical Priesthood was not only in the Persons which he mentions afterwards but it was in the Office it self which could not bring the Church to Perfection And that de facto he was so to be he proves by this Argument negatively from the Scripture that he is no where by the Holy Ghost said to be of the Order of Aaron but on the contrary of that of Melchisedec which is inconsistent therewithal And this is the first Argument whereby the Apostle confirms his principal Design which he particularly strengthens and improves in the Verses following VER 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutato Sacerdotio Vul. Lat. Translato Beza Hoc Sacerdotio expressing the Article Syr. Yea even as a change was made in the Priesthood so a change was made also in the Law not to the mind of the Apostle Aethiop If their Law so passed away their Priesthood shall pass away more out of the way than the other VER 12. For the Priesthood being changed there is made of Necessity a change of the Law IN this Verse the Apostle Evidently Declares what he intended by the Law in that foregoing which the People received under the Levitical Priesthood It was the whole Law of Commandments contained in Ordinances or the whole Law of Moses so far as it was the Rule of Worship and Obedience unto the Church For that Law it is that followeth the Fates of the Priesthood And herein lyeth the stress and moment of the Controversie which the Apostle then had with the Jews and which we have at this day with their Unbelieving Posterity For the Question was whether the Law of Moses was to be eternal absolutely the Rule of the Worship of the Church whilst it was to continue in this world And it appears that in the Preaching of the Gospel that which most provoked the Jews was that there was inferred thereby a cessation and taking away of Mosaical Institutions This was that which enraged them unto the Blood of the Church which they were guilty of after the Murder of the Head thereof For they fell on Stephen under pretence he had said that Jesus of Nazareth should destroy the Customs which Moses delivered Acts 6. 14. And this also provoked their Rage against our Apostle Acts 21. 28. Yea the most of them who were Converted to the Faith of the Gospel
to the Glory of God and was blessed of him This was the Remnant among them according to the Election of Grace which obtained mercy when the rest were blinded Rom. 11. 5 7. For 2 the remainder of this People the residue of this Earth it was made up of two sorts which are both of them here cast under the same lot and condition There were obstinate unbelievers on the one hand who pertinaciously rejected Christ and the Gospel with Hypocritical Apostates on the other who having for a season embraced its Profession fell off again unto their Judaisme All these the Apostle compares unto the Earth when the Covenant of God with the Creation was broken by the sin of man and it was put under the Curse Hereof it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 3. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Lxx renders it the very words here used by the Apostle it beareth Thorns and Briars Such was this Church and People now they had broken and rejected the Covenant of God by their Unbelief Earth that brought forth Thorns and Briars The best of them was as a Briar and the most upright of them as a Thorn Hedge then was the Day of their Prophets nigh the Day of their Visitation foretold by the Prophets their Watchmen Micah 7. 4. So God threatened that when he rejected his Vineyard it should bring forth Briars and Thorns Isa. 5. 6. And of these unbelieving and Apostate Hebrews of this barren Earth the Apostle affirmeth three things 1 That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejected or not approved that is of God Hereof they boasted and herein they continued yet to pride themselves that God owned them that they were his People and preferred them above all others But although God was pleased yet to exercise patience towards them yet he had pronounced concerning them in general that they were not his People that he owned them not Thorns and Briars were come upon their Altars so that both their Persons and Worship were rejected of God 2 It was nigh unto Cursing And this Curse which it was now very nigh unto had in it 1 Barrenness and 2 an unalterable and irrevocable Destination unto Destruction 1 It had in it Barrenness For this Church of the Jews made up now of Infidels and Apostates was represented by the Figg-tree cursed by our Saviour Matth. 21. 19. He said unto it Let no fruit grow on thee henceforward for ever and presently the Figg-tree withered away After this time the Gospel having been sufficiently tendred unto them and rejected by them there was no more of saving Faith Repentance or Obedience nothing that was acceptable unto God in Holiness or Worship ever found amongst them to this Day Many Jews were after this converted but the Church of the Jews never bare any more Fruits unto God And 2 they were devoted unto Destruction The close of the Old Testament and therein of the immediate solemn Revelation of God unto that Church was that if they received not the Lord Christ after the coming and Ministry of Elijah that is of John the Baptist that God would come and smite the whole Earth with a Curse Mal. ult He would make it a thing anathematized or sacredly devoted unto Destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When God first brought them into his Land which was to be the seat of his Ordinances and solemn Worship the first Town that they came unto was Jericho This therefore God anathematized or devoted to perpetual Destruction with a Curse upon him that should attempt its Re-edification Joh. 6. 17. The whole Land thereby was alienated from its former possessors and devoted unto another use and the place it self utterly destroyed Jerusalem and consequently the whole Church was now to be made as Jericho and the Curse denounced was now speedily to be put in Execution wherein the Land was to be alienated from their Right unto it and be devoted to Desolation 3 The End of all this was that this Earth should be burned An universal Desolation according to the Prediction of our Saviour by Fire and Sword representing the Eternal Vengeance they were liable unto was to come upon them This was now approaching namely the End of their Church and State in the Destruction of the City Temple and Nation This was the especial Design of the Apostle with respect unto these Hebrews And he adds this Scheme or Dclineation of the present and approaching Condition of that Apostatized Church to give Terror unto the Commination that he gave unto unprofitable Professors But whereas all things unto the very last happened unto them in Types and the Condition of the Churches of the Gospel is represented in their sin and punishment and whereas the things reflected on are such as it is the common and constant concernment of all Professors heedfully to consider I shall open the words in the whole latitude of their signification as they are peculiarly instructive unto us 1. The Subject of the proposition in the similitude is the Earth and that which is represented thereby is the Hearts and Minds of all those to whom the Gospel is preached So it is explained in that Parable of our Saviour wherein he expressed the Word of the Gospel as preached by Seed and compares the Hearers of it unto several sorts of Ground whereinto that Seed is cast And the Allusion is wonderful apposite and instructive For 1 Seed is the principle of all things living of all things that having any kind of natural Life are capable of natural increase growth and furit And whatever they arrive unto it is but the actuating of the vital seed from whence they do proceed So is the Word of the Gospel unto all spiritual Life 1 Pet. 1. 23. And Believers because of their growth increase and fruit from this vital principle or seed of the Word are called Vines Plants of Gods planting and the like 2 The Earth is the only fit and proper subject for seed to be put into and alone is capable of the Culture or Husbandry that is to be used about it God hath made no other matter or subject to receive the seeds of things that may bring forth fruit no man casts Seed into the Air or Water It was of the Earth alone that God said Let it bring forth Grass the Herb yielding Seed and the Fruit-tree yielding Fruit after its kind whose Seed is in it self upon the Earth Gen. 1. 11 12. The Earth alone hath a passive power to be made fruitful it hath that matter in it which being cultivated disposed excited sowed planted blessed may bring forth Fruit. So it is with the Souls of men with respect unto the Seed of the Word Their Minds and they alone are a subject capable of receiving of it and improving it They are the only meet Object of Divine Care and Culture The faculties of our Souls our Minds Wills and Affections are meet to entertain the Gospel and to bring forth the Fruits
things in the Scripture it self is to be our Rule and not any Imagination of our own 2 That others should not think themselves severely dealt with when they are pressed on and urged with the severest Threatenings of the Gospel Let them not say or think in their Hearts this Preacher looks upon us as persons Unregenerate or Hypocrites perhaps out of ill-will unto us It is certain that on such occasions men are apt to give place to such surmises For an Apprehension thereof is the reason why the Apostle maketh as it were this Apology for the use of the severe foregoing Commination As if he had said Do not you entertain any hard thoughts or evil surmises concerning me or my dealing with you in this matter There are other reasons of my thus dealing with you for as unto your personal interest in the Grace of Christ I have as yet a good perswasion although I thus speak And let others take heed lest they fall into any such apprehension which will certainly defeat them of the wholsome Fruit of the Word Sharp Frosts are needful to make the Ground fruitful as well as the clearest Sun-shine And if a Tree be not sometimes pressed on by the Wind it will never well firm its Roots in the Ground Sharp Reproofs and earnestness in pressing Gospel Comminations are sometimes as needful for the best of us as the Administration of the richest and most precious Promises Hos. 10. 11. Having considered in general the good perswasion of the Apostle concerning those Hebrews we may consider in especial his Expression of the things which he was so perswaded to be in them And this is double 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 better things 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as accompany Salvation 1 He was perswaded concerning them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Better things There seems to be a comparison included in this expression and not only an opposition unto what was spoken If so then there is a supposition of some good things granted unto those treated of This therefore cannot refer unto the Verses immediately before which express only their Barrenness and Destruction but it must relate unto ver 4 5 6. where the Spiritual Gifts collated on them are enumerated They are Good things in themselves but yet such Good things as may perish and they also on whom they are bestowed Those who enjoy them may yet be barren Ground and so cursed and burned But the Apostle is perswaded better things of those to whom he speaks namely such things as accompany Salvation such as whosoever is made partaker of shall never perish Eternally Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good things as Chrysostome supposeth But yet neither is there any need of supposing an impropriety in the expression For it is usual to express excellent things in words of the comparative Degree although no comparison be included especially when they are made mention of with respect unto others who have no interest in them However here is certainly an opposition unto what was before affirmed concerning others And that may be reduced unto two Heads 1 That they were barren and destitute of all saving Grace and Fruits 2 That they should in the End be destroyed These better things must be opposed to the one or other of these or unto them both If they are opposed unto the first then especial saving Grace and Fruit-bearing such as are peculiar unto Gods Elect proceeding from the real Sanctification of the Spirit such as no perishing gifted Hypocrites can be partakers of are intended If unto this latter then those better thing respect not their Qualification but their Condition that is freedom from the Curse and Wrath of God and from perishing under them I am perswaded it will go better with you than with such Apostates It may be both are included but the first is certainly intended namely that these Hebrews were not barren but such as brought forth the saving Fruits of the Spirit of Grace For of these things it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as accompany Solvation literally such as have Salvation that is such as have saving Grace in them and Eternal Salvation infallibly annexed unto them Things that are not bestowed on any such as are not wrought in any but those that shall be saved That is in brief true Faith and sincere Obedience For in whosoever these are found they shall be saved by virtue of the Faithfulness of God in the Covenant of Grace And we may observe hence 1 That among Professors of the Gospel some are Partakers of better things than others They were all Professors concerning whom the Apostle discourseth in this and the preceding Verses And yet notwithstanding any Good things that some might have had or might be supposed to have had others of them had better things than they And this Difference may be observed first in the Degrees and secondly in the Kinds of the things intended Spiritual Gifts are of one kind For although there are several sorts of them yet they have all the same general nature they are all Gifts and no more The difference therefore that is amongst them being not to be taken from their own especial nature but their use and tendency unto the common end of them all I take it only to be gradual For instance to speak with Tongues and to Prophesie are two Gifts of different sorts But whereas they are both Gifts of the Spirit and are designed unto the furtherance of the Gospel and Edification of the Church the true Difference between them is to be taken from their usefulness unto this End Those therefore who have only Gifts in the Church as they have different Gifts so they have some of them Better Gifts than others some as to the especial kinds of Gifts but mostly as to the Degrees of their usefulness unto their proper End Hence our Apostle having reckoned up the various and manifold Gifts of the Spirit adds this Advice unto the Corinthians upon the consideration of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. 31. Covet earnestly the best Gifts Those that tend most to the Edification of the Church Thus ever it was and ever it will be in the Church of God some have had and some have better Gifts than others And as the whole Church is hence to learn to acquiesce in and submit to the Soveraignty of the Spirit of God who divideth unto every man severally as he will so those who have received these better and differing Gifts either in their especial Nature or Degrees of usefulness have some Duties singularly incumbent on them and whose discharge will be required at their hands As 1 To walk humbly with a constant care that a sense of their Gifts and Abilities do not in their minds puff them up fill them with conceits of themselves as though they were somewhat and so make them exalt themselves above their Brethren In the Apostolical and
For the first we have the Example of God himself who as we have seen is said sundry times to swear and whose Oath is of signal use unto our Faith and Obedience Now if men had not had a sense and understanding of the Nature Lawfulness and Obligation from the Light of Nature of an Oath this would have been of no use nor signification unto them It is true that God did expresly institute the Rite and Use of swearing in Judgement among his people at the giving of the Law and gave directions about the causes manner and form of an Oath Deut. 6. 16. chap. 13. 20. Exod. 22. 8. from thence the use of an Oath and consequentially of the Oath of God might be known But the most solemn swearing of God was before the Law as in that Instance which our Apostle insists upon of his Oath unto Abraham The Nature and Force hereof could no otherwise be discovered but by the Light of Nature wherein God farther enlightened and instructed men by his own Example 2. In compliance herewith holy men and such as walked with God before the giving of the Law did solemnly swear when occasion did require it and they were lawfully called So Abraham sware to Abimelek Gen. 21. 15. and gave an Oath unto his Servant Gen. 24. 3. 9. So Jacob sware with Laban Gen. 31. 52. And Joseph sware unto his Father Gen. 47. 31. And these had no respect unto any legal Institution so that their practice should be thought to be reproved in those passages of the Gospel which shall be mentioned afterwards 3. That Oaths were in use and approved of under the Law and the Administration thereof is not by any denied and they are commended who did solemnly practice according to the Command Isa. 65. 16. Psal. 63. 12. which of it self doth sufficiently evidence that there is no evil in the nature of it for God did never permit much less approve any thing of that kind And those who judge an Oath to be unlawful under the New Testament do suppose that the Lord Christ hath taken away the principal Instrument of humane Society the great means of preserving Peace Tranquillity and Right though in its own Nature good and every way suited to the Nature of God and man 4. There is in the New Testament nothing against this practice yea there is much to confirm it although considering the foundations whereon it is built it is sufficient that there is not any thing in the Gospel contrary unto it as it was a positive Institution nor can be any thing in the Gospel contrary unto it as it is a dictate of the Light of Nature But 1 That Prophecy Isa. 45. 23. doth belong and is expresly applied unto Believers under the New Testament I have sworn by my self the word is gone out of my mouth in Righteousness and shall not return that unto me every knee shall bow every tongue shall swear See Rom. 14. 11. This hath respect unto what God had of old prescribed Deut. 6. 13. Thou shalt fear the Lord thy God and serve him and shalt swear by his Name This now saith the Prophet shall in the days of the Gospel be observed throughout the world which it could not be in case it were not lawful for Christians in any case to swear by that holy Name And that in like manner is a promise concerning the Calling and Conversion of the Gentiles under the New Testament Jer. 12. 16. And it shall come to pass if they will diligently learn the ways of my people to swear by my Name the Lord liveth as they caused my people to swear by Baal then shall they be built in the midst of my people Now this can be no direction no encouragement unto the Converts of the Gentiles if it be not lawful for them so to swear if it be not their Duty when lawfully called thereunto Yea if God promiseth that they shall swear by his Name and the Gospel should forbid them so to do where should they find rest and assurance unto their Obedience 2. The Apostle Paul doth solemnly swear unto the truth of his own Affirmations concerning himself and his sincerity in them Rom. 9. 1. 2 Cor. 1. 23. It was not concerning any Doctrines he taught that he did swear They needed no confirmation by his Oath as deriving all their Authority and Assurance from Divine Revelation But it was concerning his own heart and purpose whereof there might be much doubt and hesitation yea presumption contrary to the truth when yet it was of great concernment to the Church to have them truly known and stated And in this case he confirms his Assertion by an Oath which wholly takes off all pretence of a general Rule that an Oath is unlawful under the New Testament with those who will not make the Apostle a Transgressor 3. Had an Oath been unlawful under the New Testament God would not have continued the use of it in any kind lest Christians should thereby be drawn to act against the Rule and his Command But this he did in that of the Angel who lifted up his hand unto Heaven and sware by him who liveth for ever and ever Rev 10. 5 6. To give a great and an approved example of that which in no case we may imitate doth not become the Wisdom of God and his Care towards his Church Add unto all these considerations the express Approbation given in this place by our Apostle unto the practice of solemn swearing among men to confirm the truth and to put an end unto strife and the lawfulness of an Oath will be found sufficiently confirmed in the New Testament as well as the Old There are two places in the New Testament which are usually pleaded in opposition unto this Liberty and Duty The first is in the words of our Saviour Matth. 5. 33 34 35 36 37. Ye have heard that it hath been said of old time Thou shalt not forswear thy self but thou shalt perform unto the Lord thine Oath But I say unto you Swear not at all neither by Heaven for it is Gods Throne nor by by Earth for it is his Foot-stool neither by Hierusalem for it is the City of the great King neither shalt thou swear by thy Head because thou canst not make one hair white or black but let your Communication be yea yea nay nay for whatsoever is more than these cometh of evil And unto these words of our Saviour the Apostle James hath respect chap. 5. 12. But above all things my Brethren swear not neither by Heaven neither by Earth neither by any other Oath but let your yea be yea and your nay be nay lest you fall into Condemnation Answ. It is evident that this place of James is derived from and hath respect unto the words of our Saviour it being an express Inculcation of his Precept and Direction on the same reason The same Answer therefore will serve both places which will not be difficult
Interest in the Priesthood as it was Established by Law 2. He had no Genealogy upon the Priestly Line And that which is Recorded of him on other accounts is so far from having respect unto his Right unto the Priesthood of the Law that it directly proves and demonstrates that he had none For his Genealogy is evidently of the Tribe of Judah which was excluded Legally from that Office as we have besides the Institution an Instance in King Uzziah 2 Chron. 26. 16 17 18. from Exod. 30. 7. Numb 18. 7. Hence our Apostle concludes That had he been on the Earth that is under the Order of the Law he could not have been a Priest there being others who by virtue of their Descent had alone the Right thereunto Heb. 8. 3 4. Wherefore God in these things Instructed the Church that he would erect a Priesthood which should no way depend on Natural Generation Descent or Genealogy whence it inevitably follows that the state of the Priesthood under the Law was to cease and to give place unto another which our Apostle principally designs to prove 3. In this respect also the Lord Christ was without Beginning of Days and End of Life For although in his Humane Nature he was both Born and Died yet he had a Priesthood which had no such Beginning of Days as that it should be traduced from any other to him nor shall ever cease or be delivered over from him unto any other but abides unto the consummation of all things In these things was Melchisedec made like unto Christ whom the Apostle here calls the Son of God made like unto the Son of God I have formerly observed in this Epistle that the Apostle makes mention of the Lord Christ under various Appellations on various Occasions so that in one place or another he makes Use of all the Names whereby he is signified in the Scripture Here he calls him the Son of God and that 1. To intimate that although Melchisedec were an Excellent Person yet was he infinitely beneath him whom he Represented even the Son of God He was not the Son of God but he had the Honour in so many things to be made like unto him 2. To declare how all these things which were any way Represented in Melchisedec or couched in the Story or left unto Enquiry by the vail of silence drawn over them could be fulfilled in our High Priest And it was from hence namely that he was the Son of God By virtue hereof was he capable of an always-living abiding uninterrupted Priesthood although as to his Humane Nature he once died in the Discharge of that Office This Description being given of the Person treated of which makes up the Subject of the Proposition it is affirmed concerning him that he abideth a Priest for ever For any thing we find in the Story of his Death or the Resignation of his Office or the Succession of any one unto him therein he abideth a Priest for ever Some I find have been venturing at some obscure Conjectures of the perpetuity of the Priesthood of Melchisedec in Heaven But I cannot perceive that they well understood themselves what they intended Nor did they consider that the real continuance of the Priesthood for ever in the Person of Melchisedec is as inconsistent with the Priesthood of Christ as the continuance of the same Office in the Line of Aaron But things are so related concerning him in the Scripture as that there is no mention of the ending of the Priesthood of his Order nor of his own Personal Administration of his Office by Death or otherwise Hence is he said to abide a Priest for ever This was that which our Apostle principally designed to confirm from hence namely that there was in the Scripture before the Institution of the Aaronical Priesthood a Representation of an Eternal unchangeable Priesthood to be introduced in the Church which he demonstrates to be that of Jesus Christ. It may not be amiss in the close of this Exposition of these Verses summarily to represent the several particulars wherein the Apostle would have us to observe the likeness between Melchisedec and Christ or rather the especial Excellencies and Properties of Christ that were Represented in the Account given of the Name Reign Person and Office of Melchisedec As 1. He was said to be and he really was and he only first the King of Righteousness and then the King of Peace seeing he alone brought in Everlasting Righteousness and made Peace with God for Sinners And in his Kingdom alone are these things to be found 2. He was really and truly the Priest of the High God and properly he was so alone He offered that Sacrifice and made that Attonement which was signified by all the Sacrifices Offered by Holy Men from the Foundation of the World 3. He Blesseth all the Faithful as Abraham the Father of the Faithful was Blessed by Melchisedec In him were they to be Blessed by him are they Blessed through him delivered from the Curse and all the Fruits of it nor are they Partakers of any Blessing but from him 4. He receiveth all the Homage of his People all their grateful Acknowledgments of the Love and Favour of God in the Conquest of their Spiritual Adversaries and Deliverance from them as Melchisedec received the Tenth of the Spoils from Abraham 5. He was really without Progenitors or Predecessors unto his Office nor would I exclude that Mystical sence from the intention of the place that he was without Father as to his Humane Nature and without Mother as to his Divine 6. He was a Priest without Genealogy or Derivation of his Pedigree from the Loyns of Aaron or any other that ever was a Priest in the World and moreover Mysteriously was of a Generation which none can declare 7. He had in his Divine Person as the High Priest of the Church neither Beginning of Days nor End of Life as no such thing is reported of Melchisedec For the Death which he underwent in the Discharge of his Office being not the death of his whole Person but of his Humane Nature only no Interruption of his endless Office did ensue thereon For although the Person of the Son of God died whence God is said to Redeem his Church with his own Blood Acts 20. 28. yet he died not in his whole Person But as the Son of man was in Heaven whilst he was speaking on the Earth John 3. 13. namely he was so in his Divine Nature so whilst he was dead in the Earth in his Humane Nature the same Person was alive in his Divine Absolutely therefore nor in respect of his Office he had neither Beginning of Days nor end of Life 8. He was really the Son of God as Melchisedec in many Circumstances was made like to the Son of God 9. He alone abideth a Priest for ever whereof we must particularly treat afterwards The Doctrinal Observations that may be taken from these Verses
1. A Proposition of a New Medium for the confirmation of the principal Argument before insisted on ver 20. 2. An Illustration and Proof of what is asserted in that Proposition ver 21. 3. An Inference from its being so established and proved ver 22. In the Proposition three things may be considered 1. The Connexion of it unto the preceding Discourse by the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Modification of the Proposition in the manner of its Introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quanto quatenus in quantum in as much 3. The Proposition it self expressed negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without c. The Note of Connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect ver 17 where the same Testimony now insisted upon is introduced and so may intimate a farther pursuit of the same Argument If so the other two verses 18 19. are inserted as a Parenthesis comprizing an inference of what the Apostle had before proved with the Reasons of it For whereas before he had only made use of the words of the Father unto Christ thou art a Priest for ever and thereon shewed what would thence follow he now proceeds to declare the manner how those words were spoken namely with an Oath Or it may respect the words immediately foregoing namely the bringing in of a better hope for it was brought in by an Oath and this sense is followed by most Translators who supply the Defect in these words by the repetition of a better Hope But although neither of those suppositions concerning the connexion of the words doth prejudice the sense or Design of them yet as we have observed before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For oftentimes is as much as moreover as it is rendred etiam by Beza and then it denotes not an immediate connexion with or dependance on what went before in particular but only a Processe in the same general Argument And so it is here a note of Introduction of a new special consideration for the confirmation of the same Design Thence our Translators supply the words not with any thing that went before but with what follows after which the Apostle designed now in particular to speak unto he was made a Priest The Modification of the Proposition is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eatenus quantum in quantum inasmuch so much Hereunto answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. in tantum quanto tanto The excellency of the Covenant whereof Christ was made Mediator above the old Covenant had proportion with the preheminence of his Priesthood above that of Aaron in that he was made a Priest by an Oath but they were not so And we may observe in general that Obs. The Faith Comfort Honour and Safety of the Church depends much on every particular remark that God hath put upon any of the Offices of Christ or whatever belongs thereunto We have lived to see Men endeavouring their utmost to render Christ himself and all his offices of as little use in Religion as they can possibly admit and yet retain the Name of Christians And it is to be feared that he is as little valued by some in their Practice as he is by others in their notions This is not the way of the Scripture Therein every concernment of him and his Offices is particularly insisted on and the Apostle in this Chapter makes it manifest what important Mysteries depend on such minute considerations as some would think were little to be regarded But all things concerning him are full of Divine Mysteries and every Word about them that drops from infinite Wisdom ought to be an object of Faith and Admiration When therefore we cease to enquire with all Diligence into all the Revclations made concerning Christ or his Offices or any thing which belongs unto them we do really cease to be Christians And there can be no greater Evidence of our want of Faith in him and Love unto him than if we neglect a due consideration of all things that the Scripture reveals and testifies concerning him The Proposition it self is in those words not without an Oath Two things the Apostle supposeth in this Negative Proposition 1. That there were two ways whereby men either were or might be made Priests namely they might be so either with or without an Oath And he expresseth the latter way applying it negatively unto Christ that he might include a Negation of the former way with respect unto the Priests under the Law both which he afterwards expressely mentioneth 2. That the Dignity of the Priesthood depends on and is declared by the way whereby God was pleased to initiate men into that Office These two things being in general laid down as those which could not be denied the Apostle makes Application of them in the next verse distinctly unto the Friests of the Law on the one hand and Christ on the other in a comparison between whom he is ingaged And we may observe that Nothing was wanting on the part of God that might give eminency stability glory and efficacy unto the Priesthood of Christ. Not without an Oath For 1. This was due unto the Glory of his Person The Son of God in infinite Grace condescending unto the susception of this Office and the discharge of all the Duties of it it was meet that all things which might contribute any thing unto the Glory or efficacy of it should accompany his undertakings For being in himself the Image of the invisible God by whom all things were created it was meet that in his whole work he should in all things have the preheminence as our Apostle speaks Col. 1. 15 16 18. He was in every thing that he undertook to be preferred and exalted above all others who ever were employed in the Church or ever should be and therefore was he made a Priest not without an Oath 2. God saw that this was needful to encourage and secure the Faith of the Church There were many things defective in the Priesthood under the Law as we have partly seen already and shall yet see more fully in our progress And it suited the design and wisdom of God that it should be so For he never intended that the Faith of the Church should rest and be terminated in those Priests or their Office What he granted unto them was sufficient unto the end and use whereunto he had designed it so as that the Church might have all that respect for it which was needful or for their Good But so many defects there were in that Administration as might sufficiently evidence that the Faith of the Church was not to acquiesce therein but to look for what was yet to come as our Apostle proves by many instances in this Chapter But upon the Introduction of the Priesthood of Christ God really and actually proposeth and exhibiteth unto the Church all that they were to trust unto all that he would do or was any way needful to be done for
and distinctly in several Persons as they were under the Old Testament could never extend their Acts and Effects unto all the occasions and necessities of the Church The business of our Apostle in this chapter is to prove that the Office of the Priesthood as vested in Aaron and his Successors made nothing perfect did not consummate the Church state nor could effect its Salvation The Kingly Office as it was Typically managed by David and others was remote from answering that Rule and Safety which the Church stood in need of Neither did nor could any one Prophet no nor yet all the Prophets together reveal and declare the whole Counsel of God But 5. These Offices as they were in Christ did perfectly answer and yet do all that belongs to the Redemption Sanctification Protection and Salvation of the Church And this they do on two Accounts 1. Because they were Committed unto him in a more full ample and unlimited manner than either they were or could be unto others on Purpose that they might answer all the ends of Gods Grace towards the Church So as he was made a King not this or that degree or enlargement of Power was committed unto him but all Power in Heaven and in Earth over all the Creation of God in all things Spiritual Temporal and Eternal See our Description and Delineation of this Power on Chap. 1. ver 2 3. As a Prophet he did not receive this or that particular Revelation from God but all the Treasures of Wisdom and Knowledge were laid up in him and he knew the whole mind and Counsel of God as coming forth from his Divine Bosom And as unto his Sacerdotal Office we are now engaged in an enquiry into its especial nature as differing from and exalted above whatever was committed unto any of the Sons of men under that Name 2. The principal Reason of the All-sufficiency of the Office-Power and Ability of Christ is taken from his own Person which alone was capable of a Trust of such a Power and able to execute it unto all the Ends of it He alone who was God and Man in one Person was capable of being such a King Priest and Prophet as was able to save the Church unto the uttermost Wherefore in the consideration of this Office-Power of Christ wherein all our Salvation doth depend we have two things to attend unto First his Person who bears these Offices and who alone was fit and able so to do and secondly the especial Nature of the Office as committed unto him On these grounds he was Able to do infinitely more as a Priest than all the Priests of the Order of Aaron could do So the Apostle expresseth it in the next words 3. He is able to save 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to save to save also not for this or that particular end but absolutely even to save The general sense of this word is limited and determined in the use and Application of it throughout the Scripture not any temporal Deliverances but that which is supernatural spiritual and eternal is intended thereby And 1. The Notion of the word includeth in it a supposition of some Evil or Danger that we are delivered from This is sin with its consequents of Misery in the Curse of the Law and the VVrath to come VVherefore it is said of Christ that he saves his People from their sins Math. 1. 21. from the Curse Gal. 3. 13. and from the Wrath to Come 1 Thess. 1. 10. In these things all that is or can be Evil unto our nature here or unto eternity are included 2. The bringing of us into an estate of present Grace and Right unto future Blessedness with the enjoyment of it in its appointed season is intended in it For although this be not included in the first notion of the VVord yet it belongs unto the Nature of the thing intended This Salvation called therefore great and Eternal Salvation doth not meerly respect the evil we are delivered from but the contrary Good also in the present favour and future enjoyment of God And concerning this Salvation two things are to be considered 1. That there is Power and Ability required unto this work He is able to save It was no easie thing to take away sin to subdue Satan to fulfil the Law to make Peace with God to procure Pardon to purchase Grace and Glory with all other things great and glorious that belong unto this Salvation And it is the great concernment of Faith well to fix this principle that he who hath undertaken this work is able to accomplish it and that by the means he hath designed to use and the way wherein he will proceed We are apt to pass this over without any enquiry into it and to take it for granted that God is able to do whatever he pleaseth But it is not of the absolute Power of God whereof we speak but of the Power of God or of Christ put forth in such a peculiar way And the want of Faith herein is the first and most proper part of Unbelief VVherefore as God ingageth his Omnipotency or All-sufficiency as the Foundation of all his Covenant Actings towards us Gen. 17. 1. So he often pleadeth the same Power to assure us of the Accomplishment of his Promises Isa. 40. 28 29. And it is expresly asserted as the principal ground of Faith Rom. 4. 21. Chap. 11. 23. 1 Cor. 10. 10. 13. Ephes. 3. 20. 2. Tim. 1. 12. Jude 24. and often in this Epistle 2. It is here supposed that the discharge of Christs Priestly Office is the Way designed to save us by or to effect this great work of Salvation No other way or means is appointed of God unto this End Here we must look for it or go without it Wherefore the enquiry is necessary whether in the discharge of this Office and within the bounds and limits of it he be able to save us with this Salvation For indeed many are like those sons of Belial who said of Saul when God had anointed him King how shall this man save us and despised him 1 Sam. 10. 21. They understand not how Christ is able to save them by his Priesthood and therefore under various Pretences they trust to themselves and despise him All false Religion is but a choice of other things for men to place their trust in with a neglect of Christ. And all Superstition grows on the same Root in all effects or instances of it be they great or small VVherefore I say we are to consider whether this Office and the Acts of it be suited and meet for the effecting all things that belong to this Salvation For if we find them not so we cannot believe that he is a Priest able to save us But they evidence themselves to be otherwise unless our minds are darkned by the Power of Unbelief as we shall see in the particulars afterwards insisted on by our Apostle And we are here taught
if it did neither abrogate the first Covenant of Works and come in the room thereof nor disannul the Promise made unto Abraham then unto what end did it serve or what benefit did the Church receive thereby I answer 1. There hath been with respect unto Gods dealing with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain dispensation and disposition of times and seasons reserved unto the sovereign will and pleasure of God Hence from the beginning he revealed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seemed good unto him Chap. 1. 1. And this Dispensation of times had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness assigned unto it wherein all things namely that belong unto the Revelation and Communication of God unto the Church should come to their height and have as it were the last hand given unto them This was in the sending of Christ as the Apostle declares Eph. 1. 10. That in the dispensation of the fulness of times he might bring all unto an Head in Christ. Until this season came God dealt variously with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manifold or various wisdom according as he saw it needful and useful for it in that season which it was to pass through before the fulness of times came Of this nature was his entrance into the Covenant with the Church at Sinai the Reasons whereof we shall immediately inquire into In the mean time if we had no other Answer to this Enquiry but only this that in the order of the disposal or dispensation of the seasons of the Church before the fulness of times came God in his manifold wisdom saw it necessary for the then present state of the Church in that season we may well acquiesce therein But 2. The Apostle acquaints us in general with the ends of this dispensation of God Gal. 3. 19 20 21 22 23 24. Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the Promise was made and it was ordained by Angels in the hand of a Mediator Now a Mediator is not of one but God is one Is the Law then against the Promises of God God forbid for if there had been a Law given which could have given Life verily Righteousness should have been by the Law But the Scripture hath concluded all under sin that the Promise by Faith of Jesus Christ might be given to them that believe But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith Much light might be given unto the mind of the Holy Ghost in these words and that in things not commonly discerned by Expositors if we should divert unto the opening of them I will at present only mark from them what is unto our present purpose There is a double Enquiry made by the Apostle with respect unto the Law or the Covenant of Sinai 1 Unto what end in general it served 2 Whether it were not contrary to the Promise of God Unto both these the Apostle answereth from the Nature Office and Work of that Covenant For there were as hath been declared two things in it First A Revival and Representation of the first Covenant of Works with its Sanction and Curse Secondly A direction of the Church unto the Accomplishment of the Promise From these two doth the Apostle frame his Answer unto the double Enquiry laid down And unto the first Enquiry Unto what end it served he answers it was added because of transgressions The Promise being given there seems to have been no need of it why then was it added to it at that season it was added because of transgressions The fulness of time was not yet come wherein the Promise was to be fulfilled accomplished and established as the onely Covenant wherein the Church was to walk with God or the Seed was not yet come as the Apostle here speaks to whom the Promise was made In the mean time some order must be taken about sin and transgression that all the order of things appointed of God were not overflowed by them And this was done two ways by the Law 1 By reviving the Commands of the Covenant of Works with the sanction of Death it put an awe on the minds of men and set bounds unto their lusts that they should not dare to run forth into that excess which they were naturally inclined unto It was therefore added because of transgressions that in the declaration of Gods severity against them some Bounds might be fixed unto them for the knowledge of Sin is by the Law 2 To shut up Unbelievers and such as would not seek for Righteousness Life and Salvation by the Promise under the Power of the Covenant of Works and Curse attending it It concluded or shut up all under sin saith the Apostle ver 20. This was the end of the Law for this end was it added as it gave a revival unto the Covenant of Works Unto the second Enquiry which ariseth out of this Supposition namely That the Law did convince of sin and condemn for sin which is whether it be not then contrary to the grace of God The Apostle in like manner returns a double Answer taken from the second use of the Law before insisted on with respect unto the Promise And First He says that although the Law doth thus rebuke sin convince of sin and condemn for sin so setting bounds unto Transgressions and Transgressors yet did God never intend it as a means to give Life and Righteousness nor was it able so to do The end of the Promise was to give Righteousness Justification and Salvation all by Christ to whom and concerning whom it was made But this was not the end for which the Law was revived in the Covenant of Sinai For although in itself it requires a perfect Righteousness and gives a Promise of Life thereon He that doth these things he shall live in them yet it could give neither Righteousness nor Life unto any in the state of sin see Rom. 8. 3. Chap. 10. 4. Wherefore the Promise and the Law having divers ends they are not contrary to one another Secondly Saith he The Law had a great respect unto the Promise and was given of God for this very end that it might lead and direct men unto Christ which is sufficient to answer the Question proposed at the beginning of this Discourse about the ends of this Covenant and the advantage which the Church received thereby What hath been spoken may suffice to declare the Nature of this Covenant in general and two things do here evidently follow wherein the substance of the whole Truth contended for by the Apostle doth consist 1. That whil'st the Covenant of Grace was contained and proposed only in the Promise before it was solemnly confirmed in the Blood and Sacrifice of Christ and
first Covenant was Moses It was ordained by Angels in the hand of a Mediator Gal. 3. 19. And this was no other but Moses who was a Servant in the House of God Hebr. 3. 6. And he was a Mediator as designed of God so chosen of the people in that dread and consternation which befell them upon the terrible promulgation of the Law For they saw that they could no way bear the immediate presence of God nor treat with him in their own persons Wherefore they desired that there might be an Internuntius a Mediator between God and them and that Moses might be the person Deut. 5. 25 26 27. But the Mediator of the New Covenant is the Son of God himself For there is one God and one Mediator between God and man the man Christ Jesus who gave himself a ransom for all 1 Tim. 2. 4 5. He who is the Son and the Lord over his own House graciously undertook in his own Person to be the Mediator of this Covenant and herein it is unspeakably preferred before the Old Covenant 5. They differ in their subject matter both as unto Precepts and Promises the advantage being still on the part of the New Covenant For 1 The Old Covenant in the preceptive part of it renewed the Command of the Covenant of Works and that on their original terms Sin it forbad that is all and every sin in matter and manner on the pain of death and gave the promise of life unto perfect sinless obedience only Whence the Decalogue itself which is a Transcript of the Law of Works is called the Covenant Exod. 34. 28. And besides this as we observed before it had other Precepts innumerable accommodated unto the present condition of the People and imposed on them with rigor But in the New Covenant the very first thing that is proposed is the accomplishment and establishment of the Covenant of Works both as unto its Commands and Sanction in the obedience and suffering of the Mediator Hereon the Commands of it as unto the obedience of the Covenanters are not grievous the yoke of Christ being easie and his burden light 2. The Old Testament absolutely considered had 1 No promise of grace to communicate spiritual strength or to assist us in obedience nor 2 Any of eternal life no otherwise but as it was contained in the promise of the Covenant of Works The man that doth these things shall live in them and 3 Had promises of temporal things in the Land of Canaan inseparable from it In the New Covenant all things are otherwise as will be declared in the Exposition of the ensuing Verses 6. They differ and that principally in the manner of their Dedication and Sanction This is that which gives any thing the formal nature of a Covenant or Testament There may be a Promise there may be an Agreement in general which hath not the formal nature of a Covenant or Testament and such was the Covenant of Grace before the death of Christ. But it is the solemnity and manner of the Confirmation Dedication and Sanction of any Promise or Agreement that gives it the formal nature of a Covenant or Testament And this is by a Sacrifice wherein there is both Bloodshedding and Death ensuing thereon Now this in the confirmation of the Old Covenant was only the Sacrifice of Beasts whose blood was sprinkled on all the People Exod. 24. 5 6 7 8 9. But the New Testament was solemnly confirmed by the Sacrifice and Blood of Christ himself Zech. 9. 11. Hebr. 10. 29. Chap. 13. 20. And the Lord Christ dying as the Mediator and Surety of the Covenant he purchased all good things for the Church and as a Testator bequeathed them unto it Hence he says of the Sacramental Cup that it is the New Testament in his Blood or the Pledge of his bequeathing unto the Church all the Promises and Mercies of the Covenant which is the New Testament or the disposition of his Goods unto his Children But because the Apostle expresly handleth this difference between these two Covenants Chap. 9. v. 18 19. we must thither refer the full consideration of it 7. They differ in the Priests that were to officiate before God in the behalf of the People In the Old Covenant Aaron and his Posterity alone were to discharge that Office in the New the Son of God himself is the only Priest of the Church This difference with the advantage of the Gospel state thereon we have handled at large in the Exposition of the Chapter foregoing 8. They differ in the Sacrifices whereon the Peace and Reconciliation with God which is tendred in them doth depend And this also must be spoken unto in the ensuing Chapter if God permit 9. They differ in the way and manner of their solemn writing or enrollment All Covenants were of old solemnly written in Tables of Brass or Stone where they might be faithfully preserved for the use of the Parties concerned So the Old Covenant as to the principal fundamental part of it was engraven in Tables of Stone which were kept in the Ark Exod. 31. 18. Deut. 9. 10. 2 Cor. 3. 7. And God did so order it in his Providence that the first draught of them should be broken to intimate that the Covenant contained in them was not everlasting nor unalterable But the New Covenant is written in the fleshly Tables of the hearts of them that do believe 2 Cor. 3. 3. Jer. 31. 33. 10. They differ in their ends The principal end of the first Covenant was to discover sin to condemn it and to set Bounds unto it So saith the Apostle It was added because of transgressions And this it did several ways 1 By Conviction for the knowledge of sin is by the Law it convinced sinners and caused every mouth to be stopped before God 2 By condemning the Sinner in an application of the Sanction of the Law unto his Conscience 3 By the judgments and punishments wherewith on all occasions it was accompanied In all it manifested and represented the justice and severity of God The end of the New Covenant is to declare the love grace and mercy of God and therewith to give Repentance Remission of Sin and Life Eternal 11. They differed in their effects For the first Covenant being the ministration of death and condemnation it brought the minds and spirits of them that were under it into servitude and bondage whereas spiritual liberty is the immediate effect of the New Testament And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two Covenants than this of the liberty of the one and the bondage of the other see Rom. 8. 15. 2 Cor. 3. 17. Gal. 4. 1 2 3 4 24 25 30 31. Heb. 2. 14 15. This therefore we must a little explain Wherefore the bondage which was the effect of the Old Covenant arose from several causes concurring unto the effecting of it 1.
that they should do Psal. 56. 5 6. Some of them affirmed him to have said I am able to destroy the Temple of God and to build it in three days Mat. 26. 61. Which was apparently false as is evident in comparing his words with theirs Wherefore others of them observing that the Witness was not yet home unto their purpose and the design of the Priests they sware positively that he said I will destroy this Temple made with hands and in three days I will build another made without hands Mark 14. 58. For they are not the words of the same persons variously reported by the Evangelist For these in Mark are other Witnesses which agreed not with what was sworn before as he observes ver 59. But neither so did their Witness agree together However they fix on a Notion that was passant among them of a Temple to be built without hands And sundry things there are in the Prophets which lead them into an apprehension that God would dwell among men in a Temple or Tabernacle that should not be made with hands And all their Predictions were accomplished when the eternal Word by the assumption of our nature fixed his Tabernacle among us John 1. 14. This is that which the Apostle intimates Whereas Solomon openly affirms that the Habitation of God could not be in the Temple that he had built because it was made with hands and it is a principle of natural light that he who made the world and all things contained therein could not dwell in such a Temple and whereas it seems to have belonged unto the Faith of the Church of old that there should be a Temple wherein God would dwell that was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in comparing the Humane Nature of Christ with the Old Tabernacle he affirms in the first place that it was not made with hands Respect also is had herein unto the framing of the Fabric of the Old Tabernacle by Bezaliel For although the pattern of it was shewn unto Moses in the Mount from Heaven yet the actual framing and erection of it was by the hands of Workmen skilful to work in all kind of earthly materials Exod. 32. 3 4 5 6. Chap. 36. 1. And although by reason of the wisdom cunning and skill which they had received in an extraordinary way they framed made and reared a Tabernacle most artificial and beautiful yet when all was done it was but the work of mens hands But the Constitution and Production of the Humane Nature of Christ was an immediate effect of the Wisdom and Power of God himself Luke 1. 36. Nothing of Humane Wisdom or Contrivance nothing of the Skill or Power of Man had the least influence into or concurrence in the provision of this glorious Tabernacle wherein the work of the Redemption of the Church was effected The Body of Christ indeed was made of a Woman of the substance of the blessed Virgin but she was purely passive therein and concurrent in no efficiency either Moral or Physical thereunto It was the contrivance of Divine Wisdom and the effect of Divine Power alone 2dly The Apostle adds as a farther dissimilitude unto the other Tabernacle that is not of this Building Expositors generally take these words to be meerly exegetical of the former not made with hands that is not of this Building To me there seems to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them It is so not made with hands like unto that Tabernacle as that it is not of the order of any other created thing not of the same make and constitution with any thing else in the whole Creation here below For although the substance of his Humane Nature were of the same kind with ours yet the Production of it in the World was such an Act of Divine Power as excels all other Divine Operations whatever Wherefore God speaking of it saith The Lord hath created a new thing in the earth A woman shall compass a man Jer. 31. 22. or conceive him without natural Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word whereby the creation of all things is Constantly expressed in the new Testament and sometimes it signifies the things that are created Neither is it ever used or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is derived to signifie the constitution of the Ordinances of the old Testament the Tabernacle the Temple or any thing belonging thereunto Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here doth not limit it unto that constitution so as that not of this Building should be not made with hands as that Tabernacle was It is therefore not of the order of created things here below either such as were immediately created at the beginning or educed out of them by a creating Act or Power For although it was so as unto its substance yet in its constitution and production it was an effect of the divine power above the whole order of this Creation or things created God is so far from being obliged unto any means for the effecting of the Holy Counsels of his Will as that he can when he pleaseth exceed the whole order and course of the first creation of all things and his providence in the rule thereof VER XII FRom the comparison between the Tabernacle of old and that of the High Priest of the new Covenant there is a procedure in this verse unto another between his Sacerdotal actings and those of the High Priest under the Law And whereas in the description of the Tabernacle and its especial services the Apostle had insisted in a peculiar manner on the entrance of the High Priest every year into the most Holy Place which was the most solemn and most mystical part of the Tabernacle-service in the first Place he gives an account of what answered thereunto in the Sacerdotal Administrations of Christ and how much on all accounts both of the Sacrifice in the vertue whereof he entred into the most Holy Place and of the Place itself whereinto he entred and of the Time when it did in Glory and Efficacy excel that service of the High Priest under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the blood of his own Soul or Life He made his soul an offering for sin Isa. 5. 3. Blood is the Life of the Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one time not many times not once every year as they did under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the House of the Sanctuary less properly for by that expression the old Tabernacle is intended but the Apostle respects Heaven itself in Sancta Sancta Sanctorum Sacrarium That which answers unto the most Holy Place in the Tabernacle where was the Throne of God the Ark and Mercy-seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. aeterna Redemptione inventa aeternam Redemptionem nactus aeterna Redemptione acquisita most properly and according unto the use
things only are good things Nothing is good either in it self nor unto us without them nor but by vertue of what they receive from them There is nothing so but what is made so by Christ and his Grace 3. They are eminently good things These good things which were promised unto the Church from the foundation of the world which the Prophets and wise men of old desired to see The means of our Deliverance from all the evil things which we had brought upon our selves by our Apostasie from God These being evidently the good things intended the Relation of the Law unto them namely that it had the shadow but not the very Image of them will also be apparent The Allusion in my Judgment unto the Art of painting wherein a shadow is first drawn and afterwards a picture to the life or the very Image it self hath here no place nor doth our Apostle any where make use of such curious similitudes taken from things artificial and known to very few Nor would he use this among the Hebrews who of all people were least acquainted with the Art of painting But he declares his intention in another place where speaking of the same things and using some of the same words their sense is plain and determined Col. 2. 17. They are a shadow of things to come but the body is of Christ. They are a shadow of things to come is the same with this The Law had a shadow of good things to come For it is the Law with its ordinances and institutions of worship concerning which the Apostle there discourseth as he doth in this place Now the shadow there intended by the Apostle from whence the Allusion is taken is the shadow of a body in the Light or Sun-shine as the Antithesis declares but the body is of Christ. Now such a shadow is 1. A Representation of the body Any one who beholds it knows that it is a thing which hath no subsistence in it self which hath no use of its own onely it represents the body follows it in all its variations and is inseparable from it 2. It is a just representation of the hody as unto its proportion and dimensions The shadow of any body represents that certain individual body and nothing else It will add nothing unto it nor take any thing from it but without an accidental hinderance is a just representation of it much less will it give an appearance of a body of another form and shape different from that whereof it is the shadow 3. It is but an obscure representation of the body so as that the principal concernments of it especially the vigor and spirit of a living body are not figured nor represented by it Thus is it with the Law or the Covenant of Sinai and all the ordinances of worship wherewith it was attended with respect unto these good things to come For it must be observed that the opposition which the Apostle makes in this place is not between the Law and the Gospel any otherwise but as the Gospel is a full declaration of the Person Offices and Grace of Christ but it is between the Sacrifices of the Law and the Sacrifice of Christ himself Want of this observation hath given us mistaken interpretations of the place This shadow the Law had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having it It obtained it it was in it it was inlaid in it it was of the substance and nature of it it contained it in all that it prescribed or appointed some of it in one part some in another the whole in the whole It had the whole shadow and the whole of it was this shadow It was so 1. Because in the Sanction dedication and confirmation of it by the blood of Sacrifices in the Tabernacle with all its holy utensils in its High Priest and all other Sacred Administrations in its Solemn Sacrifices and Services it made a Representation of good things to come This hath been abundantly manifested and proved in the Exposition of the foregoing Chapter And according unto the first property of such a shadow without this use it had no bottom no foundation no Excellency of its own Take out the significancy and Representation of Christ his Offices and Grace out of the Legal Institutions and you take from them all impressions of Divine Wisdome and leave them useless things which of themselves will vanish and disappear And because they are no more now a shadow they are absolutely dead and useless 2. They were a just Representation of Christ only the second property of such a shadow They did not signify any thing more or less but Christ himself and what belongs unto him He was the Idea in the mind of God when Moses was charged to make all things according to the pattern shewed him in the Mount And it is a blessed view of Divine Wisdome when we do see and understand aright how every thing in the Law belonged unto that shadow which God gave in it of the substance of his counsel in and concerning Jesus Christ. 3. They were but an obscure Representation of these things which is the third property of a shadow The Glory and efficacy of these good things appeared not visible in them God by these means designed no further Revelation of them unto the Church of the Old Testament but what was in Types and Figures which gave a shadow of them and no more Secondly this being granted unto the Law there is added thereunto what is denied of it wherein the Argument of the Apostle doth consist It had not the very Image of the things The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned The negation is of the same whereof the concession was made the grant being in one sence and the denial in another It had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Image it self That is it had not the things themselves For that is intended by this Image of them And the Reasons why I so interpret the words are these 1. Take the Image onely for a clear expresse delineation and description of the things themselves as is generally conceived and we invalidate the Argument of the Apostle For he proves that the Law by all its Sacrifices could not take away Sin nor perfect the Church because it had not this Image But suppose the Law to have had this full and clear description and delineation of them were it never so lively and compleat yet could it not by its Sacrifices take away sin Nothing could do it but the very substance of the things themselves which the Law had not nor could have 2. Where the same Truth is declared the same things are expresly called the body and that of Christ that is the substance of the things themselves and that in opposition unto the shadow which the Law had of them as it is here also Col. 2. 17. Which are a shadow of things to come but the body
Exposition the Reader will find them handled somewhat at large in the respective places wherein they do occur in the Epistle it self 3. Concerning the subject matter of these Chapters I desire the Reader to take notice 1. That the whole substance of the Doctrinal part of the Epistle is contained in them so as that there is nothing of difficulty in the whole case managed by the Apostle but is largely treated of in these Chapters 2. That they do contain a full declaration of that Mystery which from the beginning of the World was hid in God who created all things by Jesus Christ to the intent that even unto the Principalities and Powers in Heavenly places might be known by the Church the manifold Wisdom of God In particular 1. The Wisdom and Grace of God in the Constitution and making of the Covenant at Sinai in the Institutions of all the Worship and Divine services thereunto belonging in the Holy Fabricks offerings and sacrifices of the Priests and Church of Israel are declared and manifested therein For all these things in themselves were carnal and so used by the generality of the People in a way unworthy of the Wisdom and Holiness of God But the Apostle declares and makes it evident in these Chapters that in the design and intention of God they had all of them an End and Use far more glorious than what appeared in their outward Administration As also what intimations God made unto the Church of this end of them and his intention in them 2. There is therefore in these Chapters an absolute infallible Interpretation of the whole Law without which it would be a Sealed Book and of no use unto us But as the intention and mind of God in those legal Institutions is here declared there is nothing in the whole Scripture that tends more to the illumination of our Minds and the strengthning of our Faith than doth the Law of these Institutions as is manifested on all occasions in our Exposition By vertue hereof there is not the meanest Christian Believer but doth or may understand more of the Books of Exodus and Leviticus see more of the Wisdom Holiness and Grace of God in them and know more of the nature and use of these legal Institutions not only than all the present Jews and their Teachers but than was ever distinctly known in the Church of Israel of Old 3. The wisdom righteousness and faithfulness of God in the Removal of the Old Covenant with all the services thereunto belonging are herein abundantly vindicated This is the stone of stumbling unto this day to all the Jews This they quarrel and contend with God and Man about seeming to be resolved that if they may not enjoy their old Institutions they will part with and leave even God himself Neither indeed is it God but a shadow of their old carnal Ordinances which at present they cleave unto worship and adore Wherefore the Apostle by all sorts of Arguments doth in these Chapters manifest that before them under them by them in them God by various ways taught the Church that they were not to be continued that they were never appointed for their own sakes that they only fore-signifyed the introduction of a better and more perfect Church State than what they could attain unto or be of use in as also that their very Nature was such as rendred them obnoxious unto a removal in the appointed season Yea he demonstrates that without their Abolition God could never have accomplished the design of his Love and Grace towards the Church which he had declared in his promises from the Foundation of the World And this absolutely determined the controversie between the two Churches that of the Old and that of the New Testament with their Different worship and services which was then a matter of fierce contention in the whole World Wherefore 4. The work of the Apostle in these Chapters is to shew the Harmony between the Law and the Gospel their different Ends and Uses to take off all seeming Repugnancy and Contradiction between them to declare the same Grace Truth and Faithfulness of God in them both notwithstanding their inconsistent institutions of Divine Worship Nay he makes it evident not only that there is an Harmony between them but also an utter impossibility that either of them should be true or proceed from God without the other 5. Herein a glorious account is given of the Representation that was made of the Person and Incarnation of Christ with the whole Office of his Mediation according as it was granted unto the Church in its infant-state Some have called it the infant-state of Christ as unto his Incarnation and affirmed that the Ceremonies of the Law were as his swadling Bands But things are quite otherwise The glorious state of Christ and his Office is represented unto the Church in its infant-State when it had no apprehension of spiritual things but such as Children have of the objects of Reason In particular how the Antient Church was instructed in the Nature and blessed Efficacy of his Sacrifice the Foundation of its Salvation is made gloriously to appear 6. Directions are given herein unto all unto whom the Gospel is preached or by whom it is professed how to behave themselves as unto what God requireth of them expressed in clear Instructions and pathetical Exhortations accompanied with glorious Promises on the one hand and severe Threatnings on the other Scarcely in the whole book of God such an exact description of the Nature and Work of Faith the Motives unto it and Advantages of it of the deceitful actings of Unbelief with the ways of its prevalency in the Minds and over the Souls of men of the End of true Believers on one hand and of Hypocrites and Apostates on the other as is in this discourse of the Apostle Such a graphical Description and account of these things is given us in the sixth Chapter and the later part of the Tenth as cannot but greatly affect the minds of all who are spiritually enlightned to behold things of this nature A blessed glass is represented unto us wherein we may see the true image and portraiture of Believers and Unbelievers their different Ways Actings and Ends. In the whole there is made a most holy Revelation and Representation of the Wisdom of God of the Glory of Christ of the mystery of Grace in the Recovery of fallen man and the Salvation of the Church with the future Judgement so as that they have a greater Lustre Light and Glory in them unto such as have the Eyes of their understandings opened to behold spiritual things than is in the Sun shining in its Strength and Beauty unto the Eyes of Flesh unto which it is sweet and pleasant to behold the Light These are the Holy Sayings of God the Glorious Discoveries of himself and his Grace the Glass wherein we may behold the Glory of Christ until we are transformed into the same image from
Glory to Glory What in the Exposition of these things and others of an alike nature God hath enabled me to attain unto is left unto the Use of the Church and the Judgement of every learned pious and candid Reader London April 17th 1680. J. Owen AN EXPOSITION OF THE SIXTH CHAPTER Of the EPISTLE of PAUL the Apostle UNTO THE HEBREWS CHAP. VI. THis whole Chapter is a continuation of the Digression which the Apostle had occasionally entred into in the Eleventh Verse of the preceding Chapter For upon the consideration of the Greatness of the Mystery and Difficulty of the Doctrine which he designed to instruct these Hebrews in and his fear of their Disability or Unpreparedness at least of some to receive it in a due manner unto their Edification he engageth into a new Discourse filled up with Reasons and Arguments to excite them unto a diligent Attendance And this he so doth as in the very last words of this Chapter to return by an Artificial connexion of his Discourse unto what he had asserted in the Tenth Verse of that foregoing There are Four general parts of this Chapter 1 The Proposition of what he intended to do or discourse concerning with an opposition thereunto of what was by him to be omitted v. 1 2 3. 2 An Excitation of the Hebrews unto singular diligence in attending unto the most perfect Doctrines of Christianity and making a progress in the Knowledge of Christ. And this he doth from the consideration of the greatness of the Sin and inevitableness of the Destruction of Apostates For this sort of Persons do commonly arise from among such as having received the Truth and made a Profession thereof do not diligently endeavour a Progress towards Perfection according to their Duty V. 4 5 6 7 8. 3 A Lenifying of the severity of this Commination in respect of its Application unto these Hebrews For he expresseth his hope that it did not so belong unto them or that the Sin condemned should be found in them or the Punishment threatned fall on them But the warning it self contained in the Commination was as he shews Good Wholsome and Seasonable And of this his Hope and Judgment concerning the Hebrews he expresseth his Grounds taken from the Righteousness of God their own Faith and Love which he prays they may persevere in V. 9 10 11 12. 4 An Encouragement unto Faith and Perseverance from the Example of Abraham who first received the Promises from the Nature of the Promises themselves and their Confirmation by the Oath of God with the Assistance we may have by our Hope in Christ. thereby V. 13 14 15 16 17 18 19 20. which last Discourse he issueth in the principal matter he intended to insist upon whereunto he now returns again having digressed necessarily into those Exhortations and Arguings from the first Proposals of it in the Eleventh Verse of the foregoing Chapter In the first part of the Chapter comprised in the three first Verses there are three things considerable 1 A general Proposition of the Apostles Resolution to proceed unto the more perfect Doctrines of the Gospel as also of his passing over the first Principles of Christianity v. 1. 2 An Amplication of this Proposition by an Annumeration of those Doctrines which he thought meet at present to pass by the handling of v. 1 2. 3 A Renovation of his Resolution to pursue his Proposition with a Submission to the Will and good Pleasure of God as to the Execution of his Purpose the Expression whereof the present state of these Hebrews peculiarly called him unto V. 4. Ver. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo quapropter propterea wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intermittentes Ari. vul Lat. Rhem. intermitting as though the Apostle laid these things aside only for the present with a Resolution to take them up again in this Epistle But neither doth the word signifie any such thing nor doth he so do Relinquentes Bez. leaving Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emittamus or demittamus dismissing properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Sermonem initii Christi Vul. inchoationis Christi the word of the Beginning of Christ as the Rhemists very obscurely in Latin and in our Language Erasm. Omisso qui in Christo rudes inchoat Sermone The word that entreth those that are unskilful or Beginners in Christ. So also Beza We The Principles of the Doctrine of Christ. Syr The Beginning of the word of Christ For the word of the Beginning of Christ. The word of or that which concerns the Principles of the Doctrine of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feramur Let us be carried on Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us come to Arab. let us lift up our selves Rhem. let us proceed Ours let us go on to Perfection Wherefore leaving the Doctrine of the Beginning of Christ let us be carried on to Perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore This Illative manifests that there is a Dependance in what ensues on what was discoursed of before That which follows may be either an Inference from it or be the Effect of a Resolution occasioned by it Wherefore that is either this Duty will hence follow or seeing it is so I am thus resolved to do And this Connexion is variously apprehended on the account of the Ambiguity of the Expression in the Plural Number and first Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we leaving let us go on For in this kind of Expression there is a Rhetorical Communication And the Apostle either assumes the Hebrews unto himself as to his work or joins himself with them as to their Duty For if the words be taken the first way they declare his Resolution in Teaching if in the latter their Duty in Learning And if we take the words in the first way as expressing the Apostles Resolution as to his own Work the Inference seems to have an immediate dependance on the Twelfth Verse of the preceding Chapter passing by the Discourse of the following Verses as a Digression to be as it were included in a Parenthesis Of whom we have many things to say and hard to be uttered seeing you are dull in hearing I shall therefore for your future Instruction leave the Principles of the Doctrine of Christ and go on unto more sublime mysteries or the Wisdom that we speak among them that are Perfect For although he had blamed them for their dulness and backwardness in Learning yet he doth not declare them at least not all of them to be such as were uncapable of these mysteries so as that he ought not to communicate them unto them This is the meaning of the words if the Apostle assume the Hebrews unto himself and if it be his work that is intended Secondly If in the latter way the Apostle join himself unto the Hebrews and it is their Duty which is intended namely that they should not always dwell on the first Principles or Lessons of Christianity but
and the Renovation of his Faith our Saviour calls his Conversion Luke 22. 23. A new Conversion of him who was before really converted There is nothing more dangerous unto our Spiritual state than to pass by particular Instances of Sin with the general Duties of Repentance 2 The Sin or Sins of the Family or Church whereunto we are related calls unto us to give a Solemnity unto this Duty 2 Cor. 7. 11. The Church having failed in the business of the incestuous offender when they were convinced by the Apostle of their sinful miscarriage therein most solemnly renew their Repentance towards God 3 Afflictions and sore Trials call for this Duty as we may see in the issue of all things between God and Job Chap. 42. 6. And lastly We may observe that this Repentance is a Grace of the Spirit of Christ a Gospel Grace and therefore whatever unpleasantness there may be in its Exercise unto the Flesh it is sweet refreshing satisfactory and secretly pleasant unto the inner man Let us not be deterred from abiding and abounding in this Duty It is not a morose tetrical severe self-maceration but an humble gracious mournful walking with God wherein the Soul finds rest sweetness joy and peace being rendred thereby compliant with the Will of God benigne useful kind compassionate towards men as might be declared The necessity of a profession of this Repentance from dead works in order unto an Admission into the Society of the Church that an evidence be given of the Power and Efficacy of the Doctrine of Christ in the Souls of men that his Disciples may be visibly separated by their own profession from the world that lies in Evil and be fitted for Communion among themselves in love hath been elsewhere spoken unto The second instance of the Doctrinal Foundation supposed to be laid among the Hebrews is of Faith towards God And this principle with that foregoing are coupled together by the conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Repentance and of Faith Neither ought they to be nor can they be severed Where the one is there is the other and where either is not there is neither whatever be pretended He repenteth not who hath not Faith towards God and he hath no Faith towards God who repenteth not And in this expression where Repentance is first placed and Faith in God afterwards only the distinction that is between them but neither an order of Nature in the things themselves nor a necessary order in the teaching of them is intended For in order of Nature Faith towards God must precede Repentance from dead works No man can use any Argument to prevail with others unto Repentance but it must be taken from the Word of the Law or the Gospel the Precepts Promises and Threatnings of them If there be no Faith towards God with respect unto these things whence should Repentance from dead works arise or how can the necessity of it be demonstrated Besides that the order of nature among the things themselves is not here intended is evident from hence in that the very last principles mentioned concerning the Resurrection from the dead and Eternal Judgement are the principal Motives and Arguments unto the very first of them or the necessity of Repentance as our Apostle declares fully Acts 1. 30 31. But there is some kind of order between these things with respect unto profession intended For no man can or ought to be esteemed to make a due profession of Faith towards God who doth not first declare his Repentance from dead works Nor can any other have the comfort of Faith in God but such as have in themselves some evidence of the sincerity of their Repentance Wherefore omitting any farther consideration of the order of these things we must enquire what is here intended by Faith in God Now this cannot be Faith in the most general notion of it because it is reckoned as a principle of the Doctrine of Christ. But Faith in God absolutely taken is a Duty of the Law of Nature Upon an acknowledgment of the Being of God it is thereby required that we believe in him as the first Eternal Truth that we submit unto him and trust in him as the Soveraign Lord the Judge and Rewarder of all And a defect herein was the beginning of Adam's transgression Wherefore Faith in this sense cannot be called a principle of the Doctrine of Christ which wholly consists in supernatural Revelations Nor can it be so termed with respect unto the Jews in particular For in their Judaisme they were sufficiently taught Faith in God and needed not to have been instructed therein as a part of the Doctrine of Christ. And there is a distinction put by our Saviour himself between that Faith in God which they had and the peculiar Faith in himself which he required Joh. 14. 1. Ye believe in God believe also in me Besides where these two Repentance and Faith are elsewhere joyned together as they are frequently it is an especial sort of Faith in God that is intended See Luke 24. 46 47. Acts 19. 4. Chap. 20. 21. It is therefore Faith in God as accomplishing the promise unto Abraham in sending Jesus Christ and granting pardon or remission of Sins by him that is intended The whole is expressed by Repent and believe the Gospel Mark 1. 15. That is the tidings of the Accomplishment of the Promise made to the Fathers for the deliverance of us from all our Sins by Jesus Christ. This is that which was pressed on the Hebrews by Peter in his first Sermon unto them Acts 2. 30 39. Chap. 3. 25 26. Hence these two principles are expressed by Repentance towards God and Faith towards our Lord Jesus Christ Acts 20. 21. As Repentance is here described by the terminus a quo it is Repentance from dead works so there it is described by its terminus ad quem it is Repentance towards God in our turning unto him For those who live in their Lusts and Sins do it not only against the command of God but also they place them as to their affections and expectation of satisfaction in the stead of God And this Faith in God is there called by way of Explication Faith towards our Lord Jesus Christ that is as he in whose giving and sending the Truth of God was fulfilled and by whom we believe in God 1 Pet. 1. 21. This therefore is the Faith in God here intended namely that whereby we believe the Accomplishment of his promise in sending his Son Jesus Christ to dye for us and to save us from our Sins And this the Lord Christ testified unto in his own personal Ministry Hence our Apostle says that he was the Minister of the Circumcision for the truth of God to confirm the promises made unto the Fathers Rom. 15. 8. And this he testified unto them Joh. 8. 24. I said therefore unto you that you shall dye in your sins for if you believe not that
I am be you shall dye in your sins and that because they rejected the promise of God made unto the Fathers concerning him which was the only foundation of Salvation And this was the first thing that ordinarily our Apostle preached in his dispensation of the Gospel 1 Cor. 15. 3. For I delivered unto you first of all how that Christ dyed for our sins according to the Scriptures He taught the thing it self and the relation it had unto the promise of God recorded in the Scripture That this is the Faith in God here intended I prove by these Reasons 1 Because this indeed was that Faith in particular which in the first preaching of the Gospel unto these Hebrews they were taught and instructed in And therefore with respect unto it our Apostle says that he would not lay again the foundation The first calling of the Church among them was by the Sermons of Peter and the rest of the Apostles Acts 2. 3 4 5. Now consult those Sermons and you shall find the principal thing insisted on in them was the accomplishment of the promises made to Abraham and David which they exhorted them to believe This therefore was that Faith in God which was first taught them and which our Apostle hath respect unto 2 Because it was the want of this Faith which proved the ruine of that Church As in the Wilderness the unbelief which they perished for respected the Faithfulness of God in the accomplishment of his promise with respect to the Land Canaan so the Unbelief which the body of the people now perished for dying in their Sins and for them respected the accomplishment of the great Promise of sending Jesus Christ which things the Apostle compares at large Chap. 3. This then was that which he here minds the Hebrews of as the principal foundation of that profession of the Gospel which they had taken on them And we may observe that Faith in God as to the accomplishing of the great Promise in sending his Son Jesus Christ to save us from our Sins is the great fundamental Principle of our Interest in and Profession of the Gospel Faith in God under this formal consideration not only that he hath sent and given Jesus Christ his Son but that he did it in the Accomplishment of his Promise is required of us For whereas he hath chosen to glorifie all the Properties of his Nature in the Person and Mediation of Christ he doth not only declare his Grace in giving him but also his Truth in sending him according unto his word And this was that which holy persons of old did glorifie God in an especial manner upon the account of Luke 1. 54 55. ver 68 69 70 71 72 73 74 75. And there is nothing in the Gospel that God himself our Lord Jesus Christ and the Holy Apostles do more insist upon than this that God had fulfilled his Promise in sending his Son into the world On this one thing depends all Religion the Truth of the Bible and all our Salvation If it be not evident that God hath accomplished his Promise the whole Bible may pass for a Fable for it is all built on this supposition that God gave and hath accomplished it the first being the foundation of the Old Testament and the latter of the New And there are sundry things that signalize our Faith in God with respect hereunto As 1. This promise of sending Jesus Christ was the first express ingagement that God ever made of his Faithfulness and Veracity unto any Creatures He is Essentially faithful and true but he had not ingaged himself to act according unto those properties in his dealing with us in a way of Love and Grace calling for Trust and Confidence in us before he gave the promise concerning Christ Gen. 3. 15. This therefore was the spring and measure of all other subsequent promises They are all of them but new assurances thereof and according as it fares with that so it must do with all the rest God gave out this Promise as that whereon he would depend the Honour and Glory of his Fidelity in all other Promises that he should make As we find him true or failing herein so he expects our Faith and Trust in all his other Promises should be Hence this was the first and immediate object of Faith in man after the Fall The first thing proposed unto him was to believe in God with respect unto his faithfulness in the future accomplishment of this Promise and Faith concerning its actual accomplishment is the first thing required of us Besides this Promise hung longest on the File before its Accomplishment There was not less than four thousand years between its giving and its performance And many things happened during that season whereby both its self and Faith on God thereon were greatly signalized For 1 More and greater Objections against the Truth of it more Temptations against it were raised and managed than against all other Promises whatever This long suspension of its fulfilling gave such Advantages to Sathan in his opposition unto it that he prevailed against every expectation but that of Faith tried and more precious than Gold And the Saints themselves had a great exercise in the disappointments which many of them fell into as to the time of its accomplishment It is not unlikely that most of them looked for it in their own days great therefore was the Trials of all sorts about it 2 It was All that the true Church of God had to live upon during that long season the sole foundation of its Faith Obedience and Consolation It is true in progress of time God added other Promises Precepts and Institutions for the direction and instruction of the Church but they were all built on this one Promise and all resolved into it This gave life and signification unto them therewith were they to stand and fall 3 This was that the world broke off from God upon and by rejecting it fell into all confusion and misery The Promise being given unto Adam was indefinitely given to mankind And it was suited unto the Reparation of their lost condition yea their investiture into a better state And this increased the wrath and malice of Sathan He saw that if they applied themselves to the Faith hereof his former success against them was utterly frustrated Wherefore he again attempts them to turn them off from the relief provided against the misery he had cast them into And as to the generality of mankind he prevailed in his attempt By a Relinquishment of this Promise not believing of it not retaining it in their minds they fell into a second Apostasie from God And what disorder darkness confusion yea what an Hell of horror and misery they cast themselves into is known And this consideration greatly signalizes Faith in God with respect to this Promise 4 The whole Church of the Jews rejecting the Accomplishment of this Promise utterly perished thereon This was the Sin
is an epression of a distinct principle by it self then cannot the word by any means be restrained unto the Baptism by Water only For although this be an important head of Christian Doctrine namely the declaration use and end of our Sacramental Initiation into Christ and the Profession of the Gospel yet no reason can be given why that should be called Baptisms seeing it hath respect only to the thing it self and not to the persons who are made partakers of it Admit therefore of this sense that it is the Doctrine concerning Baptisms which is intended and then the whole of what is taught or the substnace of it concerning the Sanctification and Purification of the Souls of men in their Insition into and Union with Christ outwardly epressed in the Sign of Baptism and wrought inwardly by the Spirit and Grace of God through the efficacy of the Doctrine of the Gospel in opposition to all the legal and carnal washings among the Jews is intended hereby So the Lord Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word Ephes. 5. 26. And indeed the Doctrine hereof is among the Rudiments of Christian Religion But I yet adhere to the former Eposition and that also because unto Baptisms Imposition of hands whose nature we must netly enquire into is added Some suppose that by this Imposition of hands that Rite in the Church which was afterward called Confirmation is intended For whereas there were two sorts of persons that were baptized namely those that were adult at their first hearing of the Gospel and the infant Children of Believers who were admitted to be members of the Church the first sort were instructed in the principles mentioned before they were admitted unto Baptism by the profession whereof they laid the foundation of their own personal Right thereunto But the other being received as a part and branches of a Family whereupon the blessing of Abraham was come and to whom the Promise of the Covenant was extended being thereon baptized in their Infancy were to be instructed in them as they grew up unto years of understanding Afterwards when they were established in the knowledge of these necessary truths and had resolved on personal Obedience unto the Gospel they were offered unto the fellowship of the Faithful And hereon giving the same account of their Faith and Repentance which others had done before they were baptized they were admitted into the Communion of the Church the Elders thereof laying their hands on them in token of their Acceptation and praying for their Confirmation in the Faith Hence the same Doctrines became previously necessary unto both these Rites before Baptism to them that were adult and towards them who were baptized in Infancy before the Imposition of hands And I do acknowledge that this was the state of things in the Apostolical Churches and that it ought to be so in all others Persons baptized in their Infancy ought to be instructed in the fundamental principles of Religion and make profession of their own Faith and Repentance before they are admitted into the Society of the Church But that in those first days of the first Churches persons were ordinarily after Baptism admitted into their Societies by Imposition of hands is no where intimated in the Scripture And the whole business of Confirmation is of a much later date so that it cannot be here intended For it must have respect unto and express somewhat that was then in common use Now there is mention in the Scripture of a fourfold Imposition of hands used by the Lord Christ and his Apostles The first was peculiar unto his own person in the way of Authoritative Benediction Thus when he owned little Children to belong to his Covenant and Kingdom He laid his hands on them and blessed them Mark 10. 16. But this was peculiar to himself who had all blessings in his Power and hereof this is the only instance Secondly This Rite was used in the healing of Diseases They laid their hands on sick weak and impotent people healing them in a miraculous manner Luke 4. 40. Mark 16. 18. Acts 28. 8. This was the sign of the Communication of healing virtue from the Lord Christ by their Ministry Thirdly Imposition of hands was used in the setting apart of persons to the office and work of the Ministry 1 Tim. 4. 14. Chap. 5. 22. Acts 6. 6. the Rite herein was derived from the Old Testament Numb 8. 11. the whole Congregation laid hands on the Levites in their Consecration And it was of old of common use among the Jews in the dedication of their Rulers Rabbi's or Teachers being called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly It was used by the Apostles in the collation of the supernatural spiritual Gifts of the Holy Ghost unto them who were baptized Acts. 8. 17. Acts 19. 6. In no other Duties of Religion was this Rite made use of as to any mention that is made thereof in the New Testament or Records concerning the practice of the Primitive Churches The first of these as we observed was only a personal action of our Lord Jesus Christ and that in one single instance so not here intended The second was extraordinary also and that wherein the generality of Christians was not concerned nor can any reason be given why the mention of a thing extraordinary occasional and temporary should be here inserted The third was a Rite of standing use in the Church and that wherein Church Order is much concerned But as to the use of it one sort of persons only was concerned therein And no just reason can be given why the Apostle from the Doctrine of the first intrants of Christian Religion should proceed to the Ordination of Ministers omitting all other Rites of the Church especially that of the Supper of the Lord wherein so great a part of the Worship of the Church consisted Besides there is no ground to give a probability that the Apostle should insert the observation of this Rite or the Doctrine concerning it in the same order and under the same necessity with those great fundamentals of Faith Repentance the Resurrection and Eternal Judgement Wherefore the Imposition of hands in the last sense mentioned is that which most probably is intended by our Apostle For 1 adhering to our first interpretation as the most solid and firm the Imposition of hands intended is a description of the persons that were to be instructed in the other fundamental principles but is no principle its self And this is not appliable unto any other of the uses of this Rite For 2 This laying on of hands did commonly if not constantly in those days accompany or immediately follow Baptism Acts 8. 14 15 16 17. Acts 19. 6. And a thing this was of singular present use wherein the Glory of the Gospel and its propagation were highly concerned This was the state of things in the world When
upon the preaching of the Gospel any were converted unto Christ and upon their profession of Faith and Repentance were baptized the Apostles present or if near unto them they came on that purpose laid their hands on them whereon they received the Holy Ghost in a supernatural Communication of Evangelical Gifts And this next to the preaching of the word was the great means which the Lord Christ made use of in the propagation of the Gospel By the Word he wrought internally on the Minds and Consciences of men and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached by what in an extraordinary manner was objected to their external senses And this was not confined unto a few Ministers of the word and the like but as it appears from sundry places of Scripture was common almost unto all Believers that were baptized Gal. 3. 2. 1 Cor. 14. 3 In the Verse following mention is made of those who were made partakers of the Holy Ghost that is of his miraculous gifts and operations which were communicated by this Imposition of hands which therefore refers unto the same After these times this Rite was made use of in other occasions of the Church in imitation no doubt of this extraordinary action of the Apostles but there is no mention of it in the Scripture nor was in use in those days and therefore cannot be here intended And this is the most genuine interpretation of this place These mentioned were the principles of the Doctrine of Christ wherein among others of the same importance they were to be well instructed who were to be baptized and thereon to have hands laid on them whereby the extraordinary Gifts of the Holy Ghost were communicated unto them But we shall allow a room also for that other Exposition of the words which is more generally received and in the exclusion whereof because it complies with the Analogie of Faith I dare not be peremptory And this is that the Doctrine of laying on of hands maketh one distinct principle of Christianity by its self But then the thing signified is principally intended namely the Communication of the Holy Ghost unto Believers in his Gifts and Graces ordinary and extraordinary whereof this Rite was the external Sign And as this was peculiar to the Gospel so it contained the principal verification of it And this it did sundry ways 1 Because the Promises of the Lord Christ for the sending of him were eminently and visibly accomplished It is known that when he was leaving the world he filled his Disciples with an expectation of his sending the Holy Ghost unto them And he did not only propose this Promise as their great supportment during his absence but also suspended on its accomplishment all the Duty which he required from them in the Office he had called them unto Therefore he commanded them to abide quietly at Hierusalem without any publick engagement into their work until they had received the Promise of the Spirit Acts 1. 4 8. And when this was done it gave a full and glorious testimony not only unto his truth in what he had told them in this world but also unto his present exaltation and acceptation with God as Peter declares Acts 2. 33. 2 His Gifts themselves were such many of them as consisted in miraculous operations whereby God himself gave immediate testimony to the truth of the Gospel Heb. 2. 3 4. God himself bearing witness to the preachers of it with signs and wonders and with miracles and gifts of the Holy Ghost This made the Doctrine concerning them of unconceivable importance unto Believers of those days as that whereby their Faith and Profession was eminently justified in the face of the world 3 This Dispensation of the Holy Ghost was peculiar to the times of the Gospel and was in its self a sufficient proof of the cessation of all Legal Ordinances For it was the principal Prophecy and Promise under the Old Testament that in the days of the Messiah the Holy Ghost should be so poured out as I have at large elsewhere declared And it was to be a consequent of his Glorification Job 7. 38 39. Hence by the argument of their receiving the Spirit our Apostle proves to the Galatians their freedom from the Law Gal. 3. 2. Wherefore 4 The Doctrine concerning this Dispensation of the Spirit was peculiar to the Gospel and so might be esteemed an especial principle of its Doctrine For although the Church of the Jews believed the Holy Ghost as one Person in the Trinity after their obscure manner of apprehension yet they were Strangers unto this Dispensation of him in his Gifts though promised under the Old Testament because not to be accomplished but under the New Yea John the Baptist who in light into the Mystery of the Gospel outwent all the Prophets that were before him yet had not the Knowledge hereof communicated unto him For those who were only baptized with his Baptism and initiated thereby into the Doctrine of Repentance for the forgiveness of Sins had not so much as heard whether there were an Holy Ghost that is as unto this dispensation of him Acts 19. 2 3. Hereupon our Apostle instructing them in the Doctrine of the Gospel he made use of this Rite of the Imposition of hands whereon the Holy Ghost came on them and they spake with Tongues and prophesied ver 6. This therefore being so great and important a concern of the Gospel and this being the Rite appointed to represent it by the Doctrine concerning it namely the Promise of Christ to send the Holy Ghost with the nature use and end of the Gifts which he wrought in Believers is expressed and reckoned among the first principles of Christian Religion But the Reader is at liberty to follow whether of these interpretations he pleaseth And from the whole of what hath been discoursed we may take the ensuing observations 1. Persons to be admitted into the Church and unto a participation of all the holy Ordinances thereof had need be well instructed in the important Principles of the Gospel We have here the Rule of the Apostle and Example of the Primitive Churches for the ground of this Doctrine And it is necessary that such persons should be so instructed on their own part as also on the part of the Church it self On their own part because without it the Ordinances themselves will be of little use unto them For what benefit can any receive from that whose nature and properties he is unacquainted withall And neither the nature nor use of the Ordinances of the Church can be understood without a previous comprehension of the fundamental principles of the Gospel as might be easily demonstrated And it is so on the part of the Church For the neglect hereof was the chiefest occasion of the degeneracy of most Churches in the world By this means were the Societies of them filled with ignorant and consequently profane persons
its Truth or would not amend their Lives according to its Doctrine or would not abide with constancy in its profession These are the especial sins which cast those Hebrews and will cast all that are like unto them into the condition of Danger and Perdition here described Secondly The manner of bringing forth these Thorns and Briars is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostome puts a great remark upon the difference of the words used by the Apostle that which he applieth to the production of good Fruit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes a natural conception and production of any thing in due order time and season But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the barren cursed Ground denotes a casting of them out in abundance not only without the use of means but against it The Heart of man needs not to be impregnated with any adventitious Seed to make it thrust forth all sorts of sins or to make it fruitful in Unbelief and Impenitency the Womb of sin will on its own accord be continually teeming with these things Matters being thus stated with this ground the Apostle affirms three things concerning it First it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Trial hath been made whether by the Application of suitable means unto it it will be made useful unto any certain end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to try to make an Experiment what any thing is and of what use especially it is applied to the trial that is made of Gold and Silver by Fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrat We try Gold in the Fire that is whether it be true and pure Fire is the great trier and discoverer of Metals of what sort they are 1 Cor. 3. 13 14 15. And hence the Lord Christ in the trial of his Church is compared to a Refiner with Fire Matth. 3. 2. so Faith is tried 1 Pet. 1. 7. And it is the word which our Apostle useth when he enjoyns us to try and search our selves as unto our sincerity in Faith and Obedience 2 Cor. 13. 5. Gal. 6. 4. as also to make a due enquiry into the true nature of spiritual things Rom. 12. 2. Ephes. 5. 10. not contenting our selves with a bare notion of them but endeavouring after an Experience of their power in our own Hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used by our Apostle for an Experience upon trial Rom. 5. 4. 2 Cor. 2. 9. Phil. 2. 22. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Peter 1 Epist. 1. 7. Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that upon trial is approved found sound and therefore is accepted 1 Cor. 11. 19. 2 Cor. 10. 15. 2 Tim. 2. 15. Jam. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 14. 18. Accepted with God and approved with men Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one rejected disproved upon trial reprobate 1 Cor. 9. 27. 2 Cor. 13. 5 6. Tit. 1. 16. The whole is expressed Jer. 6. 29 30. The Bellows are burnt the Lead is consumed of the Fire the Founder melteth in vain Reprobate Silver shall men call them because the Lord hath rejected them All means were used to try to the utmost whether they were any true sincere mettal in them After all they were found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refuse Silver meer dross which was therefore rejected as of no use This ground therefore is supposed to have had a trial made of it and all proper means to have been used for to make it fruitful but whereas nothing succeeded it is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejected disapproved laid aside as to any further endeavours to make it successful such a piece of Ground the Husband-man leaves caring for he will lay out no more charge about it nor take any more pains with it for he finds in trial that it is incurable Secondly It is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nigh unto a Curse The Husband-man doth not presently destroy such a piece of Ground but neglecting of it lets it lye further to discover its own barrenness and unprofitableness But this he doth so as to declare his resolution to lay it wast and so to cast it out of the bounds of his possession and he doth it three ways 1 By gathering out of it all the good Plants and Herbs that yet remain in it by transplanting them into a better Soil 2 By casting down its Fences and laying it wast that all the Beasts of the Field shall lodge in it and prey upon it 3 By with-holding all means of doing it good by watering or manuring of it And hereby it becomes like to the barren Wilderness as it lies under the Curse which no man careth for It is nigh to that condition wherein it shall not be known that it was ever own'd by him or did ever belong unto his possession So is it unto Cursing For as Blessing of any thing is an Addition of good so Cursing implies the taking off all kindness and all effects thereof and therewithall the devoting of it unto Destruction Lastly It is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose End is unto burning or to be burned Fire makes a total and dreadful Destruction of all combustible things whereunto it is applied Thence such Desolations are said to be Firing or Burning by what means soever they are effected Things are consumed as if they were burned up with Fire There is a burning of Ground which is used to make it fruitful as the Poet expresseth it in his Georgicks Saepe etiam steriles incendere profuit agros Atque levem stipulam crepitantibus urere flammis But it is a burning of another kind that is here intended and this is an act of positive Indignation He will not only shew his dissatisfaction in such barren Ground by a neglect of it but his Vengeance in its Destruction And it is thus expressed to intimate both the temporal destruction of the obstinate Jews and the External destruction of all Unbelievers both by Fire of several kinds Thus therefore the Apostle declares that God the great Husbandman and Owner of the Vineyard would deal with the impenitent and incredulous Hebrews First He tried them and that for a long season by the Preaching of the Gospel The Rain fell oft upon them and that for the space now of 36 years or thereabouts God did as it were Essay by outward means to make them fruitful to bring them to Faith Repentance and Obedience but after this long trial it appeared that they multiplied as it were under his hand the Thorns and Briars of their Unbelief and all sorts of provoking sins Wherefore God rejects them declares that his Soul had no pleasure in them that he would be at no further cost about them And twice did our Apostle mind his Country-men in other places that God would speedily so deal with them Acts 11. 40 41 46. chap. 28. 25 26 27 28. as our Saviour
he is judged Rom. 3. 4. that is not only that all he doth shall be Righteous and Holy which is necessary from his own Essential Righteousness whence he will not whence he cannot do Evil but his Works shall be so wrought so accomplished as that the Righteousness of them shall be eminent and pleadable by his people against all sayings and reflections of ungodly men Especially every thing shall be plain and visibly Righteous that he doth in this way towards barren unprofitable Churches which he hath formerly owned and blessed In his dealing with them he will leave no colour of calling his Goodness and Faithfulness into question but will as it were refer the Righteousness of his proceedings unto all even unto themselves So he doth as to his dealing with the Church of the Jews when it was grown utterly barren Isa. 5. 1 2 3 4 5 6 7. So did our Lord Jesus Christ in his Parable compel the wicked Jews to subscribe unto the Righteousness of God in that miserable destruction which was coming on themselves Matth. 21. 33 34 35 36 37 38 39 40. And this God doth principally by his gradual procedure with them His precedent warnings and first degrees of Judgements Spiritual or Temporal shall bear witness unto the Righteousness of their total ruine Men at present through their blindness hardness of heart love of sin do not it may be take notice of Gods dealing with them and are therefore apt to complain when they are surprised with the fatal Evil. But the day will come when their Consciences shall be awakened unto a dreadful Remembrance of all the warnings God gave them and how slowly he proceeded in his Judgements when their Mouths shall be stopp'd and their Faces filled with Confusion 3 Gods dealings with barren Apostates being principally in spiritual Judgements the issue whereof is the total removal of the Gospel from them he will not do it at once because others may be yet mixed among them unto whom he will have the means of Grace continued This Abraham laid down in temporal Judgements as an unquestionable maxime of Divine Right That God would not destroy the Righteous with the wicked Gen. 18. 23 25. which Rule yet by the way is consined unto that kind of destruction which was to be a standing token and pledge of the last final Judgement and the Damnation of all ungodly men For in other cases it will admit of some extraordinary exception but this is the general way of Gods procedure in all Judgements Spiritual and Temporal Now if when men openly manifest their barrenness and daily bring forth Thorns and Briars if God should immediately remove the Word whilst there are amongst them a People also that are really fruitful unto his Glory it cannot be but that in an ordinary course of his Providence they must suffer with the rest and that before God hath fulfilled the whole works of his Grace towards them This was that wherewith he satisfied and quieted the mind of Elijah when in a transport of Zeal he complains of the horrible Apostasie of the Church of Israel making as the Apostle speaks intercession against them and applieth it unto all other seasons of the Church Rom. 11. 2 3 4 5. And we are taught in that example that when the Patience of God towards an highly provoking people seems to interfere with his threatening and the ordinary course of his Providence to believe that there are yet among them many whose hearts are sincere for God though for many reasons they are unknown to us And this should stir us up unto continual prayers for the whole world When the long-suffering of God is abused by the most and turned into an increase of their security yet he hath a blessed End in it towards his own among them 1 Pet. 3. 3 4 9. And this was the state of Gods present Dispensation towards those Hebrews The most of them were obstinate Unbelievers and many of them barren Apostates But yet God continued for a while to exercise Patience towards them and to tender the Gospel unto them And this he did because there was a Remnant amongst them according to the Election of Grace which were to obtain whilst the rest were hardened as our Apostle declares Rom. 11. And this Patience of God the hardened wretches despised and scoffed at But yet still God went on in his way and method because of those amongst them whom through that patience and long-suffering he intended to bring to Repentance and the acknowledgement of the Truth Further to clear up this whole matter it may be enquired what are those Degrees in Spiritual Judgements whereby God doth ordinarily proceed against barren Professors which are here intimated in general And 1 In such cases God doth usually restrain the Influence of mens Light upon their own Consciences and Affections Their Light and Knowledge which they have attained may in their Notions remain with them but they are not at all affected with what they know or guided by it as unto their practice There is a time when Light and Knowledge not improved do lose all their efficacy God suffers such an interposition to be made between it and their Consciences by the acting and pride of their Lusts that it is of no use unto them Whereas formerly under their Convictions every thing they knew of the Mind of God or the Gospel pressed on them to endeavour after some conformity unto it now it hath no power upon them but only flotes in their Fancies and Memories And this we see accomplished every day Men under a barren Apostatizing state do yet retain some of their Light and Notions of Truth which they are sensible of no power from nor have any use of unless it be to enable them to be the greater scoffers and deriders of others Now although this comes to pass through their own sin and lusts as the immediate cause of it yet it is a Spiritual Judgement of God also upon them for their sins For he with-holdeth all the working of his Spirit in and by that Light which alone renders it effectual His Spirit shall not strive any more therein and then it is easie for them to rebel against the Light they have as he speaks Job 24. 13. And let all men hence take heed when they begin to find that their Light and Convictions from the Word have not the same Power with them and Efficacy upon them as formerly they have had For it is greatly to be feared lest it be a beginning of Gods displeasure upon them See Hos. 9. 12. 2 God deprives them of all the Gifts which formerly they received Gifts are an Ability for the due Exercise of Gospel Light and Knowledge in the Duties of a publick concern These they may be made partakers of who yet prove barren and Apostates But God will not suffer them to be long retained under a course of Backsiding As men neglect their Exercise so God deprives them of them and
other grounds obliged unto a Love towards all mankind whether Friends or Enemies yet that peculiar Love which the Gospel so chargeth on the Disciples of Christ is an effect of and built upon their common and mutual Interest in Christ. They are to love one another as Members of the same mystical Body and united unto the same Spiritual Head Whatever Love there may be on other accounts among any of them which doth not arise from this Spring and Fountain it is not that Gospel Love which ought to be among Believers And how can this be in us unless we have a good perswasion concerning our mutual Interest and In-being in Christ God forbid that any should press that peculiar intense Love that ought to be among the Members of the Body of Christ to take off or derogate from that general Love and usefulness which not only the Law of our Creation but the Gospel also requireth of us in an especial manner towards all men Yea he who professeth Love unto the Saints that peculiar Love which is required towards them and doth not exercise Love in general towards all men much more if he make the pretence of Brotherly Love the ground of alienating his Affection from the residue of mankind can have no assurance that the Love he so professeth is sincere incorrupt genuine and without dissimulation But this special Love is the special Duty of us all if we believe the Gospel and without which foundation well laid we can rightly discharge no other mutual Duty whatever Now this as is evident we cannot have unless we have a perswasion of the only ground of this Love which is our mutual Relation unto Jesus Christ. And to act this Love aright as to its object as grounded on this perswasion take heed of evil surmises these are the bane of Evangelical Love though some seem to make them their Duties Those concerning whom we hear that they make profession of Faith and Obedience towards our Lord Jesus Christ and know not that they any way contradict their Profession by wicked works we are obliged to bear the same Love towards as if we knew them sincere For Charity hopeth all things namely that are good if we have no certain evidence to the contrary And thus in general we may have this perswasion concerning all that in every place call upon the name of our Lord Jesus Christ their Lord and ours We have no obligation indeed hereunto towards such as visibly and evidently walk unworthy of that high Calling whereby we are called For concerning such our Apostle assures us that whatever they profess they are Enemies of the Cross of Christ whose end is destruction whose God is their belly and whose glory is their shame who mind earthly things Phil. 3. 18 19. It is a dishonour a reproach to Christ and the Gospel that we should perswade our selves that they are his Disciples and Members of his mystical Body whom we see to walk after the manner of the world and to have their Conversation in the Lusts of the Flesh. These we are still to Love as those who once had and are yet capable of the renovation of the Image of God upon them But they proclaim themselves destitute of all those qualifications which are the formal object and reason of this peculiar Love 2 The Lord Christ hath by his Institution secured us as to a certain rule of this perswasion and love by the disposal of his Disciples into Church Societies upon such grounds as are a sufficient warranty for it Thus our Apostle in all his Epistles unto the Churches Salutes Esteems Judgeth them all to be Saints and called in Christ Jesus For although some of them might not be so really and in the sight of God yet his perswasion and his Love being directed according to the Rule were acceptable unto Christ. And whereas our Lord Jesus hath commanded that all his Disciples should joyn themselves unto and walk in such Societies were there not great confusion brought into the world in and about Gospel institutions we should not be at a loss about this perswasion and love for we should be obliged unto them towards all that are called Christians until they had openly declared themselves to be Enemies of the Cross of Christ. But we are yet suffering under the confusion of a fatal Apostasie which God in his good time will deliver his Churches from 3 As we cannot direct our Love aright without this perswasion no more can we exercise any of the Duties or Fruits of it in a due manner The Fruits of mutual love among Christians are either in things Spiritual which concern Edification or in things Temporal which concern outward Relief Of the first sort are Admonition Exhortation Instructions and Consolations mutually administred Now how can any man order or make use of these in a right manner unless he have some directive perswasion of the Spiritual condition of them unto whom he doth administer It is true he may sometimes be therein mistaken yet it is far better so to be than never to consider what is meet and requisite with respect thereunto And as for the Fruits of the same Love in outward things although they ought to be brought forth in the temporal supplies of all according to our Opportunities and Abilities yet without this perswasion they will want the quickening form and soul of them which is a design to place our love in them ultimately on Jesus Christ. We may as occasions require publickly testifie that good perswasion which we have concerning the Spiritual condition of others and that unto themselves Our Apostle here acquaints these Hebrews with his good perswasion concerning them and likewise in all his Epistles he still declares his hopes and confidence of their blessed Interest in Christ unto whom he wrote and spares not to give them all the Titles which really belong only to Elect Believers Now as this is not to be done lightly not in a way of flattering Compliance not but upon just and firm grounds from Scripture least of all to give Countenance unto any to continue in an evil way or practice yet in three cases it is warrantable and requisite 1 When it is done for their due encouragement Gracious persons through their Temptations Fears and sense of sin yea whole Churches upon occasion of Trials Distresses and Back-slidings among them may so be cast down and despond as to be discouraged in their Duties and Progress In this case it is not only lawful but expedient yea necessary that we should testifie unto them that good perswasion which we have concerning their state and condition with the grounds thereof as the Apostle doth in this place So in like case testified our Saviour himself concerning and unto the Church of Smyrna I know thy Poverty what thou complainest of and art ready to sink under but thou art rich Rev. 2. 2 It may and ought to be done for their Just Vindication The Disciples and
Primitive Church when there was nothing of that secular Grandeur Promotion Preferments Dignities amongst the Ministers of the Church as now a days fill the world with Pride and Domination all the Danger of an hurtful Elation of mind in one above another was from the eminency of Gifts which some had received above others And it cannot be denied but that the abuse hereof laid the foundation of all that swelling secular Pride and cursed Domination or Lordly Rule which afterwards pestered the Church The two things which the Apostle Peter in one place cautions and chargeth the Elders and Guides of the Church against became their Ruine namely filthy Lucre and Love of Domination over the Lords Heritage 1 Pet. 5. 2 3. And indeed it is a very hard and difficult matter for men totally to suppress those insinuations of a good conceit of themselves and preferring themselves before others which Gifts singular in their use and kind will suggest Neither will it be effected without a constant exercise of Grace For this cause the Apostle would not have a Novice called to the Ministry or publick exercise of Spiritual Gifts namely lest he be puffed up with Pride and fall into the Condemnation of the Devil 1 Tim. 3. 6. Afflictions and Temptations for the most part are a needful Ballance for eminent Gifts This therefore the Scripture hath provided against both warning us that knowledge which is the matter of all spiritual Gifts will puff up and forbidding us to boast in them because they are things which are freely bestowed on us without respect unto any thing of good or worth in our selves 1 Cor. 4. 7. And if we reckon aright those of us whose Gifts are inferiour unto those of other men provided we use and improve what we have received unto the best advantage we are able have no reason to envy them whose Gifts out-shine ours For if they are gracious they have work enough cut out for them to keep them watchful over themselves unto Humility where yet it is to be feared that things do not always so well succeed but that by sinful surprisals of self elating Imaginations there is work made for Repentance and Trouble Yea he who is eminently gifted if he be not eminently humble hath but an unquiet life within doors And if such a Person be not truly gracious he is in the ready way to fall into the condemnation of the Devil Such a Person is a prey to every Temptation and will also seduce himself into all evil 2 It is required of such persons as to be humble so in an especial manner to be thankful The things whereof they are partakers are Gifts and not to be thankful for Gifts is the most proper ingratitude 3 A Fruitfulness proportionable unto the excellency of their Gifts He who had received five Talents was not only obliged to Trade with them but to get five Talents more The increase of one or two Talents would not have served his turn To whom much is given of him not somewhat but much is required The hiding of many Talents is a sin whereof there is no Instance in the Scripture it is a sin that hath a greatness in it not to be supposed and those who may be concerned in it ought to tremble with the Apprehensions of it Our Lord is coming and alas there is none of us who have traded with his Talents as we ought to have done We hope that in his infinite mercy and compassion he will spare and pardon and accept of that little which we have endeavoured after in sincerity but in the mean time we ought always to consider that labour and fruitfulness ought to be proportioned unto what we have received But yet these are not the Better things here directly intended For from them or any thing that is in the best of them no such conclusion can be made as that here by our Apostle seeing he had shewed before that they might all perish and be lost Secondly There are Spiritual things which differ in their whole kind and nature from other things and are better than they as to their Essence and Being Such is all saving Grace with all the Fruits of it I shall not now stay to prove that true saving Grace differs specifically from all common Grace however advanced in its exercise by the company and help of Spiritual Gifts much less to wrangle about what doth formally constitute a specifical difference between things But this I say plainly which I can prove assuredly that true Gospel Faith and sincere Obedience are better things than the most glorious Hypocrite or most reformed unregenerate Person was ever made partaker of In the visible professing Church all things outwardly seem to be equal There are the same Ordinances administred unto all the same Profession of Faith is made by all the same outward Duties are attended unto and scandalous offences are by all avoided But yet things are not internally equal Many are called but few are chosen In a great House there are Vessels of Wood and Stone as well as of Gold and Silver All that eat outwardly in Ordinances of the Bread of Life do not feed on the hidden Manna All that have their names enrolled in the Churches Book may not yet have them written in the Lambs Book There are yet better things than Gifts Profession Participation of Ordinances and whatever is of the like nature And the use hereof in one word is to warn all sorts of Persons that they rest not in that they take not up with an Interest in or Participation of the Priviledges of the Church with a common Profession which may give them a name to live seeing they may be dead or in a perithing condition in the mean time There are according to the Tenour of the Covenant of Grace such things bestowed on some persons as Salvation doth infallibly accompany and ensue upon Better things and such as have Salvation accompanying of them This Assertion is founded on the nature of the Covenant of Grace in the first Covenant it was not so The best things bestowed by virtue of it might perish and did so Many excellent things were bestowed on us when we were created in the Image of God But they were all such things as we might lose and did lose and thereby came short of that Glory of God which we were created for But in the Covenant of Grace there is such a disposal and concatenation of Spiritual things that a real participation of some of them doth infallibly conclude unto an indefeazable Interest in them all This did the Apostle assure us in an express annumeration of them Rom. 8. 29 30. For instance there is a saving Faith of this nature For 1 It is an effect of Gods immutable purpose of Election If that therefore cannot be changed this cannot utterly fail and be lost Whom he predestinates them he calls that is to saving Faith by Jesus Christ. Faith is of Gods Elect and
In whatsoever we manage the Truth in all that we have to do in the Profession of it in speaking preaching conference instruction it is all to be managed in Love to the whole Body or we had as good let it alone And the End of all is Edification in Love that is either by Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is frequent or in Love seeing in the increase or inlargement thereof doth our Edification principally consist For as Love edifieth 1 Cor. 8. 1. is the principal means of the Edification of the Church so it is it self in its increase a principal part of Edification A Church abounding in Love is a Church well built up in its Faith And this also farther evinceth the necessity of this Duty and Grace The Communion of Saints in any thing else without this is a deceitful figment 4. Without this Love we are of no use in the Church of God Some men seem to be very useful by their Gifts and I wish that none do pride themselves in them or bear themselves high upon them For of themselves they are apt to puff us up But the very Truth is that without this Love and the constant exercise of it they are of little or no use unto the true spiritual Edification of the Church This our Apostle doth not only plainly affirm but also so largely argue as we need not further insist upon it 1 Cor. 13. For he doth not only compare the most excellent Gifts of the Spirit with it preferring it above them all but also declares that without it no man by virtue of those Gifts is of any better use in the Church than a little sounding Brass or a tinkling Cymbal ver 1 2 3. Wherefore we may consider 5. That whatever Grace any man seem to have whatever Profession he make of whatever use he appear to be if he have not this Love if he live not in the exercise of it he hath indeed no Grace in Truth nor any real Interest in the Benefits of the Gospel Faith where it is sincere worketh by Love Gal. 4. and that which doth not so is vain dead and useless Jam. 2. 14 15 16. If we love one another we are born of God and know God if we do not we know not God whatever we pretend for God is Love 1 Joh. 4. 7 8. And many other considerations of the like nature might be called over from whence it is manifest what ground the Apostle had to lay so great weight as he doth on that Love which he hath observed among the Hebrews I cannot pass by this subject wholly without a little farther pressing the necessity of the obtaining and due exercise of this Grace I know not how it comes to pass but so it is that men are harrassed continually about want of Love with Writings keen and invective yet little Fruits do we see to come thereof And the plain reason of it is because the Love which men so contend for is confined to that practice in and of Ecclesiastical Communion whose measures they have fixed to themselves If you will do thus and thus go in such or such ways so or so far leave off such ways of Fellowship in the Gospel as you have embraced and think according unto the mind of God then you have Love else you have none at all How little either Unity or Love hath been promoted by such Principles and Practices is now evident yea how much Divisions Animosities and mutual Alienations of minds and affections have been increased by them For my part I should be sorry that any man living should out-go me in earnest desires that all the people of God were agreed and united as in Faith and Love so also in the same way of Worship in all things However I know my desires unto that End are sincere But that there can be no Love or no due exercise of it until that be accomplished I am not perswaded I do not believe yea I judge that if ever it be it will rather be the effect and fruit of Love than the cause of it Let us therefore all lay hold on the present season and not lose the exercise of Love whilst we contend about it I know no way wherein I judge that any who fear God in the world do walk at this day that is in and of it self inconsistent with Gospel Love or a real Obstruction to the exercise of it If any such there be it is really to be abhorred And the more semblance there is of such an Evil in any opinion way or practice the more it is to be suspected But to charge this upon the gathering of Professors of the Gospel and Obedience unto Christ into particular Congregations or especial Societies for Church Administrations hath an appearance at least of Envy Ill-will and Ignorance For none of the Institutions of Christ such as this is can either directly or by any just consequences obstruct that Love which he requireth of his Disciples and which indeed they are all suited to promote And this of particular Churches is an effect of the Wisdom of Christ providing a way for the constant and due exercise of that Love towards some which is to be extended unto all as opportunities are offered And those who would perswade us to forsake these Assemblies and to break up their Societies that returning into the larger Communion of the many we may have and exercise Love do but perswade us to cast away our Food that we may be strong and to throw away our Cloathes that we may be warm Let us therefore not wait for other seasons nor think any outward thing previously necessary unto the due discharge of this great Duty of the Gospel We are in our way let us go about our work And I shall only at present give a few Cautions against the common hinderances of it because it must yet be spoken unto again immediately 1. Take heed of a froward natural temper Wherever this is predominant it either weakens Love or sullies the Glory of its exercise Some good persons have naturally so much of the Nabal in them that a man scarce knows how to converse with them They mingle all the sweet fruits of Love with so much harshness and sowrness as makes them ungrateful unto those who most need them I think it is a mistake that Grace only subdues our sinful corruptions it will if cared for and used as it ought cure our natural Dispositions so far as any evil or occasion of evil is as it were incorporated with them If it maketh not the froward meek the angry patient the peevish and morose sweet and compliant how doth it make the Leopard lye down with the Kid and the Wolf dwell with the Lamb Isa. 11. 6. And it is not enough considered how great a Lustre is put upon the exercise of Love when it is accompanied with a natural condescension compliance and benignity 2. Watch against the
Earth is named Ephes. 3. 15. They are the Family of God or Houshold of God chap. 2. 19. The Saints of the most high Dan. 7. 27. The Name of God is upon them and therefore what is done unto them is done towards the Name of God whether it be good or evil 2 Formally because their Relation unto God is the Reason why they laboured in Love towards them This is that which gives this Love its especial nature when it is exercised towards any meerly on the account of their Relation unto God because they are his because his name is called on them 3 Efficiently The Name of God is his Authority and Will God requires this labour of Love of us it is his Will and Command and therefore whatever we do in the discharge of it we do it towards his Name that is with a due reverence of and regard unto his Will and Authority The whole therefore of this Duty rightly performed begins and ends with the name of God Hence we may observe That It is a due regard unto the Name of God that gives Life Spirituality and Acceptance unto all the Duties of Love which we perform towards others Great things have been done in the world with a great appearance of Love which yet have been all lost as to the Glory of God and the spiritual Advantage of them by whom they have been done Some have been lost from a principle of Superstition some from a design of Merit some from vain Glory or a desire of Reputation by being seen of men And many other ways there are whereby men may lose the benefit of what they have wrought Now whereas this labour of Love is a Duty which hath so many difficulties attending it as we have before declared it is of the highest concernment unto us to take care that what we do therein be not lost Unless it be done with respect unto the Command of God and so be a part of the Obedience of Faith unless it be influenced with a regard of their Relation unto God and his peculiar concernment in them towards whom our Love is exercised it will not endure the Trial when the Fire of it shall consume all Hay and Stubble What we do in this kind is so to be done as that the Lord Christ may own it as done unto himself in the first place Again There is the Object of this Love in its exercise and they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints And they are considered either as to their general condition and qualification which is expressed they are Saints or as unto their particular state and circumstances they are such as stand in need to be ministred unto 1. They are Saints There is nothing more evident than that all true Believers and all those who upon their Profession are presumed so to be are in the New Testament stiled Saints For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1. 2. Saints are the same with called and sanctified in Jesus Christ. Every Believer is sanctified and every one who is not sanctified is no true Believer so that Believers and Saints are the same But the Atheism of this Age hath made it a Reproach among many once to use the name and with some this Appellation is restrained unto such as are canonized or deified by themselves Chrysostome is express to our purpose on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearing these things I beseech you let us minister unto the Saints For every Believer in as much as he is a Believer is a Saint Although he be a secular person which he mentions in opposition to their Imagination who confined Saintship unto Monks he is a Saint which he proves by Testimonies that they are sanctified These Saints therefore were the Disciples of Christ Professors of the Gospel presumed in Charity to be true Believers and therefore real Saints 2. They are supposed to be in such an outward condition as to stand in need of being administred unto they were in some kind of wants or distresses And such was in an especial manner the condition of the Saints at that time among the Hebrews Their Poverty was such as that our Apostle in many places perhaps in all where the Gospel had success made collations for them And as he pressed the Gentile Believers unto a contribution unto this purpose with weighty Arguments Rom. 15. 25 26 27. so he looked on his Duty herein of so great importance that he earnestly requests that his discharge of it might be accepted with God and by the poor Saints themselves ver 30 31. And where any Churches had largely ministred in this kind he rejoyceth in it as that which would tend unto the unspeakable advancement of the Glory of Gods Grace 2 Cor. 9. 11 12 13 14 15. And this Duty was the Apostle most careful in as that wherein he gave a Testimony unto the change of the Church Estate of the Old Testament All the Jews before all the world over did send their Oblations in things dedicated Silver and Gold unto the Temple And if they made any Proselytes among the Gentiles the first thing they did was to cause them to acknowledge their Obedience by sending Gifts to the Treasury of the Temple and that this was done from all parts of the Roman Empire was known and complained of Wherefore our Apostle declares that the Old Church state was now changed and that the believing Saints were become the only Temple of God And therefore from all those whom he made Proselytes of or won to the Faith of Christ he calleth a Benevolence for that Temple or the poor Saints in Judea This therefore was an eminent Duty in that place and at that season For this Poverty and these Exigencies they were cast under on many accounts For at that time they were under great Oppressions and Devastations by the Covetousness and Rapine of their Rulers or the Roman Governours of them And the whole Nation was every day vexed by seditious persons and prevailing multitudes of Robbers And these things were common unto them with others But moreover they were exposed in particular for the profession of the Gospel unto great persecution wherein in an especial manner their Goods were spoiled and their persons brought under various distressing Calamities as our Apostle declares chap. 10. 32 33 34. Besides generally those who gave up their names unto Christ were of the lower sort of the people the poor among them receiving the Gospel All these things declare their wants to have been great besides other incidents of life that might befall them unto their distress These were they unto whom the Hebrews ministred whose condition put an eminency on that Duty But it may be said That if this were their state how could any of them or how could the Church in general thus labour in Love by administring unto the
wants of others when they themselves were even overwhelmed with their own I answer 1 We do not I fear sufficiently understand what was the frame and spirit of those first Believers and out of how very little of their own they would administer unto the greater necessities of others that there might be no lack in the Body So the Apostle tells us that in the Church of Macedonia when they were under Trials Afflictions Persecutions their deep Poverty abounded with the Riches of Liberality 2 Cor. 5. 2. In their own great Poverty and under Persecution they contributed largely unto the necessity of others For us who are apt to think that there are so many things necessary that we may minister unto the poor Saints as so much wealth at least so much provision for our own Families peace and some kind of quietness in what we enjoy it is no wonder if we cannot so easily understand what is affirmed of that labour of Love which was among the Primitive Believers They gave freely and liberally out of their Poverty and amidst their Troubles we can scarce part with superfluities in Peace 2 It is not improbable but that there might be some in the Church who escaping the common calamities of the most were able to contribute bountifully to the necessity of others and their discharge of Duty is reckoned by the Apostle unto the whole Church whilst in the rest there was a willing mind whence they were judged and accepted according to what they had and not according to what they had not And those who have Ability in any Church should do well to consider the Honour and Reputation of the whole Church in the sight of God and man depends much on their Diligence and Bounty in the discharge of this Duty Hence is that peculiar direction of our Apostle unto Timothy with respect unto this sort of persons Charge them that are rich in this world that they be not high-minded or trust in uncertain Riches but in the living God who giveth us richly all things to enjoy that they do good that they be rich in good works ready to distribute willing to communicate 1 Tim. 6. 17 18. 3 The contribution of outward things is but one way of ministration unto the Saints but one part of this Duty There are spiritual Aids and Assistances in visiting exhorting comforting that belong thereunto And herein all may be sedulously conversaut though poor and low in the world 4 It is very probable that the whole Church was very careful and diligent in looking out for help and assistance where it was needed beyond what they had Ability to supply And hereby did they no less exercise their Love than in what they did personally themselves For it is an Ordinance of Christ that where Churches are disenabled through persecution or poverty to minister unto the necessities of the poor among them they should seek for relief from other Persons or Churches walking in the same Profession of the Faith and Order of the Gospel with themselves Wherefore 5 The intendment of this Expression is that they industriously exercised Love towards all the Saints every one according to his Ability and Capacity and more is not required Lastly The especial manner of the exercise of this labour of Love is called Ministration and the especial Object thereof is the Saints of whom we have spoken already And concerning this Ministration the Apostle ascribes it unto them with respect unto what was past and what they did at present both which were necessary to found the Judgement on which he made concerning them You have ministered and you do minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a laborious and industrious Ministry And this in the Church is twofold 1 Of Especial Office 2 Of Common Love and Charity The rise occasion and institution of an especial Office or Ministry towards the poor is at large declared Acts 6. and mentioned afterwards by our Apostle as an abiding Ordinance Rom. 12. 7. 1 Tim. 3. 8 9 10 11 12 13. And this Ministration is comprised herein though not solely intended For what is done by these Deacons being done in the name and by the appointment and out of the Charity of the Church is to be esteemed the Ministration of the Church it self And though there be a peculiar Faithfulness and Diligence required in the persons called unto this Ministration yet the Ministration it self will abound or be straitened according as the whole Church dischargeth its Duty But the common Ministration of Brotherly Love what every one doth or ought to do in his own person is here intended And therein six things may be considered not here to be insisted on As 1 The Root Spring and Cause of it which is Love 2 The manner of its performance which is with labour and diligence 3 The Object of it or the Saints in wants troubles straights or necessities 4 The acts of it which are many and various the chief whereof are 1 Visiting of them 2 Advice and Counsel 3 Consolation 4 Supplies of their wants by outward things 5 Endeavours in the use of means for their full relief 1 With God in continual Prayers and Supplications 2 With men according unto our Interests and Advantages not being ashamed or afraid to own them in their poverty distresses and sufferings 6 The Rule of this Ministration is every mans 1 Opportunity 2 Ability 3 Especial call by objective circumstances But these things I must not here enlarge upon This is that on the Observation whereof the Apostle grounds his perswasion concerning these Hebrews expressed in the Verse foregoing And herein he gives us the true character of a Church of sound Believers They are such a Society as being called into the Fellowship and Order of the Gospel do walk in Faith expressing it in Fruits of Obedience carefully and diligently exercising Love towards one another on the account of the name of God especially with a continual regard unto them who suffer or are in any distress These are the things indeed which accompany Salvation And we may observe in our passage That it is the Will and Pleasure of God that many of his Saints be in a condition in this world wherein they stand in need of being ministred unto Hereof as to the distinction of persons why these shall be poor afflicted tempted tried in the Fire and not others no direct reason can be given but the Soveraignty of God which is to be submitted unto And those whose especial Lot it is to be thus exercised may do well to consider always 1 That this Will and Pleasure of God is accompanied with infinite Wisdom and Holiness so as that there is no unrighteousness therein 2 That they shall not be final losers by their poor afflicted condition God will make all up unto them both here and to Eternity And if there were no more in it but this that they are brough thereby unto a clearer foresight of and more earnest longings
after Eternal Rest and Glory they have a sufficient recompence in their hands for all their sufferings 3 That God might have put them with others into such Pastures here only to have been fatted against the day of slaughter Let them but consider how much Spiritual and Eternal Mercies wherein they are interested do exceed things Temporal they will find they have no cause to complain 4 Whereas it is for the Glory of God and the Benefit of the Church that some should be peculiarly in an afflicted condition they ought even to rejoyce that God hath chosen them to use them as he pleaseth unto those Ends. But for the thing it self the Reasons of it are revealed and manifest For 1 God hereby gives Testimony unto all that the good things as they are esteemed of this world are no Tokens or Pledges of his Love and that he hath better things in store for them whom he careth for He doth hereby cast contempt on the desirable things of the world and testifieth that there are better things to be received even in this life than whatever is of the number of them For had not God better things to bestow on his Saints in this world than any the world can afford he would not with-hold these from them so far at least as that they should be straightened in their want Wherefore in this Dispensation of his Providence he doth testifie unto all that internal spiritual mercies such as his Saints enjoy are incomparably to be preferred above all things of that kind wherein he keeps them short 2 Sam. 23. 5. 2 He maketh way hereby for the vigorous fruitful exercise of all the Graces of his Spirit namely in the various conditions whereinto the Members of the Church are cast And let every one look to it and know that according unto his outward condition in the world whether it be of want or abundance there is peculiar exercise of Grace unto the Glory of God required of him It is expected from all that are high or low rich or poor free or in distress not only that they live in the exercise of all Grace in general but also that they diligently endeavour an abounding fruitfulness in those Graces whose exercise their especial condition calleth for And secondly we are here taught that The great Trial of our Love consists in our regard unto the Saints that are in distress That is the Foundation of the commendation of the Love of these Hebrews they ministred unto them Either Love or at least an appearance of Love will be easily preserved where we have little or no need of one another But when the exercise of it proves costly when it puts us unto charge or trouble or into danger as it doth more or less when it is exercised towards them that are in distress then is it brought unto its trial And in such a season we have experience that the Love of many is so far from bringing forth more fruit as that the very leaves of it fall off and they give over its profession Wherefore It is the Glory and Honour of a Church the principal Evidence of its spiritual Life when it is diligent and abounds in those Duties of Faith and Love which are attended with the greatest difficulties From hence doth the Apostle commend these Hebrews and firmly perswades himself that they were endued with those better things which accompany Salvation For hereby as we might shew 1 God is singularly glorified 2 The Gospel is peculiarly promoted 3 An especial lustre is put upon the Graces of the Spirit and 4 All the Ends of Sathan and the World in their Persecutions are utterly frustrated And these things have we spoken concerning the first ground of the Apostles perswasion of the good spiritual estate at present of these Hebrews and their future Eternal safety namely that work of Faith and labour of Love which he had observed in them The other ground of his Perswasion is taken from the Righteousness of God God is not unrighteous to forget your work I intimated before that the word used by the Apostle to express the frame of his mind in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are perswaded ver 9. is applied sometimes to denote the infallible certainty of Faith and sometimes the moral certainty of Charity In this place it hath respect unto a double object or reason 1 What was in the professing Hebrews their Faith and Love Hereof he could have no assurance or certainty beyond a moral perswasion or the satisfaction of a charitable Judgement But on this supposition his perswasion had another object namely the Righteousness of God in the stability of his Promises whence he had infallible assurance or did conclude infallibly unto what he was perswaded of The Righteousness of God sometimes denotes the absolute Rectitude and perfect Goodness of his Nature and hereunto all other Acceptations of the Word as applied unto God are to be reduced Sometimes the Equity of the holy Dispensations of his Justice whereby he renders unto every one what is their due according unto the nature of things and his holy Appointments is so called And sometimes particularly his Vindictive Justice whereby he avengeth sin and punisheth sinners is so expressed Sometimes yea frequently the Fidelity of God in keeping and accomplishing his Promises is called his Righteousness For it belongeth unto the absolute Rectitude of his nature so to do So saith the Apostle If we confess our sins he is faithful and just to forgive us our sins 1 Joh. 1. 9. The forgiveness of sins is on all accounts an Act of mercy which is contradistinguished unto Righteousness in Judgement strictly so called Jam. 2. 13. Wherefore that Righteousness which is exercised in the pardon of sin is no other but the Faithfulness of God in the Promises of the Covenant He hath promised that he who confesseth and forsaketh his sins shall find mercy Hence it is just with God to forgive their sins who do so And this is the Righteousness that is here principally intended For the Righteousness whereby God rewardeth the works that are wrought in men by his own Grace is the same with that whereby he forgiveth their sins equally respecting the Covenant and the Promises thereof For without the consideration hereof strict or exact Righteousness could he neither pardon sin nor reward our works which being imperfect do no way answer the Rule which it doth or can proceed by In this sense is God here said not to be unrighteous to forget their work that is to be Righteous so as not to forget it He will have that respect unto it which he hath graciously promised in the Covenant because he is Righteous that is Faithful in his Promises And that no other Righteousness can be here intended is evident from hence because no work of ours doth answer the Rule of any other Righteousness in God Again We must enquire what it is not to forget their work And this
may respect either the preserving of it for the present or the future rewarding of it 1 It is not an unfrequent Temptation unto Believers that God so far disregards them as not to take care of Graces or Duties in them to cherish and preserve them See the complaints of the Church to this purpose Isa. 40. 27 28. chap. 49. 14. God hath forgotten me This is here denied God is not unrighteous to forget us or our work so as not to cherish and preserve it So the Apostle expresseth the same Perswasion concerning the Philippians as he doth here of the Hebrews chap. 1. 6. Being confident of this very thing that he which hath begun a good work in you will preserve it until the day of Jesus Christ He is not unrighteous to forget it God hath in the Covenant of Grace promised to preserve the Faith and Love of his People that they should not perish nor be lost Wherefore having begun a good work and you having made some good progress in compliance with his Grace he is not unrighteous so as to forget his Covenant Ingagement but will preserve you and your Graces in you unto the End which is the sum of that great Prayer of the Apostle for all Believers 1 Pet. 5. 10. 2. Respect may be had herein to the future and final Reward of the Faith Love and Works of Believers For this also belongs unto Gods Covenant And it is so of Grace as that the Righteousness of God wherein it is due unto us can be no other but that of his Faithfulness in his Promises For neither we nor our works are capable of an Eternal Reward by the way of merit i. e. that the Reward should be reckoned unto us not of Grace but of Debt Rom. 4. 4. And that which utterly overthrows such an Apprehension is that God himself is our Eternal Reward Gen. 15. 1. And I leave it unto others to consider how they can deserve that Reward Whether of these senses he will embrace the Reader is left to determine for himself The former seems to me more suited to the design of the Apostle and scope of the place For he is satisfying these Hebrews that he made another Judgement of them than of those Apostates whose condition he had before described And this he doth on two Grounds First That they were actually made Partakers of sincere saving Grace and therein things that accompany Salvation and then that God in his Faithfulness would preserve and secure that Grace in them against all Oppositions unto the End Following this sense of the words we may learn that Our Perseverance in Faith and Obedience though it require our Duty and Constancy therein yet it depends not on them absolutely but on the Righteousness of God in his Promises Or if we had rather embrace the other sense of the words then are we sufficiently instructed That Nothing shall be lost that is done for God or in Obedience unto him He is not unjust to forget our labour of Love And The certainty of our future Reward depending on the Righteousness of God is a great Encouragement unto present Obedience VERSE 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not much difficulty as to the signification of these words and therefore both ancient and modern Translations generally are agreed in the Interpretation of them The Vul. Lat. renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by ostentare sollicitudinem But ostentare is most frequently used for ostendere gloriandi causa as Festus saith though properly it seem to be a frequentative to shew often and is improper in this place Nor doth sollicitudinem well answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedulity Diligence Industry Studium ostendere say most and most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad complementum to the compleating or perfection of Hope Vul. Lat. Ad expletionem Spei which our Rhemists render by the Accomplishing of Hope the fulfilling of Hope Bez. Ad certam spei persuasionem whereunto answers our Translation to the full assurance of Hope Others ad plenam spei certitudinem most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is earnestly to desire whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concupiscence libido an earnest and mostly an impetuous desire So the Philosopher defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Cicero renders Ira libido puniendi both from the Original derivation of it a desire that invades the mind an earnest vehement desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We render and and we desire but yet or moreover The same with what is more largely expressed 2 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and besides all this besides what is past 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to manifest that is evince it unto all by the same performance of Duties that no decay in Faith or Love might be observed in them or suspected of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered study diligence endeavour But it is such a Diligence as hath an earnestness accompanying it that is as it were making haste in pressing towards the End and Accomplishment of any thing or business And it doth always denote great and earnest diligence with study and desire It is used to this purpose 2 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is saith Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmitas certitudo stability It is plena fides plena persuasio certa fides A sure stable firm certain Faith or perswasion The Vulgar Latine constantly renders this word as also the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some word denoting filling or compleating taking its signification from the first part in the Composition But whatever be the native signification of the single words whereof it is compounded or with respect unto what Allusion soever the signification was first fixed it is certain that in the best Authors as in the Scripture it expresseth a full satisfactory perswasion of mind or the highest assurance in any thing which from the nature of it we are capable of And we earnestly desire that every one of you do manifest the same diligence unto the full assurance of Hope unto the End Although the Apostle in these words and those ensuing as is usual with him taketh a prospect towards his further progress making way by them and in them unto his discourse concerning Melchisedec which he hath intermitted whence some would here begin the third part of the Chapter yet he plainly pursues his former Argument and gives an express account of his whole design therein For first he manifests directly what was his intention in proposing unto them that terrible Commination and prediction concerning Apostates ver 4 5 6 7 8. Although for certain ends he spoke those things unto them yet he lets them know that he spake them not of them He thought not that they were such at present as he had described nor that that would
the place whither he is gone And the way he went was 1 The way of Obedience chap. 5. 8 9. 2 The way of suffering chap. 12. 2. Holiness and the Cross are the two Essential parts of the way whereby our Forerunner entred into Glory 2 That we burden not our selves with any thing that will retard us chap. 12. 1. And we may see whereon the security of the Church doth depend as to the Trials and Storms which it undergoes in this world He that can consider the Opposition that is made unto it in the world the Counsel the Power and the Malice which are ingaged unto its Ruine on the one hand and it s own weakness solitariness helplesness on the other cannot but admire whence it is that it is preserved one moment from destruction There is no proportion between its visible defence and the visible opposition that is made unto it It is Jesus our Forerunner who is within the Vail taking care of all our concerns that is alone our security And what will he not do for us who in the height of his Glory is not ashamed to be esteemed our Forerunner What Love what Grace what Mercy may we not expect from him And When our Hope and Trust enter within the Vail it is Christ as our Forerunner that in opeculiar manner they are to fix and fasten themselves upon An Exposition on the VII CHAPTER of the Epistle to the Hebrews CHAP. VII THERE are almost as many different Analyses given of this Chapter as there are Commentators upon it And sometimes the same Person proposeth sundry of them without a Determination of what he principally adheres unto All of them endeavour to reduce the whole Discourse of the Apostle unto such a Method as they judge most Artificial and Argumentative But as I have else-where Observed the Force of the Apostles Reasonings doth not absolutely depend on any such Method of Arguing as we have framed unto our selves There is something in it more Heavenly and Sublime suited to convey the Efficacy of Spiritual Truth as to the Understanding so to the Will and Affections also For this Reason I shall not insist on the Reducing of this Discourse unto any precise Logical Analysis which none of the Ancients do attempt But whereas those Methods which are proposed by Learned Men whereunto in their Judgment the Apostles Arguing is reducible are onely Diverse and not Contradictory unto one another The Consideration of all or any of them may be of good Use to give Light unto sundry passages in the Context Those who have Laboured herein with most appearance of Accuracy are Piscator and Gomarus My Design being to Examine and Consider all the Apostles Arguings and their Connexions particularly I shall content my self with a plain and obvious Account of the Whole in general The Design of the Apostle in this Chapter is not to declare the Nature or the Exercise of the Priesthood of Christ though the mention of them be occasionally inserted in some passages of it For the Nature of it he had spoken unto Chap. 5 th and Treats of its Use at large Chap. 9 th But it is of its Excellency and Dignity that he Discourseth in this place and that not absolutely neither but in Comparison with the Levitical Priesthood of the Church under the Old Testament As this was directly conducing unto his End so it was incumbent on him in the first place to confirm For if it were not so Excellent it was to no purpose to perswade them to embrace it who were actually in the enjoyment of another This therefore he designeth to prove and that upon Principles avowed by themselves with Light and Evidence taken from what was received and Acknowledged in the Church of the Hebrews from the first Foundation of it After this he manifests abundantly the Excellency of this Priesthood from its Nature and Use also But he was in the first place to evince it from the Faith and Principles of the Ancient Church of Israel which he doth in in this Chapter For he Declares how God had many ways instructed them to expect an alteration of the Levitical Priesthood by the Introduction of another more Useful Efficacious and Glorious the continuance of them both in the Church at the same time being inconsistent Herein was the Authority and Infinite Wisdom of God made manifest in his dealing with the Church of Old By his Authority he obliged them unto a Religious Observance of all those Institutions which he had then appointed this he did unto the last day of the continuance of that State of the Church Mal. 4. 4 5 6. But in his Infinite Wisdom he had before them in them and with them inlaid Instructions for the Church whereby they might see know and believe that they were all to cease and issue in something better afterwards to be introduced So Moses himself in all that he did in the House of God gave Testimony unto what was to be spoken and Declared afterwards Chap. 3. 5. And with Respect unto both of these did that Church greatly miscarry For first in many Ages it could not be brought with any Constancy to submit unto the Authority of God in Obedience unto his Ordinances and Institutions as the whole story of the Old Testament doth declare And now when the time was come wherein they were all to cease under a pretence of adhering to the Authority of God they Rebelled against his Wisdom and refused to consider the Instructions which he had inlaid from first to last concerning their Ceasing and Alteration whereon the Generality of the Church fell and utterly perished This therefore the Apostle Designs here to enlighten them in And this should teach us with what Diligence with what Reverence with what Subjection of Soul and Resignation of our Understandings unto the Will and Wisdom of God all Divine Revelations are to be enquired into So dealt in this Matter the Holy men and Prophets of Old 1 Pet. 1. 10 11. And as for Want hereof the whole Church of the Jews perished at this Season So in all Ages sundry particular Persons did wofully miscarry see Lev. 10. 1 2 3. 2 Sam. 6. 6 7. 1 Chron. 14. 11. And the Want hereof is the Bane of most Churches in the World at this day In Order unto the End mentioned the Apostle in the first place declares that Antecedently unto the giving of the Law and the Institution of the Levitical Priesthood thereby God had without any Respect thereunto given a Typical praefiguration of this Priesthood of Christ in one who was on all Accounts Superiour unto the Levitical Priests when they were afterwards introduced This Sacred Truth which had been hid for so many Ages in the Church and which undeniably manifests the certain future Introduction of another and a better Priesthood is here brought to light and improved by the Apostle As Life and Immortality so all Spiritual Truth was brought to light by the Gospel 2 Tim.
1. 10. Truth was stored up in the Prophecies Promises and Institutions of the Old Testament but so stored up as it was in a great measure hidden also but was brought forth to light and made manifest in the Gospel For whereas it is said that the great Mystery of the manifold Wisdom of God was hidden in him from the beginning of the World Ephes. 3. 9 10. The meaning is not that it was so hid in the Will and purpose of God as that he had made no intimation of it for he had done so variously from the Foundation of the-World or the giving of the first Promise But he had so laid it up and stored it in his Sacred Revelation as it was much hid from the Understanding of the best of Men in all Ages untill it was Displayed and brought forth to light by the Gospel Psal. 49. 4. 78. 2. And all that Glorious Evidence of the Grace of God which now appears unto us in the Writings of the Old Testament is from a Reflection of light upon them from the New Testament or the Revelation of God by Jesus Christ. And therefore the whole Church of the Jews although they were in the entire possession of those Writings of the Old Testament for so many Ages never understood so much of the Mystery of the Will and Grace of God declared in them as every ordinary Believer under the Gospel is enabled to do And if We have the Privilege and Advantage of those Oracles of God which were committed to them incomparably above what They attained unto certainly greater Measures of Holiness and greater Fruitfulness in Obedience are expected from us than from them These things the Instance here insisted on by our Apostle will Manifest He in whom this praefiguration of the Priesthood of Christ was made is Melchisedec concerning whom and his Priesthood an Account is given in the first part of the Chapter unto ver 11. And the Description given of him consisteth of two parts 1. The Proposition of his story or what is Recorded concerning him ver 1 2 3. 2. The Application of it unto the present purpose and Design of the Apostle ver 5 6 7 8 9 10. And this closeth the first General part of the Chapter The Second Part of it from ver 10. unto ver 24. consisteth in a double Inference with their Improvements taken from that Discourse as respecting Christ in his Office 1. Unto the Removal Abolition or taking away out of the Church the whole Aaronical Priesthood with all the Worship of the Tabernacle and Temple which depended thereon This he Evidently proves to ensue from the Respect that was had unto the Lord Christ in the Priesthood of Melchisedec whereof he had given an Account Hereunto do all Arguings belong ver 11 12 13 14 15 16 17. 2. Unto the Excellency of the Priesthood of Christ in it self above that of the Tabernacle even during its continuance which follows no less evidently from what he had proved before ver 18 19 20 21 22 23 24. 3. Having laid this Foundation in his Demonstration of the Necessary removal of the Aaronical Priesthood and the preeminence of that of Christ above it even whilst it did continue he further declares the Nature of it from the Dignity and Qualifications of his Person with the manner of the discharge of his Office on this Account ver 24 25 26 27 28. For the Design of the Apostle in this Epistle especially in this Chapter and the three that ensue is to open unto us or turn aside a double Veil the one here below the other above That below is the Veil that was on all the Ordinances Institutions Ceremonies and Types of the Law This is the Veil that is unto this day upon the Jews that they cannot see unto the end of the things that were to be done away This he removes by giving a clear and full Account of the mind of God in them of their Use and Signification The other above is the Veil of the Heavenly Sanctuary This he opens unto us in a Declaration of the Ministry of Christ our High Priest therein as we shall see And under these Heads as the Apostle plainly convinceth the Hebrews of the Ceasing of their Priesthood and Worship and that unto the unspeakable Advantage of the Church So to us he doth unfold the Principal Design and End of all the Mosaical Types of the Old Testament with the Institution of God in them This may suffice as a plain View and Prospect of the general scope of the Apostle in these Discourses The especial coherence of one thing with another the Nature of his Instances the Accuracy and Force of his Arguings the Perspicuity of his Deductions with the like Concernments of the Argument in hand shall be observed and spoken unto as they particularly occur in our Progress Ver. 1 2 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is little variety in the Translation of these Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. Dei Summi for altissimi the most High God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all but adds in a new way of Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every thing that was with him that is of the Spoyls as it is afterwards Expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. divisit properly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separated laid aside Bez. impartitus est Imparted gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. sine Genealogiâ Bez. sine genere without stock sine serie generis without Pedigree The Syriack gives us an Exposition of this passage Whose Father and Mother are not written in the Generations or Genealogies neither the beginning of his days nor the end of his life which manifests how Ancient this Exposition of these words was in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Priesthood remaineth Ver. 1 2 3. For this Melchisedec King of Salem Priest of the most High God who met Abraham returning from the slaughter of the Kings and Blessed him to whom also Abraham divided out a tenth part of all First being by Interpretation King of Righteousness and after that also King of Salem which is King of Peace Without Father without Mother without Pedigree having neither beginning of days nor end of life but made like unto the Son of God abideth a Priest continually The words are an entire Proposition consisting of a Subject and a Predicate or what is affirmed of it Unto the Subject spoken of which is Melchisedec there is adjoyned a large Description by its Properties and Adjuncts in sundry particulars That which is affirmed of him as so described which is the predicate of the Proposition is contained in the last words or the Close of the third Verse but being made like unto the Son of God abideth a Priest for ever The Introduction of the whole Discourse and therein its Connexion unto what went before is contained in the casual Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 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
Authority what he was and did would necessary be more conspicuous and more regarded than if he had been onely a private man And moreover by those Possessions and Wealth which he had as a King he was enabled unto the Solemn and Costly discharge of his Office of Priesthood in Sacrifices and other Solemnities God therefore made him a King that he might be known and observed as he was a Priest and be able to bear the Burden of that Office And these things were then not onely consistent but some Preparation seems to be made for the Conjunction of these Offices by the Priviledge and Rights of Primogeniture whereof I have Discoursed else-where Now although nothing can be concluded from hence concerning the Preeminence of the Priestly Office among men above the Regal which the Romanists plead for from more vain and empty pretences yet it doth follow that the greatest Temporal Dignities and Enjoyments ought to be subservient unto Spiritual things and the Concerns of Christ. 2. Although he was not in his Kingly Office directly Typical of Christ yet he was by being a King the more meet to represent him as a Priest seeing he was to be the onely King Priest of the Church also And it may be observed that although Moses in Genesis makes mention of the Acts of both his Offices yet our Apostle takes notice of those of one sort onely For Moses informs us in the first place that when he went to meet Abraham he brought forth Bread and Wine that is for the Refreshment of him and his Army Now this was an Act of Regal Power and Munificence This the Apostle takes no Notice of but only of his receiving Tythes and Blessing Abraham which were both of them Acts of Sacerdotal Power Wherefore although it was convenient he should be a King yet as a King and in what he did as a King he was no Type of Christ though there might be a Moral Resemblance between them For as Melchisedec Refreshed Abraham the Father of the Faithful and his Army when they were weary after their Conflict with their Enemies and in the Discharge of their Duty so doth the Lord Christ as King of his Church take care to support relieve and refresh all the Children of Abraham all Believers in all their Duties and in the whole course of Obedience So hath the Wisdom of God disposed of things in the Scripture unto a fitness to give Instruction even beyond what they are firstly and principally designed unto And although this and the like considerations should give no countenance unto mens Curiosity in the Exposition and Application of any Passages in the Scripture beyond the severest Rules of Interpretation yet may it encourage us unto a diligent search into them whilst we are duly steered by the Analogy of Faith And I see no Reason why we may not hence collect these two things 1. The Lord Christ as King of the Church is plentifully stored with all Spiritual Provisions for the Relief Supportment and Refreshment of all Believers in and under their Duties and will give it out unto them as their Occasions do require For as Melchisedec represented the Lord Christ in what he did so Abraham in his Battel and Victory was a Type of all Believers in their warfare and Conflict with all their Spiritual Adversaries VVherefore as he and all his were Refreshed by the Kingly bounty of Melchisedec so shall they be from the Munificence and unsearchable Riches of Jesus Christ. 2. Those who go to Christ meerly on the Account of his Priestly Office and the Benefits thereof shall also receive the Blessings of his Kingly Power in abundant Supplies of Mercy and Grace Abraham designed nothing with Melchisedec but the owning of his Sacerdotal Office in giving him the Tythes of all and receiving his Blessing But when he met him he was Refreshed also with his Kingly Bounty Many poor sinners go unto Christ principally if not only at the first upon the account of his Sacerdotal Office to have an Interest in his Sacrifice and Oblation to be made partaker of the Mercy and Pardon procured thereby But when they come to him in a way of Believing they find that he is a King also ready able powerful to relieve them and unto whom they owe all Holy Obedience And this Answers the Experience of many it may be the most of them that do believe III. This Kingly Office of Melchisedec is farther asserted by the Specification of the Place where he was King and Reigned He was King of Salem There hath been great enquiry about and much uncertainty there is concerning this place or City Two Opinions all sorts of those who have enquired into these things with any Sobriety do incline unto For as for one who hath not long since affirmed that this Salem is Hierusalem that is above the Mother of us all he hath thought meet to give other Instances also how little he understands the things he undertakes to treat about But some think it was that City and no other which was afterwards called Hierusalem and became in David's time and so for a long continuance the Principal seat of the Church and Solemn VVorship of God This place they say was first called Salem and afterwards it may be presently after the Reign of this Melchisedec and on the occasion thereof by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vision or they shall see Peace called Hierusalem Others think that Salem was a City or Town not far from Sychem which was afterwards destroyed and there are Reasons for both Opinions Of this latter Opinion Hierome is the Principal Author and Maintainer in his Epistle to Cuagrius And there are three Reasons for it whereon he much insists 1. That there was a City near Sychem that was called Salem and no otherwise And this is plainly affirmed in the Scripture Gen. 33. 18. And Jacob came to Shalem a City of Shechem which is in the Land of Canaan For those who render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et venit Jacob pacificus or incolumis ad Urbem Shechem so making the word appellative and not the Name of a place are undoubtedly mistaken For the same place is mentioned again in the New Testament by the same Name John 3. 23. John was Baptizing in Aenon near to Salim For that Salim and Salem are the same Hierome well thews with the Reason of the variation 2. He affirms that at that time were seen at Sychem the Ruines of the Palace of Melchisedec which manifested it to have been a munificent Structure 3. It is pleaded that the circumstances of the story make it necessary to judge that it was this Salem For Abraham was passing by the place where Melchisedec Reigned who thereon went out to meet him Now whereas he was returning from Hoba which was on the left hand or North-side of Damascus Gen. 14. 15. Hierusalem was not in the way of his Return
unto his Person which the Apostle doth not observe as he would have done one way or other had any such unusual thing offered it self unto him Besides had it been so he would not have been called Melchisedec but said to be Melch Sedec as he is said to be Melec Salem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a King and by the Interposition of Yod to smooth the Composition the former Saegol is turned into Patha and the latter into Schevah whence Melchi ariseth Some would have this Yod to be a Pronoun Affix and then the meaning of the word is my King and on this Supposition taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedek for Saddik they would render it my Righteous King But there is nothing more Ordinary in the Composition of Names than the Interposition of Yod paragoricum to soften the Sound and Pronunciation of them So is it in Adonisedek Adonibezek Abimelech Achitob Abishua Abishag Abishalom and sundry others Wherefore Malchi is nothing but the Name Melek a King a little varied to fit it unto the Composition intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Righteousness And so the whole Name is properly Interpreted and rendred by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King of Righteousness 2. His Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of Salem of which place we have spoken before This is by Interpretation saith our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of Peace Some think that herein occurs a greater Difficulty than did in the Interpretation of his Name For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salem say they doth not signifie Peace but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalom Salem is only as much as Pacificus Peaceable not Pax or Peace it self But yet neither ought this to give us any trouble For Instances may be given in this Language wherein the same word is used sometimes Substantively sometimes Adjectively as for Instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are And upon the matter the signification is the same Rex pacificus and Rex pacis do both denote him that is the Maker and Author of Peace So God on that Account is called the God of Peace Rom. 15. 13. Chap. 16. 20. 1 Thes. 5. 23. 2 Thes. 3. 16. Heb. 13. 20. Wherefore as we ought to acquiesce in the Authority of the Apostle who knew better than us all the signification of these Names so that he gives is proper according unto our best conception of these things Secondly It may be enquired what Ground the Apostle had to Argue from the Signification of these Names which seems to be but a Curious and infirm kind of Argumentation And we find by Experience that whilst some have followed and imitated as they suppose this Example they have fallen into woful Mistakes Answ. 1. The Apostle takes it for granted in general that every thing in the story of Melchisedec was Mystical and Figurative This he did on good Grounds because the only Reason of its Introduction was to give a Representation of the Person and Priesthood of Christ. 2. It was usual under the Old Testament to have Names given unto Children by a Spirit of Prophecy as to Noah Peleg and others yea it may be most of the Patriarchs It was so also to have Mens Names changed upon some great and Solemn Occasions as Abram was called Abraham Sarai Sarah Jacob was called Israel and Solomon Jedediah And whereas this was sometimes done by Divine Authority as in the Instances mentioned whence it was highly significant so the People in imitation thereof did often give other Names to themselves or others on some Occasion wherewith they were affected Hence it is that we find the same Persons so frequently called by divers Names which gives no little Difficulty in Genealogies But where this was done by Divine Warranty it was Doctrinal and Prophetically instructive So was it in that great Name given unto our Lord Jesus Christ himself namely Immanuel which the Evangelist remembers and gives us the Interpretation thereof Mat. 1. 23. Now whether this Name was given to Melchisedec from his Nativity by a Spirit of Prophecy as is most probable or whether his Name were changed by God himself when he was Publickly called unto his Office is uncertain and no way needful to be enquired into But certain it is that this Name was given him by Divine Direction and that for the very End for which it is here used and applyed by our Apostle And no Countenance can hence be taken unto their Curiosity who seek for Mysteries out of Names and their Numbers which for ought they know had a Casual Imposition or that which respected some particular Occasion whereof they are utterly Ignorant 3. As for the Name of the place where he Reigned or Salem it was also given unto it on the same Ground to be praesignificative of the work that was to be Effected by him whom he Typed out Most probably at that time God first gave that Name unto that place for that it was not the Salem by Sychem we have before declared And I am perswaded that God himself by some Providence of his or other intimation of his mind gave that Name of Peace first unto that City because there he designed not only to Rest in his Typical Worship for a season but also in the fulness of Time there to accomplish the great work of Peace-making between himself and Mankind Hence it was afterwards by the same Guidance called Jerusalem or a Vision of Peace because of the many Visions and Prophecies concerning the Spiritual and Eternal Peace which was to be wrought and Published in that place as also from all those Holy Institutions of his Worship which there represented the means whereby that Peace was to be wrought namely the Sacrifice of Christ himself the only real and proper Priest of the Church Wherefore our Apostle doth justly Argue from the signification of those Names which were given both to the Person and place by Divine Authority and Guidance that they might teach and fore-signifie the things whereunto by him they are applyed Thirdly The Interpretation of the Names being proper and the Argument from thence in this case Useful as to the Signification of them it must be enquired how this Man was King of Righteousness and Peace Most suppose that no more is intended but that he was a Righteous and Peaceable King one that Ruled Righteously and Lived Peaceably And it is true that absolutely in himself and as unto his own Personal Qualifications he was so and no more nor could be more But these Names have Respect to his Relative state and were given him as a Type of Christ. He was a King of Righteousness and Peace as he was without Father and without Mother that is to Represent Christ in his Office Really he was a Righteous and Peaceable King Typically he was the King of Righteousness and Peace Now the King
Parents or Progenitors of his Rise or Fall contrary unto his own Custom in other cases and contrary unto all Rules of Useful History For to introduce so great a Person in any Story and on so great an Occasion without giving any Account of him or of any of his Circumstances whereby his concernment in the Matter related might be known is utterly contrary unto all Rules of Serious History Answ. 1. Some of the Jews absurdly imagine that it was because his Parents were not only Obscure but that he was Born of Fornication and so he had no Right of Genealogy But this is both a foolish and wicked Imagination For it is not to be supposed God would have Advanced a Person known to be of such an Extract and Original into the Honour of the Priesthood and that of the most Excellent kind that ever was under the Old Testament For being low and mean in the World it is neither Disadvantage nor Disparagement The best of Men were so and all the chief Patriarchs were but Shepherds But Bastardy is a Mark of Infamy in the World and God would not raise such an one to Administer peculiarly unto him and that as a Type of his own Son who was to be Incarnate 2. Some say that there is no singular thing herein but that it is done according to the Custom of Scripture which relates only the Genealogies of the Patriarchs who were of that Linage from whence Christ did come But when it makes mention of any others though they be never so eminent it reckoneth not up their Genealogy Thus it dealeth with Jethro the Father-in-law of Moses and with Job so great and Holy a Person concerning whom it says no more but that there was a Man in the Land of Uz Named Job And some things may be allowed herein But the Instances are no way parallel For Jethro he was a stranger unto the Church and there is a full Account concerning him so far as it is either Necessary or Useful that we should in point of story know any thing of him And the story of Job is a separate story wherein himself only and Family was concerned and we have therein his Countrey the Number and Names of his Children with the Years of his Life and time of his Death But as we have none of these things in the Account of Melchisedec so he is introduced as one in whom the Church of God was Publickly concerned Wherefore 3. The true Cause of the Omission of all these things was the same with that of the Institution of his Priesthood and the Introduction of his Person in the Story And this was that he might be the more express and signal Representative of the Lord Christ in his Priesthood For to this End it was not only needful that he should be declared to be a Priest as the Messiah was to be but also in that Declaration all those Circumstances were to be observed wherein the Nature of the Priesthood of Christ might be any way praefigured After this the Church being reduced into a standing Order for Succession it was obliged necessarily for many Generations unto a Priesthood which depended solely on their Genealogy and Pedigree both by Father and Mother Ezra 10. 18 19. Nehem. 7. 63 64 65. Wherefore whereas the Priesthood of our Lord Christ was to depend on no such Descent for it is evident that our Lord sprang of Judah whereof Moses spake nothing of the Priesthood it was necessary that it should be Originally represented by one who had no Genealogy seeing that as unto his Office he himself was to have none And therefore when the Church of Israel was in the highest enjoyment of the Levitical Priesthood whose Office depended wholly on their Genealogy yea so far as on a supposition of a defect or Change thereof not only the Priesthood it self but all the Sacred Worship also which it was designed to officiate must utterly cease yet the Holy Ghost then thought meet to mind them that a Priest was to come without respect unto any such Descent or Genealogy in that he was to be after the Order of Melchisedec who had none Psal. 110. 4. This is the true and only Reason why in the story of Melchisedec as the Priest of the High God there is no mention made of Father Mother Genealogy Beginning of Life or end of Days And we may herein consider the Sovereign wisdom of the Holy Ghost in bringing forth Truth unto Light according as the state and condition of the Church doth require And first he proposeth only a naked Story of a Person that was a Type of Christ and that obscurely and sparingly Something the Men of the Age wherein he lived might learn by his Ministrations but not much For that which was principally Instructive in him for the Use of the Church was not of Force until all his Circumstances were forgotten and the Church was now to be Instructed not so much by what he was as what was Recorded of him wherein the Scripture superseded all Tradition that might be of him in the World Yea the contrivance of any Tradition concerning his Parents Birth and Death had been contrary to the mind of God and what Instruction he intended the Church by him Afterwards when it may be all thoughts of any Use or Design of this Story in Moses was lost and the Church was fully satisfied in a Priesthood quite of another Nature the Holy Ghost in one word of Prophecy Instructs the Church not only that the thing spoken concerning Melchisedec were not so Recorded for his sake or on his own account but with respect unto another Priest which was afterwards to arise by him Represented which gave a new Consideration Sence and Design to the whole Story but moreover gives it to know that the Priesthood which it then enjoyed was not alwas to continue but that another of another Nature was to be introduced as was signified long before the Institution of that Priesthood which they enjoyed Psal. 110. 4. And as this was sufficient for the Use and Edification of the Church in those days yet it was left greatly in the dark as to the full Design and meaning of these things And therefore it is evident that at the Coming of our Saviour and the accomplishment of this Type the Church of the Jews had utterly lost all knowledge and Understanding of the Mystery of it and the Promise renewed in the Psalm For they thought it strange that there should be a Priest that had no Genealogy no Solemn Consecration nor Investiture with his Office VVherefore our Apostle entring upon the unfolding of this Mystery doth not only Preface it with an Assertion of its Difficulty or how hard it was to be understood aright but also by a long previous Discourse variously prepareth their minds unto a most diligent attention And the Reason of it was not only because they had utterly lost the Understanding that was given in these things formerly but
also because the true Understanding of them would put an end at that time unto that Priesthood and Worship which they had adhered unto Wherefore until this time the Church was not able to bear the true Understanding of this Mystery and now they could no longer be without it Hence is it here so fully and particularly declared by our Apostle And we may Observe 1. That the Church never did in any Age nor ever shall want that Instruction by Divine Revelation which is needful unto its Edification in Faith and Obedience This it had in all Ages according unto that gradual progression which God gave unto Light and Truth in the Explication of the great Mystery of his Grace which was hid in him from the Foundation of the World An Instance hereof we have in the things which concern this Melchisedec as we have observed The Church had never need to look after the Traditions of their Fathers or to betake themselves unto their own Inventions their Instruction by Revelation was always sufficient for the State and Condition wherein they were Much more therefore is it so now when the Sum and Perfection of all Divine Revelations is given in unto us by Jesus Christ. 2. It is a great Honour to Serve in the Church by doing or suffering for the Use and Service of future Generations This was the Honour of Melchisedec that he was employed in a Service the true Use and Advantage whereof was not given in unto the Church until many Generations after And I add Suffering unto Doing because it is well known what Glories have sprang up in future Ages upon the past Sufferings of others 3. The Scripture is so absolutely the Rule Measure and Boundary of our Faith and Knowledge in Spiritual things as that what it conceals is Instructive as well as what it expresseth This the Apostle Manifests in many of his Observations concerning Melchisedec and his Inferences from thence But I have as I remember Discoursed somewhat hereof before Secondly Our next Enquiry is Wherein Melchisedec was Typical of Christ or what of all this belongeth unto the following Assertion that he was made like unto the Son of God that is so described as that he might have a great Resemblance of him Answ. It is generally thought that he was so in the whole and in every particular mentioned distinctly Thus he is said to be without Father and without Mother no mention is made of them because the Lord Christ was in some sence so also He was without Father on Earth as to his Humane Nature with respect whereunto God says that he will create a New thing in the Earth That a Woman should compass a Man Jer. 31. 22. or Conceive a Man without Natural Generation And he was without Mother as to his Person or Divine Nature being the only begotten of the Father by an Eternal Generation of his own Person But yet it must not be denyed but that on the other side he had both Father and Mother A Father as to his Divine and a Mother as to his Humane Nature But as to his whole Person he was without Father and Mother Again Whereas he is said to be without Genealogy it is of somewhat a difficult application for the Genealogy of Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Roll of his Pedigree is declared by two of the Evangelists the one driving of it up to Abraham the other unto Adam as it was necessary to manifest the Truth of his Humane Nature and the Faithfulness of God in the accomplishment of his Promises It may be therefore respect is had unto those words of the Prophet Isa. 53. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who shall declare his Generation there was somewhat in his Age and Generation by Reason of his Divine praeexistence unto all that was ineffable Again He is said to be without Beginning of Days and end of Life And this also is spoken by our Apostle with respect unto the Narration of Moses wherein mention is made neither of the one nor of the other And it belongs unto his Conformity unto the Son of God or that wherein he Represented him for as unto his Divine Person the Lord Christ had neither the one nor the other as the Apostle proves Chap. 1. 10 11 12. from Psal. 102. 25 26 27. But on the other side as to his Humane Nature he had both he had both beginning of Days and End of Life both which are upon Solemn Record Wherefore it should seem that if there be a likeness in these things on the one account there is none on the other and so no Advantage in the Comparison Considering these Difficulties in the Application of these particulars some do judge that these Instances do not belong unto the Analogy and Resemblance between Christ and Melchisedec but are introduced only in Order unto what ensues namely He abides a Priest for ever wherein alone the similitude between him and Christ doth consist And so they say we find things quoted in the Scripture at large when only some one passage in it may be used directly unto the business in hand But although this will be difficultly proved namely that any Testimony is cited in the Scripture whereof any principal part of it belongs not unto the Matter designed to be confirmed yet it may be granted that it is so sometimes when the sence of the whole Context is to be taken in But there was no Reason on this Ground that the Apostle should make so many Observations on what was not spoken at all which in an Ordinary way ought to have been mentioned if the whole of what he so Observed was not at all to his Purpose Wherefore it must be granted as that which the plain Design of the Apostle exacteth of us that Melchisedec even in these things that in the Story he was without Father without Mother without Genealogy having neither beginning of Days nor End of Life was a Type and Representative of Christ. But it is not of the Person of Christ absolutely nor of either of his Natures distinctly that our Apostle treateth but meerly with respect unto his Office of Priesthood And herein all the things mentioned do concur in him and make a lively Representation of him It was utterly a new Doctrine unto the Hebrews that the Lord Christ was a Priest the only High Priest of the Church so as that all other Priesthood must cease And their chief Objection against it was that it was contrary unto the Law and inconsistent with it And this because he was not of the Line of the Priests neither as to Father or Mother or Genealogy nor had any to Succeed him But in this Type of his the Apostle proves that all this was to be so For 1. In this respect he had neither Father nor Mother from whom he might derive any Right or Title unto his Office And this was for ever sufficient to exclude him from any
are 1. When any were of Old designed to be Types of Christ there was a Necessity that things more Excellent and Glorious should be spoken or intimated of them than did properly belong unto them So many things are here observed of Melchisedec which were not properly and literally fulfilled in him And so there are likewise of David and Solomon in sundry places And the Reason is because the things so spoken were never intended of them absolutely but as they were designed to Represent the Lord Christ unto whom alone they did truly belong And in the Exposition of such Typical Prophecies the utmost Diligence is to be used in distinguishing aright what is absolutely spoken of the Type only and what is spoken of it meerly as Representing Christ himself 2. All that might be spoken so as to have any probable Application in any sence unto Things and Persons Typically coming short of what was to be fulfilled in Christ the Holy Ghost in his Infinite Wisdom supplied that defect by Ordering the Account which he gives of them so as more might be apprehended and learned from them than could be expressed And where the Glory of his Person as vested with his Office could not be Represented by positive Applications it is done by a Mystical Silence as in this Story of Melchisedec And the most Eminent and Glorious things assigned unto Types as such have a more Glorious signification in Christ than they have in them See to this purpose our Exposition on Chap. 1. ver 5. 3. That Christ abiding a Priest for ever hath no more a Vicar or Successor or Substitute in his Office or any deriving a real Priesthood from him than had Melchisedec whereof we shall speak afterwards 4. The whole Mystery of Divine Wisdom effecting all unconceivable Perfections centred in the Person of Christ to make him a meet Glorious and most Excellent Priest unto God in the behalf of the Church This it is the principal Design of the whole Gospel to demonstrate namely to declare that all the Treasures of Divine Wisdom and Knowledge are hid in Jesus Christ Col. 2. 3. The Constitution of his Person was the greatest Mystery that ever Infinite Wisdom effected 1 Tim. 3. 16. And thereby did God Gloriously Represent himself and all his Infinite Perfections unto us Heb. 1. 3. Col. 1. 14 15. 2 Cor. 4. 6. Had he not the Divine Nature he could not have been the Express Image of God in himself And had he not been Man he could not have Represented him unto us Nor can any thing be more Mysteriously Glorious than the Furniture of his Person as Mediator with all fulness of Power Wisdom and Grace for the accomplishment of his Work John 1. 16. Col. 1. 18 19. Chap. 2. 9. Phil. 2. 5 6 7 8 9. The work that he wrought in Offering himself a Sacrifice and making attonement for sin hath the highest unconceivable Impression of Divine Wisdom upon it John 3. 16. Acts 20. 28. Rev. 5. 8. Eph. 5. 2. And so also hath the Grace that is from thence administred by him and from him unto Jews and Gentiles Eph. 3. 8 9 10 11. And Instances of the like kind may be multiplyed And we may consider thence first into what Condition of sin and misery we were fallen by our Apostacy from God whence nothing would or could recover us but this Blessed work of the whole Mystery of Divine Wisdom And then the unspeakable Riches and Excellencies of that Wisdom Love and Grace which provided this way for our Recovery VER 4 5 6. THE Proceed of these Verses is unto the Application of what was before Discoursed For having proved that Christ the promised Messiah was to be a Priest after the Order of Melchisedec from Psal. 110. and given a Description both of the Person and Office of this Melchisedec from the Historical Narration of them as laid down by Moses he makes Application of the whole unto his present purpose And from the consideration of sundry particulars in his Description confirms in general the Argument which he had in hand For that which principally he designeth to prove is that a more Excellent Priesthood than that of Aaron being introduced according to the Purpose and Promise of God it followed necessarily that that Priesthood with all the Worship Rites and Ceremonies which belonged unto it was to cease and be taken out of the way For as this new Promised Priesthood was inconsistent with it and could not be Established without the Abolition of it so it brought a far greater Benefit and Spiritual Advantage unto the Church than it before enjoyed And we are not to wonder that the Apostle insists so much hereon and that with all sorts of Arguments especially such as the Old Testament furnished him withal For this was the Hinge on which the Eternal Salvation or Destruction of that whole Church and People at that time did turn For if they would not forgoe their Old Priesthood and Worship their Ruine was unavoidable Christ would either be rejected by them or be of no profit unto them Accordingly things fell out with the most of them they clave absolutely unto their Old Institutions and rejecting the Lord Christ perished in their unbelief Others contended for the Continuance of their Priesthood and Worship for which they supposed they had Invincible Reasons although they admitted the Profession of Christ and the Gospel therewithal But our Apostle knowing how inconsistent these things were and how the retaining of that Perswasion would keep them off at present from believing the Necessity Usefulness Glory and Advantages of the Priesthood of Christ and the Spiritual Worship of the Gospel as also dispose them unto Apostacy for the future laboureth by all means to eradicate this pernicious Fundamental Error out of their minds Unto this End doth he so diligently insist on all the Instances and particulars of them whereby God of Old did intimate unto their Fore-fathers the Introduction of this Alteration with the Advantage of the Church thereby And I mention these things that we may see the Reason the Apostle did so Scrupulously as it were to insist on all the ensuing particulars which otherwise we may not so easily discern the necessity of and withal to shew 1. How hard it is to dispossess the minds of men of inveterate Perswasions in Religion 2. The great Care and Diligence they ought to Use and Exercise who have the Care of the Souls of Men committed unto them when they discern them in apparent danger of Ruine That the Old Priesthood was to be removed and the New one mentioned to be introduced He proves in the first place by the Greatness of the Person who was first chosen of God to praefigure and Represent the Lord Christ in his Office of Priesthood For if he were so Excellent in his Person and Office as deservedly to be preferred above Aaron and all his Successors then he who was praefigured and represented by him must be so also
are things still of this Nature both as unto whole Churches and as unto particular Persons Some Churches are like Capernaum as to the outward means of Grace as it were lifted up to Heaven Let them take heed of Capernaum's Judgment in being brought down as low as Hell for their Abuse of them or Negligence in their Improvement Some Persons have Eminent Endowments and if they are not Eminent in Service they will prove their disadvantage Yea the Highest Priviledges should make Men ready to condescend unto the meanest Duties This is that which our Lord Jesus Christ so signally Instructed his Disciples in when he himself washed their Feet and taught them the same Duty towards the meanest of his Disciples John 13. 11 12 13 14 15 16 17. 3. Opportunities for Duty which render it beautiful ought diligently to be embraced So did Abraham as unto this Duty upon his meeting of Melchisedec Hence the Performance of this Duty became so Renowned and was of the Use whereunto it is here applyed by our Apostle It is Season that gives every thing its Beauty And Omission of Seasons or Tergiversations under them are Evidences of an Heart much under the power of Corrupt Lusts or Unbelief 4. When the Instituted Use of Consecrated things ceaseth the things themselves cease to be Sacred or of Esteem For what became of all these Dedicated things after the death of Melchisedec They were no more Sacred the Actual Administration of his Typical Priesthood ceasing Of what Use was the Brazen Serpent after it was taken from the Pole whereon it was lifted up by Gods appointment or of what Use would the lifting of it up be when it was not under an express Command We know it proved a Snare a means of Idolatry and that was all Gods Institution is the Foundation and VVarranty of all Consecration All the Men in the world cannot really Consecrate or Dedicate any thing but by virtue of Divine Appointment And this Appointment of God respected always a limited Use beyond which nothing was Sacred And every thing kept beyond its Appointment is like Manna so kept it breeds VVorms and stinketh These things are manifest from the consideration of all things that God ever accepted or dedicated in the Church But Ignorance of them is that which hath filled the world with horrid Superstition How many things have we had made Sacred which never had warranty from any Institution of God Monasteries Abbies Persons and Lands Altars Bells Utensils with other things of the like Nature very many which whatever Use they are of yet all the Men in the world cannot make them Sacred And the extending of the Sacredness of Dedicated things beyond their Use hath had no less pernitious Event Hence was the Useless Reservation of the Consecrated Bread after the Sacrament and afterwards the Idolatrous VVorship of it But these things are here occasionally only mentioned The Apostle adds in the Confirmation of his Argument VER 5. And verily they that are the Sons of Levi who receive the Office of the Priesthood have a Commandment to take Tithes of the People according to the Law that is of their Brethren though they come out of the Loins of Abraham There is in these words an Illustration and Confirmation of the present Argument proving the Preference of Melchisedec above Abraham from his giving the Tithe or Tenth of all unto him and consequently receiving the Blessing from him And this is taken from what was determined in the Law and acknowledged among the Hebrews with which kind of Arguments the Apostle doth principally press them in the whole Epistle as we have shewed on many Occasions Now this is that the Priests who received Tithes by the Law were Superiour in Dignity and Honour unto the People from whom they did receive them And this was only declared in the Law for the Foundation of it was in the Light of Nature as the Apostle expressely intimates in the Instance of Benediction afterwards There are considerable in the words 1. The Introduction of this new confirmation of his fore-going Argument 2. A Description of the Persons in whom he Instanceth 3. The Action ascribed unto them with its Limitation And 4. The Qualification of the Persons to whom their Power was exercised The Introduction of his Reasoning herein is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Connexion in the Conjunction is plain yet not a Reason is given of what was spoken before but a Continuation of the same Argument with farther Proof is intended And he adds the Note of Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily as if he had said as to this matter of Tithing and what may thence justly be inferred as to Dignity and Preeminence you may consider how it was under the Law and there what I propose unto you you will find directly Confirmed It is a great advantage to press them with whom we have to do from their own Principles The Description of the Persons in whom he Instanceth is in those words The Sons of Levi who receive the Office of the Priesthood It was the Priests directly whom he intended or the Sons of Aaron and he might have so expressed it the Priests according to the Law But he varieth his expression for sundry Reasons that appear in the Context 1. Because all the Levites did receive Tithes by the Law yea Tithes in the first place was paid unto them in common But because their Dignity among the People was less conspicuous than that of the Priests and the design of the Apostle is not meerly to argue from the giving of Tithes unto any but the giving of them unto them as Priests as Abraham gave Tithes of all to Melchisedec as Priest of the High God he thus expresseth it The Sons of Levi who receive the Office of the Priesthood For though all the Sons of Levi received Tithes yet all of them did not receive the Priesthood with which sort of Persons alone he was concerned 2. He doth thus express it to introduce the mention of Levi whom he was afterwards to mention on the same Occasion and to lay the weight of him and the whole Tribe under the same Argument 3. He minds them by the way of another Dignity of the Priesthood in that not all the Posterity of Abraham no nor yet of Levi were partakers thereof but it was a Priviledge granted only to one part of them even the Family of Aaron And these are the Persons in whom he makes his Instance Thus God distributes Dignity and Preeminence in the Church as he pleaseth Not all the posterity of Abraham but only those of Levi were set apart to receive Tithes and not all the posterity of Levi but only the Family of Aaron did receive the Priesthood And this Order of his Soveraign pleasure God required of them all to submit unto and acquiesce in Numb 16. 9 10. And it is a dangerous thing out of Envy pride or Emulation to transgress the Bounds of
Reason is crooked froward perverse and rejected of God But there is an Objection that this Assertion of the Apostle seems liable unto which we must take Notice of in our passage For whereas he affirms that the Levites who received the Office of the Priesthood took Tithes of their Brethren it is evident from the first Grant and Institution of Tithing that the Levites who were not Priests were the first who immediately received them of the People See Numb 18. 21 22 23 24. Answ. 1. By Tithes the whole Consecrated portion according unto the Law is intended as we said before Hereof the Portion allotted unto the Priests out of various Offerings or Sacrifices was no small part wherein the Levites had no Interest but they belonged and were delivered immediately unto the Priests 2. The Levites themselves were given unto the Priests for their Service in and about Holy things Numb 3. 9. Whatever afterwards was given unto the Levites it was so with reference unto the Supportment of the Priesthood in due Order The Tithes therefore that were paid to the Levites were in the Original Grant of all to the Priests 3. The Priests Tithed the whole People in that Tenth of all which they received of the Levites and that being given unto them what remained in the possession of the Levites themselves became as all other clean things to be used promiscuously Num. 18. 26 27 28 29 30 31 32. Fourthly The Priviledge of the Priests in taking the Tenth of all is amplified by the consideration of the Persons of whom they took them Now these were not Strangers or Foreigners but their own Brethren And these also were so their Brethren as that they had a right unto and were partakers of the same Original Priviledge with themselves which did not exempt them from the Duty of paying Tithes of all unto them took Tithes of their Brethren though they came out of the Loins of Abraham Abraham first received the Promises and was an equal common Spring of Priviledges to his whole Posterity The Priests were not more Children of Abraham than the People were The whole People therefore being so and thereby equally interested in all the Priviledges of Abraham or the Church of Believers it is manifest how great the Honour and preeminence of the Priests were in that they took Tithes of them all And this the Apostle declares to strengthen his Argument for the Greatness and Excellency of Melchisedec in that he received Tithes of Abraham himself And we may learn 1. That it is Gods Prerogative to give Dignity and Preeminence in the Church among them which are otherwise equal which is to be acquiesced in Our common Vocation by the word states us all equally in the same Priviledge as all the Children of Abraham were in that respect in the same Condition But in this common state God makes by his Prerogative a three-fold difference among Believers as to Grace as to Gifts as to Office For 1. Although all true Believers have the same Grace in the kind thereof yet some much excel others in the degrees and exercise of it As one Star differeth from another that is excelleth another in Glory so here one Saint excelleth another in Grace This both the Examples of the Scripture and the Experience of all Ages of the Church doth testifie And this dependeth on the Soveraign Pleasure of God As he is Gracious unto whom he will be Gracious so when and how and in what measure he pleaseth Some shall have Grace sooner than others and some that which is more eminent than others have Only he that hath least shall have no lack as to making of him meet for the Inheritance of the Saints in Light and he that hath most hath no more than he shall find need of and exercise for But so it is some God will have as Pillars in his House and some are but as bruised Reeds And every ones Duty it is for himself in his place and Condition to comply with the will of God herein First Let not the weak the feeble of the Flock those who either really are so or in their own apprehensions complain or faint For 1. There is no Man in the world that hath so little Grace who hath any but he hath more than he ever deserved as none hath so much as that any Dram of it is of his own earning And as he who hath nothing but what he hath freely received hath nothing to boast of so he who hath that which he never deserved hath no Reason to complain 2. It is the Pleasure of God it should be so If it be his will to keep us Spiritually Poor so we are thereby kept Humble we shall be no losers I say not this as though any one who hath but a little Grace or apprehends himself to have so should on the Pretence that such is the will of God concerning him and his Condition neglect the most earnest Endeavour after more which would be a shrewd Evidence that he hath none at all but that those who in a diligent Use of means for Growth and Improvement cannot yet arrive unto such an Increase such an addition of one Grace unto another as their profiting may be manifest which falls out on several Occasions may find Relief in the Sovereign pleasure of God to keep them in their low Condition 3. They may do well to consider that indeed there is a great deal of Glory in the least of true Grace Though there be not so much as in more Grace yet there is more than in all things under the Sun besides No Man hath so little Grace who hath any as that he is ever able to set a sufficient price upon it or to be thankful enough for it 4. There is indeed so much spoken in the Scripture concerning the Love Care Compassion and Tenderness of our Lord Jesus Christ towards the Weak the Sick the Diseased of his Flock that on some Accounts the state of those Humble Souls who have yet received but little Grace seems to be most safe and desirable Isa. 40. 11. Let not such therefore complain it is God alone who is the Author of this difference between them and others And on the same Grounds Secondly Those who are strong who have much Grace ought not 1. To boast or be lifted up For as we observed before they have nothing but what they have freely received Yea it is very suspitious that what any one boasteth of is not Grace For it is the Nature of all true Grace to exclude all boasting He that by comparing himself with others finds any other Issue in his thoughts but either to admire Sovereign Grace or to judge himself beneath them is in an ill Condition or at least in an ill frame 2. Nor to trust unto what they have received There is none hath so much Grace as not every moment to need Supplies with more And he who like Peter trusteth unto that wherein he is above
others will one way or other be brought down beneath them all 3. Let such be greatly Fruitful or this appearance of much Grace will issue in much darkness Secondly God dealeth thus with Men as to Spiritual Gifts Among those who are called the Spirit divideth unto every one even as he will Unto one he giveth five Talents unto another two and to a third but one And this diversity depending meerly on Gods Soveraignty is visible in all Churches And as this tends in it self unto their Beauty and Edification so there may be an abuse of it unto their disadvantage For besides those disorders which the Apostle declares to have ensued particularly in the Church of Corinth upon the undue Use and Exercise of Spiritual Gifts there are sundry Evils which may befall particular Persons by reason of them if their Original and End be not duly attended unto For 1. Those who have received these Spiritual Gifts in any Eminent manner may be apt to be lifted up with good Conceits of themselves and even to despise their Brethren who come behind them therein This Evil was openly prevalent in the Church of Corinth 2. Among those who have received them in some Equality or would be thought so to have done Emulations and perhaps Strifes thereon are apt to ensue One cannot well bear that the Gift of another should find more Acceptance or be better Esteemed than his own And another may be apt to extend himself beyond his due line and measure because of them And 3. Those who have received them in the lowest degree may be apt to despond and refuse to Trade with what they have because their Stock is Inferiour unto their Neighbours But what is all this to us May not God do what he will with his own If God will have some of the Sons of Abraham to pay Tithes and some to receive them is there any Ground of Complaint Unto him that hath the most Eminent Gifts God hath given of his own and not of ours he hath taken nothing from us to endue him withal but supplyed him out of his own stores Whoever therefore is unduly Exalted with them or Envies because of them he despiseth the Prerogative of God and contends with him that is Mighty 3. God distinguisheth Persons with Respect unto Office He makes and so accounts whom he will Faithful and puts them into Ministry This of Old Korah repined against And there are not a few who free themselves from Envy at the Ministry by endeavouring to bring it down into contempt But the Office is Honourable and so are they by whom it is discharged in a due manner and it is the Prerogative of God to call whom he pleaseth thereunto And there is no greater Usurpation thereon than the Constitution of Ministers by the Laws Rules and Authority of Men. For any to set up such in Office as he hath not Gifted for it nor called unto it is to sit in the Temple of God and to shew themselves to be God We may also hence observe That No Priviledge can exempt Persons from Subjection unto any of Gods Institutions Though they were of the Loyns of Abraham Yet VER 6 7 8 9 10. IN the five following Verses the Apostle pursues and Concludes that part of his Argument from the Consideration of Melchisedec which concerned the Greatness and Glory of him who was Represented by him and his Preeminence above the Levitical Priests For if Melchisedec who was but a Type of him was in his own Person in so many Instances more Excellent than they how much more must he be esteemed to be above them who was Represented by him For he whom another is appointed to represent must be more Glorious than he by whom he is represented This part of his Argument the Apostle concludes in these Verses and thence proceeds unto another great Inference and Deduction from what he had taught concerning this Melchisedec And this was that which strook unto the heart of that Controversie which he had in hand namely that the Levitical Priesthood must necessarily cease upon the Introduction of that better Priesthood which was fore-signified by that of Melchisedec And these things whatsoever sence we now have of them were those on which the Salvation or Damnation of these Hebrews did absolutely depend For unless they were prevailed on to forgoe that Priesthood which was now abolished and to betake themselves alone unto that more Excellent which was then Introduced they must unavoidably perish as accordingly on this very account it fell out with the Generality of that People their Posterity persisting in the same Unbelief unto this day And that which God made the Crisis of the Life and Death of that Church and People ought to be diligently weighed and considered by us It may be some find not themselves much concerned in this Laborious acurate Dispute of the Apostle wherein so much occurrs about Pedigrees Priests and Tithes which they think belongs not unto them But let them remember that in that great Day of taking down the whole Fabrick of Mosaical Worship and the Abolition of the Covenant of Sinai the Life and Death of that Ancient Church the Posterity of Abraham the Friend of God to whom unto this Season an inclosure was made of all Spiritual Priviledges Rom. 9. 4. depended upon their receiving or rejecting of the Truth here contended for And God in like manner doth often-times single out especial Truths for the Trial of the Faith and Obedience of the Church in especial Seasons And when he doth so there is ever after an especial Veneration due unto them But to return Upon the Supposition that the Levitical Priests did receive Tithes as well as Melchisedec wherein they were equal and that they received Tithes of their Brethren the Posterity of Abraham which was their especial Prerogative and Dignity he yet proveth by four Arguments that the Greatness he had assigned unto Melchisedec and his Preeminence above them was no more than was due unto him And the first of these is taken from the Consideration of his Person of whom he received Tithes ver 6. The Second from the Action of Benediction which accompanied his receiving of Tithes ver 7. The Third from the Condition and state of his own Person compared with all those who received Tithes according to the Law ver 8. And the Fourth from that which determines the whole Question namely that Levi himself and so consequently all the whole Race of Priests that sprang from his Loyns did thus pay Tithes unto him VER 6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Aethiopick Translation omits those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes up the Name Abraham in the fore-going Verse who came forth out of the Loyns of Abraham and adds unto them what follows in this who received the Promise possibly deceived by a maimed transcript of the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who is not written in their Genealogies
Efficiently can do so who can actually and infallibly Collate a Blessing on any one Therefore is he said to Bless us with all Spiritual Blessings in Heavenly things Ephes. 1. 3. There is no one Blessing but he is the sole Author and worker of it But yet also he maketh Use of others severally in various degrees of Usefulness for their Communication And this he doth both to fill up that Order of all things in dependance on himself wherein he will be glorified and also to make some Partakers in his especial Grace and Favour by using them in the Collation of Good things yea the best things on others For what greater Priviledge can any one be made Partaker of than to be an Instrument in the Hand of God in the Communication of his Grace and Goodness And a Priviledge it is whose Exercise and Improvement must be accounted for I speak not therefore of them whose Benedictions are Euctical and Charitative only in their mutual Prayers but of such as are in some sence Authoritative Now a Man Blesseth by the way of Authority when he doth it as an especial Ordinance as he is called and appointed of God thereunto Peculiar Institution gives peculiar Authority So Parents Bless their Children and Houshold and Ministers the Church Parents Bless their Children in the Name of the Lord several ways 1. By Instruction the Discharge whereof was the Glory and Honour of Abraham in the sight of God himself Gen. 18. 17 18 19. For whereas the Knowledge and Fear of God is the greatest Blessing that any one in this World can be made Partaker of he hath Ordained that Parents shall be Instrumental in the communication of them unto their Children suitably unto that general Law of Nature whereby they are Obliged in all things to seek their good This being the End of the Instruction which God hath appointed them to attend unto they do therein Bless them in the Name of the Lord. And if Parents did truly consider how they stand in the stead of God in this matter how what they do is peculiarly in his Name and by his Authority they would it may be be more Diligent and Conscientious in the Discharge of their Duty than they are And if Children could but understand that Parental Instruction is an Instituted means of Gods Blessing them with the principal Blessing that whereon all others as unto them do much depend whereunto the Fifth Commandment is Express they would with more Diligence and Reverence apply themselves unto the reception of it than is usual among them 2. They do it by their Example The Conversation and Holy walking of Parents is Gods Ordinance whereby he Blesseth their Children This is the Second way of Instruction without which the former will be insufficient yea insignificant Let Parents take what pains they please in the Teaching and Instructing of their Families unless their Personal walk be Holy and their Lives Fruitful they will do more for their Destruction than their Edification The least Disorder of Life persisted in is of more prevalency to turn aside Children from the ways of God from the liking and practice of them than a multitude of Instructions are to perswade their Embracement For besides that we are all Naturally more prone to Evil than Good and a far less occasion or means will hasten us down a precipice than raise us and bear us up in the difficult course of Holy Obedience Instances of a Life inconsistent with Instructions or not answering them beget secret thoughts in the minds of them who are Instructed that all the pains taken therein is Hypocritical than which Apprehension nothing is more effectual to alienate the minds of any from the ways of God But when Mens Teachings of their Families are exemplified by the Holiness and Fruitfulness of their own Lives then are they an Ordinance of God for the Blessing of them To Pray to Read to Catechize to Instruct and then to lead a Life in Frowardness Passion Worldly-mindedness Vain Communication and the like is to pull down with one hand what we set up with the other or rather with both our Hands to pull down our own Houses 3. By Prayer for them So David Blessed his Household 2 Sam. 6. 20. For besides the Duty of Prayer absolutely considered there is in those Prayers by the Appointment of God an especial Plea for and Application of the Promises of the Covenant unto them which we our selves have received So it is expressed in the Prayer of David 2 Samuel 8. 29. Therefore now let it please thee to Bless the House of thy Servant that it may continue for ever before thee for thou O Lord God hast spoken it and with thy Blessing let the House of thy Servant be Blessed for ever And I do not understand how those who do not believe the especial Interest of their Children in the Covenant of Grace can Bless them in the Name of the Lord in a due manner These are some few Heads of Paerental Benedictions which whether the Duty thereof be answered in that common Custom which some even confine all Parental Blessings unto in an open neglect of all the Duties mentioned and others of an alike Nature is not hard to determine Secondly Ministers Bless the Church It is part of their Ministerial Duty and belongs unto their Office so to do 1. They do it by putting the Name of God upon the Church This was the way whereby the Priests Blessed the People of Old Numb 6. last And this putting the Name of God upon the Church is by the right and orderly Celebration of all the Holy Ordinances of Worship of his appointment For the Name of God and of Christ is upon them all wherefore in the orderly Celebration of them the Name of God is put upon the Church and is brought under the Promise of the Meeting and Blessing of God as he hath spoken concerning every thing whereon he hath placed his Name This is an especial way of Authoritative Blessing which can no way be discharged but by virtue of Ministerial Office Only let Ministers take heed that they put not the Name of a false god upon the Church by the introduction of any thing in Religious Worship which is not of Gods Appointment 2. They Bless the Church in the Dispensation and Preaching of the Word unto the Conversion and Edification of the Souls of Men. So speak the Apostles concerning their Preaching of the VVord Acts 3. 26. Unto you first God having raised up his Son Jesus sent him to Bless you in turning every one of you from his Iniquities This sending of Christ after his Resurrection was the sending of him in the Ministry of the Apostles and others by the Preaching of the Gospel And the End hereof is to Bless them unto whom it is Preached And it is known that all the Principal Spiritual Blessings of God in this World are Communicated unto the Souls of Men by the Ministry of the VVord
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
that Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid adhuc quid amplius opus erat esset necessarium fuit What need was there yet or moreover Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore ad quid to what purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriri Beza Exoriri Surgere vul Lat. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should arise Oriri properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or after the likeness of Melchisedec Secundum ordinem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et non secundum ordinem Aaron dici Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred in the Translation in the Polyglot Sed dixit but he said it shall be or he shall be in the likeness of Aaron Dixisset antem which regulated by the precedent Interrogation gives us the true sence of the place Suppose there must another Priest arise yet if Perfection had been by the Levitical Priesthood he would have said that he should be of the Order of Aaron VER 11. If therefore Perfection were by the Levitical Priesthood for under it the People Received the Law what farther need was there that another Priest should rise after the Order of Melchisedec and not be called after the Order of Aaron The first thing in the words is the Introduction of the ensuing Discourse and Argument in those particles of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if therefore If things be as we have declared He had a peculiar Scope and Design in all those things These he is now introducing The Improvement of his whole preceding Discourse and the whole Mystery of the Priesthood of Melchisedec he will now make an Application of unto the great cause he had in hand He hath proved by all sorts of Arguments that the Priesthood of Melchisedec was Superiour unto that of Aaron Before he had evinced that there was to be another Priest after his Order and this Priest must of necessity be greater than all those who went before him of the Tribe of Levi in as much as he was so by whom he was represented before the Institution of that Priesthood Now he will let the Hebrews know whither all these things do tend in particular and what doth necessarily follow from and depend upon them This he lays the Foundation of in this Verse and declares in those following And that they might consider how what he had to say was educed from what he had before proved he introduceth it with these Notes of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if therefore And to comprehend the meaning of these words in general with the Design of the Apostle in them we may observe 1. That his Reasoning in this case is built upon a Supposition which the Hebrews could not deny And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection or Consummation is the end aimed at in the Priesthood of the Church That Priesthood which perfects or consummates the People in order unto their acceptance with God and future enjoyment of him their present Righteousness and future Blessedness is that which the Church stands in need of and cannot rest till it comes unto That Priesthood which doth not do so but leaves Men in an imperfect unconsummate estate whatever Use it may be of for a season yet cannot it be perpetual unto the exclusion of another For if so either God had not designed to consummate his people or he must do it some other way and not by a Priesthood The first is contrary to the Truth and Faithfulness of God in all his Promises yea would make all Religion vain and ludicrous For if it will never make Men perfect to what end doth it serve or what must do so in the room thereof That this should be done any other way than by a Priesthood the Hebrews did neither expect nor believe For they knew full well that all the ways appointed by the Law to make attonement for sin to attain Righteousness and Acceptance with God depended on the Priesthood and the Services of it in Sacrifices and other parts of Divine Worship If therefore the Apostle proves that Perfection could not be attained by nor under the Levitical Priesthood it necessarily follows that there must be some more Excellent Priesthood remaining as yet to be introduced This therefore he undeniably evinceth by this consideration For 2. Look unto the Levitical Priesthood in the days of David and Solomon Then was that Order in its height and at its best then was the Tabernacle first and afterwards the Temple in their greatest Glory and the Worship of God performed with the greatest Solemnity The Hebrews would grant that the Priesthood of Levi could never arise to a higher pitch of Glory nor be more Useful than it was in those days Yet saith he it did not then consummate the Church Perfection was not then attainable by it This the Jews might deny and Plead that they desired no more Perfection than what was in those days attained unto Wherefore our Apostle proves the contrary namely that God designed a Perfection or Consummation for his Church by a Priesthood that was not then attained This he doth by the Testimony of David himself who Prophesied and fore-told that there was to be another Priest after the Order of Melchisedec For if the Perfection of the Church was all that God ever aimed at by a Priesthood if that were attained or attainable by the Priesthood in David's time to what End should another be promised to be raised up of another Order To have done so would not have been consistent with the Wisdom of God nor the Immutability of his Counsel For unto what purpose should a new Priest of another Order be raised up to do that which was done before Wherefore 3. The Apostle obviates an Objection that might be raised against the sence of the Testimony produced by him and his Application of it For it might be said that after the Institution of the Levitical Priesthood there was yet mention of another Priest to rise it might be some Eminent Person of the same Order such a one as Joshua the Son of Josedec after the Captivity who was eminently Serviceable in the House of God and had eminent Dignity thereon Zech. 3. 4 5 6 7. So that the defect supposed might be in the Persons of the Priests and not in the Order of the Priesthood This the Apostle obviates by declaring that if it had been so he would have been called or spoken of as one of the Order of Aaron But whereas there were two Orders of the Priesthood the Melchisedecian and Aaronical it is expressely said that this other Priest should be of the former and not of the latter 4. He hath yet a farther Design which is not only to prove the Necessity of another Priest and Priesthood but thereon also a Change and an Abrogation of the whole Law of Worship under the Old Testament Hence he here introduceth the mention of the Law as that which was given at the same time with
the Priesthood and had such a Relation thereunto as that of Necessity it must stand and fall with it And this may suffice for a view of the Scope of this Verse and the force of the Argument contained in it We shall now consider the particulars of it 1. A Supposition is included that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Perfection is the adaequate and compleat end of the Office of the Priesthood in the Church This at one time or another in one Order or another it must attain or the whole Office is Useless And the Apostle denies that this could be obtained by the Levitical Priesthood And he calls the Priesthood of the Law Levitical not only because Levi was their Progenitor the Patriarch of their Tribe from whom they were Genealogized but also because he would comprise in his Assertion not only the House of Aaron unto whom the Right and Exercise of the Priesthood was limited and confined but he would also take into Consideration the whole Levitical Service which was subservient unto the Office of the Priesthood and without which it could not be discharged Wherefore the Levitical Priesthood is that Priesthood in the Family of Aaron which was assisted in all their Sacerdotal Actings and Duties by the Levites who were Consecrated of God unto that End That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection was of this Priesthood is denyed in a restrictive Interrogation If it had been so it would have been otherwise with respect unto another Priest than as it is declared by the Holy Ghost 2. Our principal Enquiry on this Verse will be what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is and wherein it doth consist The word is rendred Perfectio Consummatio Consecratio Sanctificatio Dedicatio The Original Signification and Use of the word hath been spoken unto on Chap. 2. ver 10. where it is rendred Sanctification real and internal Sanctification is not intended but that which is the same with Sacred Dedication or Consecration For it is plainly distinguished from real Inherent Sanctification by our Apostle Chap. 10. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By one Offering he hath perfected them that are Sanctified This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Effect and Product of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wrought towards them who are Sanctified and so doth not consist in their Sanctification Much less therefore doth it signifie an absolute Perfection of Inherent Holiness Some Men no sooner hear the Name of Perfection in the Scripture but they presently dream of an absolute sinless Inherent Perfection of Holiness which if they are not utterly blinded and hardned they cannot but know themselves far enough distant from But this word hath no such signification But if it denotes not internal Holiness at all it doth not do so the Perfection of it Nor is any such Perfection attainable in this Life as the Scripture every where testifies Wherefore the Apostle had no need to prove that it was not attainable by the Levitical Priesthood nor to reflect upon it for that reason seeing it is not attainable by any other way or means whatever We must therefore diligently enquire into the true Notion of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection which will guide the remaining Interpretation of the words And concerning it we may observe in general First That it is the Effect or End or Necessary consequent of a Priesthood This Supposition is the Foundation of the whole Argument of the Apostle Now the Office and Work may be considered two ways 1. With respect unto God who is the first immediate Object of all the proper Acts of that Office 2. With respect unto the Church which is the Subject of all the Fruits and Benefits of its Administration If we take it in the first way then the Expiation of Sin is intended in this word For this was the great Act and Duty of the Priesthood towards God namely to make Expiation of Sin or Attonement for it by Sacrifice And if we take the word in this sence the Apostle's Assertion is most true For this Perfection was never attainable by the Levitical Priesthood It could Expiate sin and make Attonement only Typically and by way of Representation really and effectually as to all the Ends of Spiritual Reconciliation unto God and the Pardon of sin they could not do it For it was not possible as our Apostle observes that the Blood of Bulls and Goats should take away sins Chap. 10. 4. which he also proves in his ensuing Discourse at large But I do not know that this word is any where used in this sence nor doth it include any such signification And whereas God is the immediate Object of that Sacerdotal Energy whereby sin is Expiated it is the Church that is here said to be Perfected so that Expiation of sin cannot be intended thereby though it be supposed therein Besides the Apostle doth not here understand Sacrifices onely by which alone attonement was made but all other Administrations of the Levitical Priesthood whatever The Socinians would have Expiation of Sin here intended and I shall therefore examine briefly what they speak to this purpose in their Comment on this place Perfectionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nomine hoc loco nihil aliud intelligit Autor quà m veram perfectam Expiationem peccatorum qua non tantum quorundam sed omnium etiam gravissimorum criminum reatus isque non tantum poenae alicujus temporariae ad hanc vitam spectantis sed ipsius aeternae mortis aufertur jusque homini vitae sempiternae conceditur qua denique non tantum reatus omnis omnium peccatorum sed ipsa peccata in hominibus tolluntur Namque his in rebus vera hominum perfectio coram deo consistit Si ergo haec perfectio hominibus contingere potuisset per Sacerdotium Leviticum certè nullus fuisset usus novi Sacerdotis Melchisedeciani Sacerdotium enim propter peccatorum expiationem constituitur At si perfecta peccatorum Expiatio contingebat per Aaronicum Sacerdotium quid opus erat novum istum superinducere Sacerdotem secundum ordinem Melchisedeci ut scilicet perageret id quod peragere potuerat Aaronicus Quocirca cùm Deus illum constituere voluerit atque adeò jam constituerit hinc patet uemini per Leviticum Sacerdotium perfectionem seu perfectam expiationem contigisse ut certe non contigit Quorundum enim peccatorum expiatio per illud fiebat nempe Ignorantiarum Infirmitatum gravium autem peccatorum scelerum poena mortis luenda erat Nec ista expiatio ad tollendam aeternam mortem quidquam virium habuit sed tantum ad tollendas quasdam poenas temporarias huic vitae proprias Nec denique illis Sacrificiis ulla vis inerat homines ab ipsis peccatis retrahendi 1. What in general is suited unto the Apostle's Argument whatever be the sence of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned is approved The Question is
to a perfect Man or that perfection of state which it is capable of in this Life So the Apostle informs us that what he aimed at in his Ministry by warning every Man and teaching them in all Wisdom was that he might present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 28. every Man that is all Believers perfect in Christ Jesus For in him we are compleat Chap. 2. 10. Where though another word be used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the same thing is intended namely that perfect compleat state of the Church which God designed to bring it unto in Christ. And that our Apostle useth the same word in the same sence in sundry places in this Epistle we shall see in our Progress Thirdly This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection may be considered two ways 1. As to its absolute compleatness in its final Issue This the Apostle denies that he himself had as yet attained Phil. 3. 12. Not as though I had already attained or received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely the whole of what is purchased for me by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or were already made perfect which could not be without attaining the Resurrection of the Dead ver 11. though the substance be so already in the Saints departed whence he calls them the Spirits of Just Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 23. made perfect And this he calls absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. 10. That which is perfect or that state of absolute Perfection which we shall enjoy in Heaven 2. It may be considered as to its initial state in this World expressed in the Testimonies before recited and this is that which we enquire after And the Lord Christ as the sole procurer of this state is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Consummator the Perfecter the Finisher of our Faith or Religious Worship Heb. 12. 2. as having brought us into a state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Perfection This is that whatever it be which we shall immediately enquire into that is denyed unto the Levitical Priesthood and afterwards unto the Law as that which they could not effect They could not by their utmost Efficacy nor by the strictest Attendance unto them bring the Church into that state of Perfection which God had designed for it in this World and without which the Glory of his Grace had not been demonstrated 4. The Chief thing before us therefore is to enquire What this state of Perfection is wherein it doth consist and what is required unto the Constitution of it and in the whole to shew that it could not be by the Levitical Priesthood or Law Now the things that belong unto it are of two sorts 1. Such as belong unto the Souls and Consciences of Believers that is of the Church And 2. Such as belong to the Worship of God it self For with respect unto these two doth the Apostle Discourse and asserts a state of Perfection in opposition unto the imperfect state of the Church under the Law with respect unto them both And as unto the first there are seven things concurring unto the Constitution of this state 1. Righteousness 2. Peace 3. Light or Knowledge 4. Liberty with boldness 5. A clear Prospect into a future state of Blessedness 6. Joy 7. Confidence and Glorying in the Lord. And the Latter or the Worship of the Gospel becomes a part of this state of Perfection 1. By its being Spiritual 2. Easie as absolutely suited unto the Principles of the New Creature 3. In that it is Instructive 4. From its Relation unto Christ as the High Priest 5. From the Entrance we have therein into the Holy place In these things consists that state of Perfection which the Church is called unto under the New Testament which it could never attain by the Levitical Priesthood This is that Kingdom of God which is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Rom. 14. 17. But because these things are of great Importance although the Particulars are many I shall briefly consider them all apart 1. The first thing constituting this Gospel-state of Perfection is Righteousness The Introduction of all Imperfection and weakness in the Church was by sin This made the Law weak Rom. 8. 3. and Sinners to be without strength Rom. 5. 7. VVherefore the Reduction of Perfection must in the first place be by Righteousness This was the great Fundamental Promise of the times of the New Testament Isa. 60. 21. Psal. 72. 7. Psal. 85. 10 11. And this was to be brought in by Christ alone VVherefore one Name whereby he was Promised unto the Church was The Lord our Righteousness Jer. 23 6. Righteousness of our own we had none nor could any thing in the whole Creation supply us with the least of its Concerns with any thing that belongs thereunto Yet without it must we perish for ever VVherefore Jehovah himself becomes our Righteousness that we might say In Jehovah have we Righteousness and Strength and that in him all the Seed of Israel might be Justified and Glory Isa. 45. 25. For by him are all that Believe Justified from all things from which they could not be Justified by the Law of Moses Acts 13 39. To this end he brought in Everlasting Righteousness Dan. 9. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not a Temporary Righteousness suited unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Age of the Church under the Old Covenant which is often said to be Everlasting in a limited sence but that which was for all Ages to make the Church Blessed unto Eternity So is he made unto us of God Righteousness 1 Cor. 1. 30. This is the Foundation of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection and it was procured for us by the Lord Christ Offering up himself in Sacrifice as our great High Priest For we have Redemption through his Blood even the Forgiveness of Sins Ephes. 1. 7. God having set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the forgiveness of sins And this he is in Opposition unto whatever the Law could effect taking away that Condemnation which issued from a Conjunction of Sin and the Law For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for sin Condemned sin in the Flesh that the Righteousness of the Law might be fulfilled in us Rom. 8. 3 4. The end of the Law in the first place was to be a means and Instrument of Righteousness unto those to whom it was given But after the entrance of sin it became weak and utterly insufficient unto any such purpose for by the deeds of the Law can no Flesh be Justified VVherefore Christ is become the end of the Law for Righteousness to every one that Believeth Rom. 10. 4. And by whomsoever this is denyed namely that Christ is our Righteousness which he cannot
Wherefore this Reconciliation and Peace with God is a great part of this Gospel-perfection So our Saviour Testifieth John 14. 27. Peace saith he I leave with you my Peace I give unto you not as the World giveth I give unto you let not your Heart be troubled neither let it be afraid Assured Peace with God delivering the Souls of his Disciples from all Trouble and Fear is that which he peculiarly bequeathed unto them And so great a share in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth this Peace with God and the Consequents of it in Peace with the Residue of the Creation bear that the Kingdom of Christ is most frequently spoken of under this Notion Isa. 11. 4 5 6 7 8 9 c. But these things are liable unto a double Objection For First Some may complain hereon Behold our Bones are dried our hope is lost we are cut off for our parts For we cannot attain unto this Peace with God being Exercised with Fear and Disconsolations all our days so as that we seem to have no Interest in this Gospel-state Answ. 1. Peace is made for all that Believe 2. The way of attaining it is laid open unto them Isa. 27. 5. 3. Patient abiding in Faith will in due time bring them into this Peace 4. It is one thing to have Peace with God which all Believers have another to have the constant sense and comfort of it in their own Souls which they may want for a Season Secondly some say they are so far from finding Peace with the whole Creation that on all accounts they meet with great Enmities in the World Answ. 1. It is not said that Peace is made for us with Satan or the World the Serpent and his Seed This belongs not unto this Perfection 2. Whatever troubles we may have with other things yet in the Issue they shall all work together for our Good which is sufficient to constitute a state of Peace This part of the Perfection of the Church could not be attained by the Levitical Priesthood For two things belonged thereunto 1. That Peace be actually made 2. That it be fully declared So the Apostle expresseth it as it was effected by Christ Ephes. 2. 14. He is our Peace and that 1. By making Peace he made Peace ver 15 16. 2. By declaring it ver 17. He came and Preached Peace Neither of these could be done by the Levitical Priesthood Not the first it could not make Peace because it could not bring in Righteousness which is the Cause and Foundation of it Isa. 32. 17. Rom. 5. 1. Not the second it could not declare or preach this Peace For the giving of the Law with all Tokens of Dread and Severity with the Curse annexed unto it was directly contrary hereunto This therefore was brought in by this better Priesthood alone 2. Peace between Jews and Gentiles belongs unto this state For God designed not the erecting of his Kingdom amongst one Party or sort of Mankind That it should be otherwise that the Gentiles should become the Children of Abraham and be made Heirs of the Promise was a great Mystery under the Old Testament Ephes. 3. 4 5 6. And we know how slow the Disciples of Christ himself were in the receiving and understanding hereof But evident it is that this was God's design from the giving of the first Promise and we see now in the light of the Gospel that he gave many intimations of it unto the Church of Old with respect whereunto the Veil abideth on the minds of the Jews unto this day Wherefore without this Peace also the perfect state of the Church aimed at could not be attained But this could never have been brought about by the Livitical Priesthood and Law For they were indeed the principal Occasion of the Distance between them and the means of the continuance of their Disagreement And that which the Jews thought to have been the principal Advantage and Priviledge of Abraham in his Posterity was that which whilst it continued kept him from the actual Possession of his greatest Glory in being the Heir of the World and a Father of a Multitude of Nations Nor whilst that Priesthood was standing could Japhet be perswaded to dwell in the Tents of Shem. Hence this Peace was so far from being the Effect of the Levitical Priesthood and the Law as that it could not be introduced and established until they were both taken out of the way as our Apostle expressely declares Ephes. 2. 14 15 16. The last Issue of this contest came unto these two Heads 1. Whether the Gentiles should at all be called unto the Faith of the Gospel 2. Whether being Called they should be obliged unto the Observation of the Law of Moses The first fell out among the Apostles themselves but quickly determined by our Lord Jesus Christ unto their Joy and Satisfaction And this he did two ways 1. By sending Peter to Preach the Gospel unto Cornelius and therein bestowing the Holy Ghost on them that did Believe Acts 10. 14 17 45 46 47. Chap. 11. 17 18. 2. By giving Paul an open full Commission to go to the Gentiles and Preach the Gospel unto them Acts 22. 22. Chap. 26. 15 16 17 18. Here the Body of the People of the Jews fell off with rage and madness But the other part of the Controversie was of longer continuance The Jews finding that the Gentiles were by the Gospel brought so near unto them as to turn from Dumb Idols unto God and to receive the Promise no less than themselves would by all means have brought them over unto the Obedience of the Law of Moses also This Yoke the Gentiles being greatly afraid of were in no small perplexity of Mind what to do The Gospel they were resolved to embrace but were very unwilling to take on them the Yoke of the Law Wherefore the Holy Ghost in the Apostles at length puts an issue unto this Difference also and lets the Church know that indeed the Wall of Partition was broken down the Law of Commandments contained in Ordinances was taken away and that the Gentiles were not to be Obliged unto the Observation of it which they greatly rejoyced in Acts 15. 31. Other way there was none for the Reconciliation of those Parties who had been at so long and so great a variance It will be said that we yet see a variance between Jews and Gentiles continued all the World over and they are in all places mutually an Abomination unto each other And it is true it is so and is likely so to continue For there is no Remedy that can be so effectual to heal a Distemper or make up a Fracture as that it will work its Cure without Use or Application The Gospel is not at all concerned in what state and condition Men are who reject it and refuse to believe it They may still live in Enmity and Malice hateful and hating one another But where it is believed embraced and submitted
unto there an absolute end is put unto all Difference or Enmity between Jews and Gentiles as such seeing all are made One in Christ. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs only unto them who do Obey the Gospel 3. Peace among our selves that is among Believers doth also belong hereunto There was Peace and Brotherly Love required under the Law But no Duty receiveth a greater Improvement under the Gospel The Purchase of it by the Blood of Christ his Prayer for it the new Motives added unto it the communication of it as the Legacy of Christ among his Disciples with the especial Ends and Duties of it do constitute it a part of the perfect state of the Church under the Gospel 3. The third thing wherein this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection doth consist is Spiritual Light and Knowledge with respect unto the Mysteries of the Wisdome and Grace of God God had designed for the Church a Measure of Spiritual light and knowledge which was not attainable under the Law which is the Subject of that great Promise Jer. 31. 34. whose Accomplishment is declared 1 John 2. 27. And there are three things which concur unto the Constitution of this Priviledge 1. The Principal Revealer of the mind and will of God Under the Law God made use of the Ministry of Men unto this purpose as of Moses and the Prophets And he employed also both in the Erection of the Church-state and in sundry particulars afterwards the Ministry of Angels as our Apostle declares Chap. 2. 2. And in some sence that state was thereby put in Subjection unto Angels ver 5. But this Ministry the Dispensation of light and knowledge thereby could not render it compleat yea it was an Argument of the Darkness and Bondage under which it was For there was yet one greater than they all and above them all one more intimately acquainted with God and all the Counsels of his will by whom he would speak forth his mind Deut. 18. 18 19. This was the Son of God himself without whose immediate Ministry the consummation of the Church-state could not be attained This consideration our Apostle insists upon at large in the first Chapter and the beginning of the second concluding from thence the Preeminence of the Evangelical state above the Legal The especial Nature whereof We have declared in the Exposition of those places A most eminent Priviledge this was yea the highest outward Priviledge that the Church is capable of and eminently concurs unto its Perfection For whether we consider the Dignity of his Person or the perfect Knowledge and Comprehension that he had of the whole Counsel of God and the Mysteries of his Grace it incomparably exalts the Church-state above that of Old whence our Apostle draws many Arguments unto the necessity of our Obedience above what they were urged withal See Chap. 2. 2 3. Chap. 12. 25. And this full Revelation of his Counsels by the Ministry of his Son God did reserve partly that he might have a Preeminence in all things and partly because none other either did or could comprehend the Mysteries of it as it was now to be Revealed See John 1. 18. 2. The matter or things themselves revealed There was under the Levitical Priesthood a shadow of good things to come but no perfect Image or compleat delineation of them Chap. 10. 1. They had the first Promise and the enlargements of it unto Abraham and David Sundry Expositions were also added unto them relating unto the manner of their Accomplishment And many Intimations were given of the Grace of God thereby But all this was done so darkly so obscurely so wrapped up in Types Shadows Figures and Allegories as that no Perfection of light or knowledge was to be obtained The Mystery of them continued still hid in God Ephes. 3. 9. Hence are the Doctrines concerning them called Parables and dark Sayings Psal. 78. 2. Neither did the Prophets themselves see into the depth of their own Predictions 1 Pet. 1. 11 12. Hence the Believing Church waited with earnest expectation until the day should break and the shadows should flee away Cant. 2. 17. Chap. 4. 6. They longed for the breaking forth of that glorious Light which the Son of God was to bring attending in the mean time unto the Word of Prophecy which was as the light of a Candle unto them shining in a dark place They lived on that great Promise Mal. 4. 2. They expected Righteousness Light and Grace but knew not the way of them Thence their Prophets Righteous Men and Kings desired to see the things of the Gospel and saw them not Mat. 13. 17. Luke 10. 24. And therefore John the Baptist who was greater than any of the Prophets because he saw and owned the Son of God as come in the Flesh which they desired to see and saw not yet living and dying under the Levitical Priesthood not seeing Life and Immortality brought to light by the the Gospel the least in the Kingdom of God is greater than he in Spiritual knowledge Wherefore it belonged unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfect state of the Church that there should be a full and plain Revelation and Declaration made of the whole Counsel of God of the Mystery of his Will and Grace as the end of those things which were to be done away And this is done in the Gospel under that New Priesthood which was to be introduced Nor without this Priesthood could it be so made For the principal part of the Mystery of God depends on consists in the Discharge of the Office of that Priesthood They do so on his Oblation and Intercession the Attonement made for Sin and the bringing in of everlasting Righteousness thereby The plain Revelation of these things which could not be made before their actual Accomplishment is a great part of this Gospel-perfection This the Apostle disputes at large 2 Cor. 3. from ver 7. to the end of the Chapter 3. The inward Spiritual Light of the minds of Believers enabling them to discern the mind of God and the Mysteries of his Will as revealed doth also belong unto this part of the Perfection of the Gospel Church-state This was promised under the Old Testament Isa. 11. 9. Chap. 54. 13. Jer. 31. 34. And although it was enjoyed by the Saints of Old yet was it so in a very small measure and low degree in comparison of what it is now after the plentiful Effusion of the Spirit See 1 Cor. 2. 11 12. This is that which is prayed for Ephes. 1. 17 18 19. Chap 3. 18 19. VVherefore this Head of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection intended consists in three things 1. The Personal Ministry of Christ in the Preaching of the Gospel or Declaration of the Mystery of the VVisdom and Grace of God in himself 2. The Dispensation or Mission of the Holy Ghost to reveal and fully make known the same Mystery by the Apostles and Prophets of
though the Psalmist in a Spirit of Prophecy prefers the Joy arising from the light of God's Countenance in Christ above all of that sort Psal. 4 6 7. But ordinarily their Joy was mixed and allayed with a respect unto Temporal things See Lev. 23. 39 40 41. Deut. 22. 11 12 18. Chap. 16. 11. 27. 7. This was the end of their Annual Festivals And those who would introduce such Festival Rejoycings into the Gospel-state do so far degenerate into Judaisme as preferring their Natural Joy in the outward manner of Expression before the Spiritual ineffable Joys of the Gospel This it is that belongs unto the state thereof such a Joy in the Lord as carrieth Believers with an Holy Triumph through every condition even when all outward causes of Joy do fail and cease A Joy it is unspeakable and full of Glory 1 Pet. 1. 8. See John 5. 11. Rom. 15. 13. Jude 24. It is that inexpressible Satisfaction which is wrought in the minds of Believers by the Holy Ghost from an Evidence of their Interest in the Love of God by Christ with all the Fruits of it present and to come with a Spiritual Sense and Experience of their Value Worth and Excellency This gives the Soul a quiet Repose in all its Trials Refreshment when it is weary Peace in Trouble and the highest Satisfaction in the hardest things that are to be undergone for the Profession of the Name of Christ Rom. 5. 1 2 3 4 5. 7. Confidence and Glorying in the Lord is also a part of this Perfection This is the Flowring or the Effect and Fruit of Joy a readiness unto and the way whereby we do express it One great Design of the Gospel is to exclude all Boasting all Glorying in any thing of self in Religion Rom. 3. 27. It is by the Gospel and the Law of Faith therein that Men are taught not to boast or glory neither in outward Priviledges nor in Moral Duties See Phil. 3. 5 6 7 8 9. Rom. 3. 27 28. Chap. 4. 2. What then is there no Glorying left us in the Profession of the Gospel no Triumph no Exultation of Spirit but we must always be sad and cast down at best stand but on even terms with our Oppositions and never rejoyce over them Yes there is a greater and more excellent Glorying introduced than the Heart of Man on any other Account is capable of But God hath so Ordered all things now that no Flesh should Glory in his Presence but that he who gloryeth should glory in the Lord 1 Cor. 1. 29 31. And what is the Reason or Foundation hereof It is this alone That we are in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption ver 30. So it was promised of Old that in the Lord that is the Lord our Righteousness all the Seed of Israel should be Justified and Glory Isa. 45. 25. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have opened on Chap. 3. 6 14. whither the Reader is referred It is that Triumphant Exultation of Spirit which ariseth in Believers from their absolute proferring their Interest in Heavenly things above things present so as to contemn and despise whatever is contrary thereunto however tendred in a way of Allurement or Rage In these things and others of the like Nature and Kind consists that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consummation of the state of the Church as to the Persons of the Worshippers which the Apostle denies to have been attainable by or under the Levitical Priesthood The Arguments wherewith he confirms his Assertion ensue in the Verses following where they must be farther considered But we may not proceed without some Observations for our own Edification in this matter Observ. 1. An Interest in the Gospel consisteth not in an outward Profession of it but in a real participation of those things wherein the Perfection of its state doth consist Men may have a form of Godliness and be utter strangers to the Power of it Multitudes in all Ages have made and do make a Profession of the Gospel who yet have no Experience in themselves of the real Benefits and Advantages wherewith it is accompanied All that they obtain hereby is but to deceive their Souls into eternal Ruine For they live in some kind of Expectation that in another World they shall obtain Rest and Blessedness and Glory by it But the Gospel will do nothing for them hereafter in things Eternal who are not here Partakers of its Power and Fruits in things Spiritual Observ. 2. The Preeminence of the Gospel-state above the Legal is Spiritual and undiscernable unto a Carnal Eye For 1. It is evident that the Principal Design of the Apostle in all these Discourses is to prove the Excellency of the state of the Church under the New Testament in its Faith Liberty and Worship above that of the Church under the Old And 2. That he doth not in any of them produce instances of outward Pomp Ceremonies or visible Glory in the confirmation of his Assertion He grants all the outward Institutions and Ordinances of the Law insisting on them their Use and Signification in particular but he opposeth not unto them any outward visible glory in Gospel-Administrations 3. 2 Cor. 3. He expressely compares those two Administrations of the Law and the Gospel as unto their Excellency and Glory And first he acknowledgeth that the Administration of the law in the Institution and Celebration of it was glorious v. 9 10 11. But withal he adds that it had no Glory in comparison with that under the New Testament which doth far excel it Wherein then doth this Glory consist He tells us it doth so in this in that it is the Administration of the Spirit ver 8. How shall not the Administration of the Spirit be rather Glorious He doth not resolve it into outward Order the Beauty and Pomp of Ceremonies and Ordinances In this alone it doth consist in that all the whole Dispensation of it is carried on by the Grace and Gifts of the Spirit and that they are also Administred thereby This saith he is Glory and Liberty such as excel all the glories of Old Administrations 4. In this place he sums it up all in this that the Perfection we have treated of was effected by the Gospel and could not be so by the Levitical Priesthood and the whole Law of Commandments contained in Ordinances In these Spiritual things therefore are we to seek after the glory of the Gospel and its Preeminence above the Law And those who suppose they render the Dispensation of the Gospel glorious by vying with the Law in Ceremonies and an external Pomp of Worship as doth the Church of Rome do wholly cross his Design And therefore Secondly This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection respects the Worship of the Gospel as well as the Persons of the Worshippers and the Grace whereof they are made Partakers God had designed the
these two things consists the Principal Interest of all Believers in this world nor have they any design in competition with that of increasing in them Finding therefore how by the diligent Attendance unto this Worship they thrive in both parts of their Interest it cannot but be pleasant unto them 5. The Outward Rites of it are few lightsome easie to be observed without scrupulous tormenting fears nor such as by attendance unto Bodily Services do divert the Mind from that Communion with God which they are a means of Thirdly It is Instructive and that with clearness and evidence of the things which we are to know and learn This was a great part of the Imperfection of Legal Institutions that they taught the things which they signified and represented Obscurely and the Mind of God in them was not learned but with much difficulty no small part of their Obedience consisting in a resignation of their Understandings unto God's Soveraignty as to the Use and the End of the things wherein they were exercised in his Worship But all the Ordinances and Institutions of the Gospel do give light into and exhibit the things themselves unto the Minds and Faith of Believers Hereon they discern the Reasons and Grounds of their Use and Benefit whence our whole Worship is called our Reasonable Service Rom. 12. 1. Thus in the Preaching of the Word Jesus Christ is evidently set forth Crucified among us Gal. 3. 1. not darkly represented in Types and Shadows And in the Sacrament of the Supper we do plainly shew forth his Death untill he comes 1 Cor. 11. 26. And the like may be said of all other Evangelical Institutions And the principal Reason hereof is because they do not represent or shadow things to come no nor yet things absent as did those of Old but they really present and exhibit Spiritual things Christ and the Benefits of his Mediation unto our Souls And in the observance of them we are not kept at a distance but have an Admission unto the Holy place not made with hands because Christ who is the Minister of that Holy Sanctuary is in them and by them really present unto the Souls of Believers Two other things mentioned before concerning this Worship namely its Relation unto Christ as our High Priest and our Access in it unto the Holy place the Throne of Grace must be spoken unto at large elsewhere This is a brief Declaration of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection which the Apostle denies to have been attainable by the Levitical Priesthood And the grounds of his Denial he gives us in the remaining words of the Text which we shall also consider only we may observe by the way That To look for Glory in Evangelical Worship from outward Ceremonies and Carnal Ordinances is to prefer the Levitical Priesthood before that of Christ. That which we are to look for in our worship is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Perjection as we are capable of in this world This the Apostle denies unto the Levitical Priesthood and ascribes it unto the Priesthood of Christ. But if such a Perfection be to be found in Ceremonies and Ordinances outwardly Pompous and Glorious upon Necessity the contrary conclusion must be made and affirmed But yet so it is come to pass in the world that Men do order things in their Publick worship as if they judged that the pure immixed worship of the Gospel had no Glory in comparison of that of the Law which did excel and whereunto they do more or less conform themselves But it is time for us to proceed with our Apostle Having denyed Perfection unto the Levitical Priesthood which he lays down in a Supposition including a Negation so as to make way for the Proof of what he denyed for the further Explication of it and Application unto his present purpose he adds the respect that their Priesthood had to the Law intending thereby to bring the Law it self under the same censure of disability and insufficiency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the People that is in the Wilderness the Body of the Church to whom the Law and Priesthood were given immediately by the Ministry of Moses But after this the whole Posterity of Abraham in their successive Generations were one People with them and are so esteemed For a People is still the same and as a People never dies till all Individuals that belong unto it are cut off So by this People the whole Church of all Ages under the Old Testament is intended 2. Of this People he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were Legalized They were also Evangelized as our Apostle speaks Chap. 4. 2. They were so in the Promise made unto Abraham and in the many Types of Christ and his Offices and Sacrifice that were instituted among them Yet were they at the same time so brought under the Power of the Law as that they had not the Light Liberty and Comfort of the Gospel which we enjoy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is legem ferre legem sancire legem imponere to make constitute impose a Law And the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when applyed unto Persons is legi latae subjici or legem latam accipere to be made Subject unto a Law to receive the Law made to oblige them So is it used in this place VVe have therefore not amiss rendred it received the Law The People received the Law But the sence of that Expression is regulated by the Nature of a Law They so received it as to be made Subject unto it as to be obliged by it Other things may be otherwise received but a Law is received by coming under its Obligation They were brought under the Power Authority and Obligation of the Law Or because the Law was the Foundation and Instrument of their whole state both in things Sacred and Civil the meaning of the word may be they were brought into that state and condition whereinto the Law disposed them This is said to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under that Priesthood But how the People may be said to receive the Law under the Levitical Priesthood must be further enquired into Some think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew that is concerning it And so the meaning o the word is for it was concerning the Levitical Priesthood that the People received a Command that is God by his Law and Command Instituted the Levitical Priesthood among them and no other during the times of the Old Testament According unto this Interpretation it is not the whole Law of Commandments contained in Ordinances that is intended but the Law constituting the Levitical Priesthood This sence is embraced by Schlictingius and Grotius as it was before them touched on but rejected by Junius and Piscator But although there be no
inconveniency in this Interpretation yet I look not on it as suited unto the Design of the Apostle in this place For his intention is to prove that Perfection was not to be obtained by the Levitical Priesthood Unto this end he was to consider that Priesthood under all its Advantages for if any of them seem to be omitted it would weaken his Argument seeing what it could not do under one consideration it might do under another Now although it was some commendation of the Levitical Priesthood that it was appointed of God or confirmed by a Law yet was it a far greater Advancement that therewith the whole Law was given and thereon did depend as our Apostle declares in the next Verses The Introduction of this clause by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be on a double Account which though different yet either of them is consistent with this Interpretation of the words 1. It may be used in a way of Concession of all the Advantages that the Levitical Priesthood was accompanied withal be it that together with that Priesthood the People also received the Law Or 2. On the other side there is included a Reason why Perfection was not to be attained by that Priesthood namely because together with it the People were brought into Bondage under the Yoke of the Law Either way the whole Law is intended But the most probable Reason of the Introduction of this Clause by that Particle for was to bring in the whole Law into the same Argument that Perfection was not attainable by it This the Apostle plainly reassumes ver 18 19 concluding as of the Priesthood here that it made nothing Perfect For it is the same Law which made nothing perfect that was given together with that Priesthood and not that especial Command alone whereby it was instituted There yet remains one Difficulty in the words For the People are said to receive the Law under the Levitical Priesthood and therefore it should seem that that Priesthood was established before the giving of the Law But it is certain that the Law was given on Mount Sinai before the Institution of that Priesthood For Aaron was not called nor separated unto his Office untill after Moses came down from the Mount the second time with the Tables renewed after he had broken them Exod. 40. 12 13 14. Two things may be applyed to the removal of this Difficulty For 1. The People may be said to receive the Law under the Levitical Priesthood not with respect unto the Order of the giving of the Law but as unto their Actual Obedience unto it in the exercise of the things required in it And so nothing that appertained unto Divine Worship according unto the Law was performed by them until that Priesthood was established And this as I have shewed is the true Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used It doth not signifie the giving of the Law unto them but their being legalized or brought under the Power of it Wherefore although some part of the Law was given before the institution of that Priesthood yet the People were not brought into the Actual Obedience of it but by virtue thereof But 2. The Apostle in this place hath especial respect unto the Law as it was the Cause and Rule of Religious Worship of Sacrifices Ceremonies and other Ordinances of Divine Service For in that part of the Law the Hebrews placed all their Hopes of Perfection which the Moral Law could not give them And in this respect the Priesthood was given before the law For although the Moral law was given in the Audience of the People before on the Mount and an Explication was given of it unto Moses as it was to be applyed unto the Government of that People in Judiciary proceedings commonly called the Judicial law before he came down from the Mount Exod. 21. 22 23. yet as to the system of all Religious Ceremonies Ordinances of Worship Sacrifices of all sorts and Typical Institutions whatever belonged unto the Sacred Services of the Church the law of it was not given out unto them until after the Erection of the Tabernacle and the separation of Aaron and his Sons unto the Office of the Priesthood Yea that whole Law was given by the voyce of God out of that Tabernacle whereof Aaron was the Minister Lev. 1. 1 2. So that the People in the largest sence may be said to receive the law under that Priesthood Wherefore the sence of the words is that together with the Priesthood the People received the Law of Commandments contained in Ordinances which yet effected not in their Conjunction the End that God designed in his Worship And we may observe that Obs. Put all Advantages and Priviledges whatever together and they will bring nothing to Perfection without Jesus Christ. God manifested this in all his Revelations and Institutions His Revelations from the Foundation of the world were gradual and partial increasing the light of the knowledge of his Glory from Age to Age. But put them all together from the first Promise with all Expositions of it and Additions unto it with Prophesies of what should afterwards come to pass taking in also the Ministry of John the Baptist yet did they not all of them together make a perfect Revelation of God his Mind and Will as he will be known and worshipped Heb. 1. 1. John 1. 18. So also was there great variety in his Institutions Some were of great Efficacy and of clearer Significancy than others But all of them put together made nothing perfect Much more will all the ways that others shall find out to attain Righteousness Peace Light and life before God come short of Rest or Perfection The last thing considerable in these words is the Reason whereby the Apostle proves That in the Judgment of the Holy Ghost himself Perfection was not attainable by the Levitical Priesthood For if it were what farther need was there that another Priest should arise after the Order of Melchisedec and not be called after the Order of Aaron The Reason in these words is plain and obvious For after the Institution of that Priesthood and after the Execution of it in its greatest Glory Splendour and Efficacy a Promise is made in the Time of David of another Priest of another Order to arise Hereof there can be no Account given but this alone that Perfection was not attainable by that which was already instituted and executed For it was a Perfection that God aimed to bring his Church unto or the most Perfect state in Righteousness Peace Liberty and VVorship which it is capable of in this world And whatever state the Church be brought into it must be by its High Priest and the Discharge of his Office Now if this might have been effected by the Levitical Priesthood the rising of another Priest was altogether needless and useless This is that Invincible Argument whereby the Holy Apostle utterly overthrows the
yet continued obstinate in this Perswasion That the Law of Moses was yet to continue in force Acts 20. 21. And with this Opinion some of them troubled the Peace and hindred the Edification of the Churches called from among the Gentiles as hath been at large elsewhere declared This matter therefore which the Apostle now entreth upon was to be managed with care and diligence This he enters upon in this Verse being a Transition from one point unto another having made way for his intentions in the verse foregoing That which hitherto he hath insisted on in this Chapter is the Excellency of the Priesthood of Christ above that of the Law manifested in the Representation made of it by Melchisedec In the pursuit of his Argument unto that purpose he proves that the Aaronical Priesthood was to be abolished because after its Institution there was a Promise of the Introduction of another wherewith it was inconsistent And herein observing the strict Conjunction that was between that Priesthood and the Law with their mutual dependance on one another he proves from thence that the Law it self was also to be abolished Herein therefore lay the Principal Design of the Apostle in this whole Epistle For the Law may be looked on under a double consideration 1. As unto what the Jews in that degenerate state of the Church obstinately looked for from it 2. As unto what it did really require of them whilst it stood in force and power And under both these Considerations it was utterly inconsistent with the Gospel The Jews at that time expected no less from it than Expiation of Sin by its Sacrifices and Justification by the works of it It is true they looked for these things by it unjustly seeing it promised no such thing nor was ever ordained unto any such purpose but yet these things they looked for and were resolved so to do until the Law should be removed out of the way And it is evident how inconsistent this is with the whole work of the Mediation of Christ which is the sum and substance of the Gospel But suppose they looked not absolutely for Attonement and Justification by the Sacrifices and VVorks of the Law yet the continuance of their observance was repugnant unto the Gospel For the Lord Christ by the One Offering of himself had made perfect Attonement for Sin so that the Sacrifices of the Law could be of no more Use or Signification And the continuance of them wherein there was renewed mention of the Expiation of Sin did declare that there was not a perfect Expiation already made which over-throws the Efficacy and Virtue of the Sacrifice of Christ. Even as the daily repetition of a Sacrifice in the Mass continueth to do Again VVhereas the Lord Christ by his Obedience and Righteousness had fulfilled the Law and was become the End of it for Righteousness unto them that do Believe the seeking after Justification as it were by the Works of the Law was wholly repugnant thereunto And in the next place the Law may be considered as it prescribed a way of Worship in its Ordinances and Institutions which God doth accept This the People were indispensably obliged unto whilst the Law stood in force But in the Gospel our Lord Jesus Christ had now appointed a new Spiritual Worship suited unto the Principles and Grace thereof And these were so inconsistent as that no Man could at once serve these two Masters VVherefore the whole Law of Moses as given unto the Jews whether as used or abused by them was repugnant unto and inconsistent with the Gospel and the Mediation of Christ especially his Priestly Office therein declared Neither did God either design appoint or direct that they should be co-existent If then the Law continue in its force and have Power to oblige the Consciences of Men and is still so to abide there is neither room nor place for Christ and his Priesthood in the Church nor indeed for the Discharge of his other Offices And this opposition between the Law and the Gospel VVorks and Grace our own Righteousness and that of Christ our Apostle doth not only grant but vehemently urge in all his Epistles allowing none to suppose that they may have both these strings unto their Bow One of them he is peremptory that all Mankind must betake themselves unto Here the Jews were entangled and knew not what to do The greatest part of them adhered unto the Law with an utter rejection of the Gospel and the Author of it perishing in their Unbelief Others of them endeavoured to make a composition of these things and retaining of Moses they would admit of Christ and the Gospel also And this the Holy Ghost in the Apostles did for a while bear withal But now whereas the whole Service of the Tabernacle was of it self fallen down and become as Useless so of no Force its Obliging Power ceasing in its Accomplishment by Christ and whereas the Time was drawing near wherein God by his Providence would utterly remove it the inconsistency of it with the Gospel-state of the Church was now fully to be declared This therefore our Apostle grants that there was such a Repugnancy between the Law and the Gospel as unto the Ends of Righteousness and Divine Worship as that one of them must of Necessity be parted withal Wherefore the whole Controversie turning on this hinge it was highly incumbent on him to manifest and prove that the Law did now cease according unto the Appointment of God and that God had of old designed fore-told and promised that so it should do and be abolished upon the Introduction of that which was the End and Substance of it And this I look upon as the greatest Trial the Faith of Men ever had in the concerns of Religion namely to believe that God should take away abolish and leave as dead and useless that whole System of Solemn Worship which he had appointed in so Glorious a manner and accepted for so many Generations But yet as we are to acquiesce in the Soveraign pleasure of God made known by Revelation against all Reasonings of our own whatsoever So it must be confessed that Faith was greatly bespoken and prepared by the Nature End and Use of all those Institutions which more than intimated that they were appointed only for a time and served to introduce a more Glorious Dispensation of Divine Wisdom and Grace The Proof therefore of the utter Cessation of the Law the Apostle enters upon by the Invincible Argument whose Foundation or Proposition is laid in this verse and the especial parts of it are explained confirmed and vindicated in those that follow And in his ensuing Discourse his Principal Design is to prove That the Church is so far from being a loser or disadvantaged by this Change as that she receiveth thereby the highest Priviledge and greatest Blessing that in this World she is capable of In the words of this verse there is a Supposition of the
Change of the Priesthood as that which was proved before and an Inference from thence unto a Necessity of the change of the Law The Priesthood being changed that is the Priesthood of Levi appointed and exercised under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translato mutato so some read transferred translated some changed The former do not reach the whole sence intended For the Office of the Priesthood may be transferred from one Person to another one Family unto another yea one Tribe unto another and yet the Priesthood as to the kind and nature of it continue the same This our Apostle afterwards mentions ver 13 14. as a part of his Argument to prove the Priesthood it self to be changed But this it doth not absolutely seeing it is possible that the Office may be transferred from one Tribe unto another and yet not be changed as unto its Nature But the Proof lies in this That Moses in the Institution of the Priesthood made no mention of the Tribe of Judah and therefore if that Office be transferred unto that Tribe it must be of another kind than that before Instituted And on this Supposition that which he intends to prove follows evidently upon the Translation of the Priesthood For all the Sacred Services and Worship which the Law required were so confined or at least had that respect unto the Levitical Priesthood as that no part of it no Sacred Duty could be performed on a Supposition of taking away the Priesthood from that Tribe and Family For whereas the whole of their Worship consisted in the Service and Sacrifices of the Tabernacle God had appointed that whosoever did draw nigh unto the performance of any of these Services that was not of the Seed of Aaron should be cut off and destroyed Wherefore upon a Supposition of the ceasing or changing of the Priesthood in that Family the whole Law of Ordinances became Unpracticable Useless and lost its Power especially seeing there was no Provision made in the Law it self for a Priesthood in any other Tribe Besides such was the contexture of the Law and such the Sanction of it Cursed is he who continueth not in all things written in the Law to do them that if any thing be taken out of it if its Order be disturbed if any Alteration be made or any Transgression be dispensed withal or exempted from the Curse the whole Fabrick must of Necessity fall unto the Ground But yet it is not a meer transferring of the Priesthood from one Tribe unto another that is here intended by the Apostle For there is such a change of the Priesthood as there is of the Law But the change of the Law was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disanulling or abolishing as is affirmed ver 18. Such therefore must the change of the Priesthood be and so it was The Priesthood was changed in that one kind of it was utterly abolished and another introduced So was the Levitical Priesthood changed as that the other Priest which came with his Office in the room thereof could not be called or said to be after the Order of Aaron but was of another kind Typed out by Melchisedec It may therefore be enquired on what Grounds this Priesthood was to be so abolished or how it appears that so it is and by what means it was actually taken away That it was so to be abolished the Apostle proves 1. Because before the Institution of that Priesthood there was another far more Excellent namely that of Melchisedec 2. That the Holy Ghost had declared that the Introduction of that more Excellent Priesthood for a Season was to prefigure and represent another Priesthood that was afterwards to be established And this could not be that of Levi seeing God doth not make use of that which is more Excellent to figure or represent that which is Inferiour thereunto Another Priesthood therefore must arise and be granted unto the Church in answer unto that Type 3. That it was impossible that this new Priest after the Order of Melchisedec should be consistent with that of Levi or that it shoudl be continued after that was brought in For 1. He was to be of another Tribe as he immediately proves 2. Because his Priesthood and Sacrifice were to be of another kind than that of Levi which he demonstrates at large in the ensuing Chapters 3. Because on the other hand the Priesthood of Aaron 1. Could never Accomplish and Effect the true and proper Ends of the Priesthood which the Church stood in need of and without which it could not be Consummate And 2. Was in its own Nature Offices Works and Duties inconsistent with any Priesthood that was not of its own Order It must therefore be abolished It may therefore be enquired how the Priesthood was changed or that of the House of Levi taken away And I say as the Apostle directs it was done by the Appointment of God For his Introduction of another Priest when it was actually accomplished had the force of a Repealing law The Institution of the former was abrogated thereby without any other Constitution For as unto its Use it did hence cease of it self It had no more to do its work was at an end and its Services of no Advantage to the Church For the Sign of what is to come is set aside when the thing signified is brought in and ceaseth to be a Sign Yea the continuance of it would give a Testimony against it self And as to its Right this new Institution of God applyed by his own Authority unto it in its proper Season took it away 2. The Application of the Authority of God in the Institution of a new Priesthood to take away the old was made by the Holy Ghost in the Revelation of the will of God by the Gospel wherein the ceasing of it was declared And sundry things may be observed concerning this abolishing of it 1. Notwithstanding the great and many provocations of them by whom it was exercised and discharged yet God took it not away until it had accomplished the End whereunto it was designed Neither the wickedness of the People nor of the Priests themselves could provoke the Lord to revoke his Institution until the appointed End of it was come And it is no small part of the Blindness of the present Jews to think that God would so utterly abolish his own Ordinance as they must acknowledge he hath done if he would have it to be of any longer Use in the Church For 1600 Years they have not had any Priest among them nor is it possible they should according unto the Law if they were actually restored unto their own pretended Right in Canaan For they have utterly lost the Distinction of Tribes among them nor can any of them in the least pretend that they are of the linage of the Priests And for any one to Usurp that Office who is not lineally Descended from Aaron they own to be an Abomination As therefore they
know not how to look for a Messiah from the Tribe of Judah seeing all Sacred Genealogy is at an end no more can they look for a Priest of the House of Aaron Now this End of it was the bringing in of a better Hope or the Promised Seed who according to the Promise was to come to the Second Temple and therefore whilst that Priesthood continued 2. God took it not away till he brought in that which was more Excellent Glorious and Advantagious unto the Church namely the Priesthood of Christ. And if this be not received through their Unbelief they alone are the cause of their being losers by this Alteration 3. In abundant Patience and Condescention with respect unto that Interest which it had in the Consciences of Men from his Institution God did not utterly lay it aside in a day after which it should be absolutely unlawful to comply with it But God took it away by Degrees as shall afterwards be declared 2. That the Efficacy of all Ordinances or Institutions of Worship depends on the will of God alone Whilst it was his will that the Priesthood should abide in the Family of Levi it was Useful and Effectual unto all the Ends whereunto it was designed But when he would make an Alteration therein it was in vain for any to look for either Benefit or Advantage by it And although we are not now to expect any change in the Institutions of Divine Worship yet all our Expectations from them are to be resolved into the will of God 3. Divine Institutions cease not without an express Divine Abrogation Where they are once granted and erected by the Authority of God they can never cease without an express Act of the same Authority taking of them away So was it with the Institutions of the Aaronical Priesthood as the Apostle declares And this one consideration is enough to confirm the grant of the initial Seal of the Covenant unto the present Seed of Believers which was once given by God himself in the way of an Institution and never by him revoked 4. God will never abrogate or take away any Institution or Ordinance of Worship unto the loss or disadvantage of the Church He would not remove or abolish the Priesthood of Levi until that which was incomparably more Excellent was introduced and established 5. God in his Wisdom so Ordered all things that the taking away of the Priesthood of the Law gave it its greatest Glory For it ceased not before it had fully and absolutely accomplished the End whereunto it was designed which is the Glory and Perfection of any Ordinance even the Mediation of Christ himself shall cease when all the Ends of it are fulfilled And this End of the Priesthood was most Glorious namely the bringing in that of Christ and therein of the Eternal Salvation of the Church And what more Honourable Issue could it come unto The Jews by their pretended Adherence unto it are they which cast the highest dishonour upon it for they own that it is laid aside at least that it hath been so for 1600 Years and yet neither the End of it effected nor any thing brought in by it unto the greater advantage of the Church The next thing considerable in these words is the Inference which the Apostle makes from his Assertion and the Proof of it There is made of Necessity a change also of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Necessity It is not a note of the necessity of the Inference from the Proposition in the way of Argument but the necessary dependance of the things mentioned the one on the other For whereas the whole Administration of the Law so far as it concerned the Expiation of sin by Sacrifices and the Solemn Worship of God in the Tabernacle or Temple depended absolutely on and was confined unto the Aaronical Priesthood so as that without it no one Sacrifice could be offered unto God nor any Ordinance of Divine Worship be observed that Priesthood being abolished and taken out of the way the Law it self of Necessity and unavoidably ceaseth and becometh useless It doth so I say as unto all the proper Ends of it as a Law Obligatory unto the Duties required in it Wherefore there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the Law that is an Abolition of it For it is a change of the same Nature with the change of the Priesthood which as we have shewed was its Abolition and taking away And how this came to pass the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares there is made a change It did indeed necessarily follow on the change of the Priesthood yet not so but that there was an Act of the Will and Authority of God on the Law it self God made this change and he alone could do it that he would do so and did so the Apostle proves in this and the Verses following So is the Law of Commandments contained in Ordinances taken out of the way being nailed unto the Cross of Christ where he left it compleatly accomplished But moreover the Law in its Institutions was an Instructive Revelation and taught many things concerning the Nature of Sin its expiation and cleansing representing though darkly good things to come So it is yet continued as a part of the Revealed will of God And the light of the Gospel being brought unto it we may learn things far more clearly out of it than ever the Jews of Old could do And the force of the Argument here insisted on by the Apostle against the absolute perpetuity of the Law which was of Old and yet continueth to be the Head of the Controversie between the Jews and the Church of Christ is so unavoidable that some of them have been compelled to acknowledge that in the Days of the Messiah Legal Sacrifices and the rest of their Ceremonies shall cease though the most of them understand that their Cause is given away thereby And they have no other way to free themselves from this Argument of the Apostle but by denying that Melchisedec was a Priest or that it is the Messiah who is Prophesied of Psal. 110. which evidences of a desperate Cause and more desperate Defenders of it have been elsewhere convinced of Folly Wherefore this important Argument is confirmed by our Apostle in the ensuing Verses And we may see 1. How it is a fruit of the manifold Wisdom of God that it was a great Mercy to give the Law and a greater to take it away And 2. If under the Law the whole worship of God did so depend on the Priesthood that that failing or being taken away the whole worship of it self was to cease as being no more acceptable before God how much more is all worship under the New Testament rejected by him if there be not a due regard therein unto the Lord Christ as the only High Priest of the Church and the Efficacy of his Discharge of that Office 3. It is the highest
Divine but it was the life of the Person of the Son of God of Christ as God and Man in one Person And so his life was endless For first in the Death which he underwent in his Humane Nature there was no Interruption given unto his Discharge of his Sacerdotal Office no not for a moment For Secondly His Person still lived and both Soul and Body were therein inseparably United unto the Son of God Although he was truly and really dead in his Humane Nature he was still alive in his indissoluble Person And this the Apostle hath a respect unto in the Testimony which he cites in the next Verse to prove that he is a Priest for ever The Carnal Commandment gave Authority and Efficacy unto the Levitical Priests But Christ is made a Priest according to the Power of an endless life that is through the Power and Efficacy of that Eternal life which is in his Divine Person both his Humane Nature is preserved always in the Discharge of his Office and he is enabled thereby to work out eternal life on the behalf of them for whom he is a Priest And so the Apostle proves the Difference of this other Priest from those of the Order of Aaron not only from the Tribe wherein he was to be and from his Type Melchisedec but also from the way and means whereby the one and the other were enabled to discharge their Office VER 17. The Proof of all before asserted is given in the Testimony of the Psalmist so often before appealed unto For he testifieth thou art a Priest for ever after the Order of Melchisedec The Introduction of this Testimony is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he Witnesseth or Testifieth that is David doth in the Psalm or rather the Holy Ghost speaking in and by David doth so testifie He doth not absolutely say that so he speaks but testifies because he used his words in a way of Testimony unto what he had delivered And although one thing be now principally intended by him yet there is in these words a Testimony given unto all the especial Heads of his Discourse As 1. That there was to be another Priest a Priest that was not of the Stock of Aaron nor Tribe of Levi. For he says unto the Messiah Prophesied of who was to be of the Seed of David Thou art a Priest although a stranger from the Aaronical Line 2. That this other Priest was to be after the Order of Melchisedec and was not to be called after the Order of Aaron For he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a redundant and not a suffix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a state or order of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 3. 18. I said in my Heart concerning the estate of the Sons of Men their condition and Order of all things that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priesthood of Christ in the mind of God was the Eternal Idea or Original Exemplar of the Priesthood of Melchisedec God brought him forth and vested him with his Office in such a way and manner as that he might outwardly represent in sundry things the Idea of the Priesthood of Christ in his own mind Hence he and his Priesthood became an External Exemplar of the Priesthood of Christ as unto its actual exhibition and therefore is he said to be made a Priest after his Order that is suitably unto the Representation made thereof in him 3. That he was made a Priest namely by him and his Authority who said unto him Thou art a Priest as Chap. 5. 5 6 10. 4. That he was so after the power of an endless life For he was a Priest for ever This word is applyed to the Law and legal Priesthood and signifies a Duration commensurate unto the state and condition of the things whereunto it is applyed There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law an Age whereunto its continuance was confined So long all the Promises annexed unto it stood in force And as ascribed unto the new state of things under the Gospel it doth not signifie Eternity absolutely but a certain unchangable Duration unto the end of the Time and Works of the Gospel For then shall the Exercise of the Priesthood of Christ cease with his whole Mediatory Work and Office 1 Cor. 15. 28. Christ therefore is said to be a Priest for ever 1. In respect of his Person endued with an endless life 2. Of the Execution of his Office unto the final end of it he lives for ever to make Intercession 3. Of the Effect of his Offices which is to save Believers unto the utmost or with an Everlasting Salvation And the Apostle had sufficient Reason to affirm that what he proposed was eminently manifest namely from the Testimony which he produceth thereof For what can be more evident than that the Aaronical Priesthood was to be abolished if so be that God had designed and promised to raise up another Priest in the Church who was neither of the Stock nor Order of Aaron nor called the same way to his Office as he was and who when he was so raised and called was to continue a Priest for ever leaving no room for the continuance of that Priesthood in the Church nor place for its return when it was once laid aside And we may observe that 1. The Eternal continuance of Christs Person gives Eternal continuance and efficacy unto his Office Because he lives for ever he is a Priest for ever His endless life is the Foundation of his endless Priesthood Whilst he lives we want not a Priest and therefore he says that because he lives we shall live also 2. To make new Priests in the Church is virtually to renounce the Faith of his living for ever as our Priest or to suppose that he is not sufficient to the Discharge of his Office 3. The Alteration that God made in the Church by the Introduction of the Priesthood of Christ was progressive towards its perfection To return therefore unto or look after legal Ceremonies in the Worship of God is to go back unto poor beggarly Elements and Rudiments of the World VER 18 19. IN the Twelfth Verse of this Chapter the Apostle affirms that the Priesthood being changed there was of Necessity a change made of the Law also Having proved the former he now proceeds to confirm his Inference from it by declaring that the Priest and Priesthood that were promised to be introduced were in all things inconsistent with the Law In that place he mentions only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or change of the Law But he intended not an Alteration to be made in it so as that being changed and mended it might be restored unto its former Use. But it was such a change of it as was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abrogation of it as in these Verses he doth declare
Now this was a matter of the highest concernment unto the Hebrews and of great Importance in it self For it included and carried along with it an Alteration of the whole state of the Church and of all the Solemn Worship of God therein This therefore was not to be done but on Cogent Reasons and Grounds indispensable And no doubt but the Apostle foresaw what a surprisal it would be unto the Generality of the Hebrews to hear that they must quit all their concern and special Interest in the Law of Moses For he had three sorts of Persons to deal withal in this great cause 1. Such as adhered unto and maintained the Mosaical Institutions in Opposition unto Christ and the whole way of our coming unto God by him These esteemed it the greatest Blasphemy imaginable for any to affirm that the Law was to be changed or abrogated And this was the occasion of the death of the first Martyr of Jesus Christ under the accusation of Blasphemy which by the Law was to be punished with Death For this they made their charge against Stephen that he spake Blasphemous words against Moses whom they put in the first place and against God Act. 6. 11. And the proof of this Blasphemy they lay on those words that Jesus should change the Customs which Moses had delivered to them Accordingly on this very account they stirred up Persecution with rage and madness against the Holy Apostles all the World over The mouths of these Cursed Unbelievers were to be stopped and therefore Cogent Reasons and Unanswerable were in this Case to be urged by the Apostle and they are so accordingly And they were now to know that notwithstanding all their Rage and Bluster those that believed were not ashamed of the Gospel and they must be told that the Law was to be abrogated whether they would hear or forbear however they were provoked or enraged thereby 2. There were others of them who although they received the Gospel and believed in Christ yet were perswaded that the Law was still in force and the Worship prescribed in it still to be observed And of these there were very great Multitudes as the Apostle declares Acts 21. 20. This Error was in the Patience of God for a while tolerated among them because the time of their full Conviction was not yet come But those who were possessed with it began after a while to be very troublesome unto the Church and would not be content to observe the Law themselves but would impose the Observation of it on all the Gentile Converts on the pain of Eternal Damnation Acts 15. 1. They said and contended that unless they were Circumcised after the manner of Moses they could not be saved These also were to be restrained and convinced And those of them who were obstinate in this Perswasion not long after apostatized from the whole of Christianity And 3. There were sincere Believers whose Faith was to be strengthned and confirmed With respect unto them all the Apostle laboureth with great Diligence in this Argument and evidently proves both that it was the will and purpose of God that the Administration of the Law should have an End and also that the time was now come wherein it was to cease and be abrogated This therefore he proceeds withal in these Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Reprobatio Rhem. Reprobation most improperly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutatio a Change which reacheth not the force of the word Ar. Abrogatio Bez. fit irritum that is mandatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred loco moveo abrogo abdico irritum facio To take out of the way to abrogate to disanul to make void and for the most part it hath respect unto a Rule Law or Command that was or is in force Sometimes it is used of a Person who ought in Duty to be regarded and honoured but is despised Luk. 10. 16. Joh. 12. 48. where it is rendred to despise So 1 Thess. 4. 8. Jude 8. Sometimes it respects things Gal. 2. 21. 1 Tim. 5. 12. But commonly it respects a Law and is applyed unto them who are absolutely under the power of the Law or such in whose power the Law is The first sort are said to make void the Law when they Transgress it neglecting the Authority whereby it is given Mark 7. 9. Heb. 10. 28. But when this word is applyed unto him who hath power over the Law it signifies the Abrogation of it so far as that it shall have no more power to oblige unto its observance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used no where in the new Testament but here and chap. 9. 26. Here it is applyed unto the Law being the taking away of its Power to oblige unto Obedience there unto Sin denoting the abrogating of its Power to condemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem equidem enim Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem but For verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecedentis mandati The Syriack thus renders the verse The Change which was made in the first Commandement was made for its weakness and because there was no profit in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter ipsius imbecillitatem infirmitatem propter illud quod in eo erat infirmum aut imbecille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inutilitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. and because there was no profit in it The Arab. changeth the sense of the place reading to this purpose For there is a Transgression where the Commandement went before because that was weak and of little Advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit lex Bez. consummavit ad perfectum adduxit Vul. Lat. Rhem. brought nothing to Perfection Syr. For the Law did not perfect any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. introductio verò melioris spei Beza sed superintroducta spes potior Others Sed erat Introductio ad spem potiorem Syr But there entered in the room thereof an hope more excellent than it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropinquamus accedimus Vul. proximamus Rhem. we approach Our own Translation fully expresseth the Original in all the parts of it only it determines the sense of verse the 19 by the insertion of that word did VER 18 19. For there is verily a disanulling of the Commandement going before for the weakness and unprofitableness thereof For the Law made nothing perfect but the bringing in of a better hope by which we draw nigh unto God 1 The Subject spoken of is the Command 2 Described by the Time of its giving it went before 3 Hereof it is affirmed that it is disannulled and 4 The Reason thereof is adjoyned from a twofold property or adjunct of it in particular For 1. It was Weak 2. It was Unprofitable 5 As unto its deficiency from its general End it made nothing perfect 6 Illustrated by that which took its work upon it self and effected it throughly the Hope brought in by which we draw nigh
I confess in their first Preaching to the Jews spake not of it expresly but left it to discover it self as an undeniable consequent of what they taught concerning the Lord Christ and the Righteousness of God in him This for some while many of them that Believed understood not and therefore were Zealous of the Law which God in his Patience and Forbearance did Graciously tolerate so as not to impute it unto them It was indeed great Darkness and manifold Prejudices that hindred the Believing Jews from seeing the necessary consequence unto the Abolition of the Law from the Promulgation of the Gospel Yet this was God pleased to bear with them in that we might not be too fierce nor reflect with too much Severity on such as are not able in all things to receive the whole Truth as we desire they should 2. It was so by the Institution and Introduction of new Ordinances of Worship This was wholly inconsistent with the Law wherein it was expresly enacted that nothing should be added unto the Worship of God therein prescribed And if any such Addition was made by the Authority of God himself as was inconsistent with any thing before appointed it is evident that the whole Law was disanulled But a new Order a new entire System of Ordinances of Worship was declared in the Gospel Yea and those some of them especially as that of the Lords Supper utterly inconsistent with any Ordinances of the Law seeing it declares that to be done and past which they direct us unto as future and to come 3. There was a Determination made in the case by the Holy Ghost upon an occasion administred thereunto Those of the Apostles who Preached the Gospel unto the Gentiles had made no mention unto them of the Law of Moses as knowing that it was nailed unto the Cross of Christ and taken out of the way So were they brought unto the Faith and Obedience of the Gospel without any respect unto the Law as that wherein they were not concerned now it had received its Accomplishment But some of the Jews who Believed being yet perswaded that the Law was to be continued in force and its Observation imposed on all that were Proselyted by the Gospel occasion was given unto that Solemn Determination which was made by the Apostles through the Guidance of the Holy Ghost Acts 15. And the Substance of that Determination was this that the Gospel as Preached unto the Gentiles was not a way or means of Proselyting them unto Judaism but the bringing them unto a new Church-state by an Interest in the Promise and Covenant of Abraham given and made 430 Years before the giving of the Law VVhilst the Law stood in its force whoever was Proselyted unto the Truth he was so unto the Law and every Gentile that was Converted unto the true God was bound to be Circumcised and became obliged unto the whole Law But that being now disanulled it is Solemnly declared that the Gentiles Converted by the Gospel were under no obligation unto the Law of Moses but being received into the Covenant of Abraham were to be gathered into a new Church-state erected in and by the Lord Christ in the Gospel 4. As unto those of the Hebrews who yet would not understand these express Declarations of the ceasing of the Obligatory Power of the Law to put an end unto all Disputes about his will in this Matter God gave a dreadful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Abolition unto it in the total final irrevocable Destruction of the City and Temple with all the Instruments and Vessels of its VVorship especially of the Priesthood and all that belonged thereunto Thus was the Law disanulled and thus was it declared so to be Obs. 1. It is a matter of the highest Nature and Importance to set up or take away to remove any thing from or change any thing in the Worship of God Unless the Authority of God interpose and be manifested so to do there is nothing for Conscience to rest in in these things And 2. The Revelation of the Will of God in things relating unto his Worship is very difficultly received where the minds of Men are prepossessed with Prejudices and Traditions Notwithstanding all those ways whereby God had revealed his mind concerning the Abolition of the Mosaical Institutions yet these Hebrews could neither understand it nor receive it untill the whole Seat of its VVorship was destroyed and Consumed 3. The only Securing Principle in all things of this Nature is to preserve our Souls in an entire Subjection unto the Authority of Christ and unto his alone The Close of the Verse gives an especial Reason of the disanulling or abrogation of the Command taken from its own Nature and Efficacy For there is verily a disanulling of the Commandment going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Adjective in the Neuter Gender put for a Substantive which is Emphatical as on the contrary it is so when the Substantive is put for the Adjective as 1 John 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is true and is not a lye that is mendax false or lying And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s own is added to shew that the principal cause of disanulling the Law was taken from the Law it self I have proved before that the Commandment in this verse is of equal extent and signification with the Law in the next And the Law there doth evidently intend the whole Law in both the parts of it Moral and Ceremonial as it was given by Moses unto the Church of Israel And this whole Law is here charged by our Apostle with weakness and unprofitableness both which make a Law fit to be disanulled But it must be acknowledged that there is a Difficulty of no small Importance in the assignation of these Imperfections unto the Law For this Law was given by God himself And how can it be supposed that the Good and Holy God should prescribe such a Law unto his People as was always weak and unprofitable From this and the like considerations the Blasphemous Manichees denyed that the Good God was the Author of the Old Testament and the Jews continue still upon it to reject the Gospel as not allowing the least Imperfection in the law but equalling it almost with God himself VVe must therefore consider in what sense the Apostle ascribes these Properties unto the Law 1. Some seek for a Solution of this Difficulty from Ezek. 20. ver 11. compared with ver 25. Ver. 11. God saith That I gave them my Statutes and shewed them my Judgments which if a Man do he shall live in them But ver 25. I gave them also Statutes that were not Good and Judgments whereby they should not live The first sort of Laws they say were the Decalogue with those other Judgments that accompanied it which were given unto the People as Gods Covenant before they broke it by making the Golden Calf These
made Gal. 3. 19. It had a manifold necessary respect unto Transgression As 1 to discover the nature of Sin that the Consciences of men might be made sensible thereof 2 To Coerce and Restrain it by its Prohibition and Threatnings that it might not run out into such an excess as to deluge the whole Church 3 To represent the way and means though obscurely whereby Sin might be expiated And these things were of so great use that the very being of the Church depended on them Secondly There was another Reason for it which he declares in the same place ver 23 24 It was to shut up men under a sense of the Guilt of Sin and so with some severity drive them out of themselves and from all expectation of a Righteousness by their own works that so they might be brought unto Christ first in the Promise and then as he was actually exhibited This brief Account of the weakness and unprofitableness of the Law whereon it was disanulled and taken away may at present suffice The Consideration of some other things in particular will afterwards occur unto us Only in our passage we may a little examine or reflect on the senses that some others have given unto these words Schlictingius in his Comment on the next verse gives this Account of the state of the Law Lex expiationem concedebat leviorum delictorum idque ratione poenae alicujus arbitrariae tantum gravioribus autem peccatis quibus mortis poenam fixerat nullam reliquer at veniam maledictionis fulmen vibrans in omnes qui graviùs peccássent But these things are neither accommodate unto the Purpose of the Apostle nor true in themselves For 1 The Law denounced the Curse equally unto every Transgression be it small or great Cursed is he who continueth not in all things 2 It expiated absolutely no Sin small nor great by its own power and efficacy neither did it properly take away any punishment temporal or eternal That some sins were punished with Death and some were not belonged unto the Politie of the Government erected among that People But 3 As unto the Expiation of Sin the Law had an equal respect unto all the Sins of Believers great and small it Typically represented the Expiation of them all in the Sacrifice of Christ and so confirmed their Faith as to the Forgiveness of Sin but farther it could not proceed And Grotius on the place Non perduxit homines ad justitiam illam veram internam sed intra ritus facta externa constitit Promissa terrestria non operantur mortis contemptum sed eum operatur melior spes vitae aeternae caelestis Which is thus enlarged by another The Mosaical Law got no man freedom from Sin was able to give no man strength to fulfill the Will of God and could not purchase Pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain Promises of pardon of Sin which the Law could not Promise of an Eternal and Heavenly Life to all true penitent Believers which gracious tenders now made by Christ give us a freedom of access unto God and Confidence to come and expect such mercy from him Ans. 1 What is here spoken if it intend the Law in it self and its carnal Ordinances without any respect unto the Lord Christ and his Mediation may in some sense be true For in it self it could neither Justifie nor Sanctifie the Worshippers nor spiritually or eternally expiate Sin But 2 Under the Law and by it there was a Dispensation of the Covenant of Grace which was accompanied with Promises of eternal life For it did not only repeat and re-inforce the Promise inseparably annexed unto the Law of Creation do this and live but it had also other Promises of Spiritual and eternal things annexed unto it as it contained a legal Dispensation of the first Promise or the Covenant of Grace But 3 The Opposition here made by the Apostle is not between the precepts of the Law and the precepts of the Gospel the Promises of the Law and the Promises of the Gospel outward Righteousness and inward Obedience but between the efficacy of the Law unto Righteousness and Salvation by the Priesthood and Sacrifices ordained therein on the one hand and the Priesthood of Christ with his Sacrifice which was promised before and now manifested in the Gospel on the other And herein he doth not only shew the Preference and Dignity of the latter above the former but also that the former of it self could do nothing unto these Ends but whereas they had represented the Accomplishment of them for a Season and so directed the Faith of the Church unto what was future that now being come and exhibited it was of no more use nor Advantage nor meet to be retained Thus then was the Law disanulled and it was so actually by the means before mentioned But that the Church might not be surprized there were many warnings given of it before it came to pass As 1 A Mark was put upon it from the very Beginning that it had not a Perpetuity in its Nature nor inseparably annexed unto it For it had no small presignification in it that immediately upon the giving of it as a Covenant with that People they brake the Covenant in making the Golden Calf in Horeb and thereon Moses brake the Tables of Stone wherein the Law was written Had God intended that this Law should have been perpetual he would not have suffered its first constitution to have been accompanied with an express Embleme of its disanulling 2 Moses expresly foretells that after the giving of the Law God would provoke them to jealously by a foolish People Deut. 32. 21. Rom. 10. 19. that is by the calling of the Gentiles whereon the Wall of Partition that was between them even the Law of Commandements contained in Ordinances was of necessity to be taken out of the way 3 The Prophets frequently declared that it was of it self utterly insufficient for the expiation of Sin or the Sanctification of Sinners and thereon preferred moral Obedience above all its Institutions whence it necessarily follows that seeing God did intend a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection for his Church that this Law was at last to be disanulled 4 All the Promises concerning the coming of Christ as the end of the Law did declare its station in the Church not to be perpetual especially that insisted on by our Apostle of his being a Priest after the Order of Melchisedec 5 The Promises and Predictions are express that a New Covcnant should be established with the Church unto the removal of the Old whereof we must treat in the next Chapter By all these ways was the Church of the Hebrews fòrewarned that the Time would come when the whole Mosaical Law as to its Legal or Covenant Efficacy should be disannulled unto the unspeakable Advantage of the Church
And we may hence observe 1. The Introduction into the Church of what is better and more full of Grace in the same kind with what went before doth disanul what so preceded but the bringing in of that which is not better which doth not communicate more Grace doth not do so Thus our Apostle expresly disputes that the bringing in of the Law 400 years after the giving of the Promise did not evacuate or any way enervate the Promise And the Sole Reason hereof was because the Promise had more Grace and Priviledge in it than the Law had But here the bringing in of another Priesthood because it was filled with more effectual Grace and mercy utterly disanulled that which was instituted before And as we may hence learn the care and kindness of God unto the Church so also our own Duty in adhering with constant Obedience unto the Institutions of Christ. For this must be so untill something else more full of Grace and Wisedom then they are be appointed of God in the Church And indeed this is that which is pretended by those by whom they are rejected For they tell us that the Ordinances of the Gospel are weak and unprofitable and are disanulled by that Dispensation of the Spirit which hath ensued after them But the Truth is to fancy a Dispensation of the Spirit without against or above the Ordinances of Christ who alone doth dispense him and that in the ways of his own Appointment is to renounce the whole Gospel 2. If God would disanul every thing that was weak and unprofitable in his Service though originally of his own Appointment because it was not exhibitive of the Grace he intended he will much more condemn any thing of the same kind that is invented by men I could never yet understand why God should abolish those Ordinances of worship which himself had appointed because they were weak and approve of such as men should find out of themselves which cannot have the least Efficacy or signification towards Spiritual Ends Such as are multiplyed in the Papacy 3. It is in vain for any men to look for that from the Law now it is abolished which it could not effect in its best estate and what that is the Apostle declares in the next Verse VER 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non enim aliquid that is Nihil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit finished perfected Vul. Lat. ad perfectum adduxit Rhem. brought to Perfection Bez. consummavit Others Sanctificavit Of the use of this Word we have spoken before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for it or in its stead there entred an Hope which is better than it Beza Superintroducta spes potior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Supraintroductio or Postintroductio the bringing in of one thing after another Some supply erat here and read the words sed erat Introductio ad spem potiorem or spei melioris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proximamus ad Deum Vul. Lat. Appropinquamus Deo VER 19. For the Law made nothing Perfect but the bringing in of a better Hope whereby we draw nigh unto God The Disanulling or Abolition of the Law was laid down in the precedent verse as a necessary consequent of its being weak and unprofitable For when a Law hath been tried and it is found liable unto this Charge it is equal and even necessary that it should be disanulled if the End aimed at be necessary to be attained and there be any thing else to be substituted in its Room whereby it may so be This therefore the Apostle declares in this Verse giving the Reasons in particular of what he had before asserted in general So the Causal Connexion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For doth intimate And 1. He gives an especial Instance wherein it was evident that the Law was weak and unprofitable 2. He declares what was to be introduced in the Room thereof which would attain and effect the end which the Law could not reach unto by Reason of its weakness 3. He expresseth what that End was The first he doth in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Law made nothing perfect The subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the whole System of Mosaical Ordinances as it was the Covenant which God made with the People in Horeb. For the Apostle takes the Commandment and the Law for the same in this Chapter and the Covenant in the next for the same with them both And he treats of them principally in the instance of the Levitical Priesthood partly because the whole Administration of the Law depended thereon and partly because it was the Introduction of another Priesthood whereby the whole was disanulled Of this Law Commandement or Covenant it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it made nothing perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no man say expositors generally it made no man perfect So the Neuter is put for the Masculine So it is in those words of our Saviour Joh. 6. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that the Father giveth me cometh unto me that is every one So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Flesh profiteth nothing that is say some no man But I am not satisfyed with this Exposition but rather judge that the Apostle did properly express his Intention It made nothing that is none of the things which we treat about perfect It did not make the Church state perfect it did not make the worship of God perfect it did not perfect the Promises given unto Abraham in their Accomplishment it did not make a perfect Covenant between God and man it had a shaddow an obscure Representation of all these things but it made nothing perfect What the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so consequently by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place we have discoursed at large before on ver 11. So that we shall not here again insist upon it But it may be enquired why if the Law made nothing perfect it was instituted or given by God himself He had designed a state of Perfection unto the Church and seeing the Law could not effect it nay seeing it could not be introduced whilst the Law was in force unto what end served the giving of this Law Ans. This doubt was in part solved before when we shewed the Ends for which the Law was given although it was weak and unprofitable as unto some other But yet there are some other Reasons to be pleaded to represent the Beauty and Order of this Dispensation For 1. In all these things the Soveraignty of God is to be submitted unto And unto humble Souls there is beauty in divine Soveraignty When the Lord Jesus rejoyced
was so far from effecting this promised state that there was a necessity of taking it out of the way as a thing weak and unprofitable that the better Hope perfecting the state of the Church might be introduced Such Appearances are sometimes represented unto us of means highly probable for the Delivery of the Church which after a while do utterly disappear and things are rolled into a posture quite contrary unto the expectations of many When there is an Appearance of what God hath promised of what Believers have prayed for it is no wonder if some do earnestly embrace it But where God hath laid aside any means and sufficiently declared that it is not his holy pleasure to use it in such a way or unto such a length as we would desire for the fulfilling of his Promises it is not Duty but obstinacy and selfishness to adhere unto it with any such expectations Obs. 2. Believers of Old who lived under the Law did not live upon the Law but upon the Hope of Christ or Christ hoped for Christ is the same that is unto the Church yesterday to day and for ever If Justification if Salvation could be had any other way or by any other means then was his coming needless and his death in vain It was the Promise of him and not of the Law which he had broken which was the Relief and Salvation of Adam This being the first thing that was proposed unto fallen man as the only means of his Restauration Justification and Salvation if any thing were afterwards added unto the same purpose it would declare this to be insufficient which would be an impeachment of Divine wisdom and grace On the same promise of Christ which virtually contained and exhibited unto Believers all the Benefits of his mediation as it was frequently renewed and variously explained did all the Saints live under the Old Testament And the obscurity of the Revelations of him in comparison of that by the Gospel respected only the degrees but not the essence of their Faith Obs. 3. The Lord Christ by his Priesthood and Sacrifice makes perfect the Church and all things belonging thereunto Col. 2. 10. In the last place the Apostle illustrates the work wrought through the Introduction of the better Hope by the effect of it in them that do believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By which we draw nigh unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which may refer either to the remote antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Introduction or bringing in or unto the next which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hope being both of the same Gender By the Introduction of the better Hope we draw nigh to God or by which Hope we draw nigh to God Both come to the same for the substance of the sense but the Application is more natural to the next Antecedent by which Hope we draw nigh unto God It remaineth only that we enquire what it is thus to draw nigh to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word belonging unto the Sacerdotal Office denoting the approach of the Priests unto God in his worship So the LXX for the most part render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the General term for all Access unto God with Sacrifices and Offerings And this doth the Apostle intend Under the Levitical Priesthood the Priests in their Sacrifices and Solemn Services did draw nigh unto God The same now is done by all Believers under the Sacerdotal Ministration of Jesus Christ. They now all of them draw nigh unto God And in all their worship especially in their prayers and supplications they have by him an Access unto God Ephes. 2. 18. There is a similitude in these things and an Allusion in the one unto the other yet so as that the one doth far excell the other as to Grace and Priviledge For 1. under the Law it was the Priests alone who had this Priviledge of drawing nigh unto God in the solemn worship of the Temple and Tabernacle The People were kept at a Distance and might never come near the Sacred Services of the Holy place But all Believers being made a Royal Priesthood every one of them hath an equal Right and Priviledge by Christ of drawing nigh unto God 2. The Priests themselves did draw nigh only unto outward pledges Tokens and Symbols of Gods Presence Their highest Attainment was in the Entrance of the High Priest once a year into the most Holy place Yet was the Presence of God there only in things made with hands only instituted to represent his Glory But Believers do draw nigh to God himself unto the throne of his Grace as the Apostle declares Chap. 10. 19 20 21 22. It may therefore be granted that there is this Intention in the words For as by the Law of Old the Priests in the solemn worship of the Church did draw nigh to God in those visible pledges of his Presence which he had appointed and this they did by vertue of the Aaronical Priesthood and the Law of its Institution which was the utmost that could be attained in their imperfect state so now upon the Introduction of the better Hope and by vertue thereof Believers in all their solemn worship do draw nigh unto God himself and find Acceptance with him And there are two Reasons for the Admission of this Interpretation For 1. one part of the Apostles Design is to manifest the Glory and Preheminence of Gospel-worship above that of the Law And the excellency hereof consists not in outward forms and pompous Ceremonies but in this that all Believers do therein draw nigh unto God himself with boldness 2. Whereas it is peculiarly the Priesthood of Christ and his Discharge of that office in his Oblation and Intercession which he intends by the better Hope as he fully declares himself towards the end of the Chapter they are those which we have a peculiar respect unto in all our approaches unto God in our holy worship Our Entrance unto the Throne of Grace is through the veil of his flesh as offered Our Admission is only by vertue of his Oblation and our Acceptance depends on his Intercession Herein therefore in a peculiar manner by this better Hope we draw nigh unto God But yet there is a more extensive signification of this Expression in the Scripture which must not be here excluded By nature all men are gone far off from God The first general Apostacy carried mankind into a most unconceiveable Distance from him Though our Distance from him by nature as we are Creatures be infinite yet this hinders not but that in his infinite Goodness and Condescension we may have intercourse with him and find Acceptance before him But the Distance which came between us by sin cuts off all Communion of that kind Wherefore our Moral Distance from God as our nature is corrupted is greater with respect unto our Relation unto him than our essential Distance from him as our nature is created Hence being afar
unparallel'd effect of divine wisdom in taking our nature into that unconceiveable nearness unto himself in the union of it unto the Person of his Son For as all things in this bringing of us nigh to God who were afar off are expressive effects of wisdom and Grace so that of taking our nature into union with himself is glorious unto Astonishment And as we are thereby made unconceiveably more nigh to God in our nature than we were upon our first Creation or than Angels shall ever be so by vertue thereof are we in our Persons brought in many things much nearer to God then ever we could have been brought by the Law of Creation O Lord our God how excellent is thy name in all the earth who hast set thy Glory above the Heavens Psal. 8. 1. It is in the Admiration of this unspeakable Grace that the Psalmist is so ravished in the contemplation of God as hath been declared in our Exposition on the second Chapter of this Epistle 3. All our Approximation unto God in any kind all our Approaches unto him in holy worship is by him alone who was the blessed Hope of the Saints under the Old Testament and is the life of them under the New These things must be afterwards spoken unto VER 20 21 22. THE Apostle had warned the Hebrews before that he had many things to say and those not easie to be understood concerning Melchisedec And herein he intended not only those things which he expresseth directly concerning that Person and his office but the things themselves signifyed thereby in the Person and Office of Christ. And therefore he omits nothing which may from thence be any way represented So from that one Testimony of the Psalmist he makes sundry Inferences unto his purpose As 1. That the Lord Christ was to be a Priest which included in it the cessation of the Levitical Priesthood seeing he was of the Tribe of Judah and not of the Tribe of Levi. 2. That he was to be Another Priest that is a Priest of another Order namely that of Melchisedec And this he variously demonstrates to prove his Preheminence above the Aaronical Priesthood as also thereon that upon his Introduction that Order was utterly to cease and be disanulled 3. He observes from the same Testimony unto the same purpose that he was to be a Priest for ever so as that there should never more upon his death or otherwise be any need of another Priest nor any possibility of the return of the former Priesthood into the Church 4. Neither yet doth he rest here but observes moreover the manner how God in the Testimony insisted on declared his purpose of making the Lord Christ a Priest which was constitutive of his Office and that was by his Oath And thence takes occasion to manifest how far his Priesthood is exalted above that under the Law This is that which now lyes before us in these verses And we have in these things an Instance given of what unsearchable stores of Wisdom and Truth are laid up in every parcel of the word of God if we have a spiritual light in their Investigation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words of the 20th verse being Elliptical the sense of them is variously supplyed Most Translators carry on the sense unto that which is the middest of the 21 in our Translation Others were made Priests without an Oath The Syriack refers the words unto them foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confirmed it that is the better Hope with an Oath And Beza etiam quatenus non sine jurejurando superintroducta est in as much as that Hope is not brought in without an Oath And another since Et eo potior illa spes quatenùs n n absque jurejurando superintroducta est Schmid But this limits the comparison unto this verse which the Apostle really finisheth ver 22. Vul. Lat. quantum est non sine jurejurando which the Rhemists render and in as much as it is not without an Oath Ours supply he was made a Priest in as much as not without an Oath he was made a Priest no doubt according to the mind of the Apostle For he hath a prospect in these words unto what ensues where he expresly applyes this Oathunto the Priesthood of Christ and the consummation thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etiam quatenus quatenus and in as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted by the Syriack Vul. in quantum est in as much hereunto answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 22. eatenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jusjurandum an Oath But it is here principally applyed unto those Oaths whereby Conventions compacts or Covenants were confirmed Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the sacrifices that were offered in the confirmation of sworn Covenants It is three times used here by our Apostle on this occasion ver 20 21 28. and no where else in the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Alii quidem which the Rhemists mend by rendring it and the other Beza nam illi quidem and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they ours for those Priests rather and truly those Priests though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have only the force of a causal conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were but the manner of their being made Priests is intended and so the words are to be expressed fully facti sunt were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the hand of David It is not the giving of the Oath but the recording of it in the Psalm that he intendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non poenitebit Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not lye will not repent or change his mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. in tantum to answer in quantum before Tantò eatenùs tanto by so much Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc toto by all this and so proceeds this Covenant was more excellent wherein Jesus was made the Surety Of the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall speak afterwards VER 20 21 22. And in as much as not without an Oath For they truely were made without an Oath But this with an Oath by him that said unto him the Lord sware and will not repent thou art a Priest for ever after the Order of Melchisedec By so much was Jesus made surety of a better Covenant The same Argument is pursued as in the foregoing verses only with a new Medium and that such as leads on towards the conclusion of the whole Disputation The Introduction of a new Priesthood the Cessation or Abolition of the Old with the Advantage of the Church thereby because of its Dignity Preheminence and stability above that which was to give place unto it are the things which the Apostle is in the proof and confirmation of There are three things in these three verses
their Peace and Salvation No other Relief was to be expected for the future therefore did God in infinite Wisdom and Grace for the stability and security of their Faith grant the highest and most peculiar Evidences of the everlasting confirmation of his Priesthood And hereby did he manifest that this Dispensation of his Will and Grace was absolutely unchangeable so that if we comply not therewithal we must perish for ever Thus all the whole Scripture and all contained therein direct us unto our ultimate Hope and Rest in Christ alone VER 21. In the Application of this assertion the Apostle affirms that those Priests the Priests under the Law were made without an Oath No such thing is mentioned in all that is recorded concerning their Call and Consecration For where they are expressly declared in their outward circumstances Exod. 28 29. there is mention made of no such thing But their dedication consisted in three things 1. A Call from God expressed chap. 28. ver 1. VVe have shewed how necessary this was unto the first erection of any Priesthood though it was to be continued by an ordinary succession See chap. 5 4. It is therefore granted that in this general Foundation of the Office Aaron had it even as Christ had though not in the same way or manner For the Call of Christ was far more eminent and glorious than that of Aaron as hath been shewed 2. It consisted in the Appointment and Preparation of those peculiar Garments and Mystical Ornaments wherein they were to administer their Office and their Unction with the holy Annointing Oyle when cloathed with those Garments 3. In the Sacrifices wherewith they were consecrated and actually set apart unto that Office whereunto they were called And these two were peculiar unto them there being no use of them in the consecration of Christ for both of them did declare their whole Administration to be external and carnal and therefore could never make any thing perfect nor were capable of a confirmation unto perpetuity But the Promise made unto Phineas seems to be expresse for an eternity in this Priesthood Behold saith God I give unto him my Covenant of Peace and he shall have it and his seed after him even the Covenant of an Everlasting Priesthood Num. 25. 12 13. But this proves not a certain absolute perpetuity of this Priesthood of Phineas For 1. The Covenant intended was not a compleat solemn Covenant confirmed either by Oath or Sacrifice but only a naked Promise or Declaration of the VVill of God And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used for such a promise as wherein the nature of a Covenant is not contained is acknowledged by the Jews themselves 2. All the special Covenants or Promises that God made unto or which any under the Law that had respect unto legal Administrations were all of them Commensurate unto the Duration and Continuance of the Law it self VVhilst the Covenant of the Law it self was in force they also continued and when that ceased then also were they to cease For the Foundation being taken away the whole Building must come to the ground Now that this Old Covenant of the Law was to cease and be taken away by the introduction of another and a better God did openly and frequently declare under the Old Testament as our Apostle manifests by one signal instance in the next chapter And this is the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever in this case constantly It expresseth a certain continuance of any thing so as not to be changed or to have another thing substituted in the Room of that whereunto it is applyed whilst that legal Dispensation continued And so it was in this Promise made unto Phineas For although there was an Intercision made afterwards as to the continuance of the Priesthood in the line of his Family by the interposition of Eli and his sons who were of the Posterity of Ithamar yet he returned again into the enjoyment of this Promise in the Person of Zadock in the days of Solomon and so continued until the second Temple was forsaken of God also and made a den of Thieves But neither with respect unto him or any other is there any mention of the Oath of God For indeed God did never solemnly interpose himself with an Oath in a way of Priviledge or Mercy but with direct respect unto Jesus Christ. So he sware by himself unto Abraham that in his seed all the Nations of the Earth should be blessed whereby he declared the immutability of his Counsel in sending his Son to take his seed upon him So he sware unto David by his Holinesse that his seed namely Christ should sit on the Throne for ever Wherefore although God never changeth any real internal Acts of his Will or his Purposes for with him there is neither variableness nor shadow of turning yet he often works an Alteration in some things which on some conditions or for some time he hath proposed and enjoyned unto his Church unless they were confirmed by his Oath For this declares them to be absolutely immutable This is the Account the Apostle gives of the Aaronical Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they truly that is Aaron and all his Posterity that exercised the Priests Office in a due manner they were all made Priests that is by God himself They did not originally take this Honour unto themselves but were called of God For he hath no regard unto them who in those days invaded the Priests Office with violence deceit or bribery and so not only corrupting but evacuating the Covenant of Levi. Those that entred into and executed their Office according to the Law are here intended by him These were all made Priests in the way of Gods appointment but neither all of them nor any of them were made Priests by an Oath God into whose Soveraign Will and Pleasure all these things are resolved granted unto them what he saw convenient and withheld what seemed good unto him what he did was sufficient to oblige the People unto Obedience during that Dispensation of his Will and what he did not adde but reserved for a further dispensation of His Grace intimated that liberty which he reserved unto himself of making an Alteration therein as he saw Good And we may see That Although the Decrees and Purposes of God were always firm and immutable yet there was no fixed state of outward Dispensations none confirmed with an Oath untill Christ came Nor shall we find any rest in any thing until we come to Christ. The Apostle in the next words declares in particular and positively what he had in general and negatively before laid down but this with an Oath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but He this Man he who was to be a Priest after the order of Melchisedec He was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Oath This is first asserted and then proved by the Testimony of the Psalmist
shall see more at large afterwards Chap. 9. 19 20. And if Moses were concerned herein it was as he executed the office of the Priest in an extraordinary manner Therefore the High-Priest offering solemn sacrifices in the name and on the behalf of the People making Attonement for them according to the terms of that Covenant supplyed the place of the Surety thereof And we may observe That How good and glorious soever any thing may appcar to be or really be in the Worship of God or as a way of our coming to him or walking before him if it be not ratified in and by the immediate Suretiship of Christ it must give way unto that which is better it could be neither durable in it self nor make any thing perfect in them that made use of it 2. In what is positively asserted in the words we may observe 1. The Person who is the subject spoken of and that is Jesus He had in general declared the nature of the Priesthood of him who was to have that Office according to the order of Melchisedec But he had not yet in this whole chapter that is from the beginning of this discourse mentioned who that Person was or named him But here he makes application of the whole unto him it is Jesus who in all these things was intended And this he doth suitably unto his design and occasion For two things were in question among the Hebrews 1. What was the Nature of the Office of the Messiah 2. Who was the Person For the first of these he proves unto them from their own acknowledged Principles that he was to be a Priest as also what was the nature of that Priesthood and what would be the necessary consequents of the setting up that office in the Church and the exercise of it this his whole precedent discourse is designed unto Now he asserts the second part of the difference namely that it was Jesus who is this Priest because in him alone do all things concurre that were to be in that Priest and he had now discharged the principal part and Duty of that Office It was sufficient for the Church of the Jews to believe in the Messiah and to own the work of Redemption which he was to accomplish Nor did the meer actual coming of Christ make it absolutely necessary that they should all immediately be obliged to believe him to be the Person Many I doubt not died after his Incartion and went to Heaven without an actual belief that it was He who was their Redeemer But their obligation unto Faith towards that individual person arose from the Declaration that was made of him and the Evidences given to prove him to be the Son of God the Saviour of the world So he tells those unto whom he preached and who saw his miracles if ye believe not that I am he ye shall dye in your sins John 8. 24. It would not now suffice them to believe in the Messiah in general but they were also to believe that Jesus was He or they must perish for their unbelief Howbeit they only were intended who hearing his words and seeing his Miracles had sufficient Evidence of his being the Son God Of others in the same Church this was not as yet required Nor it may be doth our Saviour oblige them immediately unto Faith in this matter only he declares what would be the event with them who upon his Accomplishment of his work in the Earth and the sending of the Holy Ghost after his Ascension whereby he gave the principal Declaration and Evidence of his being the Messiah should continue in their unbelief Hereon and not before the Belief in his individual Person in Jesus the Son of God became the Foundation of the Church so that whoever beleived not in him did die in their sins Wherefore the Apostles immediately upon the coming of the Holy Ghost made this the first and principal subject of their Preaching namely that Jesus was the Christ. See Acts 2 3 4 5. so our Apostle in this place having asserted the Nature of the Office of the promised Messiah makes an application of it unto his Person as he also had done Chap. 2. 9. And we may observe that All the Priviledges Benefits and Advantages of the Offices and Mediation of Christ will not avail us unless we reduce them all unto Faith in his Person Indeed it is not so much what is done though that be unconceivably great as by whom it is done namely Jesus the Son of God God and Man in One Person It is a matter of somewhat a surprizing Nature that divers in these days do endeavour to divert the minds and Faith of men from a Respect unto the Person of Christ. But that the crafts of Satan have made nothing be it never so foolish or impious in Religion to seem strange a man could not but admire how such an Attempt should be either owned or countenanced For my part I must acknowledge that I know no more of Christian Religion but what makes me judge that the principal trouble of Believers in this world lies herein that they can no more fervently love nor more firmly Believe in the Person of Christ than what they have as yet attained unto But this notion hath been vented and carried on among us by Persons who out of an aym after things novel and contrary to the received Faith have suffered themselves to be imposed on by those who have other Principles than what they seem to own For the Socinians denying the Divine Nature of Christ do in the pursuit of that Infidelity their utmost to take the minds of men from a regard unto his Person and would reduce all Religion unto a meer Obedience unto his Commands And indeed there can be no place for that Divine Faith in him trust on him and Love unto him which the Church always professed if it be supposed that he is not God and Man in one Person And their reasonings they are unto this purpose which some represent unto us who yet will not avow that Principle from whence alone they are taken and do rise But so long as we can hold the Head or this great Foundation of Religion that the Lord Christ is the Eternal Son of God which alone gives life and efficacy unto his whole work of Mediation our Faith in all its actings will be reduced unto his Person there it beginneth there it endeth It is Jesus who is this Mediator and Surety of the Covenant in whose Person God Redeemed the Church with his own Blood 2. That which is affirmed of this Person is that he was made a Surety 1. The way whereby he became so is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was made so So is this word used with respect unto him Chap. 1. 4. of the same importance with another translated appointed Chap. 3. 2. and it signifies what is expressed Chap. 5. 5. The places may be consulted with our exposition of
〈◊〉 is that may not be transgressed and so not altered as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacred Law which none ought to transgresse which cannot in any thing be dispensed withal And by consequence only it is that which passeth not away That Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which altereth not which cannot be changed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he can quicken or enliven or give Eternal Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever respecting duration of time in perpetuum Vul. Lat. Others perfectè perfectly compleatly Ours to the utmost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accedentes per semetipsum ad Deum Rhemists he is able to save for ever going by himself unto God strangely darkening the sense For going seems to respect his own going to God which the Vulg. accedentes will not bear eos qui per ipsum accedunt ad Deum Those who by him draw nigh to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper vivens ad interpellandum pro nobis always living to make intercession for us instead of for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causing to ascend or offering prayers for them VER 23 24 25. And they truly were many Priests because they were not suffered to continue by reason of Death But this Man because he continueth ever hath an unchangeable Priesthood Wherefore he is able to save them also to the uttermost that come unto God by him seeing he ever liveth to make Intercession for them THe Apostle in these words proceedeth unto his last Argument from the consideration of the Priesthood of Christ as Typed and represented by that of Melchisedec And his intention is still to prove the excellency of it above the Levitical and of his Person above theirs And in particular he makes it manifest that the bringing in of this better Hope did perfect or consummate all things which the Law could not do That he hath in these verses a respect unto Melchisedec as a Type of Christ and what we are taught thereby is evident from the matter treated of in them He had observed that as to the Description given of him in the Scripture that he abideth a Priest continually ver 3. and that it is witnessed of him that he lives seeing it is no where mentioned that he died ver 8. and this is the last consideration of him which he improveth unto his purpose and it is that which gives vertue and efficacy unto all the other that he had before insisted on Set this aside and all the other whether Advantages or Excellencies which he had discoursed of would be as ineffectual unto the ends aymed at as the Law it self For what profit could it be unto the Church to have so excellent and glorious a Priest for a season and then immediately to be deprived of him by the Expiration of his Office Moreover as what the Apostle affirms here of Christ hath respect unto what he had before observed concerning Melchisedec so what he affirms of the Levitical Priests depends on what he had before declared concerning them namely that they were all mortal dying men and no more and who actually died in their Successive Generations ver 8. The words therefore have three things in them in General 1. The state and Condition of the Levitical Priests by reason of their mortality ver 23. This he observes because he is not declaring the Dignity of Christ and his Priesthood absolutely but with respect unto them whose state therefore was the Antithesis in the Comparison 2. The state and Condition of the Priesthood of Christ on the account of his glorious Immortality ver 24. 3. The blessed effects and consequents of the Priesthood of Christ in as much by vertue of his Immortality he was a Priest for ever v. 25. In the first ver 23. there is 1. The Introduction of his Assertion and Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they truly 2. What he affirms of those Priests they were many 3. Whence that came to pass namely because they were not suffered to continue by reason of death which is not alledged only as the cause and Reason of their being many but also as a proof of their weakness and Infirmity In the Introduction of his Assertion there is a note of connexion and another of Asseveration The first is the copulative Conjunction And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Process unto a new Argument to the same purpose with those foregoing is intended hereby The former Design is continued and a new confirmation of it is added For he resolved to omit nothing that was of moment and unto his purpose 2dly There is a vehemency in his Assertion or a note of Asseveration and they truly He had used the same note before in the same manner ver 21. where we omit the Emphasis of it without cause And in other places the same Translators render this Particle by truly as they do here 1 Joh. 1. 3. But he doth not so much assert a thing by it that was dubious as positively declare that which was well known and could no way be gainsaid by them with whom he had to do And an Argument pressed ex concessis is forceible This is a known Truth 2. That which he affirms of them is that they were many Priests or there were many made Priests or they who were made Priests were many The sense is the same By the Appointment of God himself there were many made Priests or executed the office of the Priesthood It is of the High Priests only Aaron and his Successors of whom he speaks And it is with respect unto their Succession one to another that he affirms they were many This both the reason of it which he subjoynes and what he afterwards adds concerning the Priesthood of Christ wherein there was no Succession do evidently declare For there neither was nor could be by the Law any more than one at a time Perhaps in the disorder and confusion of that Church there might be more that were so called and esteemed as were Annas and Caiphas but that confusion he takes no notice of but attends unto what alwayes was or ought to have been according to the Law By Succession these High Priests were many For from Aaron the first of them unto Phineas who was destroyed with the Temple there were inclusively four-score and three High Priests Of these thirteen lived under the Tabernacle before the building of the Temple by Solomon Eighteen under the first Temple unto its Destruction by the Babylonians and all the rest lived under the second Temple which yet stood no longer than the first And the Multiplication of High Priests under the second Temple the Jews look upon as a Punishment and token of Gods displeasure for because of the sins of a Nation their Rulers are many and frequently changed Whatever Advantages there may be in an orderly Succession yet is it absolutely an
moment of his being a Priest he abode so alwaies without interruption or intermission This is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in his own Person abideth Nor doth the Apostle say that he did not dye but only that he abideth alwaies 3. It followeth from hence that he hath an unchangeable Priesthood A Priesthood subject to no change or alteration that cannot pass away But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sacerdotium successivum per successionem ab uno alteri traditum Such a Priesthood as which when one hath attained it abideth not with him but he delivereth over unto another as Aaron did his unto Eleazar his Son or it falls unto another by some Right or Law of Succession A Priesthood that goes from hand to hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Priesthood that doth not passe from one unto another And this the Apostle seems directly to intend as is evident from the Antithesis The Priests after the Order of Aaron were many and that by reason of death Wherefore it was necessary that their Priesthood should pass from one to another by Succession So that when one received it he that went before him ceased to be a Priest And so it was either the Predecessors were taken off by death or on any other just occasion as it was in the case of Abiathar who was put from the Priests Office by Solomon 1 King 2. 27. How beit our Apostle mentions their going off by death only because that was the ordinary way and which was provided for in the Law With the Lord Christ it was otherwise He received his Priesthood from none Although he had sundry Types yet he had no Predecessor And he hath none to succeed him nor can have any added or joyned unto him in his Office The whole office of the Priesthood of the Covenant and the entire administration of it are confined unto his Person There are no more that follow him than went before him The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church And they may well be so seeing they are undoubtedly irreconcileable Some of them say that Peter succeeded unto Christ in his Priesthood as Eleazar did unto Aaron So Ribera some of them deny that he hath any Successor properly so called Successorem non habet nec it a quisquam Catholicus loquitur si bene circumspectè loqui velit saith Estius But it is openly evident that some of them are not so circumspect as Estius would have them but do plainly affirm that Peter was Christs Successor A Lapide indeed affirms that Peter did not succeed unto Christ as Eleazar did unto Aaron because Eleazar had the Priesthood in the same degree and dignity with Aaron and so had not Peter with Christ. But yet that he had the same Priesthood with him a Priesthood of the same kind he doth not deny That which they generally fix upon is that their Priests have not another Priesthood or offer another Sacrifice but are Partakers of his Priesthood and minister under him and so are not his Successors but his Vicars which I think is the worst composure of this difficulty they could have thought upon For 1. This is directly contrary unto the words and design of the Apostle For the Reason he assigns why the Priesthood of Christ doth not passe from him unto any other is because he abides himself for ever to discharge the Office of it Now this excludes all subordination and conjunction all Vicars as well as Successors unless we shall suppose that although he doth thus abide yet is he one way or other disabled to discharge his Office 2. The Successors of Aaron had no more another Priesthood but what he had than it is pretended that the Roman Priests have no other Priesthood but what Christ had Nor did they offer any other Sacrifice than what he offered as these Priests pretend to offer the same Sacrifice that Christ did So that still the case is the same between Aaron and his Successors and Christ and his Substitutes 3. They say that Christ may have Substitutes in his Office though he abide a Priest still and although the office still continue the same unchangeable So God in the Government of the world makes use of Judges and Magistrates yet is himself the Supreme Rector of all But this Pretence is vain also For they do not substitute their Priests unto him in that which he continueth to do himself but in that which he doth not which he did indeed and as a Priest ought to do but now ceaseth to do for ever in his own Person For the principal Act of the Sacerdotal Office of Christ consisted in his Oblation or his offering himself a Sacrifice of a sweet smelling savour unto God This he did once and ceaseth for ever from doing so any more But these Priests are assigned to offer him in Sacrifice every day as partakers of the same Priesthood with him which is indeed not to be his Substitutes but his Successors and to take his Office out of his hand as if he were dead and could henceforth discharge it no more For they do not appoint Priests to intercede in his room because they grant he continueth himself so to do but to offer Sacrifice in his stead because he doth so no more Wherefore if that be an Act of Priesthood and of their Priesthood as is pretended it is unavoidable that his Priesthood is passed from him unto them Now this is a blasphemous Imagination and directly contrary both unto the words of the Apostle and the whole Design of his Argument Nay it would lay the advantage on the other side For the Priests of the Order of Aaron had that Priviledge that none could take their Office upon them nor officiate in it whilst they were alive But although Christ abideth for ever yet according unto the sense of these men and their practice thereon he stands in need of others to officiate for him and that in the principal part of his Duty and Office For Offer himself in Sacrifice unto God he neither now doth nor can seeing henceforth he dieth no more This is the work of the Mass-Priests alone who must therefore be honoured as Christs Successors or be abhorred as his Murderers for the Sacrifice of him must be by blood and death The Argument of the Apostle as it is exclusive of this Imagination so it is cogent unto his purpose For so he proceedeth That Priesthood which changeth not but is alwaies vested in the same Person and in him alone is more excellent than that which was subject to change continually from one hand unto another For that Transmission of it from one unto another was an effect of weakness and Imperfection And the Jews grant that the frequency of their change under the second Temple was a Token of Gods displeasure But thus it was with the Priesthood of
note of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently made use of by our Apostle in this Argumentative Discourse as Chap. 2. 17. 3. 1. 8. 3. 9 18. 11. 19. and in this place ideo quapropter Nor is it any where else in the New Testament used for the Introduction of a Conclusion or Inference from Premises in a way of Argument And the causality which here it includes may respect the whole foregoing Discourse as asserting that which necessarily follows thereon Or it may have respect only unto the ensuing clause in this verse As if the Apostle had only intended in particular that the Lord Christ is able to save to the uttermost because he ever abideth But he rather seems to make an Inference from the whole foregoing Discourse and the close of the verse is onely an addition of the way and manner how the Lord Christ accomplisheth what is ascribed unto him by vertue of his Office Being such an High Priest as we have evidenced to be made by an Oath and abiding for ever he is able to save Considerations of the Person and Offices of Christ ought to be improved unto the strengthening of the Faith and encrease of the Consolation of the Church So they are here by the Apostle After the great and ample Declaration that he hath made of the Excellency of his Priestly Office with respect unto his Person he applies all that he hath spoken unto the incouragement of the Faith and Hope of them that endeavour to go to God by him And all those who explode such considerations and such improvements of them are no otherwise to be looked on but as persons utterly ignorant both of Christ and Faith in him 2. That which is inferred to be in this Priest is Power and Ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is able He can This is the second time the Apostle ascribeth Power or Ability unto this Priest see Chap. 2. ver 18. and the Exposition thereof And it is not an Ability of nature but of Office that is intended An Ability of nature in Christ he had proved sufficiently in the first Chapter of the Epistle and that accompanied with Supreme Power or Authority over all But whereas as our Mediator he hath undertaken such Offices for us he is as such able to do no more than he is so by vertue of them or in the discharge of those Offices If therefore there be any thing needfull for us which although it may be supposed within the compasse of the Divine Power of the Son of God is yet not to be effected in a way of Office that as our Mediator he is not able for Hence doth our Apostle presse his Ability not absolutely but as the High Priest of the Church As if a man who is mighty in Wealth Riches and Power be also made a Judge It is one thing what he can do by his Might and Power another what he is able for and can do as a Judge And he who hath to deal with him as a Judge is to consider only what he is able for in the Discharge of that Office And he doth this partly to evince his preeminence above the High Priests of the Law For by reason of their personal Infirmities and the limited nature of their Office they were really unable to effect many things which the Church stood in need of from those that discharged that Office supposing them the only way of our approach unto God Were they never so ready Willing diligent and watchful yet they were not Able to do all that was necessary for the Church Being themselves sinful Men made Priests by the Law of a carnal Commandment and subject unto Death they had no Ability to effect in the Church what is expected from the Priestly Office But the Lord Christ our High Priest being free from all these Imperfections as he was a Priest He is Able But principaliy he insists upon it to encourage and confirm the Faith of the Church in him with respect unto this Office Wherefore having by many Demonstrations assured us of his Love and Compassion Chap. 2. and Chap. 5 there remains nothing but to satisfie us also of his Power and Ability And this he hath now evinced from the nature and dignity of his Office as vested in his Person This is the Ability here intended not an absolute Divine Power inherent in the Person of Christ but a Moral Power a Jus a Right and what can be effected in the just discharge of this Office And hereon The Consideration of the Office Power of Christ is of great use unto the Faith of the Church To this end we may observe 1. That the Foundation of all the Benefits which are received by Christ that is of the Spiritual and Eternal Salvation of the Church is laid in his condescension to undertake the Office of a Mediator between God and Man And as this was the greatest effect of Divine Wisdom and Grace so it is the first Cause the Root and Spring of all Spiritual Blessings unto us This the whole Scripture beareth Testimony unto Heb. 10. 7. 1 John 3. 16. This is the fundamental Article of Faith Evangelical And the want of laying this Foundation aright as it occasioneth many to Apostatize from the Gospel unto a natural Religion so it weakeneth and disordereth the Faith of many Believers But this is the first Ground of all Friendship between God and Man 2. Having undertaken that Office all the Actings of it for us and towards us or towards God in our behalf are circumscribed and limited by that Office We have no Ground of Faith to expect any thing from him or by him but what belongs unto the Office that he hath undertaken Neither are we in our Addresses unto him and expectations from him to consider him absolutely as God the Eternal Son of God only but as the Mediator between God and Man VVe can look for no more from a King but what he can justly do as a King nor any other Person in Office no more are we to look for from Christ himself 3. This Office of Christ in general as the Mediator and Sponsor of the New Covenant is distinguished into three especial Offices of a King a Prophet and a Priest Whatever therefore we receive from Christ or by him we do it as he acts in that threefold capacity or in one of those Offices a King a Priest or a Prophet VVhatever he hath done for us or continueth to do whatever he doth over us for us or towards us he doth it in and under one of these capacities For unto them may all his Office Relation unto us be reduced And the kindness of all those other Relations wherein he stands unto us as of a Shepherd the Bishop of our Souls of an Husband of a Brother a Friend he puts forth and exerciseth in the Acts and Actings of these Offices 4. All these Offices whether vested jointly in any one other Person or severally
of Believers Heb. 10. 2. 3. The actual Intercession of Christ in Heaven as the second Act of his sacerdotal Office is a fundamental Article of our Faith and a principal Foundation of the Churches consolation So is it asserted to be 1 John 2. 1 2. And it is expressed by our Apostle as that whereby the Death of Christ is made effectual unto us Rom. 8. 3 4. For it comprizeth the whole care and all the Actings of Christ as our High Priest with God in the behalf of the Church This therefore is the immediate spring of all Gracious communications unto us For hereby doth he act his own Care Love and Compassion and from thence do we receive all Mercy all Supplies of Grace and Consolation needful unto our Duties Temptations and Trials Hereon depends all our encouragement to make our Application unto God to come with boldness of Faith unto the Throne of Grace Chap. 4. 15 16. Chap. 10. 21 22. Wherefore whatever Apprehensions we may attain of the manner of it the thing it self is the center of our Faith Hope and Consolation 4. It is no way unworthy or unbecoming the humane nature of Christ in its glorious Exaltation to pray unto God It was in and by the humane Nature that the Lord Christ exercised and executed all the Duties of his Offices whilst he was on Earth And he continueth to discharge what remains of them in the same Nature still And however that Nature be glorified it is the same essentially that it was when he was in this world To ascribe another kind of Nature unto him under pretence of a more divine Glory is to deny his Being and to substitute a fancy of our own in his Room So then the Humane Nature of Christ however exalted and glorifyed is humane Nature still subsisting in dependance on God and subjection unto him Hence God gives him new Revelations now in his glorified condition Revel 1. 1. With respect hereunto he acted of old as the Angel of the Covenant with expresse Prayers for the Church Zech. 1. 12 13. So the Command given him to intercede by the way of Petition Request or Prayer Psal. 2. 8. Ask of me respects his state of Exaltation at the Right hand of God when he was declared to be the Son of God with Power by the Resurrection from the dead v. 7 8. And the Incense which he offereth with the Prayers of the Saints Rev. 8. 3 4. is no other but his own Intercession whereby their Prayers are made acceptable unto God 5. This Praying of Christ at present is no other but such as may become him who sits down at the Right hand of the Majesty on High There must therefore needs be a great difference as to the outward manner between his present Intercession in Heaven and his Praying whilst he was on the Earth especially at some seasons For being encompassed here with Temptations and Difficulties he cast himself at the foot of God with strong cryes tears and supplications Chap. 5. 7. This would not become his present glorious state nor is he liable or exposed unto any of the causes or occasions of that kind of treating with God And yet at an another time whilst he was in this world he gave us the best estimate and Representation of his present Intercession that we are able to comprehend And this was in his Prayer recorded John 17th For therein his confidence in God his Union in and with him the Declaration of his Will and Desires are all expressed in such a manner as to give us the best understanding of his present Intercession For a created nature can rise no higher to expresse an Interest in God with an Oneness of mind and Will than is therein declared And as the Prayers with cryes and tears when he offered himself unto God were peculiarly Typed by the Fire on the Altar so was this solemn Prayer represented by that cloud of Incense wherewith the High Priest covered the Ark and the Mercy-seat at his entrance into the most holy place In the vertue of this holy cloud of incense did he enter the Holy places not made with hands Or we may apprehend its Relation unto the Types in this Order His Prayer John 17th was the preparation of the sweet Spices whereof the Incense was made and compounded Exod. 30. 34. His Sufferings that ensued thereon were as the breaking and bruising of those Spices wherein all his Graces had their most fervent exercise as Spices yield their strongest savour under their bruising At his entrance into the Holy place this Incense was fired with Coals from the Altar that is the efficacy of his Oblation wherein he had offered himself unto God through the Eternal Spirit rendred his Prayer as Incense covering the Ark and Mercy-seat that is procuring the fruits of the Attonment made before God 6. It must be granted that there is no need of the use of Words in the immediate Presence of God God needs not our words whilst we are here on Earth as it were absent from him For he is present with us and all things are open and naked before him But we need the use of them for many reasons which I have elsewhere declared But in the glorious presence of God when we shall behold him as the Lord Christ doth in the most eminent manner Face to Face it cannot be understood what need or use we can have of words to express our selves unto God in Prayers or Praises And the souls of men in their separate state and condition can have no use of Voice or VVords yet are they said to cry and pray with a loud voice because they do so virtually and effectually Rev. 6. 9 10. However I will not determine what outward Transactions are necessary unto the glory of God in this matter before the Angels and Saints that are about his Throne For there is yet a Church state in Heaven wherein we have Communion Chap. 12. 22 23 24. What solemn outward and as it were visible Transactions of worship are required thereunto we know not And it may be the Representation of Gods Throne and his worship Revel 4 5. wherein the Lamb in the midst of the Throne hath the principal part may not belong only unto what is done in the Church here below And somewhat yet there is which shall cease and not be any more after the Day of Judgment 1 Cor. 15. 26 28. 7. It must be granted that the vertue efficacy and Prevalency of the Intercession of the Lord Christ depends upon and flows from his Oblation and Sacrifice This we are plainly taught from the Types of it of Old For the Incense and carrying of Blood into the Holy place after the Expiatory Sacrifice the great Type of his Oblation of himself did both of them receive their efficacy and had respect unto the Sacrifice offered without Besides it is expresly said that the Lord Christ by the one Offering of himself obtained for us eternal
Wisdom and Holiness that having designed the bringing of many sons unto Glory he should make the Captain of their salvation perfect through sufferings So the Condecency here intended may respect 1. The Wisdom Grace and Goodness of God It became him to give us such an High Priest as we stood in need of namely one that was able in the Discharge of that Office to save all to the uttermost that come unto God by him For to design our salvation by an High Priest and not to provide such an one as was every way able to effect it became not the Wisdom and Grace of God 2. Respect may be had herein unto our state and condition Such this was as none but such an High Priest could relieve us in or save us from For we stand in need of such an one as our Apostle declares as 1. could make Attonement for our sins or perfectly expiate them 2. Purge our Consciences from dead works that we might serve the living God or sanctifie us throughout by his Blood 3. Procure Acceptance with God for us or purchase eternal Redemption 4. Administer supplies of the spirit of Grace unto us to enable us to live unto God in all Duties of Faith Worship and Obedience 5. Give us assistance and consolation in our Trials Temptations and Sufferings with pity and compassion 6. Preserve us by Power from all ruining Sins and Dangers 7. Be in a continual Readiness to receive us in all our Addresses to him 8. To bestow upon us the Reward of Eternal Life Unless we have an High Priest that can do all these things for us we cannot be saved to the uttermost Such an High Priest we stood in need of and such an one it became the wisdom and Grace of God to give unto us And God in infinite wisdom Love and Grace gave us such an High Priest as in the Qualifications of his Person the Glory of his Condition and the Discharge of his Office was every way suited to deliver us from the state of Apostacy sin and misery and to bring us unto himself through a Perfect salvation This the ensuing particulars will fully manifest The Qualifications of this High Priest are expressed first indefinitely in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Difference from other High Priests is included herein He must not be one of an Ordinary sort but one so singularly qualified unto his work so exalted after his work and so discharging his work unto such Ends. In all these things we stood in need of such an High Priest as was quite of another sort order and kind than any the Church had enjoyed under the Law as the Apostle expresly concludes ver 28. His Personal inherent Qualifications are first expressed and we shall consider first some things in general that are common unto them all and then declare the especial intendment of every one of them in particular Such an High Priest became us as is Holy Harmless Undefiled Separate from sinners And 1. There is some Allusion in all these things unto what was Typically represented in the Institution of the Office of the Priesthood under the Law For the High Priest was to be a Person without blemish not maimed in any part of his body He was not to marry any one that was defiled nor to defile himself among the People On his forehead in his ministrations he ware a Plate of Gold with that Inscription Holiness to the Lord. And no doubt but Personal Holiness was required of him in an especial manner for want whereof God cast out the Posterity of Eli from the Priesthood But all those things were only outward Representations of what was really required unto such an High Priest as the Church stood in need of For they were mostly external giving a Denomination unto the Subject but working no real change in it And where they were internal they were encompassed with such a mixture of sins weaknesses infirmities and the Intercision of Death as that they had no Glory in comparison of what was required All these things the Apostle observes reducing them unto two Heads namely that they were obnoxious unto Sin and Death and therefore as they died so they offered sacrifices for their own sins But the Church was taught by them from the Beginning that it stood in need of an High Priest whose real Qualifications should answer all these Types and Representations of them 2. It is possible that our Apostle in this Description of our High Priest designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah For generally they looked on him as one that was to be a great earthly Prince and warriour that should conquer many Nations and subdue all their enemies with the sword shedding the blood of men in Abundance In opposition unto this vain and pernicious Imagination our Saviour testifies unto them that he came not to kill but to save and keep alive And our Apostle here gives such a Description of him in these holy gracious Qualifications as might attest his Person and work to be quite of another nature than what they desired and expected And their frustration herein was the principal occasion of their unbelief See Mal. 3. 1 2 3. 3. I am sorry that it hath fallen from the Pen of an able Expositor of our own on this place that the Time when the Lord Christ was thus made an High Priest for ever and that by an Oath was after he had offered one sacrifice not many for the People not for himself once not often of everlasting vertue and not effectual for some petty Expiations for a time and after he was risen ascended and set at the right hand of God If by being made an High Priest only a Solemn Declaration of being made so is intended these things may passe well enough For we allow that in the Scripture then a thing is oft-times said to be when it is first manifested or declared So was the Lord Christ determined to be the son of God with Power by the Resurrection from the dead But if it be intended as the words will scarce admit of any other Interpretation that then the Lord Christ was first made an High Priest after all this was performed the whole real Priesthood of Christ and his proper Sacrifice is overthrown For it is said he was not made an High Priest until after that he had offered his one sacrifice And if it were so then he was not a Priest when he so offered himself But this implies a contradiction for there can be no sacrifice where there is no Priest And therefore the Socinians who make the consecration of the Lord Christ unto his Sacerdotal Office to be by his entrance into Heaven do utterly deny his Death to have been a Sacrifice but only a Preparation for it as they fancy the killing of the beast to have been of old And the Truth is either the Lord Christ was a Priest before and in the
and still must be offered for After one offering their sins again encreased on them and made another necessary From all these considerations our High Priest was absolutely exempted and that on a twofold Account 1. Of his Person which being Holy Harmless Undefiled and Separate from sinners he needed not offer for himself 2. Of his Offering which being at once perfectly expiatory of the sins of the People needed not to be repeated And on these Grounds God also had appointed that he should offer himself only once for all 2. The second thing in these words is the Declaration of them that lay under this necessity which our High Priest was not liable unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the High Priests that is those High Priests of the Law concerning whom he had treated So we well render the words as those High Priests in like manner as they were or as they had need For the Apostle with respect unto the Levitical Priesthood carrieth on the comparison between Christ and them especially in the instance of the High Priests and the Discharge of their Office For they were the Head of the Priesthood and the Glory of the Church of Israel Howbeit all other priests employed in the holy Offerings and Sacrifices of the People are included herein And it is apparent that if the Priesthood of Christ doth so far excell that Office in the High Priests of the Old Testament it must needs excell it in those of a subordinate Order or Degree All these priests had need to offer in the manner here expressed 3. A threefold Difference is intimated between our High Priest and them As 1. In the frequency of their Offerings they were to offer dayly which also includes the order of their Offering first for themselves and then for the People Whereas he offered once only 2. It is supposed they offered the sacrifices appointed by the Law which were of brute Creatures only whence their insufficiency and frequent Repetition did proceed as declared Chap. 10. 1 2 3. He offered himself 3. In the cause of their offering they offered for their own sins but he had none of his own to offer for Now all the things here asscribed unto the Levitical priests are weaknesses and imperfections in their Office And hereby the main position of the Apostle and which was destructive of the whole Fabrick of Mosaical worship namely that the Law whereby they were constituted made nothing perfect was abundantly confirmed For the greatest effect of that Law was the constitution of this Priesthood And what perfection can be expected by such a Priesthood where the Priests were obliged continually to offer for their own sins No sooner was one offering past but they were providing matter making another necessary And so it was with respect unto the sins of the People And what perfection could be comprized in an everlasting Rotation of sins and sacrifices Is it not manifest that this Priesthood and these sacrifices could never of themselves expiate sin nor make perfect them that came to God by them Their instructive use was excellent They both directed Faith to look unto the great future Priest and Sacrifice and established it in that they were Pledges given of God in Assurance thereof The eye of them all was a continual guidance unto the Church to look unto him who alone was to make Attonement for sin and bring in Everlasting Righteousness Howbeit they were of that nature and were so ordained of God that they should never give perfect ease and Peace unto them that were exercised in them Some relief they found in them but compleat Peace they did not afford Nor can any thing do so that is often to be repeated The frequent Repetitions of the sacrifices of the masse in the Church of Rome doth sufficiently manifest that there is no solid abiding Peace with God in that Church For this is not to be attained by any thing that must be frequently repeated So our Apostle affirms expresly that if the Sacrifices of the Law could have made perfect them that came to God by them or given them perfect Peace with God they would have ceased to have been offered And so it would be with the sacrifice of the Masse Only by the one offering of Christ they are perfected as to Peace with God for whom he offered And it gave great evidence unto their instructive efficacy that in themselves they were so weak so imperfect and ineffectual It was therefore unbelief heightned unto Obstinacy which caused the Hebrews to refuse this High Priest and Sacrifice when exhibited of God whereas before they could never attain unto Peace firm and stable But Love of carnal Worship and adherence unto self Righteousnesse are inseparable companions Obs. God requireth our Faith and Obedience in and unto nothing but what is as absolutly needful for us so highly reasonable unto the minds of them that are enlightned Such was this Priesthood of Christ now proposed unto the Faith of the Church in comparison of what was before enjoyed 4. There is in the words the Time and Season of the performance of what is here asscribed unto these High Priests as necessary for them They were to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dayly that is so often as occasion required according unto the Law For there is no Reason to confine the Apostles intention unto the annual expiatory sacrifice only as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 10. 1. Dayly as much as Yearly It is true that in that sacrifice the High Priest offered first for his own sins and then for the sins of the People But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used doth not expresse that order as we shall see Nor is it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Dayly sacrifice alone that is intended though that be included also For that juge sacrificium had respect unto the sins of the whole Church both Priests and People As we are obliged to pray for the pardon of sin every day by vertue of that sacrifice which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new and living in its efficacy continually and as occasion did require And so there was an Obligation on the Priest to offer for himself a sin-offering as often as he sinned according to the sins of the People Levit. 4. 3. If the Priest that is anointed that is the High Priest do sin according unto the sin of the People then let him bring for his sin which he hath sinned a young bullock without blemish unto the Lord for a sin offering And unto this institution the Apostle here hath respect 5. What they were thus obliged unto is declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer sacrifices for sins All Propitiatory and expiatory sacrifices are intended But possibly a principal regard is had unto the great Anniversary sacrifice in the feast of Expiation Levit. 16. For although the Apostle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifices in
evert the force of his Argument For if the same sacrifice which the Lord Christ offered be often offered and had need so to be the whole Argument to prove the excellency of his Priesthood in that he offered himself but once above them who often offered the same sacrifices falls to the ground And hence also the Foundation of this fiction is rased For it is that the Lord Christ offered himself at the supper the night before he was hetraied as the Trent Council affirms Sess. 22. Cap. 1. For if he did so he offered himself more than once twice at least which being a matter of Fact is to give the Apostle the lye What he offered is expressed in the last place and therein the Reason is contained why he offered but once and needed not to do so daily as those Priests did And this is taken from the excellency of his offering he offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself And this gives the highest preference of the Priesthood of Christ above that of Levi. For 1. Those Priests had nothing of their own to offer but must be furnished with offerings from among the other Creatures 2. Though they had the best from them the blood and fat yet it was but the blood of Calves and Sheep and Goats And what can this do for the real Expiating of the sins of our souls See Micah 6. 6 7 8. Wherefore when at any time the People were brought under any serious conviction of sin they could not but apprehend that none of these sacrifices however multiplyed could deliver them from their Guilt But the Lord Christ had something of his own to offer that which was originally and absolutely his own not borrowed or taken from any thing among the Creatures And this was himself a sacrifice able to make Attonement for all the sins of Mankind And from the words thus expounded we may observe 1. That no sinful man was meet to offer the great Expiatory sacrifice for the Church much less is any sinful man fit to offer Christ himself As the first part of this Assertion declares the insufficiency of the Priests of the Church of the Jews so doth the latter the vain pretence of the Priests of the Church of Rome The former the Apostle proves and confirms expresly For no other high Priest but such a one as was in himself perfectly sinless did become us or our state and condition He that was otherwise could neither have any thing of his own to offer and must in the first place offer for himself and this he must be doing day by day And the latter on many accounts is a vile presumptuous Imagination For a poor sinful worm of the Earth to interpose himself between God and Christ and offer the one in sacrifice unto the other what an issue is it of Pride and Folly 2. The Excellency of Christs Person and Priesthood freed him in his offering from many things that the Levitical Priesthood was obliged unto And the due Apprehension hereof is a great guide unto us in the consideration of those Types For many things we shall meet withal which we cannot see how they had a particular Accomplishment in Christ nor find out what they did prefigure But all of them were such that their own infirm state and condition did require Such was their outward Call and Consecration which they had by the Law in the sacrifice of beasts with certain washings and unctions their sacrificing often and for themselves their Succession one to another their Purifications or legal Pollutions These and sundry things of like nature were made necessary unto them from their own sins and infirmities and so had no particular Accomplishment in Christ. However in general all the Ordinances and Institutions about them all taught the Church thus much that nothing of that was to be found in the true high Priest wherein they were defective 3. No Sacrifice could bring us unto God and save the Church to the utmost but that wherein the Son of God himself was both Priest and Offering Such an High Priest became us who offered himself once for all And we may consider 1. That this was one of the greatest effects of infinite divine Wisdom and Grace His Incarnation wherein he had a body prepared for him for this purpose his call to his Office by the Oath of the Father and Unction of the Spirit his sanctifying himself to be a sacrifice and his offering up himself through the eternal Spirit unto God are all full of Mysterious Wisdom and Grace All these wonders of wisdom and love were necessary unto this great End of bringing us unto God 2. Every part of this Transaction all that belongs unto this sacrifice is filled up with Perfection that no more could be required on the part of God nor is any thing wanting to give countenance unto our unbelief The Person of the Priest and the Offering it self are both the same both the Son of God One view of the Glory of this Mystery how satisfactory is it unto the souls of Believers 3. A distinct consideration of the Person of the Priest and of his sacrifice will evidence this Truth unto the Faith of Believers What could not this Priest prevail for in his Interposition on our behalf Must he not needs be absolutely prevalent in all he ayms at Were our cause intrusted in any other hand what security could we have that it should not miscarry And what could not this offering make Attonement for What sin or whose sins could it not expiate Behold the Lamb of God that takes away the sins of the World 4. It was burdensom and heavy work to attain relief against sin and settled Peace of Conscience under the old Priesthood attended with so many weaknesses and infirmities Herein lyes the greatest part of that Yoke which the Apostle Peter affirms that neither they nor their Fathers were able to bear Act. 15. 10. Which the Lord Christ gives us deliverance from Math. 11. 27 28 29 30. VER XXVIII For the Law maketh men High Priests which have Infirmity but the Word of the Oath which was since the Law maketh the Son who is consecrated for evermore The Apostle in this verse summeth up the whole of his precedent Discourse so as to evidence the true and proper Foundation which all along he hath built and proceeded on 1. One Principle there was agreed upon between him and the Hebrews who adhered unto Mosaical Institutions and this was that an High Priest over the Church there must be and without such an one there is no approach unto God So it was under the Law and if the same order be not continued the Church must needs fall under a great disadvantage To lose the High Priest out of our Religion is to lose the Sun out of the firmament of the Church This was a common Principle agreed on between them whereon the Apostle doth proceed 2. He Grants unto them that the High Priests who officiated
in the Tabernacle and the Temple were called and appointed by God unto their Office in the Law 3. Hereon ensued the main Difference between him and them They were perswaded and hoped that these Priests should continue for ever in the Church without change or Alteration He contends that there was a time designed wherein they were to be removed and a Priest of another order to be introduced in their room which would be so far from being any disadvantage unto the Church as that the whole safety glory and blessedness thereof did depend thereon And this he proves by many cogent and irrefragable Arguments unto them As 1. That before the erection of the Levitical Priesthood by the Law there was another priest of the High God who was far greater and more excellent than those Priests yea than Abraham himself from whom they derived all their Priviledges 2. Because after the giving of the Law and the setting up of the Levitical Priesthood thereby God again promiseth to raise up another Priest in another kind after another order after the manner of him who was called unto that office long before the giving of the Law Wherefore he was prefigured before the Law and promised after the Law so that his Introduction could not be prejudiced by the Law 3. That this High Priest thus promised neither was to be nor could be of the same stock Nature or Order with the Levitical priests but one that was not only distinct from them but really inconsistent with them He manifests that there was no possibility they should be priests together or that the Church should be under the conduct of them both 4. Whereas hereon it may be said who knows whether this change and Alteration will be to the Advantage of the Church or no whether it were not better to adhere unto these priests which we have already than relinquishing them and all Benefits by them to betake our selves unto this new High Priest the Apostle in answer unto this possible Objection declares in sundry instances the excellency of this other Priest above them And not only so but he proves undeniably that by all which those other Priests did perform in divine service and by all that the Law could effect whereby they were constituted and made Priests there was no Access unto God no Perfection nor Consummation in peace of Conscience to be obtained For there were so many defects and weaknesses that accompanied them and their services as rendred them wholly unable to attain those great Ends. On the other hand he manifesteth and proveth that by this one single High Priest now introduced and his one sacrifice offered once for all by reason of the perfection of the one and the other all those blessed Ends were compleatly accomplished This being the Design of the Apostles Discourse in this Chapter he giveth us a summary of the whole and of the principal Grounds which he proceeds upon with wonderful Brevity in this last verse For upon an acknowledgement of the different Principles mentioned he shews us in an elegant Antithesis 1. The different means of the constitution of these different Priests on the one hand the Law and on the other the Word of the Oath 2. The different times of their constitution the one in the giving of the Law the other after the Law 3. The difference of their Persons those of the first sort were Men and no more the other was the Son 4. The Difference in their state and condition the former had infirmities the later is consecrated for ever 5. This also is included in the words that those of the first sort were many men that had infirmities he of the later was one only And in these things as we shall briefly see be the springs of all the Arguments which the Apostle hath used in this case and a plain Representation is given us of the Truth he contended for 1. The first Difference is in the constituting Principles of these distinct Offices That on the part of the Levitical Priesthood was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the ceremonial Law as we call it the Law given in Horeb concerning Religious Rites the way and manner of the Solemn worship of God in the Tabernacle It was not the Moral Law not immediatly the commands of the Decalogue but the especial Law of divine Service and Worship that is intended And what doth the Law do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It appointeth It did so Morally God appointed them in and by the Law And he speaks in the Present Tense So long as the Law continueth in force and Efficacy it appointeth such Priests None other are to be looked for in or expected from the Law Now a Moral Rule or Institution is sufficient to convey power and Authority of office unto men So is it under the New Testament It is the Gospel that makes Ministers and not the People or any others who have no power but only to act in Obedience unto the Laws thereof Hereby those other Priests came so to be Hereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Oath as the constituting cause of this new Priest and Priesthood Thus much it had in common with the other way It was a word as that was also The Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word spoken by Angels chap. 2. 2. The word of God though spoken by them And a word in this sense is either a meer word of command or a word of Promise either of which is sufficient to constitute an office being Declarations of the Authority of God himself By this Word was both the Office of the Priesthood of Christ consecrated and himself called to be a Priest See the Exposition on chap. 5. ver 5 6. But herein especially did this Word excel the Word of the Law in that it was confirmed by the Oath of God It was the Word the Will the Promise of God declared in and by his Oath And herein hath it many Advantages above the Law which was not so As 1. An high federal Solemnity Things confirmed by an Oath are peculiarly Sacred and are distinguished from all things that are not so And therefore the Interposition of an Oath was originally it may be solely used in the confirmation of Covenants about things of moment and wherein several Parties were highly concerned 2. An Oath declares the immutability of that Counsel whence the matter sworn unto doth proceed In the giving of the Law God declared his will so far as to what he would have the People at present obliged unto But he did not by any means declare that he had in his unchangeable counsel determined that the kind of worship and state of the Church then erected should continue for ever Yea he did many ways intimate that he did reserve unto himself the power of altering the whole But now the Immutability of Gods Counsel is declared by his Oath What was this Oath of God and how
〈◊〉 〈◊〉 a Minister Having declar'd the Glory and Dignity which he is exalted unto as sitting down at the right hand of the Throne of the Majesty in Heaven what can be farther expected from him There he lives eternally happy in the enjoyment of his own Blessedness and Glory Is it not reasonable it should be so after all the hardships and miseries which he being the Son of God underwent in this world Who can expect that he should any longer condescend unto Office and Duty Neither generally have men any other thoughts concerning him But where then would lie the advantage of the Church in his Exaltation which the Apostle designs in an especial manner to demonstrate Wherefore unto the mention of it he immediately subjoins the continuation of his Office He is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Publick Minister for the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to minister either with God or before God as a Priest for others or for God in the Name of God towards others as do Magistrates and Ministers of the Gospel And therefore all these sorts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord Christ is expresly spoken of here as a Priest it is a name of his Priestly Office wherein he acts towards God Nor is he any where called or said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any of his Actings from God towards us although he be said therein to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 8. that is he was so in the days of his flesh but that name now no way belongeth unto him He is not therefore styled a Minister because he executeth the Purposes of God towards us as Schlictingius fancieth but he acts towards God and before God on our behalf according to the duty of a Priest He went into Heaven to appear in the presence of God for us and to discharge his Office before God on our behalf And it is granted also that by vertue thereof he doth also communicate all good things from God unto us For the whole administration of things Sacred between God and the Church is committed unto him And we must observe that The Lord Christ in the Height of his Glory condescends to discharge the Office of a publick minister in the behalf of the Church We are not to bound our Faith on Christ as unto what he did for us on the Earth The Life and Efficacy of the whole of his Mediation depends on what he did antecedently thereunto and what he doth consequently unto it For in these things doth the Glory of his Love and Grace most eminently appear Antecedently unto what he did on Earth and to make way for it there was his infinite condescension in assuming our Nature He was in the forme of God and in the eternal enjoyment of all the Blessedness which the Divine Nature is essentially accompanied withal Yet being thus Rich this was his Grace that for our sakes he became poor This ineffable Grace and Love of Christ is the principal object of our Faith and Admiration as it is declared by the Apostle Phil. 2. 6 7 8 9. And as he emptied himself and laid aside his Glory for a season to undertake the Work of Meditation So now he hath reassumed his Glory as to the manifestation of his Divine Power and hath the highest Addition of Glory in his Humane Nature by his exaltation at the right hand of God yet he continueth his care of and Love towards the Church so as yet to discharge the office of a Publick Minister in their behalf As all the shame reproach misery with death that he was to undergo on the Earth deterred him not from undertaking this work So all the Glory which he is environed withal in Heaven diverts him not from continuing the Discharge of it 2dly There is a Limitation of this ministration of our High Priest with respect unto its proper Object and that in a double expression For he is a Minister 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. He is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word may be either of the Masculine or of the Neuter Gender and so respect either Persons or Things If it be taken in the former way it is of the Saints And this is the ordinary sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Books of the New Testament Saints or Holy Persons But they cannot be here precisely intended And the Apostle useth this word frequently in another sense in this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Neuter Gender may have a double signification 1. Of Holy things in general 2. Of Holy Places 1. Of things So the Uul Lat. renders the word Sanctorum which the Rhemists translate Holies that is of Holy Persons or Holy things And ours place Holy things in the Margen And the sense is true if the signification of the word be extended unto all Holy Things For the ministration of them all is committed unto Jesus Christ. But the word hath yet a more peculiar signification The inmost part of the Tabernacle our Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 9. 3. That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the most Holy Place And absolutely he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holyes Chap 9. 8 12 24 25. Chap. 13. 11. And in answer thereunto he calleth our Spiritual Presence before God whereunto we have an Access by the Blood of Christ by the same name Chap. 10. 19. And hence the word is rendred by most Interpreters the Sanctuary as by the Syr. The House of the Sanctuary Particularly that Part of the Tabernacle whereinto the High Priest entred alone and that but once a year Take this Sanctuary properly and literally and Christ was not the minister of it He never entred into it nor could nor had any Right so to do because it belonged and was appropriated unto others as our Apostle declares ver 4. Wherefore we must take our Direction herein from the words following For mentioning the whole Tabernacle as he doth here one part of it namely the Sanctuary he gives it a note of Distinction from the Old Tabernacle of Moses the true Tabernacle So must the Sanctuary be distinguished from that of Old It is that which answers thereunto And this is nothing but Heaven it self Heaven not as considered absolutely but as the Place of Gods glorious Presence the Temple of the living God where the worship of the Church is represented and all its Affairs transacted This is called Gods Sanctuary Psal. 102. 19. He looked down from the height of his Sanctuary from Heaven did the Lord behold the Earth And so the Apostle himself plainly interprets this place Chap. 9. 24. Christ is not entred into the Holy Places made with hands which are the figures of the true but into Heaven it self And this is called the Sanctuary because there doth really dwell and abide all
that was typically represented in the Sanctuary below And therein doth the Lord Christ discharge his Priestly Office for the good of the Church It was a joyful time with the Church of Old when the High Priest entred into the Holy Place For he carried with him the Blood wherewith Attonement was made for all their sins Yet he was quickly again to leave that Place and his Ministration therein But our High Priest abides in the Sanctuary in the Holy Place for ever alwaies representing the efficacy of the Blood whereby atonement was made for all our sins As no Interposition between Heaven and us should discourage us while Christ is there ministring for us so his being there will draw our hearts and minds thither continually if so be we are really interested in his Holy ministrations These things are to some in darkness and obscurity if not wholly out of their sight yet out of their Practice In their Faith Worship and Obedience they find no concernment in the Heavenly ministrations of this High Priest Things within the Vail are hid from them Yet would such Persons be esteemed Christians But the Relief the Direction the Consolation which true Believers do or may in the due exercise of Faith receive by the consideration hereof are gracious and pleasant yea full of Glory The second Part of the Limitation of the ministration of our High Priest is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of that true Tabernacle which is farther described by its efficient cause expressed both positively and negatively which God pitched and not man Expositors generally agree that by True in this Place that which is Substantial Solid and abiding is intended For it is opposed unto that which is Umbratile Transitory and Pigurative The Old Tabernacle could in no sense be said to be false or deceiving for it was an Ordinance of God set up and used by his Appointment and gave true directions unto its proper end But it was Figurative and Typical denoting somewhat that was to be the true and substantial Tabernacle of God So is the expression interpreted John 6. 23. Moses gave you not the Bread from Heaven but my Father giveth you the true Bread from Heaven that is Spiritually substantial and abiding nourishing the soul unto eternal Life But what is the Tabernacle here intended deserves our diligent enquiry And I find a fourfold sense to be given of these words The true Tabernacle 1. Some as Grotius take it for this whole Universe the Fabrick of Heaven and Earth This some even among the Heathen have called the Tabernacle and Temple of God This he hath made as it were to dwell in as a certain fixed Place for the manifestation of his Glory And whereas the ministry of Christ at least as unto the effects of it is not confined unto any certain Place above or below to no material Tabernacle or Temple The whole universe is called his Tabernacle as being that which is true substantial and abiding And thus it may answer what is affirmed of all Power being given unto him in Heaven and Earth and his being given to be the Head over all things unto the Church I see nothing absurd in this Opinion nor contradictory unto the Analogy of Faith But the Design of the Apostle in using these words and expressions will not allow this to be his especial meaning For somewhat he doth intend that the Old Tabernacle did typify and represent which it did not the Fabrick of the Universe but that especial pattern which was shewed unto Moses in the Mount 2. Some with more probability do judge that by the true Tabernacle the Universal Spiritual Catholick Church is intended For this is compared expressly unto a Tabernacle Isa. 33. 20. Chap. 54. 2. And herein doth God dwell and walk amongst men Hereof Christ may be said to be the minister For as he is the Head of it so he dwelleth in it And it is undoubtedly in the behalf of this Tabernacle that he continueth to administer in the Holy Place and all the Benefits of his Ministration do redound hereunto But yet all this doth not suffice to have the Lord Christ called the Minister of this Tabernacle This indeed is that which he ministreth for but it is not that which he ministreth by The Tabernacle and the things contained in it were the means of worship and that which was materially employed in divine service which the Catholick Church answereth not unto Neither was the Tabernacle of Old which is here alluded unto a Type of the Church but of Christ himself 3. Most Expositors take the Tabernacle as they do the Sanctuary for Heaven it self And they would have the word true by a Zeugma to belong unto the Sanctuary as well as unto the Tabernacle which we have also before allowed But yet this proveth not that the Sanctuary and the Tabernacle must be the same though both be equally true in the same sense This way go the Greek Expositors as Chrysostome Theophylact and Oecumenius on the Place And because this Tabernacle is said to be fixed of God Chrysostome reproacheth them who say that the Heavens do move and are Spherical though he never had a prophetical dream of the Copernican Hypothesis But yet as Beza well observes they forsook their own interpretation on Chap. 9. 11 12. where the Tabernacle is spoken of in the same sense that here it is But besides the Reasons that shall be given immediately for another interpretation two things will not comply with this For 1. There is no reason why the Apostle should express the same thing first under the name of the Sanctuary and then of a Tabernacle 2. There is no especial Reason why it should be added peculiarly concerning the Heavens which God hath fixed and not man for this was never questioned 4. I say therefore that by this true Tabernacle the Humane Nature of the Lord Christ himself is intended Hereof he is the Minister herein doth he minister before God above For 1. Hereof the Old Tabernacle was a Type Thence is the expression taken and thereunto is opposition made in the Epithete True This therefore is our best direction and rule in the interpretation of this expression For look what that Type did signifie what was to be the substantial Antitype of it that is the true Tabernacle whereof the Lord Christ is the Minister For all agree that it is called true in opposition and answer unto that which was umbratile and figurative Now that Tabernacle was not erected to be a Type of Heaven nor is any such thing intimated in the Scripture A token pledge and means it was of Gods presence with his People here on earth of his nearness unto them whence also he is said to dwell among them But this he doth really and substantially only through Christ. He therefore alone is this true Tabernacle For 2. In answer hereunto when he was incarnate and came into the world it is said that
re praeteritâ loquatur Respons ad cap. x. But as Beza very well observes the Apostle had before mentioned the one offering of Christ as already perfected and compleated Chap. 7. 27. He cannot therefore speak of it now but as that which was past and here he only shews how necessary it was that he should have himself to offer and so to offer himself as he had done And from these words we may observe 1. That there was no salvation to be had for us no not by Jesus Christ himself without his Sacrifice and Oblation It was of necessity that he should have somewhat to offir as well as those Priests had of old according to the Law Some would have it that the Lord Christ is our Saviour because he declared unto us the way of salvation and gave us an example of the way whereby we may attain it in his own personal obedience But whence then was it of necessity that he must have somewhat to offer unto God as our Priest that is for us For this belongeth neither unto his Doctrine nor Example And it was necessary that he should have somewhat to offer in answer unto those Sacrifices of old which were offered for the expiation of sin Nor would our salvation be otherwise effected by any other Acts or Duties of our High Priest For the Church could not be saved without taking away the guilt of sin And the whole design of the Priests and Sacrifices of old was to teach and instruct the Church how alone this might be performed And this was only by making atonement for it by Sacrifice wherein the Beast sacrificed did suffer in the room of the Sinner and did by Gods institution bear his iniquity And this our Apostle hath respect unto and the realizing of all those Typical Representations in Christ without which his whole discourse is useless and vain Wherefore there was no other way for our salvation but by a real propitiation or atonement made for our sins And whosoever looketh for it otherwise but in the faith and virtue thereof will be deceived 2. As God designed unto the Lord Christ the work which he had to do so he provided for him and furnished him with whatever was necessary thereunto Somewhat he must have to offer And this could not be any thing which was the matter of the Sacrifices of the Priests of old For all those Sacrifices were appropriated unto the discharge of the Priesthood And besides they were none of them able to effect that which he was designed to do Wherefore a body did God prepare for him as is declared at large Chap. 10. 1 2 3 4 5 6 7 8 c. 3. The Lord Christ being to save the Church in the way of Office he was not to be spared in any thing necessary thereunto And in conformity unto him 4. Whatever state or condition we are called unto what is necessary unto that state is indispensibly required of us So is Holiness and Obedience required unto a state of Reconciliation and Peace with God VER IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VUl. Lat. si esset super terram all others in terra to the same purpose Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even also he should not be a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders the words cum essent qui offerrent Rhem. Whereas there were who did offer The Syriack agrees with the Original Manentibus illis Sacerdotibus quum sint alii Sacerdotes In the preceding Discourses the Apostle hath fully proved that the Introduction of this new Priesthood under the Gospel had put an end unto the old and that it was necessary so it should do because as he had abundantly discovered in many instances it was utterly insufficient to bring us unto God or to make the Church-State perfect And withall he had declared the nature of this new Priesthood In particular he hath shewed that although this High Priest offered his great expiatory Sacrifice once for all yet the consummation of this Sacrifice and the derivation of the Benefits of it unto the Church depended on the following discharge of his Office with his personal state and condition therein For so was it with the High Priest under the Law as unto his great Anniversary Sacrifice at the Feast of Expiation whose efficacy depended on his entrance afterwards into the holy place Wherefore he declares this state of our High Priest to be spiritual and heavenly as consisting in the Ministry of his own Body in the Sanctuary of Heaven Having fully manifested these things unfolding the mystery of them he proceeds in this Verse to shew how necessary it was that so it should be namely that he should neither offer the things appointed in the Law nor yet abide in the state and condition of a Priest here on earth as those other Priests did In brief he proves that he was not in any thing to take on him the Administration of holy things in the Church according as they were then established by Law For whereas it might be objected If the Lord Christ was an High Priest as he pleaded why then did he not administer the holy things of the Church according to the duty of a Priest To which he replies That so he was not to do yea a supposition that he might do so was inconsistent with his Office and destructive both of the Law and the Gospel For it would utterly overthrow the Law for one that was not of the Line of Aaron to officiate in the holy place and God had by the Law made provision of others that there was neither room nor place for his Ministry And the Gospel also would have been of no use thereby seeing the Sacrifice which it is built upon would have been of the same nature with those under the Law This the Apostle confirms in this Verse For indeed if he were on earth he should not be a Priest seeing that there are Priests that offer Gifts according to the Law The words are an Hypothetical Proposition with the Reason or Confirmation of it The Proposition is in the former part of the Verse For if indeed he were on the earth he should not be a Priest Hereof the remainder of the words is the Reason or Confirmation Seeing that there are Priests that offer Gifts according unto the Law And we may consider first the Causal Connexion For which relates unto what he had discoursed immediately before as introducing a Reason why things ought to be as he had declared He had in sundry instances manifested his present state and condition with the way and manner of the discharge of his Office A Priest he was and therefore he must have somewhat to offer which must be somewhat of his own seeing the Law would not accommodate him with a Sacrifice nor yet the whole Creation the Law having prepossessed unto its own use all that was clean and fit
to be offered unto God A Sanctuary he must also have wherein to officiate and this was to be Heaven itself because he was himself exalted into Heaven and set down at the right hand of God And of all this there was yet another especial Reason For if he were on the earth c. If indeed he were on earth The Emphasis of the Particle Per is not to be omitted If really it were so or therein is Force granted unto the Concession that the Apostle here makes truly it must be so If he were on Earth includes two things 1. His continuance and abode on the Earth If he were not exalted into Heaven in the discharge of his Office if he were not at the right hand of God if he were not entred into the heavenly Sanctuary but could have discharged his whole Office here on the Earth without any of these things If he were thus on the Earth or thus to have been on the Earth 2. The state and condition of his Priesthood If he were on the Earth or had a Priesthood of the same order and constitution with that of the Law if he were to have offered the same Sacrifices or of the same kind with them which were to be perfected on the Earth if he were not to have offered himself wherein his Sacrifice could not be absolutely consummate without the presentation of himself in the most holy place not made with hands These two things the Apostle was treating of 1 His present state and condition as to the Sanctuary wherein he administred which was heavenly 2 His Sacrifice and Tabernacle which was himself in opposition unto both these is this Supposition made If he were on the Earth This therefore is the full sense of this Supposition which is well to be observed to clear the meaning of the whole Verse which the Socinians endeavor with all their skill and force to wrest unto their Heresie If we did aver him to have such a Priesthood as in the discharge thereof he were always to continue on the Earth and to administer in the Sanctuary of the Tabernacle or Temple with the blood of legal Sacrifices On this Supposition the Apostle grants that he could not be a Priest He had not been or could not be so much as a Priest or a Priest at all in any sense That a Priest he was to be and that of necessity he must be so he had proved before And on the occasion thereof he declares the nature of his Sacrifice Tabernacle and Sanctuary and now proves that they were so necessary for him that without them he could not have been a Priest It will be said that he was a Priest on the Earth and that therein he offered his great Expiatory Sacrifice in and by his own blood And it is true But 1 This was not on the Earth in the sense of the Law which alone appointed the Sacrifices on the Earth it was not in the way nor after the manner of the Sacrifices of the Law which are expressed by that Phrase on the Earth 2 Although his Oblation or Sacrifice of himself was compleat on the Earth yet the whole Service belonging thereunto to make it effectual in the behalf of them for whom it was offered could not be accomplished on the Earth Had he not entred into Heaven to make a representation of his Sacrifice in the holy place he could not have been the High Priest of the Church from that offering of himself because the Church could have enjoyed no benefit thereby Nor would he ever have offered that Sacrifice if he had been to abide on the Earth and not afterwards to have entred the heavenly Sanctuary to make it effectual The High Priest on the great day of Expiation perfected his Sacrifice for his own sin and the sins of the people without the Tabernacle But yet he neither could nor would nor ought to have attempted the offering of it had it not been with a design to carry the blood into the holy place to sprinkle it before the Ark and Mercy-seat the Throne of Grace So was Christ to enter into the holy place not made with hands or he could not have been a Priest The reason of this Assertion and Concession is added in the latter part of the Verse Seeing there are Priests that offer Gifts according to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotibus existentibus cum sint Sacerdotes whereas there are Priests The Apostle doth not grant that at that time when he wrote this Epistle there were legal Priests de jure offering Sacrifices according to the Law De facto indeed there were yet such Priests ministring in the Temple which was yet standing But in this whole Epistle as to right and acceptance with God he proves that their Office was ceased and their administrations useless Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the legal Institution of the Priests and their right to officiate then when the Lord Christ offered his Sacrifice Then there were Priests who had a right to officiate in their Office and to offer Gifts according to the Law Two things are to be inquired into to give us the sense of these words and the force of the Reason in them 1. Why might not the Lord Christ be a Priest and offer his Sacrifice continuing on the Earth to consummate it notwithstanding the continuance of these Priests according unto the Law 2. Why did he not in the first place take away and abolish this order of Priests and so make way for the Introduction of his own Priesthood I answer unto the first That if he had been a Priest on the Earth to have discharged the whole work of his Priesthood here below whil'st they were Priests also then he must either have been of the same order with them or of another and have offered Sacrifices of the same kind as they did or Sacrifices of another kind But neither of these could be For he could not be of the same order with them This the Apostle proves because he was of the Tribe of Judah which was excluded from the Priesthood in that it was appropriated unto the Tribe of Levi and Family of Aaron And therefore also he could not offer the same Sacrifices with them for none might do so by the Law but themselves And of another order together with them he could not be For there is nothing foretold of Priests of several Orders in the Church at the same time Yea as we have proved before the Introduction of a Priesthood of another order was not only inconsistent with that Priesthood but destructive of the Law itself and all its Institutions Wherefore whil'st they continued Priests according to the Law Christ could not be a Priest among them neither of their order nor of another that is if the whole administration of his Office had been upon the Earth together with theirs He could not be a Priest among them 2. Unto the second Inquiry I
which was represented in the Mount I know not that there is any thing in this Exposition of the words that is contrary unto the Analogy of Faith or inconsistent with the design of the Apostle But withall I must acknowledge that these things seem to me exceeding difficult and such as I know not how fully to embrace and that for the Reasons following 1. If such a representation were made unto Moses in the Mount and that be the Pattern intended then the Tabernacle with all its Ministry was a shadow thereof But this is contrary unto our Apostle in another place who tells us that indeed all legal Institutions were only a shadow but withall that the substance or body was of Christ Col. 2. 17. And it is the body that the shadow doth immediately depend upon and represent But according unto this Exposition this Figure or Appearance made in the Mount must be the body or substance which those legal Institutions did represent But this Figure was not Christ. And it is hard to say that this Figure was the body which the Tabernacle below was the shadow of and that body was the shadow of Christ. But that Christ himself his Mediation and his Church that is his Mystical Body were not immediately represented by the Tabernacle and the Service of it but somewhat else that was a Figure of them is contrary unto the whole dispute of the Apostle in this place and the Analogy of Faith 2. I do not see how the Priests could minister in the earthly Tabernacle as an example and shadow of such an aetherial Tabernacle For if there were any such thing it immediately vanished after its appearance It ceased to be any thing and therefore could not be any longer an heavenly thing Wherefore with respect thereunto they could not continue to serve unto the example of heavenly things which were not 3. No tolerable account can be given of the reason or use of such a representation For God doth not dwell in any such Tabernacle in Heaven that it should be thought to represent his holy Habitation And as unto that which was to be made on the earth he had given such punctual instructions unto Moses confirming the remembrance and knowledge of them in his mind by the Holy Spirit by whom he was acted and guided as that he needed no help from his imagination in the view of the representation of such a Fabrick 4. Whatever Moses did it was for a Testimony unto the things which were to be spoken afterwards Chap. 3. 5. But these were the things of Christ and the Gospel which therefore he was to have an immediate respect unto 5. The sense of the words must be determined from the Apostle himself And it is evident 1 That the heavenly things unto whose resemblance the legal Priests did minister and the Pattern shewed unto Moses in the Mount were the same Hereon depends the whole force of his Proof from this Testimony 2 These heavenly things he expresly tells us were those which were consecrated dedicated unto God and purified by the Sacrifice of the blood of Christ Chap. 9. 23. 3 That Christ by his Sacrifice did dedicate both himself the whole Church and its Worship unto God From these things it follows 4 That God did spiritually and mystically represent unto Moses the Incarnation and Mediation of Christ with the Church of the Elect and its spiritual Worship which was to be gathered thereby And moreover he let him know how the Tabernacle and all that belonged thereunto did represent him and them For the Tabernacle that Moses made was a sign and figure of the Body of Christ. This we have proved in the Exposition of the second verse of this Chapter and it is positively affirmed by the Apostle Col. 2. 17. For therein would God dwell really and substantially Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily And the Tabernacle was but to represent this Inhabitation of God in Christ. Therefore did he dwell therein typically by sundry pledges of his presence that he might represent the real substantial Inhabitation of the Godhead in the Body or Humane Nature of Christ. This therefore was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto the Tabernacle was to be framed and this was that which was shewed unto Moses on the top of the Mount These were the heavenly things which they served unto the resemblance and shadow of It is therefore most prodable and most agreeable unto the mystery of the wisdom of God in these things that before the building of the Tabernacle below God did shew unto Moses what was to be signified and represented thereby and what he would introduce when that was to be taken away He first shewed the true Tabernacle then appointed a Figure of it which was to abide and serve the Worship of the Church until that true one was to be introduced when this was to be taken down and removed out of the way which is the substance of what the Apostle designeth to prove It will be said that what was shewed unto Moses in the Mount was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here that is a likeness similitude and type of other things This therefore could not be Christ himself and his Mediation which are the substance of heavenly things and not a resemblance of them I answer 1 All Representations of Christ himself antecedent unto his actual exhibition in the flesh as his appearances in humane shape of old were but Resemblances and Types of what should be afterwards 2 His manifestation unto Moses is so called not that it was a Type of any other things above but because it was the Prototype of all that was to be done below 1. This was the Foundation of the Faith of the Church of Israel in all Generations Their Faith in God was not confined unto the outward things they enjoyed but on Christ in them and represented by them They believed that they were only Resemblances of him and his Mediation which when they lost the Faith of they lost all acceptance with God in their Worship The relation of their Ordinances unto him their expression of him as their Prototype and Substance was the line of life wisdom beauty glory and usefulness that ran through them all This being now taken away they are all as a dead thing When Christ was in them they were the delight of God and the joy of the Souls of his Saints Now he hath uncloathed himself of them and left them to be rolled up as a vesture as a monument of the Garments he thought meet to wear in the immature Age of the Church they are of no more use at all Who now can see any beauty any glory in the Old Temple Administrations should they be revived Where Christ is there is glory if we have the light of Faith to discern it and we may say of every thing wherein he is not be it never so pompous unto
the eyes of flesh Ichabod where is the glory of it or it hath no glory Jude tells us of a Contest between Michael and the Devil about the Body of Moses ver 9. It is generally thought that the Devil would have hindred the Burial of it that in process of time it might have been an occasion of Idolatry among that People But that which was signified hereby was the Contest he made to keep the Body of Moses the whole System of Mosaical Worship and Ceremonies from being buried when the life and soul of it was departed And this hath proved the ruine of the Jews unto this day 2. Consider the progress of these heavenly things that is of Jesus Christ and all the effects of his Mediation in Grace and Glory 1 The Idea the original Pattern or Exemplar of them was in the mind the counsel the wisdom and will of God Ephes. 1. 5 8 9. 2 Hereof God made various accidental Representations preparatory for the full expression of the glorious eternal Idea of his mind So he did in the appearance of Christ in the form of humane nature to Abraham Jacob and others so he did in the Pattern that he shewed unto Moses in the Mount which infused a spirit of life into all that was made unto a resemblance of it So he did in the Tabernacle and Temple as will be more fully declared afterwards 3 He gave a substantial Representation of the eternal Idea of his Wisdom and Grace in the Incarnation of the Son in whom the fulness of the Godhead dwelt substantially and in the discharge of his work of Mediation 4 An Exposition of the whole is given us in the Gospel which is Gods means of instructing us in the eternal counsels of his Wisdom Love and Grace as revealed in Jesus Christ 2 Cor. 3. 18. The actings of Faith with respect unto these heavenly things do begin where the Divine Progress of them doth end and end where it begins Faith in the first place respects and receives the Revelation of the Gospel which is the means of its receiving and resting in Christ himself And through Christ our Faith is in God 1 Pet. 1. 20. as the eternal Spring and Fountain of all Grace and Glory VER VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no material difference in any Translators ancient or modern in the rendering of these words their signification in particular will be given in the Exposition VER VI. But now he hath obtained a more excellent Ministry by how much also he is the Mediator of a better Covenant which was established on better Promises IN this Verse beginneth the Second Part of the Chapter concerning the difference between the two Covenants the Old and the New with the Preheminence of the latter above the former and of the Ministry of Christ above the High Priests on that account The whole Church state of the Jews with all the Ordinances and Worship of it and the Priviledges annexed unto it depend wholly on the Covenant that God made with them at Sinai But the introduction of this new Priesthood whereof the Apostle is discoursing did necessarily abolish that Covenant and put an end unto all sacred Ministrations that belonged unto it And this could not well be offered unto them without the supply of another Covenant which should excell the former in Priviledges and Advantages For it was granted among them that is was the design of God to carry on the Church unto a perfect state as hath been declared on Chap. 7. Wherefore he would not lead it backward nor deprive it of any thing it had enjoyed without provision of what was better in its room This therefore the Apostle here undertakes to declare And he doth it after his wonted manner from such Principles and Testimonies as were admitted among themselves Two things unto this purpose he proves by express Testimonies out of the Prophet Jeremiah 1. That besides the Covenant made with their Fathers in Sinai God had promised to make another Covenant with the Church in his appointed time and season 2. That this other promised Covenant should be of another nature than the former and much more excellent as unto spiritual Advantages unto them who were taken into it From both these fully proved the Apostle infers the necessity of the Abrogation of that first Covenant wherein they trusted and unto which they adhered when the appointed time was come And hereon he takes occasion to declare the Nature of the two Covenants in sundry instances and wherein the differences between them did consist This is the substance of the remainder of this Chapter This Verse is a Transition from one Subject unto another namely from the Excellency of the Priesthood of Christ above that of the Law unto the Excellency of the New Covenant above the Old And herein also the Apostle artificially compriseth and confirmeth his last Argument of the Preheminency of Christ his Priesthood and Ministry above those of the Law And this he doth from the Nature and Excellency of that Covenant whereof he was the Mediator in the discharge of his Office There are two Parts of the words 1. An Assertion of the Excellency of the Ministry of Christ. And this he expresseth by way of comparison He hath obtained a more excellent Ministry and after declareth the degree of that comparison By how much also II. He annexeth the Proof of this Assertion in that he is the Mediator of a better Covenant established on better or more excellent Promises In the first of these there occur these five things 1. The note of its Introduction But now 2. What is ascribed in the Assertion unto the Lord Christ and that is a Ministry 3. How he came by that Ministry He hath obtained it 4. The quality of this Ministry it is better or more excellent than the other 5. The measure and degree of this Excellency By how much also all which must be spoken unto for the opening of the words 1. The Introduction of the Assertion is by the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now is a note of time of the present time But there are Instances where these Adverbial Particles thus conjoyned do not seem to denote any time or season but are meerly adversative Rom. 7. 17. 1 Cor. 5. 11. Chap. 7. 14. But even in those places there seems a respect unto time also and therefore I know not why it should be here excluded As therefore there is an Opposition intended unto the Old Covenant and the Levitical Priesthood so the season is intimated of the Introduction of that Covenant and the better Ministry wherewith it was accompanied Now at this time which is the season that God hath appointed for the Introduction of the New Covenant and Ministry To the same purpose the Apostle expresseth himself treating of the same subject Rom. 3. 26. to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this instant season now the Gospel is preached his
Obedience and Reward that was between God and him was not expresly called a Covenant but it contained the express nature of a Covenant For it was the agreement of God and Man concerning Obedience and Disobedience Rewards and Punishments Where there is a Law concerning these things and an agreement upon it by all Parties concerned there is a formal Covenant Wherefore it may be considered two ways 1 As it was a Law only so it proceeded from and was a consequent of the nature of God and man with their mutual Relation unto one another God being considered as the Creator Governor and Benefactor of man and man as an intellectual Creature capable of moral Obedience This Law was necessary and is eternally indispensible 2 As it was a Covenant and this depended on the will and pleasure of God I will not dispute whether God might have given a Law unto men that should have had nothing in it of a Covenant properly so called as is the Law of Creation unto all other Creatures which hath no Rewards nor Punishments annexed unto it Yet this God calls a Covenant also inasmuch as it is an effect of his purpose his unalterable will and pleasure Jer. 33. 20 21. But that this Law of our Obedience should be a formal compleat Covenant there was moreover some things required on the part of God and some also on the part of man Two things were required on the part of God to compleat this Covenant or he did so compleat it by two things First By annexing unto it Promises and Threatnings of Reward and Punishment the first of Grace the other of Justice Secondly The expression of these Promises and Threatnings in external signs the first in the Tree of Life the latter in that of the knowledge of good and evil By these did God establish the original Law of Creation as a Covenant gave it the nature of a Covenant On the part of man it was required that he accept of this Law as the Rule of the Covenant which God made with him And this he did two ways 1 By the innate Principles of Light and Obedience concreated with his Nature By these he absolutely and universally assented unto the Law as proposed with Promises and Threatnings as good holy just what was meet for God to require what was equal and good unto himself 2 By his acceptance of the Commands concerning the Tree of Life and that of the knowledge of good and evil as the signs and pledges of this Covenant So was it established as a Covenant between God and man without the interposition of any Mediator This is the Covenant of Works absolutely the old or first Covenant that God made with men But this is not the Covenant here intended For 1. The Covenant called afterwards the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament So it is here called It was such a Covenant as was a Testament also Now there can be no Testament but there must be death for the confirmation of it Chap. 9. 16. But in the making of the Covenant with Adam there was not the death of any thing whence it might be called a Testament But there was the death of Beasts in Sacrifice in the confirmation of the Covenant at Sinai as we shall see afterwards And it must be observed that although I use the name of a Covenant as we have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the true signification of that word will more properly occur unto us in another place yet I do not understand thereby a Covenant properly and strictly so called but such an one as hath the nature of a Testament also wherein the good things of him that makes it are bequeathed unto them for whom they are designed Neither the word used constantly by the Apostle in this Argument nor the design of his Discourse will admit of any other Covenant to be understood in this place Whereas therefore the first Covenant made with Adam was in no sense a Testament also it cannot be here intended 2. That first Covenant made with Adam was as unto any benefit to be expected from it with respect unto acceptation with God Life and Salvation ceased long before even at the entrance of sin It was not abolished or abrogated by any Act of God as a Law but only was made weak and insufficient unto its first end as a Covenant God had provided a way for the salvation of sinners declared in the first Promise When this is actually embraced that first Covenant ceaseth towards them as unto its Curse all its Concerns as a Covenant and obligation unto sinless obedience as the condition of life because both of them are answered by the Mediator of the New Covenant But as unto all those who receive not the grace tendered in the Promise it doth remain in full force and efficacy not as a Covenant but as a Law and that because neither the Obedience it requires nor the Curse which it threatens are answered Thence if any man believeth not the wrath of God abideth on him For its Commands and Curse depending on the necessary relation between God and man with the Righteousness of God as the Supreme Governor of Mankind they must be answered and fulfilled Wherefore it was never abrogated formally But as all Unbelievers are still obliged by it and unto it must stand or fall so it is perfectly fulfilled in all Believers not in their own persons but in the person of their Surety God sending forth his Son in the likeness of sinful flesh and condemning sin in the flesh that the righieousness of the Law might be fulfilled in us Rom. 8. 3 4. But as a Covenant obliging unto personal perfect sinless Obedience as the condition of Life to be performed by themselves so it ceased to be long before that Introduction of the New Covenant which the Apostle speaks of that was promised in the latter days But the other Covenant here spoken of was not removed or taken away until this New Covenant was actually established 3. The Church of Israel was never absolutely under the power of that Covenant as a Covenant of Life For from the days of Abraham the Promise was given unto them and their Seed And the Apostle proves that no Law could afterwards be given or Covenant made that should disannul that Promise Gal. 3. 17. But had they been brought under the Old Covenant of Works it would have disannulled the Promise For that Covenant and the Promise are diametrically opposite And moreover if they were under that Covenant they were all under the Curse and so perished eternally which is openly false For it is testified of them that they pleased God by Faith and so were saved But it is evident that the Covenant intended was a Covenant wherein the Church of Israel walked with God until such time as this better Covenant was solemnly introduced This is plainly declared in the ensuing Context especially in the close of the Chapter where
speaking of this former Covenant he says it was become old and so ready to disappear Wherefore it is not the Covenant of Works made with Adam that is intended when this other is said to be a better Covenant Secondly There were other faederal Transactions between God and the Church before the giving of the Law on Mount Sinai Two of them there were into which all the rest were resolved 1. The first Promise given unto our first Parents immediately after the Fall This had in it the nature of a Covenant grounded on a Promise of Grace and requiring Obedience in all that received the Promise 2. The Promise given and sworn unto Abraham which is expresly called the Covenant of God and had the whole nature of a Covenant in it with a solemn outward Seal appointed for its confirmation and establishment Hereof we have treated at large on the Sixth Chapter Neither of these nor any Transaction between God and man that may be reduced unto them as Explanations Renovations or Confirmations of them are the first Covenant here intended For they are not only consistent with the New Covenant so as that there was no necessity to remove them out of the way for its Introduction but did indeed contain in them the essence and nature of it and so were confirmed therein Hence the Lord Christ himself is said to be a Minister of the Circumcision for the Truth of God to confirm the Promises made to the Fathers Rom. 15. 8. As he was the Mediator of the New Covenant he was so far from taking off from or abolishing those Promises that it belonged unto his Office to confirm them Wherefore 3. The other Covenant or Testament here supposed whereunto that whereof the Lord Christ was the Mediator is preferred is none other but that which God made with the People of Israel on Mount Sinai So it is expresly affirmed ver 9. The Covenant which I made with your Fathers in the day I took them by the hand to lead them out of the Land of Egypt This was that Covenant which had all the Institutions of Worship annexed unto it Chap. 9. 1 2 3. whereof we must treat afterwards more at large With respect hereunto it is that the Lord Christ is said to be the Mediator of a better Covenant that is of another distinct from it and more excellent It remains unto the Exposition of the words that we enquire what was this Covenant whereof our Lord Christ was the Mediator and what is here affirmed of it This can be no other in general but that which we call the Covenant of Grace And it is so called in opposition unto that of Works which was made with us in Adam For these two Grace and Works do divide the ways of our Relation unto God being diametrically opposite and every way inconsistent Rom. 11. 6. Of this Covenant the Lord Christ was the Mediator from the foundation of the world namely from the giving of the first Promise Rev. 13. 8. For it was given on his Interposition and all the benefits of it depended on his future actual Mediation But here ariseth the first difficulty of the Context and that in two things For 1 If this Covenant of Grace was made from the Beginning and that the Lord Christ was the Mediator of it from the first then where is the priviledge of the Gospel state in opposition unto the Law by vertue of this Covenant seeing that under the Law also the Lord Christ was the Mediator of that Covenant which was from the Beginning 2 If it be the Covenant of Grace which is intended and that be opposed unto the Covenant of Works made with Adam then the other Covenant must be that Covenant of Works so made with Adam which we have before disproved The Answer hereunto is in the word here used by the Apostle concerning this New Coxenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose meaning we must inquire into I say therefore that the Apostle doth not here consider the New Covenant absolutely and as it was virtually administred from the foundation of the world in the way of a Promise For as such it was consistent with that Covenant made with the people in Sinai And the Apostle proves expresly that the renovation of it made unto Abraham was no way abrogated by the giving of the Law Gal. 3. 17. There was no interruption of its administration made by the introduction of the Law But he treats of such an establishment of the New Covenant as wherewith the old Covenant made at Sinai was absolutely inconsistent and which was therefore to be removed out of the way Wherefore he considers it here as it was actually compleated so as to bring along with it all the Ordinances of Worship which are proper unto it the dispensation of the Spirit in them and all the spiritual Priviledges wherewith they are accompanied It is now so brought in as to become the entire Rule of the Churches Faith Obedience and Worship in all things This is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 established say we But it is reduced into a fixed state of a Law or Ordinance All the Obedience required in it all the Worship appointed by it all the Priviledges exhibited in it and the Grace administred with them are all given for a Statute Law and Ordinance unto the Church That which before lay hid in Promises in many things obscure the principal Mysteries of it being a Secret hid in God himself was now brought to light and that Covenant which had invisibly in the way of a Promise put forth its efficacy under Types and Shadows was now solemnly sealed ratified and confirmed in the Death and Resurrection of Christ. It had before the confirmation of a Promise which is an Oath it had not the confirmation of a Covenant which is blood That which before had no visible outward Worship proper and peculiar unto it is now made the only Rule and Instrument of Worship unto the whole Church nothing being to be admitted therein but what belongs unto it and is appointed by it This the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legal establishment of the New Covenant with all the Ordinances of its Worship Hereon the other Covenant was disannulled and removed and not only the Covenant itself but all that System of Sacred Worship whereby it was administred This was not done by the making of the Covenant at first Yeal all this was superinduced into the Covenant as given out in a Promise and was consistent therewith When the New Covenant was given out only in the way of a Promise it did not introduce a Worship and Priviledges expressive of it Wherefore it was consistent with a form of Worship Rites and Ceremonies and those composed into a yoke of Bondage which belonged not unto it And as these being added after its giving did not overthrow its nature as a Promise so they were inconsistent with it when it was compleated
blood of the only Sacrifice which belonged unto it Before this was done in the death of Christ it had not the formal nature of a Covenant or a Testament as our Apostle proves Chap. 9. 15 16 17 18 19 20 21 22 23. For neither as he shews in that place would the Law given at Sinai have been a Covenant had it not been confirmed with the blood of Sacrifices Wherefore the Promise was not before a formal and solemn Covenant 2 This was wanting that it was not the Spring Rule and Measure of all the Worship of the Church This doth belong unto every Covenant properly so called that God makes with the Church that it be the entire Rule of all the Worship that God requires of it which is that which they are to restipulate in their entrance into Covenant with God But so the Covenant of Grace was not under the Old Testament For God did require of the Church many Duties of Worship that did not belong thereunto But now under the New Testament this Covenant with its own seals and appointments is the only Rule and Measure of all acceptable Worship Wherefore the New Covenant promised in the Scripture and here opposed unto the Old is not the Promise of Grace Mercy Life and Salvation by Christ absolutely considered but as it had the formal nature of a Covenant given unto it in its establishment by the death of Christ the procuring cause of all its Benefits and the declaring of it to be the only Rule of Worship and Obedience unto the Church So that although by the Covenant of Grace we oft-times understand no more but the way of Life Grace Mercy and Salvation by Christ yet by the New Covenant we intend its actual establishment in the death of Christ with that blessed way of Worship which by it is setled in the Church 3 Whil'st the Church enjoyed all the spiritual Benefits of the Promise wherein the substance of the Covenant of Grace was contained before it was confirmed and made the sole Rule of Worship unto the Church it was not inconsistent with the Holiness and Wisdom of God to bring it under any other Covenant or prescribe unto it what Forms of Worship he pleased It was not so I say upon these three Suppositions 1 That this Covenant did not disannul or make ineffectual the Promise that was given before but that That doth still continue the only means of Life and Salvation And that this was so our Apostle proves at large Gal. 3. 17 18 19. 2 That this other Covenant with all the Worship contained in it or required by it did not divert from but direct and lead unto the future establishment of the Promise in the Sclemnity of a Covenant by the ways mentioned And that the Covenant made in Sinai with all its Ordinances did so the Apostle proves likewise in the place beforementioned as also in this whole Epistle 3 That it be of present use and advantage unto the Church in its present condition This the Apostle acknowledgeth to be a great Objection against the use and efficacy of the Promise under the Old Testament as unto Life and Salvation namely to what end then serves the giving of the Law whereunto he answers by shewing the necessity and use of the Law unto the Church in its then present condition Gal. 3. 17. 4. These things being observed we may consider that the Scripture doth plainly and expresly make mention of two Testaments or Covenants and distinguish between them in such a way as what is spoken can hardly be accommodated unto a twofold Administration of the same Covenant The one is mentioned and described Exod. 24. ver 3 4 5 6 7 8. Deut. 5. 2 3 4 5. namely the Covenant that God made with the people of Israel in Sinai and which is commonly called the Covenant where the people under the Old Testament are said to keep or break Gods Covenant which for the most part is spoken with respect unto that Worship which was peculiar thereunto The other is promised Jer. 31. 31 32 33 34. Chap. 32. 40. which is the New Gospel Covenant as before explained mentioned Mat. 26. 28. Mark 14. 24. And these two Covenants or Testaments are compared one with the other and opposed one unto another 2 Cor. 3. 6 7 8 9. Gal. 4. 24 25 26. Heb. 7. 22. Chap. 9. 15 16 17 18 19. These two we call the Old and the New Testament Only it must be observed that in this Argument by the Old Testament we do not understand the Books of the Old Testament or the Writings of Moses the Psalms and Prophets or the Oracles of God committed then unto the Church I confess they are once so called 2 Cor. 3. 14. The vail remaineth untaken away in the reading of the Old Testament that is the Books of it Unless we shall say that the Apostle intendeth only the reading of the things which concern the Old Testament in the Scripture For this Old Covenant or Testament whatever it be is abrogated and taken away as the Apostle expresly proves But the Word of God in the Books of the Old Testament abideth for ever And those Writings are called the Old Testament or the Books of the Old Testament not as though they contained in them nothing but what belongeth unto the Old Covenant for they contain the Doctrine of the New Testament also But they are so termed because they were committed unto the Church whil'st the Old Covenant was in force as the Rule and Law of its Worship and Obedience 5. Wherefore we must grant two distinct Covenants rather than a twofold Administration of the same Covenant meerly to be intended We must I say do so provided always that the way of Reconciliation and Salvation was the same under both But it will be said and with great pretence of Reason for it is that which is the sole foundation they all build upon who allow only a twofold Administration of the same Covenant that this being the principal end of a Divine Covenant if the way of Reconciliation and Salvation be the same under both then indeed are they for the substance of them but one And I grant thut this would inevitably follow if it were so equally by virtue of them both If Reconciliation and Salvation by Christ were to be obtained not only under the Old Covenant but by vertue thereof then it must be the same for substance with the New But this is not so for no Reconciliation with God nor Salvation could be obtained by vertue of the Old Covenant or the Administration of it as our Apostle disputes at large though all Believers were reconciled justified and saved by vertue of the Promise whil'st they were under that Covenant As therefore I have shewed in what sense the Covenant of Grace is called the New Covenant in this distinction and opposition so I shall propose sundry things which relate unto the nature of the first Covenant which manifest it
to have been a distinct Covenant and not a meer administration of the Covenant of Grace 1. This Covenant called the Old Covenant was never intended to be of itself the absolute Rule and Law of Life and Salvation unto the Church but was made with a particular design and with respect unto particular ends This the Apostle proves undeniably in this Epistle especially in the Chapter foregoing and those two that follow Hence it follows that it could abrogate or disannul nothing which God at any time before had given as a general Rule unto the Church For that which is particular cannot abrogate any thing that was general and before it as that which is general doth abrogate all antecedent particulars as the New Covenant doth abrogate the Old And this we must consider in both the instances belonging hereunto For 1. God had before given the Covenant of Works or perfect Obedience unto all Mankind in the Law of Creation But this Covenant at Sinai did not abrogate or disannual that Covenant nor any way fulfill it And the reason is because it was never intended to come in the place or room thereof as a Covenant containing an entire Rule of all the Faith and Obedience of the whole Church God did not intend in it to abrogate the Covenant of Works and to substitute this in the place thereof Yea in sundry things it reinforced established and confirmed that Covenant For 1. It revived decIared and expressed all the Commands of that Covenant in the Decalogue For that is nothing but a Divine Summary of the Law written in the heart of man at his Creation And herein the dreadful manner of its delivery or promulgation with its Writings in Tables of Stone are also to be considered For in them the nature of that first Covenant with its inexorableness as unto perfect Obedience was represented And because none could answer its demands or comply with it therein it was called the Ministration of Death causing fear and bondage 2 Cor. 3. 7. 2. It revived the Sanction of the first Covenant in the Curse or Sentence of Death which it denounced against all Transgressors Death was the penalty of the transgression of the first Covenant In the day thou eatest thou shalt die the death And this Sentence was revived and represented anew in the Curse wherewith this Covenant was ratified Cursed be he that confirmeth not all the words of this Law to do them Deut. 27. 26. Gal. 3. 10. For the design of God in it was to bind a sense of that Curse on the Consciences of men until he came by whom it was taken away as the Apostle declares Gal. 3. 14 15 16. 3. It revived the Promise of that Covenant that of eternal Life upon perfect Obedience So the Apostle tells us that Moses thus describeth the Righteousness of the Law that the man which doth these things shall live by them Rom. 10. 5. as he doth Lev. 18. 5. Now this is no other but the Covenant of Works revived Nor had this Covenant of Sinai any Promise of eternal Life annexed unto it as such but only the Promise inseparable from the Covenant of Works which it revived saying Do this and live Hence it is that when our Apostle disputeth against Justification by the Law or by the Works of the Law he doth not intend the Works peculiar unto the Covenant of Sinai such as were the Rites and Ceremonies of the Worship then instituted but he intends also the Works of the first Covenant which alone had the Promise of Life annexed unto them And hence it follows also that it was not a New Covenant of Works established in the place of the Old for the absolute Rule of Faith and Obedience unto the whole Church for then would it have abrogated and taken away that Covenant and all the sorce of it which it did not 2. The other instance is in the Promise This also went before it neither was it abrogated or disannulled by the introduction of this Covenant This Promise was given unto our first Parents immediately after the entrance of sin and was established as containing the only way and means of the Salvation of Sinners Now this Promise could not be abrogated by the introduction of this Covenant and a new way of Justification and Salvation be thereby established For the Promise being given out in general for the whole Church as containing the way appointed by God for Righteousness Life and Salvation it could not be disannulled or changed without a change and alteration in the counsels of him with whom is no variableness or shadow of turning Much less could this be effected by a particular Covenant such as that was when it was given as a general and eternal Rule But whereas there was an especial Promise given unto Abraham in the Faith whereof he became the Father of the Faithful he being their Progenitor it should seem that this Covenant did wholly disannul or supersede that Promise and take off the Church of his Posterity from building on that foundation and to fix them wholly on this New Covenant now made with them So saith Moses The Lord made not this Covenant with our Fathers but with us even us who are all of us alive here this day Deut. 5. 3. God made not this Covenant on Mount Sinai with Abraham Isaac and Jacob but with the People then present and their Posterity as he declares Deut. 29. 14 15. This therefore should seem to take them off wholly from that Promise made to Abraham and so to disannul it But that this it did not nor could do the Apostle strictly proves Gal. 3. 17 18 19 20 21 22. Yea it did divers ways establish that Promise both as first given and as afterwards confirmed with the Oath of God unto Abraham two especially 1. It declared the impossibility of obtaining Reconciliation and Peace with God any other way but by the Promise For representing the Commands of the Covenant of Works requiring perfect sinless Obedience under the Penalty of the Curse it convinced men that this was no way for Sinners to seek for Life and Salvation by And herewith it so urged the Consciences of men that they could have no rest nor peace in themselves but what the Promise would afford them whereunto they saw a necessity of betaking themselves 2. By representing the ways and means of the Accomplishment of the Promise and of that whereon all the efficacy of it unto the Justification and Salvation of Sinners doth depend This was the Death Bloodshedding Oblation or Sacrifice of Christ the promised Seed This all its Offerings and Ordinances of Worship directed unto as his Incarnation with the Inhabitation of God in his Humane Nature was typed by the Tabernacle and Temple Wherefore it was so far from disannulling the Promise or diverting the minds of the People of God from it that by all means it established it and lead unto it But 3. It will be said as was before observed that
so legalized or established as the only Rule of the Worship of the Church the Introduction of this other Covenant on Sinai did not constitute a new way or means of Righteousness Life and Salvation but Believers sought for them alone by the Covenant of Grace as declared in the Promise This follows evidently upon what we have discoursed and it secures absolutely that great fundamental Truth which the Apostle in this and all other his Epistles so earnestly contendeth for namely That there neither is or ever was either Righteousness Justification Life or Salvation to be attained by any Law or the works of it for this Covenant at Mount Sinai comprehended every Law that God ever gave unto the Church but by Christ alone and Faith in him 2. That whereas this Covenant being introduced in the pleasure of God there was prescribed with it a form of outward Worship suited unto that dispensation of times and present state of the Church upon the Introduction of the New Covenant in the fulness of times to be the Rule of all intercourse between God and the Church both that Covenant and all its Worship must be disannulled This is that which the Apostle proves with all sorts of Arguments manifesting the great advantage of the Church thereby These things I say do evidently follow on the preceding Discourses and are the main Truths contended for by the Apostle 4. There remaineth one thing more only to be considered before we enter on the Comparison between the two Covenants here directed unto by the Apostle And this is how this first Covenant became to be an especial Covenant unto that People wherein we shall manifest the reason of its Introduction at that season And unto this end sundry things are to be considered concerning that People and the Church of God in them with whom this Covenant was made which will farther evidence both the nature use and necessity of it 1. This People were the Posterity of Abraham unto whom the Promise was made that in his Seed all the Nations of the earth should be blessed Wherefore from among them was the promised Seed to be raised up in the fulness of time or its proper season From among them was the Son of God to take on him the Seed of Abraham To this end sundry things were necessary 1. That they should have a certain abiding place or Countrey which they might freely inhabit distinct from other Nations and under a Rule or Scepter of their own So it is said of them That the People should dwell alone and not be reckoned among the Nations Numb 23. 9. and the Scepter was not to depart from them until Shilo came Gen. 49. 10. For God had regard unto his own glory in his faithfulness as unto his Word and Oath given unto Abraham not only that they should be accomplished but that their Accomplishment should be evident and conspicuous But if this Posterity of Abraham from among whom the promised Seed was to rise had been as it is at this day with them scattered abroad on the face of the Earth mixed with all Nations and under their Power although God might have accomplished his Promise really in raising up Christ from among some of his Posterity yet could it not be proved or evidenced that he had so done by reason of the confusion and mixture of the People with others Wherefore God provided a Land and Countrey for them which they might inhabit by themselves and as their own even the Land of Canaan And this was so suited unto all the ends of God towards that People as might be declared in sundry instances that God is said to have espied this Land out for them Ezek. 20. 6. He chose it out as most meet for his purpose towards that People of all Lands under Heaven 2. That there should be always kept among them an open Confession and visible Representation of the end for which they were so separated from all the Nations of the World They were not to dwell in the Land of Canaan meerly for secular ends and to make as it were a dumb shew but as they were there maintained and preserved to evidence the faithfulness of God in bringing forth the promised Seed in the fulness of time so there was to be a testimony kept up among them unto that end of God whereunto they were preserved This was the end of all their Ordinances of Worship of the Tabernacle Priesthood Sacrifices and Ordinances which were all appointed by Moses on the Command of God for a testimony of those things which should be spoken afterwards Hebr. 3. 5. These things were necessary in the first place with respect unto the ends of God towards that People 2. It becomes not the Wisdom Holiness and Soveraignty of God to call any People into an especial Relation unto himself to do them good in an eminent and peculiar manner and then to suffer them to live at their pleasure without any regard unto what he had done for them Wherefore having granted unto this People those great Priviledges of the Land of Canaan and the Ordinances of Worship relating unto the great end mentioned he moreover prescribed unto them Laws Rules and Terms of Obedience whereon they should hold and enjoy that Land with all the Priviledges annexed unto the possession thereof And these are both expressed and frequently inculcated in the Repetition and Promises of the Law But yet in the prescription of these terms God reserved the Soveraignty of dealing with them unto himself For had he left them to stand or fall absolutely by the terms prescribed unto them they might and would have uttetly forfeited both the Land and all the Priviledges they enjoyed therein And had it so fallen out then the great end of God in preserving them a separate People until the Seed should come and a Representation thereof among them had been frustrate Wherefore although he punished them for their Transgressions according to the Threatnings of the Law yet would he not bring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Curse of the Law upon them and utterly cast them off until his great end was accomplished Mal. 4. 4 5 6. 3. God would not take this People off from the Promise because his Church was among them and they could neither please God nor be accepted with him but by Faith therein But yet they were to be dealt withall according as it was meet For they were generally a People of an hard-heart and stiff-necked lifted up with an opinion of their own righteousness and worth above others This Moses endeavoureth by all manner of Reasons and Instances unto the contrary to take them off from in the Book of Deuteronomy Yet was it not effected among the generality of them nor is to this day For in the middest of all their wickedness and misery they still trust to and boast of their own righteousness and will have it that God hath an especial Obligation unto them on that account For this
the Church of Rome do commonly place this difference in three things 1. In the Promises of them which in the Old Covenant were temporal onely in the New spiritual and heavenly 2. In the Precepts of them which under the Old required onely external Obedience designing the righteousness of the outward man under the New they are internal respecting principally the inner man of the heart 3. In their Sacraments For these under the Old Testament were only outwardly figurative but those of the New are operative of Grace But these things do not express much if any thing at all of what the Scripture placeth this difference in And besides as by some of them explained they are not true especially the two latter of them For I cannot but somewhat admire how it came into the heart or mind of any man to think or say that God ever gave a Law or Laws Precept or Precepts that should respect the outward man onely and the regulation of external duties A thought of it is contrary unto all the essential Properties of the Nature of God and meet only to ingenerate apprehensions of him unsuited unto all his glorious excellencies The life and foundation of all the Laws under the Old Testament was Thou shalt love the Lord thy God with all thy Soul without which no outward Obedience was ever accepted with him And for the third of the supposed differences neither were the Sacraments of the Law so barely figurative but that they did exhibit Christ unto Believers for they all drank of the spiritual Rock which Rock was Christ nor are those of the Gospel so operative of Grace but that without Faith they are useless unto them that do receive them The things wherein this difference doth consist as expressed in the Scripture are partly circumstantial and partly substantial and may be reduced unto the Heads ensuing 1. These two Covenants differ in the circumstance of time as to their promulgation declaration and establishment This difference the Apostle expresseth from the Prophet Jeremiah in the 9th verse of this Chapter where it must be more fully spoken unto In brief the first Covenant was made at the time that God brought the children of Israel out of Egypt and took its date from the third month after their coming up from thence Exod. 19. Chap. 24. From what is reported in the latter place wherein the people give their actual consent unto the terms of it it began its formal obligation as a Covenant And we must afterwards enquire when it was abrogated and ceased to oblige the Church The New Covenant was declared and made known in the latter days Heb. 1. 1. in the dispensation of the fulness of time Eph. 1. 10. And it took date as a Covenant formally obliging the whole Church from the Death Resurrection Ascension of Christ and sending of the Holy Ghost I bring them all into the Epocha of this Covenant because though principally it was established by the first yet was it not absolutely obligatory as a Covenant until after the last of them 2. They differ in the circumstance of place as to their promulgation which the Scripture also taketh notice of The first was declared in Mount Sinai the manner whereof and the station of the people in receiving the Law I have in my Exercitations unto the first Part of this Exposition at large declared and thither the Reader is referred Exod. 19. 18. The other was declared on Mount Sinai and the Law of it went forth from Jerusalem Isa. 2. 2. This difference with many remarkable instances from it our Apostle insists on Gal. 4. 24 25 26. These are the two Covenants the one from Mount Sinai which gendreth unto bondage which is Agar That is Agar the Bondwoman whom Abraham took before the Heir of Promise was born was a Type of the Old Covenant given on Sinai before the introduction of the New or the Covenant of Promise For so he adds For this Agar is Mount Sinai in Arabia and answereth unto Jerusalem that now is and is in bondage with her children This Mount Sinai when the Old Covenant was given and which was represented by Agar is in Arabia cast quite out of the Verge and Confines of the Church And it answereth or is placed in the same Series Rank and Order with Jerusalem namely in the opposition of the two Covenants For as the New Covenant the Covenant of Promise giving freedom and liberty was given at Jerusalem in the Death and Resurrection of Christ with the Preaching of the Gospel which ensued thereon so the Old Covenant that brought the People into Bondage was given at Mount Sinai in Arabia 3. They differ in the manner of their promulgation and establishment There were two things remarkable that accompanied the Solemn Declaration of the first Covenant 1. The dread and terror of the outward appearance on Mount Sinai which filled all the People yea Moses himself with fear and trembling Hebr. 12. 18 19 20 21. Exod. 19. 16. Chap. 20. 18 19. Together herewith was a Spirit of Fear and Bondage administred unto all the People so as that they chose to keep at a distance and not draw nigh unto God Deut. 5 23 24 25 26 27. 2. That it was given by the ministry and disposition of Angels Acts 7. 13. Gal. 3. 19. Hence the People was in a sense put in subjection unto Angels and they had an authoritative ministry in that Covenant The Church that then was was put into some kind of subjection unto Angels as the Apostle plainly intimates Hebr. 2. 5. Hence the worshipping or adoration of Angels began among the People Col. 2. 18. Which some with an addition unto their Folly and Superstition would introduce into the Christian Church wherein they have no such authoritative Ministry as they had under the Old Covenant Things are quite otherwise in the promulgation of the New Covenant The Son of God in his own Person did declare it This he spake from heaven as the Apostle observes in opposition unto the giving of the Law on the earth Hebr. 12. 25. yet did he speak on the earth also the mystery whereof himself declares John 3. 13. And he did all things that belong unto the establishment of this Covenant in a spirit of meekness and condescension with the highest evidence of love grace and compassion encouraging and inviting the weary the burdened the heavy and laden to come unto him And by his Spirit he makes his Disciples to carry on the same work until the Covenant was fully declared Hebr. 2. 3. see John 1. 17 18. And the whole Ministry of Angels in the giving of this Covenant was meerly in a way of service and obedience unto Christ and they owned themselves the Fellow-servants only of them that have the testimony of Jesus Rev. 19. 10. So that this world to come as it was called of old was no way put in subjection unto them 4. They differ in their Mediators The Mediator of the
most of them of the highest importance the state of the Church under the New Covenant excelled that under the Old yet was that in its self a state of unspeakable Grace and Priviledges For 1. It was a state of near Relation unto God by vertue of a Covenant And when all Mankind had absolutely broken Covenant with God by sin to call any of them into a New Covenant Relation with himself was an Act of Soveraign Grace and Mercy Herein were they distinguished from the residue of Mankind whom God suffered to walk in their own ways and winked at their ignorance whilest they perished all in the pursuit of their foolish imaginations This a great part of the Book of Deuteronomy is designed to impress a sense of upon the minds of the People and it is summarily expressed by the Psalmist Psal. 147. 19 20. And by the Prophet We are thine thou never bearest Rule over them thy Name was not called upon by them Isa. 64. 19. 2. This Covenant of God was in it self holy just and equal For although there was in it an imposition of sundry things burthensom they were such as God in his infinite wisdom saw necessary for that People and such as they could not have been without Hence on all occasions God refers it even unto themselves to judge whether his ways towards them were not equal and their own unequal and it was not only just but attended with Promises of unspeakable advantages above all other People whatever 3. God dealing with them in the way of a Covenant whereunto the mutual consent of all Parties Covenanting is required it was proposed unto them for their acceptance and they did accordingly willingly receive it Exod. 24. Deut. 5. so as that they had not whereof to complain 4. In that state of Discipline wherein God was pleased to hold them yet they enjoyed the way of life and salvation in the Promise for as we have shewed at large the Promise was not disannulled by the introduction of this Covenant Wherefore although God reserved a better and more compleat state for the Church under the New Testament having ordained better things for us that they without us should not be made perfect yet was that other state in itself good and holy and sufficient to bring all Believers unto the enjoyment of God 2. The state of the Gospel or of the Church under the New Testament being accompanied with the highest spiritual Priviledges and Advantages that it is capable of in this world two things do thence follow 1. The great Obligation that is on all Believers unto holiness and fruitfulness in obedience unto the glory of God We have here in the utmost condescension of Divine Grace and the greatest effects of it that God will communicate on this side Glory That which all these things tend unto that which God requireth and expecteth upon them is the thankful and fruitful obedience of them that are made partakers of them And they who are not sensible of this obligation are strangers unto the things themselves and are not able to discern spiritual things because they are to be spiritually discerned 2. The Heinousness of their Sin by whom this Covenant is neglected or despised is hence abundantly manifest This the Apostle particularly asserts and insists upon Chap. 2. 2 3. Chap. 10. 28 29. VER VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if that first Covenant had been blameless then should no place have been sought for the second IN this Verse and so also in those that follow unto the end of this Chapter the Apostle designeth a confirmation of what he had before asserted and undertaken to prove And this was that there is a necessity of a new and better Covenant accompanied with better Promises and more excellent Ordinances of Worship than the former Hereon it follows that the first was to be disannulled and abolished which was the main Thesis he had to prove And there are two parts of his Argument to this purpose For first he proveth that on the supposition of another better Covenant to be introduced it did unavoidably follow that the first was to be abolished as that which was not perfect compleat or sufficient unto its end which he doth in this Verse Secondly he proves that such a new better Covenant was to be introduced in the Verses following What he had before confirmed in sundry particular Instances he summarily concludes in one general Argument in this Verse and that built on a Principle generally acknowledged And it is this All the Priviledges all the Benefits and Advantages of the Aaronical Priesthood and Sacrifices do all belong unto the Covenant whereunto they were annexed a chief part of whose outward administrations consisted in them This the Hebrews neither could nor did question The whole of what they pleaded for the onely Charter and Tenure of all their Priviledges was the Covenant that God made with their Fathers at Sinai Wherefore that Priesthood those Sacrifices with all the Worship belonging unto the Tabernacle or Temple was necessarily commensurate unto that Covenant Whilest that Covenant continued they were to continue and if that Covenant ceased they were to cease also These things were agreed between the Apostle and them Hereon he subsumes But there is mention of another Covenant to be made with the whole Church and to be introduced long after the making of that at Sinai Neither could this be denied by them However to put it out of Controversie the Apostle proves it by an express Testimony of the Prophet Jeremiah In that Testimony it is peculiarly declared that this New Covenant that was promised to be introduced in the latter days should be better and more excellent than the former as is mafest from the Promises whereon it is established yet in this verse the Apostle proceeds no further but unto the general consideration of Gods promising to make another Covenant with the Church and what would follow thereon From this Supposition the Apostle proves that the first Covenant is imperfect blameable and removeable and the force of his Inference depends on a common Notion or Presumption that is clear and evident in its own light And it is this Where once a Covenant is made and established if it will serve unto and effect all that he who makes it doth design and exhibit all the good which he intends to communicate there is no reason why another Covenant should be made The making of a New for no other ends or purposes but what the Old was every way sufficient for argues lightness and mutability in him that made it Unto this purpose doth he argue Gal. 3. 21. If there had been a Law given that could have given life verily Righteousness should have been by the Law Could the first Covenant have perfected and consecrated the Church could it have communicated all the grace and mercy that God intended to indulge unto the children of men the wise and holy Author of it would have had no thought
regarded them not But there is not in this Testimony nor in the whole Context or Prophesie whence it is taken nor in any other place of Scripture any word of complaint against the Covenant itself though its imperfection as unto the general end of perfecting the Church State be here intimated 3 There is an especial Remedy expressed in the Testimony against the evil which God complains of or finds fault with in the People This was that they continued not in his Covenant This is expresly provided against in the Promise of this New Covenant ver 10. Wherefore 4 God gives this Promise of a New Covenant together with a complaint against the People that it might be known to be an effect of free and soveraign grace There was nothing in the People to procure it or to qualifie them for it unless it were that they had wickedly broken the former And we may hence observe 1. God hath oft-times just cause to complain of his People when yet he will not utterly cast them off It is meer mercy and grace that the Church at all seasons lives upon but in some seasons when it falls under great provocations they are signalized 2. It is the Duty of the Church to take deep notice of Gods complaints of them This indeed is not in the Text but ought not to be passed by on this occasion of the mention of Gods complaining or finding fault with them And God doth not thus find fault only when he speaks immediately by new Revelations as our Lord Jesus Christ found fault with and rebuked his Churches in the Revelation made unto the Apostle John but he doth it continually by the Rule of the Word And it is the especial Duty of all Churches and of all Believers to search diligently into what God finds fault withall in his Word and to be deeply affected therewith so far as they find themselves guilty Want hereof is that which hath laid most Churches in the world under a fatal security Hence they say or think or carry themselves as though they were rich and increased in Goods and had need of nothing when indeed they are wretched and miserable and poor and blind and naked To consider what God blames and to affect our Souls with a sense of guilt is that trembling at his word which he so approves of And every Church that intends to walk with God unto his glory ought to be diligent in this duty And to guide them herein they ought carefully to consider 1 The times and seasons that are passing over them God brings his Church under variety of seasons and in them all requires especial duties from them as those wherein he will be glorified in each of them If they miss it herein it is that which God greatly blames and complains of Faithfulness with God in their generation that is in the especial duties of the times and seasons wherein they live is that which Noah and David and other holy men are commended for Thus there are seasons of the great abounding of wickedness in the world seasons of great Apostasie from Truth and Holiness seasons of Judgment and of Mercy of Persecution and Tranquility In all those and the like God requireth especial duties of the Church whereon his glory in them doth much depend If they fail here if they are not faithful as unto their especial duty God in his Word finds fault with them and lays them under blame And as much wisdom is required hereunto so I do not judge that any Church can discharge its duty in any competent measure without a due consideration of it For in a due observation of the times and seasons and an application of our selves unto the duties of them consists that Testimony which we are to give unto God and the Gospel in our Generation That Church which considers not its especial duty in the days wherein we live is fast asleep and it may be doubted whether when it is awaked it will find oil in its vessel or no. 2 The Temptations which are prevalent and which unavoidably we are exposed unto Every age and time hath its especial temptations And it is the Will of God that the Church should be exercised with them and by them and it were easie to manifest that the darkness and ignorance of men in not discerning the especial temptations of the Age wherein they have lived or neglecting of them have been always the great causes and means of the Apostasie of the Church Hereby hath Superstition prevailed in one Age and Profaneness in another as false and noxious opinions in a third Now there is nothing that God requires more strictly of us than that we should be wakeful against present prevalent temptations and chargeth us with guilt where we are not so And those which are not awake with respect unto these Temptations which are at this day prevalent in the world are far enough from walking before God unto all well-pleasing And sundry other things of the like nature might be mentioned unto the same purpose Ob. 3. God often surprizeth the Church with Promises of Grace and Mercy In this place where God complaineth of the People findeth fault with them charging them for not continuing in his Covenant and declares that as unto any thing in themselves he regarded them not it might be easily expected that he would proceed unto their utter casting off and rejection But instead hereof God surpriseth them as it were with the most eminent Promise of Grace and Mercy that ever was made or could be made unto them So he doth in like manner Isa. 7. 13 14. Chap. 54. 17 18 19. And this he will do 1 That he may glorifie the riches and freedom of his Grace This is his principal end in all his dispensations towards his Church And how can they be made more conspicuous than in the exercise of them then when a People are so far from all appearance of any desert of them as that God declares his judgment that they deserve his utmost displeasure 2 That none who have the least remainder of sincerity and desires to fear the Name of God may utterly faint and despond at any time under the greatest confluence of discouragements God can come in and will oft-times in a way of soveraign grace for the relief of the most dejected sinners But we must proceed with our Exposition 2. The second thing contained in this Verse is the Testimony itself insisted on And there is in the Testimony 1. The Author of the Promise declared in it He saith as afterwards Saith the Lord. 2. The Note of its Introduction signalizing the thing intended Behold 3. The time of the accomplishment of what is here foretold and here promised The days come wherein 4. The thing promised is a Covenant concerning which is expressed 1 He that makes it I I will make 2 Those with whom it is made The House of Israel and the House of Judah 3 The manner of its making
of the Testator and as it was accompanied with the blood of a Sacrifice whereof we must treat afterwards at large if God will 2 It is such a Covenant as wherein the Covenanter he that makes it bequeatheth his Goods unto others in the way of a Legacy For this is done by Christ herein as we must also declare afterwards Wherefore our Saviour calls this Covenant the New Testament in his Blood This the word used by the Apostle doth properly signifie and it is evident that he intends not a Covenant absolutely and strictly so taken With respect hereunto the first Covenant is usually called the Old Testament For we intend not thereby the Books of Scripture or Oracles of God committed unto the Church of the Jews which yet as we have observed are once called the Old Testament 2 Cor. 3. 14. but the Covenant that God made with the Church of Israel at Sinai whereof we have spoken at large And this was called a Testament for three Reasons 1. Because it was confirmed by death that is the death of the Sacrifices that were slain and offered at its solemn establishment So faith our Apostle The first Testament was not dedicated without blood Chap. 9. 15. But there is more required hereunto for even a Covenant properly and strictly so called may be confirmed with Sacrifices Wherefore 2. God did therein make over and grant unto the Church of Israel the good things of the Land of Canaan with the Priviledges of his Worship 3. The principal Reason of this denomination the Old Testament is taken from its being typically significative of the Death and Legacy of the great Testator as we have shewed We have treated somewhat before concerning the Nature of the New Testament as considered in distinction from and opposition unto the Old I shall here only briefly consider what concurreth unto the constitution of it as it was then future when this Promise was given and as it is here promised And three things do concur hereunto 1. A Recapitulation Collection and Confirmation of all the Promises of Grace that had been given unto the Church from the beginning even all that was spoken by the mouth of the holy Prophets that had been since the world began Luke 1. 70. The first Promise contained in it the whole essence and substance of the Covenant of Grace All those afterwards given unto the Church on various occasions were but explications and confirmations of it In the whole of them there was a full declaration of the wisdom and love of God in sending his Son and of his grace unto Mankind thereby And God solemnly confirmed them with his Oath namely that they should be all accomplished in their appointed season Whereas therefore the Covenant here promised included the sending of Christ for the accomplishment of those Promises they are all gathered into one head therein It is a constellation of all Promises of Grace 2. All these Promises were to be reduced into an actual Covenant or Testament two ways 1. In that as unto the accomplishment of the grace principally intended in them they received it in the sending of Christ and as to the confirmation and establishment of them for the communication of grace unto the Church they received it in the death of Christ as a Sacrifice of Agreement or Attonement 2. They are established as the Rule and Law of Reconciliation and Peace between God and man This gives them the nature of a Covenant For a Covenant is the solemn expression of the terms of Peace between various Parties with the confirmation of them 3. They are reduced into such form of Law as to become the only Rule of the Ordinances of Worship and Divine Service required of the Church Nothing unto these ends is now presented unto us or required of us but what belongeth immediately unto the administration of this Covenant and the grace thereof But the Reader must consult what hath been discoursed at large unto this purpose on the 6th verse And we may see from hence what it is that God here promiseth and foretelleth as that which he would do in the days that were coming For whereas they had the Promise before and so virtually the grace and mercy of the New Covenant it may be enquired what is yet wanting that should be promised solemnly under the name of a Covenant For the full resolution of this question I must as before refer the Reader unto what hath been discoursed at large about the two Covenants and the difference between them on ver 6. Here we may briefly name some few things sufficient unto the exposition of this place As 1. All those Promises which had before been given out unto the Church from the beginning of the world were now reduced into the form of a Covenant or rather of a Testament The name of a Covenant is indeed sometimes applied unto the Promises of Grace before or under the Old Testament But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word used in all those places denoteth only a free gratuitous Promise Gen. 9. 9. Chap. 17. 4. But they were none of them nor all of them together reduced into the form of a Testament which they could not be but by the death of the Testator And what blessed Priviledges and Benefits were included herein hath been shewed before and must yet further be insisted on in the Exposition of the 9th Chapter if God permit 2. There was another Covenant superadded unto the Promises which was to be the immediate Rule of the Obedience and Worship of the Church And according unto their observance of this superadded Covenant they were esteemed to have kept or broken Covenant with God This was the Old Covenant in Sinai as hath been declared Wherefore the Promises could not be in the form of a Covenant unto the People inasmuch as they could not be under the power of two Covenants at once and those as it afterwards appeared absolutely inconsistent For this is that which our Apostle proves in this place namely That where the Promises were brought into the form and had the use of a Covenant unto the Church the former Covenant must needs disappear or be disannulled Only they had their place and efficacy to convey the benefits of the grace of God in Christ unto them that did believe but God here foretelleth that he will give them such an order and efficacy in the administration of his grace as that all the fruits of it by Jesus Christ shall be bequeathed and made over unto the Church in the way of a Solemn Covenant 3. Notwithstanding the Promises which they had received yet the whole System of their Worship sprang from and related unto the Covenant made at Sinai But now God promiseth a new state of spiritual Worship relating only unto the Promises of grace as brought into the form of a Covenant The New Covenant as recollecting into one all the Promises of Grace given from the foundation of the World accomplished in the actual
of it yet as unto its external administration and our entring into it by a visible profession it may be broken unto the temporal and eternal ruine of Persons and whole Churches Take heed of the golden Calf VER X XI XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE design of the Apostle or what is the general Argument which he is in pursuit of must still be born in mind throughout the consideration of the Testimonies he produceth in the confirmation of it And this is to prove that the Lord Christ is the Mediator and Surety of a better Covenant than that wherein the Service of God was managed by the High Priests according unto the Law For hence it follows that his Priesthood is greater and far more excellent than theirs To this end he doth not only prove that God promised to make such a Covenant but also declares the nature and properties of it in the words of the Prophet And so by comparing it with the former Covenant he manifests its excellency above it In particular in this Testimony the imperfection of that Covenant is demonstrated from its issue For it did not effectually continue peace and mutual love between God and the people but being broken by them they were thereon rejected of God This rendered all the other benefits and advantages of it useless Wherefore the Apostle insists from the Prophet on these properties of this other Covenant which infallibly prevent the like issue securing the peoples obedience for ever and so the love and relation of God unto them as their God Wherefore these three Verses give us a description of that Covenant whereof the Lord Christ is the Mediator and Surety not absolutely and entirely but as unto those properties and effects of it wherein it differs from the former so as infallibly to secure the Covenant relation between God and the people That Covenant was broken but this shall never be so because provision is made in the Covenant itself against any such event And we may consider in the words 1. The Particle of Introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Subject spoken of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the way of making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I will make 3. The Author of it The Lord Jehovah I will saith the Lord. 4. Those with whom it was to be made The House of Israel 5. The time of making it After those days 6. The Properties Priviledges and Benefits of this Covenant which are of two sorts First Of Sanctifying Inherent Grace described by a double Consequent 1 Of Gods relation unto them and theirs to him I will be their God and they shall be my people ver 10. 2 Of their advantage thereby without the use of such other aids as formerly they stood in need of ver 11. 2dly Of Relative Grace in the pardon of their sins ver 12. And sundry things of great weight will fall into consideration under these several Heads VER X. For this is the Covenant that I will make with the House of Israel after those days saith the Lord I will give my Laws into their mind and write them upon their hearts and I will be unto them a God and they shall be to me a people THE Introduction of the declaration of the New Covenant is by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered by it is variously used and is sometimes redundant In the Prophet some translate it by an Exceptive Sed some by an Illative Quoniam And in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by some Quamobrem Wherefore and others Nam or Enim as we do it by For. And it doth intimate a reason of what was spoken before namely that the Covenant which God would now make should not be according unto that like unto it which was before made and broken 2. The thing promised is a Covenant in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the way of making it in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the usual word whereby the making of a Covenant is expressed For signifying to cut to strike to divide respect is had in it unto the Sacrifices wherewith Covenants were confirmed Thence also were faedus percutere and faedus ferire See Gen. 15. 9 10 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cum which is joined in construction with it Gen. 15. 18. Deut. 5. 2. The Apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that with a dative case without a preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make or confirm unto He had used before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose We render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by a Covenant though afterward the same word is translated by a Testament A Covenant properly is a Compact or Agreement on certain terms mutually stipulated by two or more Parties As Promises are the foundation and rise of it as it is between God and man so it compriseth also Precepts or Laws of Obedience which are prescribed unto man on his part to be observed But in the description of the Covenant here annexed there is no mention of any condition on the part of man of any terms of Obedience prescribed unto him but the whole consists in free gratuitous Promises as we shall see in the explication of it Some here conclude that it is onely one part of the Covenant that is here described Others observe from hence that the whole Covenant of Grace as a Covenant is absolute without any conditions on our part which sense Estius on this place contends for But these things must be farther enquired into 1. The word Berith used by the Prophet doth not only signifie a Covenant or Compact properly so called but a free gratuitous Promise also Yea sometimes it is used for such a free purpose of God with respect unto other things which in their own nature are uncapable of being obliged by any moral condition Such is Gods Covenant with day and night Jer. 33. 20 25. And so he says that he made his Covenant not to destroy the World by water any more with every living creature Gen. 9. 10 11. Nothing therefore can be argued for the necessity of Conditions to belong unto this Covenant from the name or term whereby it is expressed in the Prophet A Covenant properly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there is no word in the whole Hebrew Language of that precise signification The making of this Covenant is declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet neither doth this require a mutual stipulation upon terms and conditions prescribed unto an entrance into Covenant For it refers unto the Sacrifices wherewith Covenants were confirmed And it is applied unto a meer gratuitous Promise Gen. 15. 18. In that day did God make a
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
Ceremonial Law such as tything of mint and cummin with the great Duties of Love and Righteousness These things saith he speaking of the latter you ought to have done that is principally and in the first place have attended unto as those which the Law chiefly designed But what then shall become of the former why saith he them also you ought not to leave undone in their proper place Obedience was to be yielded unto God in them also So is it in this present case there was an outward teaching of every man his neighbor and every man his brother enjoined under the Old Testament This the People trusted unto and rested in without any regard unto Gods teaching by the inward circumcision of the heart But in the New Covenant there being an express Promise of an internal effectual teaching by the Spirit of God by writing his Law in our hearts without which all outward Teaching is useless and ineffectual it is here denied to be of any use That is it is not so absolutely but in comparison of and in competition with this other effectual way of teaching and instruction Even at this day we have not a few who set these teachings in opposition unto one another whereas in Gods institution they are subordinate And hereon rejecting the internal efficacious Teaching of the Spirit of God they betake themselves only unto their own endeavors in the outward means of Teaching wherein for the most part there are none more negligent than themselves But so it is that the ways of Gods grace are not suited but always lie contrary unto the corrupt reasonings of men Hence some reject all the outward means of Teaching by the Ordinances of the Gospel under a pretence that the inward Teaching of the Spirit of God is all that is needful or useful in this kind Others on the other hand adhere only unto the outward means of instruction despising what is affirmed concerning the inward teaching of the Spirit of God as a meer imagination And both sorts run into these pernicious mistakes by opposing those things which God hath made subordinate 2. The Teaching intended whose continuance is here denied is that which was then in use in the Church or rather was to be so when the New Covenant state was solemnly to be introduced And this was twofold 1 That which was instituted by God himself And 2 that which the People had superadded in the way of Practice The first of these is as in other places so particularly expressed Deut. 6. 6 7 8 9. And these words which I command thee this day shall be in thine heart And thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou liest down and when thou risest up And thou shalt bind them for a sign on thine hand and they shall be as frontlets between thine eyes And thou shalt write them on the posts of thy house and on thy gate Add hereunto the institution of Fringes for a memorial of the Commandments which was one way of saying Know the Lord Numb 15. 38 39. Two things may be considered in these Institutions 1 What is natural and moral included in the common mutual Duties of men one towards another For of this nature is that of seeking the good of others by instructing them in the knowledge of God wherein their chiefest happiness doth consist 2 That which is Ceremonial as to the manner of this Duty is described in sundry instances as those of Frontlets and Fringes writing on Posts and Doors The first of these is to abide for ever No Promise of the Gospel doth evacuate any Precept of the Law of Nature such as that of seeking the good of others and that their chiefest good by means and ways proper thereunto is But as unto the later which the Jews did principally attend unto and rely upon it is by this Promise or the New Covenant quite taken away 2. As unto the Practice of the Church of the Jews in these Institutions it is not to be expressed what extremities they ran into It is probable that about the time spoken of in this Promise which is that of the Babylonian Captivity they began that intricate perplexed way of Teaching which afterwards they were wholly addicted unto For all of them who pretended to be serious gave up themselves unto the teaching and learning of the Law But herewithall they mixed so many vain Curiosities and Traditions of their own that the whole of their endeavor was disapproved of God Hence in the very entrance of their Practice of this way of teaching he threatens to destroy all them that attended unto it Mal. 2. 12. The Lord will cut off the Master and the Scholar out of the Tabernacles of Jacob. It is true we have not any Monuments or Records of their teaching all that time neither what they taught nor how But we may reasonably suppose it was of the same kind with what flourished afterwards in their famous Schools derived from these first Inventers And of such reputation were those Schools among them that none was esteemed a wise man or to have any understanding of the Law who was not brought up in them The first Record we have of the manner of their teaching or what course they took therein is in the Mishna This is their interpretation of the Law or their sayings one to another Know the Lord. And he that shall seriously consider but one Section or Chapter in that whole Book will quickly discern of what kind and nature their Teaching was For such an operous laborious curious fruitless work there is not another instance to be given of in the whole world There is not any one Head Doctrine or Precept of the Law suppose it be of the Sabbath of Sacrifices or Offerings but they have filled it with so many needless foolish curious superstitious Questions and Determinations as that it is almost impossible that any man in the whole course of his life should understand them or guide his course according unto them These were the Burdens that the Pharisees bound for the shoulders of their Disciples until they were utterly weary and fainted under them And this kind of Teaching had possessed the whole Church then when the New Covenant was solemnly to be introduced no other being in use And this is absolutely intended in this Promise as that which was utterly to cease For God would take away the Law which in itself was a burden as the Apostles speak which neither they nor their fathers were able to bear And the weight of that Burden was unspeakably increased by the expositions and additions whereof this teaching consisted Wherefore the removal of it is here proposed in the way of a Promise evidencing it to be a matter of grace and kindness unto the Church But the removal of teaching in general is always mentioned as a threatning and punishment Wherefore the denial
of the continuation of this Teaching may be considered two wayes 1 As it was external in opposition unto and comparison of the effectual internal Teaching by the grace of the New Covenant so it is laid aside not absolutely but comparatively and as it was solitary 2 It may be considered in the manner of it with especial respect unto the Ceremonial Law as it consisted in the observance of sundry Rites and Ceremonies And in this sense it was utterly to cease above all with respect unto the additions which men had made unto the Ceremonial Institutions wherein it did consist Such was their Teaching by writing parts of the Law on their Fringes Frontlets and Doors of their Houses especially as these things were enlarged and Precepts concerning them multiplied in the practice of the Jewish Church It is promised concerning these things that they shall be absolutely removed as useless burdensom and inconsistent with the spiritual Teaching of the New Covenant But as unto that kind of instruction whether by publick stated preaching of the Word or that which is more private and occasional which is subservient unto the promised Teaching of the Spirit of God and which he will and doth make use of in and for the communication of the knowledge itself here promised there is nothing intimated that is derogatory unto its use continuance or necessity A Supposition thereof would overthrow the whole Ministery of Jesus Christ himself and of his Apostles as well as the ordinary Ministery of the Church And these things are spoken in exposition of this place taken from the meaning and intention of the word Teaching or the Duty itself whose continuance and farther use is denied But yet it may be more clear light into the mind of the Holy Spirit may be attained from a due consideration of what it is that is so to be taught And this is know the Lord. Concerning which two things may be observed 1. That there was a knowledge of God under the Old Testament so revealed as that it was hidden under Types wrapt up in Vails expressed only in Parables and Dark-sayings For it was the mind of God that as unto the clear perception and revelation of it it should lie hid until the Son came from his bosom to declare him to make his name known and to bring life and immortality to light yea some things belonging hereunto though virtually revealed yet were so compassed with darkness in the manner of their Revelation as that the Angels themselves did not clearly and distinctly look into them But that there were some such great and excellent things concerning God and his Will laid up in the Revelation of Moses and the Prophets with their Institutions of Worship they did understand But the best and wisest of them knew also that notwithstanding their best and utmost enquiry they could not comprehend the time nature and state of the things so revealed For it was revealed unto them that not unto themselves but unto us they did minister in their Revelation of those things 1 Pet. 1. 12. And as our Apostle informs us Moses in his Ministery and Institutions gave testimony unto the things which were to be spoken that is clearly afterwards Chap. 3. 5. This secret hidden knowledge of God principally concerned the Incarnation of Christ his mediation and suffering for Sin with the Call of the Gentiles thereon These and such like Mysteries of the Gospel they could never attain the comprehension of But yet they stirred up each other diligently to enquire into them as to what they were capable of attaining saying one to another Know the Lord. But it was little that they could attain unto God having provided some better things for us that they without us should not be made perfect And when that Church ceased to make this the principal part of their Religion namely a diligent enquiry into the hidden knowledge of God in and by the promised Seed with a believing desire and expectation of its full manifestation contenting themselves with the letter of the Word looking on types and shadows as things present and substances they not only lost the glory of their Profession but were hardened into an unbelief of the things signified unto them in their real exhibition Now this kind of teaching by mutual encouragement to look into the vailed things of the Mystery of God in Christ is now to cease at the solemn Introduction of the New Covenant as being rendered useless by the full clear revelation and manifestation of them made in the Gospel They shall no more that is they shall need no more to teach so to teach this knowledge of God for it shall be made plain to the understanding of all Believers And this is that which I judge to be principally intended by the Holy Ghost in this part of the Promise as that which the positive part of it doth so directly answer unto 2. The knowledge of the Lord may be here taken not objectively and doctrinally but subjectively for the renovation of the mind in the saving knowledge of God And this neither is nor can be communicated unto any by external teaching alone in respect whereunto it may be said comparatively to be laid aside as was intimated before We have I hope sufficiently freed the words from the difficulties that seem to attend them so as that we shall not need to refer the accomplishment of this promise unto Heaven with many ancient and modern Expositors nor yet with others to restrain it unto the first Converts in Christianity who were miraculously illuminated much less so to interpret them as to exclude the Ministery of the Church in teaching or any other effectual way thereof Somewhat may be observed of the particular expressions used in them 1. There is in the original Promise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplius no more This is omitted by the Apostle yet so as that it is plainly included in what he expresseth For the word denotes the time and season which was limited unto that kind of teaching which was to cease This season being to expire at the publication of the Gospel the Apostle affirms absolutely then they shall not teach what the Prophet before declared with the limited season now expired they shall do so no more 2. The Prophet expresseth the Subject spoken of indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man his neighbour a man his brother that is any man the Apostle by the universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man which is also reducible unto any one every one that is or may be called to this work or hath occasion or opportunity for it For of this teaching the Rule is Ability and Opportunity He that can do it and hath an opportunity for it 3. That which they taught or intended in that expression Know the Lord is the same with what is promised in the latter part of the Verse where it must be spoken unto Some things according to our method and design may
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
that or whereas it is said a New or in that he calleth it nameth it a New So it is expresly in the Prophet Behold I will make a new Covenant Thus every word of the Holy Ghost though but occasional unto the principal Subject spoken of is a sufficient evidence of what may be deduced from it And by this kind of arguing are we taught that the Word of God is full of holy mysteries if with humility and under the conduct of his holy Spirit we do as we ought diligently enquire into them This therefore he layeth down as the foundation of his present Argument That God himself doth not call this promised Covenant another Covenant or a second nor only declare the excellency of it but signally calls it a New Covenant 2. That which he infers from hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath made the first Old The force of the Argument doth not lie in this that he calleth the second New but that he would not have done so had not he made the first Old For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active signification and denotes an authoritative act of God upon the Old Covenant whereof the calling the other New was a Sign and evidence He would not have done so but that he had made the other Old For with respect thereunto this is called New But yet it was the designation of the New Covenant that was the foundation of making the other Old The word respecting the time past we must enquire what time it doth refer unto And this must be either the time of the prediction and promise of the New Covenant or the time of its introduction and establishment And it is the first season that is intended For the introductin of the New Covenant did actually take away and abolish the Old making it to disappear But the act of God here intended is only his making it Old in order thereunto And he did this upon and by the giving of this Promise and afterwards by various acts and in various degrees 1. He did it by calling the Faith of the Church from resting in it through the expectation of the bringing in of a better in the room of it This brought it under a decay in their minds and gave it an undervaluation unto what it had before They were now assured that something much better would in due time be introduced Hence although they abode in the observation of the Duties and Worship it required it being the Will of God that so they should do yet this expectation of and longing after the better Covenant now promised made it decay in their minds and affections So did God make it Old 2. He did it by a plain declaration of its infirmity weakness and insufficiency for the great ends of a perfect Covenant between God and the Church Many things unto this purpose might have been collected out of the nature of its institutions and promises from the first giving of it as is done by our Apostle in his present discourses But these things were not clearly understood by any in those days and as to the most the vail was on them that they could not see at all unto the end of the things that were to be done away But now when God himself comes positively to declare by that Prophet that it was so weak and insufficient and that therefore he would make another a better with them this made it Old or declared it to be in a tendency unto a dissolution 3. From the giving of this Promise God did variously by his Providence break in upon and weaken its administration which by its decaying age was more and more manifested For 1. Immediately after the giving of this Promise the Babylonian Captivity gave a total intercision and interruption unto the whole administration of it for seventy years This having never before fallen out from the making of it on Mount Sinai was an evident token of its approaching period and that God would have the Church to live without it 2. Upon the return of the People from their Captivity neither the Temple nor the Worship of it nor any of the administrations of the Covenant nor the Priesthood were ever restored unto their pristine beauty and glory And whereas the People in general were much distressed at the apprehension of its decay God comforts them not with any intimation that things under that Covenant should ever be brought into a better condition but only with an expectation of his coming amongst them who would put an utter end unto all the administrations of it Hag. 2. 6 7 8 9. And from that time forwards it were easie to trace the whole process of it and to manifest how it continually declined towards the end Thus did God make it Old by variously disposing of it unto its end and to give an evidence thereof called the other Covenant which he would make a New One. And it did not decay of it self For no institution of God will ever wax old of it self will ever decay grow infirm nor perish unless it be disannulled by God himself Length of time will not consume Divine Institutions nor can the sins of Men abate their force He only that sets them up can take them down And this is the first Argument of the Apostle taken from this testimony to prove that the first Covenant was to be abolished But whereas it may be questioned whether it directly follows or no that it must be taken away because it is made old he confirms the truth of his Inference from a general maxim which hath the nature of a new argument also Now saith he that which decayeth and waxeth old is ready to vanish away Old is significative of that which is to have an end and which draws towards its end Every thing that can wax old hath an end and that which doth so draws towards that end So the Psalmist affirming that the Heavens themselves shall perish adds as a proof thereof they shall wax old as a garment and then none can doubt but they must have an end as unto their substance or their use There is in the words 1. The Notation of the Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that or that whatever it be The general Rule gives evidence unto the former inference whatever it be that waxeth old 2. The description of it in a double expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are generally supposed to be synonyma and to be used for emphasis onely We express the first by decay that which decayeth to avoid the repetition of the same word we having no other to express waxing old or made old by But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not properly that which decayeth it is that which hath the effect passively of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is made old and it properly respecteth things Things are so said to be made old not persons But the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
respects persons not things Men and not Inanimate things are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore although the Apostle might have used a Pleonasm to give Emphasis unto his assertion and to aver the certainty of the end of the Old Covenant yet nothing hinders but that we may think that he had respect unto the things and persons that belonged unto its administration That which is affirmed of this subject of the Proposition is that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near unto a disappearance that is an abolition and taking out of the way The Proposition is universal and holds absolutely in all things as is evident in the light of nature Whatever brings things unto a decay and age will bring them unto an end for decay and age are the expressions of a tendency unto an end Let an Angel live never so long he waxeth not old because he cannot dye Waxing old is absolutely opposed unto an eternal duration Psal. 102. 26 27. It being the removal of the Old Covenant and all its administrations that is respected it may be inquired why the Apostle expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disapappearance or vanishing out of sight And respect may be had herein 1 To the glorious outward appearance of the administrations of it This was that which greatly captivated the minds and affections of those Hebrews unto it They were carnal themselves and these things the Fabrick of the Temple the Ornaments of the Priests the Order of their Worship had a glory in them which they could behold with their carnal eyes and cleave unto with their carnal affections The ministration of the letter was glorious All this glory saith the Apostle shall shortly disappear shall vanish out of your sight according to the Prediction of our Lord Jesus Christ Mat. 24. 2 To the gradual removal of it It departed as a thing will by its removal out of our sight We by little and little lose the prospect of it until it utterly disappear How it was made so to disappear at what time in what degrees by what Acts of Divine Authority must be spoken unto distinctly elsewhere All the glorious institutions of the Law were at best but as Stars in the Firmament of the Church and therefore were all to disappear at the rising of the Sun of righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN EXPOSITION OF THE Ninth Chapter OF THE EPISTLE TO THE HEBREWS CHAP. IX THE general Design of the Apostle in these Discourses is to manifest and prove that the Old Covenant made with the Church at Sinai with all the Ordinances of Worship and Priviledges thereunto belonging was taken away or ceased to be of any force in the Church Hereon did a total Alteration of the whole present Church state of the Hebrews depend which it is easy to think how difficult it was with them to forego For they both looked on it to be of Gods own appointment as it was and expected all their happiness by a strict adherence unto it Wherefore that they might with the more readiness embrace the Truth he not only declares that de facto that Covenant was ceased but evinceth by all sorts of Reasons that it was necessary that so it should do and that unspeakable Advantages did accrue unto the Church thereby In the pursuit of this Design he unfolds unto them the greatest Mysteries of the Wisdom and Counsel of God that ever were revealed unto the Church before he spake unto us by the Son For 1. On this occasion he takes off the vail from the face of Moses declaring the nature and end of the Old Covenant the use Signification and Efficacy of all the Institutions and Ordinances of Worship thereunto belonging They were all prescribed unto the diligent Observation of the Church of the Old Testament and their adherence unto them was the great Trial of their Obedience unto God whilst that Church state continued Mal. 4. 4 5. Howbeit the best among them were much in the dark as unto their proper use and signification For the Vail was so on the face of Moses that the Children of Israel could not look stedfastly to the end of that which was to be abolished 2 Cor. 3 13. This he now doctrinally removes and the sole reason why the Hebrews did not hereon behold the Glory of God in the face of Iesus Christ nor yet do unto this day is because there was and is a Vail of blindness on their minds as well as there was a Vail of darkness on the face of Moses and it is only converting Grace that can remove it When they shall turn to the Lord the Vail shall be taken away ver 16. 2. He takes occasion from hence to declare the great Mystery of the Redemption of the Church by Christ of the Office that he bare and the work that he performed therein This was that which he principally designed as being indeed the sole Foundation of Christian Religion Wherefore we have in this Epistle as a clear Exposition of the first Promise with all those which were given in the Explication or Confirmation of it so also of the Law and its Worship which were afterwards introduced that is in general of the whole Old Testament or God instruction of the Church under it Hence that blessed Light which now shines forth in the Promises and Legal Institutions of the Old Testament is derived unto us through the Exposition of them given unto us by the Holy Ghost in this Epistle We are therefore to remember that in our Enquiries into these things we are conversant in the deepest Mysteries of the Wisdom and Counsel of God those which animated the Faith and Obedience of both Churches which calls not only for our utmost Diligence but for continual Reverence and Godly Fear Unto the general end mentioned the Apostle makes use of all sorts of Arguments taken from the Constitution Nature Use Efficacy Officers and Ordinances of the one Covenant and the other comparing them together And in all his arguings he openly designes the Demonstration of these two things 1. That the Old Covenant with all its Administrations was to cease 2. That it was not only unto the advantage of the Church that they should so do but absolutely necessary that it might be brought unto that Perfect State which it was designed unto In order unto the first of these he hath done two things in the Preceding Chapters 1. He hath declared that there were Prefigurations and Predictions of the Cessation of the first Covenant and all its Administrations As also that God had so ordered all things in and under that Covenant as that they must necessarily expire and cease at a certain appointed time 2. He hath evinced the Necessity hereof because that Covenant could not consummate the state of the Church nor give assured Rest and Peace unto the consciences of them that approached unto God in and by its services And both these he confirmes by the consideration of the Typical
persons it would quickly have issued in all manner of foolish practices or have been utterly neglected But God appointed this Sanctuary for the preservation of the purity of his worship as well as for the solemnity thereof see Deut. 12. 8 9 10 11. Here was the Book of the Law laid up according unto the Prescript whereof the Priests were obliged in all generations to take care of the publick worship of God 4. It was principally the priviledge and glory of the Church of Israel in that it was a continual Representation of the Incarnation of the Son of God a Type of his coming in the flesh to dwell among us and by the one sacrifice of himself to make Reconciliation with God and Atonement for sins It was such an expression of the Idea of the mind of God concerning the person and mediation of Christ as in his Wisedom and Grace he thought meet to intrust the Church withal Hence was that severe injunction that all things concerning it should be made according unto the pattern shewed in the mount For what could the wisdom of men do in the prefiguration of that mystery which they had no comprehension of But yet the Sanctuary the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worldly Expositors both antient and modern do even weary themselves in their enquiries why the Apostle calls this Sanctuary worldly But I think they do so without cause the Reason of the Appellation being evident in his design and the context And there is a difficulty added unto it by the Latine translation which renders the word Seculare which denotes Continuance or duration This expresseth the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore here hath no respect unto it The sense that many fix upon is that he intends the outward Court of the Temple whereunto the Gentiles or men of the world were admitted whence it was called worldly and not sacred But this exposition though countenanced by many of the Ancients is contrary unto the whole design of the Apostle For 1 He speaks of the Tabernacle wherein was no such outward Court nor indeed was there any such belonging to the Temple whatever some pretend 2 The whole Sanctuary whereof he speaks he immediately distributes into two parts as they were divided by the Vail namely the Holy and the most Holy Place which were the two parts of the Tabernacle itself 3 He treats of the Sanctuary only with respect unto the divine service to be performed in it by the Priests which they did not in any outward court whereunto the Gentiles might be admitted Wherefore the Apostle terms this Sanctuary worldly because it was every way in and of this world For 1 The Place of it was on the earth in this world in opposition whereunto the Sanctuary of the new Covenant is in Heaven chap. 8. 2. 2 Although the materials of it were as durable as any thing in that kind could be procured as Gold and Shittim wood because they were to be of a long continuance yet were they worldly that is caduca fading and perishing things as are all things of the world God intimating thereby that they were not to have an everlasting continuance Gold and wood and silk and hair however curiously wrought and carefully preserved are but for a time 3 All the services of it all its Sacrifices in themselves seperated from their Typical representative use were all worldly and their efficacy extended only unto worldly things as the Apostle proves in this Chapter 4 On these accounts the Apostle calls it worldly yet not absolutely so but in opposition unto that which is Heavenly All things in the Ministration of the new Covenant are Heavenly So is the Priest his Sacrifice Tabernacle and Altar as we shall see in the process of the Apostle's discourse And we may observe from the whole 1. That Divine institution alone is that which renders any thing acceptable unto God Although the things that belonged unto the Sanctuary and the Sanctuary itself were in themselves but worldly yet being divine Ordinances they had a Glory in them and were in their season accepted with God 2. God can animate outward carnal things with an hidden invisible Spring of Glory and Efficacy so he did their Sanctuary with its relation unto Christ which was an Object of faith which no eye of flesh could behold 3. All divine service or worship must be resolved into divine ordination or Institution A worship not ordained of God is not accepted of God It had Ordinances of worship 4. A worldly Sanctuary is enough for them whose service is worldly and these things the men of the world are satisfied with VER 2. TWo things were ascribed unto the first Covenant in the verse foregoing 1 Ordinances of worship 2 A worldly Sanctuary In this verse the Apostle enters upon a description of them both inverting the Order of their proposal beginning with the latter or the Sanctuary itself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Tabernaculum enim factum est primum The first Tabernacle was made ambiguously as we shall see Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Tabernaculo primo quod factum erat In the first Tabernacle that was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Candelabra Candlesticks Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In it was the Candlestick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Propositio panum the Proposition of Loaves Others Propositi panes Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the bread of faces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. quae dicitur sancta quae dicitur sanctum quod sancta vocant For some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it was called The Holy House For there was a Tabernacle made prepared The first wherein was the Candlestick and the Table and the shew-bread which is called the Sanctuary Our Translation thus rendring the words avoids the ambiguity mentioned in the Vulgar Latine First of all there was a Tabernacle made But whereas our rendring is also obscure the First being mentioned where only one thing went before which yet includes a distribution supposed I would supply it with two parts There was a Tabernacle made consisting of two parts Tabernaculum bipartitè extructum For the following words are a distinct description of these two parts 1. The subject spoken of is the Tabernacle 2. That which in general is affirmed of it is that it was made 3. There is a distribution of it into two parts in this and the following verse 4. These parts are described and distinguished by 1 Their names 2 Their situation with respect unto one another 3 Their Contents or sacred Utensils The one is so described in this verse 1 By its situation it was the first that which was first entred into 2 By its Utensils which were three 1 The Candlesticks 2 The Table 3 The Shew-bread 3 By its name it was
called the Sanctuary 1 The subject treated of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle the common name for the whole fabrick as the Temple was afterwards of the House built by Solomon An Eminent Type this was of the Incarnation of Christ whereby the fulness of the Godhead dwelt in him bodily Col. 2. 9. Substantially in the humane nature as it dwelt Typically and by Representation in this Tabernacle Hence is it so expressed He was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 14. and pitched his Tabernacle amongst or with us The consideration hereof the Apostle on set purpose fixed on as the great Concomitant Priviledge or Glory of the first Covenant whereof he treats and whose consideration was excellently suited unto his Design Immediately on the giving of the Law and making that Covenant in Horeb which was accepted of by the People and solemnly ratified Exod. 24. 4 5 6 7 8 9 10. the whole of their remaining station in that place for some months was taken up in Moses his receiving Revelations and the People's making provision about and for this Tabernacle with what belonged thereunto Forty daies was Moses in the Mount with God whilest he instructed him in all things that belonged unto it so great and glorious was the Design of Divine wisdom in this Tabernacle and its appurtenances For it was the House wherein his Glory was to dwell and not only so but a Type and Representation of the Depth of his counsel in the incarnation of his Son whereby the Divine Nature would personally dwell in the Humane for ever 2. It is affirmed of this Tabernacle that it was made Tabernaculum extructum constructum praeparatum ornatum adornatum built prepared adorned There is more included in the word than the meer building of the Fabrick For the Apostle in this one word reflects on and compriseth 1. The Provision of materials made by the people 2 The Workings of those materials by Bezaliel 3 The Erection of the whole by the Direction of Moses 4 The Adorning of it unto its use that is the substance of the Book of Exodus from Chap. 25th to the end First Preparation was made for it then the materials were wrought and that with such curious workmanship accompanied with such rich devoted Ornaments that it was adorned in its making It was prepared in its materials it was wrought into its form it was beautified in its ornaments unto all which respect is had in this word That which principally gave unto it its Order Beauty Glory and use was that it was entirely and in all the Parts and appurtenances of it made according to the Pattern which God shewed Moses in the Mount And therefore when it was finished and Erected all the Parts belonging unto it and all that was in it was distinctly recounted and it is added concerning them all seperately and in conjunction they were all made as the Lord commanded Moses Exod. 40. and 19 22. For it is the Authority and wisdom of God alone that gives beauty use and order unto all that belongs unto his worship The first Part of this Tabernacle being so prepared it had its furniture that was to abide and be used in it 1. There was in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Candlestick The Vulgar Latine reads candelabra in the plural number Hence many disputes arise among the expositors who adhere unto that Translation Some of them contend that the Apostle hath respect unto the Temple of Solomon wherein were ten Candlesticks five on the one side and five on the other 1 Kings 7. 49. which is directly contrary to his scope and the words of the Text. Some suppose that the one Candlestick which was in the Tabernacle was intended but is spoken of in the plural number because of the six Branches that came out of it three on each side and that which went directly upwards made seven having lamps in them all Exod. 25. 31. But whereas it is constantly called the Candlestick and spoken of as one Utensil only the Apostle could not call it the Candlesticks for that was but one Wherefore the most sober of them depart from their common translation and adhere unto the Original and make use of the expression to prove that it was the Tabernacle of Moses and not the Temple of Solomon wherein were ten Candlesticks that the Apostle refers unto The making of this Candlestick is particularly described Exod. 25. 31. to the end of the chapter It s frame measures and use are not of our present consideration they may be found in Expositors on that place It was placed on the South side of the Tabernacle near the Vails that covered the most Holy Place and over against it on the North side was the Table with the Shew-bread And in the midst at the very entrance of the most Holy Place was the Altar of Incense see Exod. 40. 20 21 22 23 24 25 26 27. And this Candlestick was made all of beaten Gold of one peice with its lamps and appurtenances without either joynts or screws which is not without its Mystery To fit it for its service pure Oyl Olive was to be provided by the way of offering from the People Exod. 27. 20. And it was the office of the High Priest to order it that is to dress its Lamps every evening and every morning supplying them with fresh Oyl and removing whatsoever might be offensive Exod. 27. 21. And this is called a statute for ever unto the Generations of the Priests on the behalf of the Children of Israel which manifests the great concernment of the Church in this holy Utensil On the other side of the Sanctuary over against the Candlestick was the Table and the Shew-bread which the Apostle reckons as the second Part of the furniture of this first part of the Tabernacle distinguishing them from each other The Table and the Shew-bread The making of this Table with its measures and use its form and fashion are recorded Exod. 25. 23 24. 25 26 27. 28 29. chap 37. 10 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Table The manner of its Covering when it was to be carried whilest the Tabernacle was movable is described Numb 4. 7 8. And it was an Utensil fashioned for Beauty and Glory Upon this Table which the Apostle adds was the Shew-bread It is here rendred by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Proposition of the Bread or Leaves by an Hypallage for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bread of Proposition as it is rendred Matth. 12. 4. the Bread that was proposed or set forth In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bread in the singular number which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural as also doth the Evangelist For that Bread consisted of many loaves as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a loaf So the LXX render it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25.
30. The number of these leaves or cakes as we call them was twelve and they were set on the Table in two Rows six in a Row being laid one upon the other The Jews say that every loaf was ten hands breadth long and five hands breadths broad and seven fingers thick But this cannot well be reconciled unto the Proportion of the Table For the Table itself was but two cubits long and one cubit broad And whereas it had a Border of an hands breadth round about nothing could lie on the Table but what was placed within that Border And seeing a cubit was but five hands breadth it cannot be conceived how two Rows of loaves that were ten hands breadth long and five hands breadth broad could be placed within that Border Wherefore they suppose that there were Props of Gold coming up from the Ground that bore the ends of the Cakes But if so It could not be said that they were placed on the Table which is expresly affirmed Wherefore it is certain that they were of such shape proportion and measures as might fitly be placed on the Table within the Border and more we know not of them These Cakes were renewed every Sabbath in the morning the renovation of them being part of the peculiar worship of the Day The manner of it as also of the making of them is described Levit. 24. 5. 9. And because the new Bread was to be brought in and immediately placed in the Room of that which was taken away it is called absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the continual Bread Numb 4. 7. For God says it was to be before him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugiter Exod. 25. 30 alwaies or continually Why it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bread of faces there is great enquiry One of the Targums render it inward Bread for the word is used sometimes for that which looks inward The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present Bread or Bread presented Many think they were so called because they were set forth before the faces of the Priests and stood in their view when they first entred the Tabernacle But the Reason of it is plain in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Shew-bread before my face saith God They were presented before the Lord as a memorial 12 of them in answer to the 12 Tribes of Israel The Jews think they were called Bread of faces because being made in an oblong square they appeared with many faces that is as many as they had sides But they cannot evince this to have been the fashion of them and it is absurd to imagine that they had such a name given unto them for their outward form This is all that the Apostle observes to have been in the first Part of the Tabernacle There was in it moreover the Altar of Incense But this was not placed in the midst of it at any equal distances from the sides but just at the west end where the Vail opened to give an entrance into the most Holy Place wherefore by our Apostle it is reckoned unto that Part of the Sanctuary as we shall see on the next verse Concerning this Part of the Tabernacle the Apostle affirmes that it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy This name of it was given and stated Exod. 26. 33. The Vail shall divide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the Holy that is that Part of the Sanctuary and the most Holy which our Apostle describes in the next Place And we may observe that Every Part of Gods House and the Place wherein he will dwell is filled and adorned with Pledges of his Presence and meanes of communicating his Grace Such were all the Parts of the furniture of this Part of the Tabernacle And so doth God dwell in his Church which in some sense is his Tabernacle with men But the Principal enquiry about these things is concerning their mystical signification and use For by the Apostle they are only proposed in general under this notion that they were all Typical Representations of things spiritual and evangelical Without this He had no concernment in them This therefore we shall enquire into We may in this matter be supplyed by expositors with variety of Conjectures But none of them so far as I have observed have at all endeavoured to fix any certain Rule for the Trial and Measure of such conjectures nor to guide us in the interpretation of this mystery Some say the Candlestick with its Branches represented the seven Planets the Sun in the midst as the Scapus of the Candlestick was in the midst of the six Branches three on the one side and three on the other And the Loaves of Bread say they did represent the fruits of the earth as influenced by the Heavenly Bodys This is the Interpretation of Philo a Iew and Platonical Philosopher and it doth not unbecome his Principles But that any Christian writer should approve of it I somewhat wonder nor doth it deserve a confutation Some say that the Altar of Incense signified those that are of a contemplative Life the Table of Shew-bread those that follow the active Life and the Candlestick those that follow both of them The pretended Reasons of this Application of these things may be seen in the commentaries of Ribera and Tena on this Place Some with more Sobriety and Probability affirm the Candlestick to represent the Ministry of the Church appointed for the Illumination of it and the Table with the Shew-bread the Ordinances as administred by them which things are declared succinctly by Gomarus on this Place and unto them they may have safely a secondary Application But as was said a Rule is to be fixed to guide us in the Interpretation of the mystical signification of these things and the application of them without which we shall wander in uncertain and unapproveable conjectures And it is plainly given us in the context For therein are two things manifest 1 That the Tabernacle and all contained in it were Typical of Christ. This is directly affirmed chap. 8. 2. as hath been evinced in the exposition of that place And it is the Design of the Apostle further to declare and confirm it in what remaines of this chapter 2 That the Lord Christ in this Representation of him by the Tabernacle its Utensils and Services is not considered absolutely but as the Church is in mystical Union with him For he is proposed set forth and described in the discharge of his mediatory Office And these things give us an evident Rule in the investigation of the Original significancy of the Tabernacle with all the Parts Furniture and Services of it and the design of God therein They were all Representative of Christ in the Discharge of his Office and by them did God instruct the Church as unto their faith in him and expectation of him This is excellently observed by Cyrill in Iohan. lib. 4. chap. 28. Christus licét unus sit multifariam tamen
a reverential frame of Spirit are necessary unto this duty 3. The time of this their entrance into the Sanctuary to discharge their service is expressed They entred it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quovis tempore alwayes say we jugiter that is every day There was no divine Prohibition as unto any days or times wherein they might not enter into the Sanctuary as there was with respect unto the entrance of the High Priest into the most Holy place which was allowed only once a year And the services that were required of them made it necessary that they should enter into them every day But the word doth not absolutely signify every day seeing there was a special service for which they entred only once a week But always is at all times as Occasion did require There was also an especial service when the High Priest entred into this Sanctuary which was neither daily nor weekly but occasional which is mentioned Levit. 4. 6 7. For when the anointed Priest was to offer a Sacrifice for his own sins he was to carry some of the blood of it into the Sanctuary and sprinkle it towards the vail that was before the most Holy Place This he was to do seven times which is a mystical number denoting that perfect Atonement and expiation of sin which was to be made by the blood of Christ. But this being an occasional service the Apostle seems to have had no respect unto it 4. The service itself performed by them is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accomplishing the services The expression is sacred respecting mystical rites and ceremonies such as were the things here intended Officiating in the Ministry of the sacred ceremonies For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not perfecting or accomplishing only but sacredly ministring In discharge of the Priestly office accomplishing the sacred services committed unto them And these services were of two sorts 1 Daily 2 Weekly Their daily services were two 1 The dressing of the Lamps of the Candlestick supplying them with the holy oyl and taking care of all things necessary unto the cleansing of them that their light might be preserved This was done morning and evening a continual service in all generations The service of the Candlestick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The service of the Golden Altar the Altar of Incense in the midst of the Sanctuary at the entrance of the most Holy Place before or over against the Ark of the Testimony Hereon the Priests burnt Incense every day with fire taken from the Altar of Burnt-offerings that was in the court before the door of the Tabernacle This service was performed evening and morning immediately after the offering of the daily Sacrifice on the Altar of burnt-offerings And whilest this service was performed the People gave themselves to Prayer without with respect unto the Sacrifice offered Luk. 1. 10. For this offering of Incense on the Sacrifice and that fired with a coal from the Altar whereon the Sacrifice was burned was a Type as we have declared of the Intercession of Christ. For although they understood it not clearly in the notion yet were true Believers guided to express it in their practice The time of the Priests offering Incense they made the time of their own solemn prayers as believing that the efficacy and acceptance of their prayers depended on what was Typified by that Incense Psal. 141. 2. These were the daily services It is uncertain whether they were all performed at the same time or no namely those of the Candlestick and the Altar of Incense If they were it should seem that they were done by no more but one Priest at one time that is every morning and evening For of Zechariah it is said that it was his Lot to burn Incense in the Temple and no other was with him there when he saw the vision Luk. 1. 8 9 21 22 23. Wherefore whereas it is said in the Institution of these things Aaron and his Sons shall do this service it is intended that some one of them should do it at any one time 2. The weekly service of the Sanctuary was the change of the bread on the Table of Shew-bread This was performed every sabbath day in the morning and not else Now all this daily service was Typical And that which it did represent was the continual application of the Benefits of the Sacrifice and whole mediation of Christ unto the Church here in this world That the Tabernacle itself and the Inhabitation of God therein was a Type of the Incarnation of the Son of God we have shewed before And have also declared that all the Utensils of it were but representations of his Grace in the discharge of his office He is the Light and Life of the Church the Lamp and the bread thereof The Incense of his Intercession renders all their obedience acceptable unto God And therefore there was a continual application made unto these things without Intermission every day And we may thence observe that A continual application unto God by Christ and a continual application of the Benefits of the Mediation of Christ by faith are the Springs of the Light Life and comfort of the Church VER VII But into the second went the High Priest alone once every year not without blood which he offered for himself and the errors of the People THe use and service of the second part of the Tabernacle or the most Holy Place which the Apostle designeth principally to apply unto his present argument are declared in this present verse And he describes them 1 By the person who alone might perform the service which belonged unto this part of the sanctuary And this was the High Priest 2 By that which in general was required unto the other parts of it He went into it This is not here expressed but the sense of it is traduced from the foregoing verse The other Priests entred into the Sanctuary and the High Priest into this that is he entred or went into it 3 From the time and season of this his entrance which was once a year only in opposition unto the entrance of the Priests into the other part which was at all times every day 4 By the manner of his entrance or what he carried with him to administer or perform the holy service of the Place expressed negatively not without blood that is with blood 5 From the use of the Blood which he so carried in with him it was that which he offered for himself and the errors of the People That which the Apostle here respects and describes was the great Anniversary Sacrifice of expiation whose Institution Rites and Solemnities are at large declared Lev. 16. And herein 1. The Person designed unto this service was the High Priest alone and no other Person Levit. 16. 2 32. And he was to be so alone as that none were to attend assist or accompany him in any part of the
service Yea it was so far from it that any person entred with him into the Holy Place that no one was allowed to be in the other part of the Sanctuary where he might so much as see the vail opened or look in after him whilst he performed his service ver 17. As all the People were kept out of the Sanctuary whilst the Priests entred daily into it and waited at the door so all the Priests were kept without the Sanctuary whilst the High Priest entred into the most Holy Place Hence there was one alwayes provided who was next in succession unto that office to perform this office in case of Sickness or occasional Pollutions of him who was actually High Priest And he was called the second Priest 1 Kings 25. 16. From whence in times of disorder and confusion they had afterwards two High Priests at once Iohn 18. 13 24. Thus sacredly was the presence of God in the Holy Place made inaccessible not only to all the People but even unto all the Priests themselves Some say that indeed the High Priest went alone into the Holy Place once a year only but with other Priests and on other occasions he might enter oftener But this is weak beneath consideration For the express institution was that he should go alone and go but once And this was that great Truth which in this ordinance God stated unto the Church namely that there is no entrance into the gracious presence of God but by the High Priest That the true High Priest should take along all Believers with him and give them admission with boldness unto the Throne of Grace was as the Apostle declares in the next verse not as yet made known 2. The way whereby he ingaged into this service was that he went into this Holy Place This as we observed before is not here expressed but is necessarily traduced from the foregoing verse And it is his entrance through the vail that is intended which also was a part of his service For it was a Type both of the entrance of Christ into Heaven and of our entrance by him unto the Throne of Grace ver 24. chap. 10. 19 20. This was that vail which in the Temple was rent from the top to the bottom upon the death of our Saviour Matth. 27. 51. For hereby the way was laid open into the Holy Place and the gracious Presence of God discovered unto all that come unto him by Christ. 3. The Time of this service is expressed that it was once only every year The first order unto this purpose was a Prohibition or negative precept that the High Priest should not come at all times into the Holy Place Lev. 16. 2. that is not every day as he did into the Sanctuary not at any time of his own choice He might not choose he might not appoint a time for the service of this Holy Place whatever occasion he apprehended of it or necessity for it Times of sacred worship are the Lords no less then the things of it Our own stated times are no less disapproved by him than any other parts of sacred worship of our own finding out 1 Kings 12. 32 33. And as this time of the entrance of the High Priest into the most Holy Place was limited unto once a year which our Apostle observes so the precise day of the year was determined by the Law It was fixed unto the tenth day of the seventh month or Tizri which reckoning from Nisan the beginning of their ecclesiastical year answers unto our September This was the great day of Atonement which with the fruits of it ensued thereon Lev. 16. 29. But whereas it is said that he entred once every year the meaning is that upon one day in the year only he did so and had liberty so to do For it is evident that on that day he went twice into it yea most probable that he did so four times He had three offerings or sacrifices to offer on the day of expiation The first was of a Bullock and a Ram for himself and his houshold Lev. 16. 3. This the Apostle notes distinctly which he offered for himself Secondly a Goat for a Sin-offering which he offered for the People for the errors of the People ver 9. Thirdly the service of the scape Goat which also had the nature of a Sacrifice ver 10. Of the two first whose blood was offered on the Altar it is said distinctly that he carried of the blood into the most Holy Place He did so first that of the Bullock and the Ram before he offered the Goat for the sins of the People He killed not the Goat until he came out of the Holy Place after he had carried in the blood of the Sacrifice for himself ver 11 12 13 14. After this he carried in the blood of the Goat that was offered for the sins of the People ver 15. So that of necessity he must enter twice distinctly on that one day into the most Holy Place Yea it is most probable and almost very certain that he entred into it four times on that day For before he carried in the blood he was to go in with the Incense to make a cloud over the Mercy-seat And it is evident that he could not carry in the Incense and the blood at the same time For when he went in with the Incense he had in one hand a Censer full of burning coals from the Altar and he so carried it ' that besides both his hands were filled with Incense ver 12. that he could carry no blood with him at that time For when he carried in the blood also both his hands were in like manner employed For with the finger of one he was to sprinkle the blood upon and before the Mercy-seat whence it is of necessity that he must have the blood which he sprinkled in his other hand For he was to sprinkle it seven times which could not be done with the blood that was at once upon the finger wherewith he sprinkled it Wherefore this once every year is on one day only for that day he entred four times into the Holy Place within the Vail as is plain in the order of the service according unto its Institution When all this was done that there might be a full representation of the Atonement to be made by the Lord Christ and of the plenary remission of sins by his blood the High Priest laid all the sins of the People on the Head of the scape Goat who carried them away into the wilderness of everlasting oblivion ver 20 21 22. As these Institutions were multiplyed to typifie the one single sacrifice and oblation of the body of Christ because of the imperfection inseparable from the nature of earthly things whereby no one of them could absolutely represent it so in this distinction and distribution of them the Condescention Love and Grace of God were adorable and glorious For in the shedding of the
by the High Priest in the name of and for the service of the Church But this entrance being only once a year by the High Priest only and that with the blood of atonement which was always to be observed whilst that Tabernacle continued he did manifest that the access represented was not to be obtained during that season For all believers in their own persons were utterly excluded from it And we may hence observe 1. That the divine ordinances and institutions of worship are filled with wisdom sufficient for the instruction of the Church in all the mysteries of faith and obedience How eminent was the divine wisdom of the Holy Ghost in the structure and order of this Tabernacle What Provision of Instruction for the present and future use of the Church was laid up and stored in them What but infinite wisdom and praescience could order things so in their typical signification He that considers only the outward frame and state of these things may see a curious and beautiful structure a beautiful order of external worship Yet can he find nothing therein but what the wisdom and contrivance of men might attain unto At least they might find out things that should have as glorious an outward appearance But take them in their proper state as unto their signification and representation of spiritual and heavenly things in Christ Jesus and there is not the least concernment of them but it infinitely transcends all humane wisdom and projection He alone in whose divine understanding the whole mystery of the Incarnation of the Son God and his Mediation did eternally reside could institute and appoint these things And to instruct us unto an humble adoration of that wisdom is the framing of the whole fabrick and the institution of all its ordinances contained in the sacred Record for the use of the Church 2. It'is our duty with all humble diligence to enquire into the mind of the Holy Ghost in all Ordinances and Institutions of divine worship Want hereof lost the Church of Israel They contented themselves with the consideration of outward things and the external observance of the services enjoyned unto them Unto this day the Jews perplex themselves in numberless curious enquiries into the outward frame and fashion of these things the way manner and circumstances of the external observation of the services of it And they have multiplyed determinations about them all and every minute circumstance of them so as it is utterly impossible that either themselves or any living creature should observe them according to their traditions and prescriptions But in the mean time as unto the mind of the Holy Ghost in them their true use and signification they are stark blind and utterly ignorant Yea Hardness and Blindness is so come upon them unto the utmost that they will not believe nor apprehend that there is either spiritual wisdom instruction or signification of heavenly things in them And herein whilst they profess to know God are they abominable and disobedient For no creatures can fall into higher contempt of God than there is in this imagination namely that the old Institutions had nothing in them but so much Gold and Silver and the like framed into such shapes and applyed to such outward uses without regard unto things spiritual and eternal And it is a great evidence of the Apostate condition of any Church when they rest in and lay weight upon the external parts of worship especially such as consist in corporeal observances with a neglect of spiritual things contained in them wherein are the effects of divine wisdom in all sacred Institutions And whereas the Apostle affirms that this frame of things did plainly signify as the word imports the spiritual mysteries which he declares it is evident with what great diligence we ought to search into the nature and use of divine Institutions Unless we are found in the exercise of our duty herein the things which in themselves are plainly declared will be obscure unto us yea utterly hidden from us For what is here said to be clearly signified could not be apprehended but by a very diligent search into and consideration of the way and means of it It was to be collected out of the things he ordained with the order of them and their respect unto one another Most men think it not worth while to enquire with any diligence into sacred Institutions of divine worship If any thing seem to be wanting or defective therein if any thing be obscure and not determined as they suppose in the express words without more adoe they supply it with somewhat of their own But there are many things useful and necessary in the worship of God which are to be gathered from such intimations of the mind of the Holy Ghost as he hath in any place given of them And those who with humility and diligence do exercise themselves therein shall find plain satisfactory significations of his mind and Will in such things as others are utterly ignorant of 3. That which the Holy Ghost did thus signifie and instruct the Church in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This in the words was that the way into the most Holy Place the way of the Holies was not yet made manifest And for the explication hereof we must consider the things before proposed 1. What the Apostle intends by the Holies It is generally supposed by expositors that it is Heaven itself which is hereby intended Hence some of the Antients the School-men and sundry expositors of the Roman Church have concluded that no believers under the old Testament none of the antient Patriarchs Abraham Isaac or David were admitted into Heaven whilst the first Tabernacle stood that is untill the Ascension of Christ. Hereon they framed a Limbus for them in some subterranean Receptacle whither they suppose the soul of Christ went when it is said that he descended into hell where they were detained and whence by him they were delivered But whatever becomes of that imagination the most learned expositors of that Church of late such as Ribera Estius Tenae Maldenat A Lapide do not fix it on this Text For the supposition whereon it is founded is wholly alien from the scope of the Apostle and no way useful in his present argument For he discourseth about the Priviledges of the Church by the Gospel and Priesthood of Christ in this world and not about its future state and condition Besides he saies not that there was no entrance into the Holies during that season but only that the way of it was not yet manifest Wherefore they might enter into it although the way whereby they did so was not yet openly declared for they had but a shadow or dark obscure representation of good things to come And this is the interpretation that most sober expositors do give of the words Heaven with eternal Blessedness was proposed unto the Faith Hope and expectation of the Saints under the old Testament This
they believed and in the hopes of it walked with God as our Apostle proves at large chap. 11. Howbeit the way that is the means and cause of communicating the Heavenly Inheritance unto them namely by the Mediation and Sacrifice of Christ was but obscurely represented not illustriously manifested as it is now Life and Immortality being brought to Light by the Gospel And as these things are true so this Interpretation of the words being consonant unto the Analogy of faith is safe only we may enquire whether it be that which is peculiarly intended by the Apostle in this Place or no The Comment of Grotius on these words is that the Apostle signifies super aetherias sedes via eò ducens est evangelium praecepta habens verè coelestia Eam viam Christus primus patefecit aditumque fecit omnibus ad summum coelum Pervenit quidem eò Abrahamus Jacobus ut videre est Mat. 8. 11. alii viri eximii ut videbimus infra cap. 11. 40. Sed hi eò pervenerunt quasi per machinam non viam extraordinariâ quâdum et rarâ Dei dispensatione But these things are most remote from the mind of the Holy Ghost not only in this Place but in the whole Scripture also For 1. How far the Gospel is this way into the Holiest shall be declared immediately That it is so because of the Heavenly precepts which it gives that is which were not given under the old Testament is most untrue For the Gospel gives no precepts of Holiness and obedience that were not for the substance of them contained in the Law There is no precept in the Gospel exceeding that of the Law thou shalt love the Lord thy God with all thy heart and thy Neighbour as thy self Only the Gospel adds new motives unto Obedience new encouragements and enforcements of it with directions for its due performance 2. That Christ should be no otherwise the way but only as he revealed and declared the Gospel and the precepts of it is not only untrue and injurous unto the honour of Christ but directly contrary unto the design of the Apostle in this Place For he is treating of the Sacerdotal office of Christ only and the Benefit which the Church doth receive thereby But the revelation of the Doctrine or precepts of the Gospel was no duty of that office nor did it belong thereunto That he did as the Prophet of the Church But all his Sacerdotal Actings are towards God in the behalf of the Church as hath been proved 3. That the antient Patriarchs went to Heaven by a secret Engine and that some of them only in an extraordinary way is plainly to deny that they were saved by faith in the promised seed that is that they were not saved by the mediation of Christ which is contrary unto the whole Oeconomy of God in the salvation of the Church and many express Testimonies of the Scripture These Socinian fictions do not cure but corrupt the Word of God and turn away the minds of men from the truth unto fables We shall therefore yet farther enquire into the true meaning of the Holy Ghost in these words The Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends the same with ver 3. he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the second part of the Sanctuary whereinto the High Priest alone could enter once a year as he declares in the foregoing Verse Only whereas he there spake of the material Fabrick of the Tabernacle and the things contained in it here he designs what was signified thereby For he declares not what these things were but what the Holy Ghost did signifie in and by them Now in that most Holy Place were all the Signs and Pledges of the gracious Presence of God the Testimonies of our Reconciliation by the Blood of the Atonement and our Peace with him thereby Wherefore to enter into these Holies is nothing but an Access with liberty freedom and boldness into the gracious Presence of God on the account of Reconciliation and Peace made with him This the Apostle doth so plainly and positively declare Chap. 10. 19 20 21 22. that I somewhat admire so many worthy and learned Expositors should utterly miss of his meaning in this place The Holies then is the Gracious Presence of God whereunto Believers draw nigh in the confidence of the Atonement made for them and acceptance thereon see Rom. 5. 1 2 3. Ephes. 2. 14 15 16 17 18. Heb. 4. 14 15. Chap. 10. 19. The Atonement being made and received by Faith Conscience being purged Bondage and Fear being removed Believers do now under the Gospel enter with Boldness into this Gracious Presence of God 2. We must consider what is the way into these Holies which was not yet made manifest And here also Expositors indulge unto many Conjectures very needlesly as I suppose For the Apostle doth elsewhere expresly declare himself and interpret his own meaning namely Chap. 10. 19 20. This way is no other but the Sacrifice of Christ the true High Priest of the Church For by the entrance of the High Priest into the most Holy Place with Blood the Holy Ghost did signifie that the way into it namely for Believers to enter by was only the one true Sacrifice which he was to offer and to be And accordingly to give an Indication of the accomplishment of their Type when he expired on the Cross having offered himself unto God for the Expiation of our Sins the Vail of the Temple which enclosed and secured this Holy Place from any entrance into it was rent from the top to the bottom whereby it was laid open unto all Matth. 27. 51. And an evidence this is that the Lord Christ offered his great expiatory Sacrifice in his Death here on Earth a true and real Sacrifice and that it was not an Act of Power after his Ascension metaphorically called a Sacrifice as the Socinians dream For until that Sacrifice was offered the way could not be opened into the Holies which it was immediately after his Death and signified by the renting of the Vail This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely way whereby we enter into the most Holy Place the Gracious Presence of God and that with boldness 3. Of this way it is affirmed that it was not yet made manifest whil'st the first Tabernacle was standing And a word is peculiarly chosen by the Apostle to signifie his intention He doth not say that there was no way then into the most Holy Place none made none provided none made use of But there was not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open manifestation of it There was an entrance under the Old Testament into the Presence of God as unto Grace and Glory namely the vertue of the Oblation of Christ But this was not as yet made manifest Three things were wanting thereunto 1. It was not yet actually existent but only was vertually so The
Lord Christ had not yet actually offered himself unto God nor made Atonement for Sin Howbeit by vertue of the Eternal Agreement that was between the Father and him concerning what he should accomplish in the fulness of time the benefit of what he was so to do was applied unto them that do believe they were saved by Faith even as we are Hence is he called a Lamb slain from the foundation of the world that is in and from the giving of the first Promise 2. Although the coming of his Person was promised and his Sacrifice variously shadowed out or represented unto the Church yet their perception and understanding thereof was weak and dark proportionate unto the means of its Revelation Hence whatever were its vertue and efficacy yet was it not in it self and its own nature made manifest 3. There were many blessed Priviledges that attended the opening of this way in the actual existence of it in the oblation of Christ which the Church of the old Testament was not acquainted with nor made partaker of And although these things belonged not unto the essence of the way yet they did so as unto our entrance into it We could not without them that is the Administration of the spirit in Gospel-Ordinances make use of this way though prepared and set open unto the Glory of God and our own spiritual advantage Wherefore the plain open manifestation of the way into the Holiest which the Apostle denies unto the Church under the old Testament consists in these three things 1. In the actual exhibition of Christ in the flesh and his Sacrifice of himself making atonement for sin For hereby alone was the way laid open unto an access with boldness into the gracious presence of God Without this the Law and its Curse were like the Cherubims and flaming Sword that turned every way to keep sinners from drawing nigh unto God Hereby were they removed a new and living way being consecrated for our access unto him 2. In the full plain declaration of the nature of his Person and of his Mediation And therefore although the Gospel be not this way in the Precepts of obedience which it gives unto us yet is it the declaration and manifestation of this way and our sole direction how to make use of it or how to enter by it into the most Holy Place This they enjoyed not under the old Testament but were limited unto typical institutions directing the Priests how to enter into the Sanctuary made with hands which were but an obscure representation of these things 3. In the Introduction or Revelation and Establishment of those Priviledges of Gospel-worship whereby believers are led comfortably into the presence of God as our Apostle declares cap. 10. 19 20. For they are full of Light and Grace and a Guide unto all the steps of faith and obedience in this way Hereunto may be added all those things which we have declared to belong unto that perfection or consummation of the Church-state which the Law could not bring it unto on chap. 7. ver 11. In these things consisted that manifestation of the way into the most Holy Place which is here denyed unto the old Testament 4. The continuance of this state is added Whilst the first Tabernacle was standing 1. By the first Tabernacle the Apostle understands not that first Part of the Tabernacle into which the Priests entred continually accomplishing the divine services which before he had so called But he intends the whole Tabernacle with respect unto the true Tabernacle of the Body of Christ which succeeded into its room Neither yet doth he understand precisely that Tent or Tabernacle which was erected in the wilderness which was not in itself of any long continuance nor designed thereunto For it was only suited unto the service of the Church whilest it was in an unsettled condition But he intends the whole worship instituted together with it and belonging unto it celebrated afterwards in the Temple according unto the Laws of that Tabernacle For there was the same worship and the same order of things in the one and the other and so the same signification made at first by the Holy Ghost in the constitution of the Tabernacle was still continued under the Temple also 2. It was continued whilst this first Tabernacle or the Tabernacle in this sense was standing Having its station that is according unto the mind of God it had its state and use in the Church This it had absolutely until the death of Christ and no longer For until then both the Lord Christ himself and all his Disciples continued the observation of all its services according to the mind of God For he was made under the Law of it whilst it was in force Declaratively it continued until the day of Pentecost For then was in the coming of the Holy Ghost the foundation of the gospel-Gospel-Church State Order and Worship solemnly laid whereon a new way of worship being established the abrogation of the old was declared And this was yet farther made known by the Determination put unto the Observation of it by the Holy Ghost among the Gentile converts in the Council of the Apostles and Elders at Ierusalem Actually it continued until the destruction of the Temple City and People some years after Its first station it had in Gods appointment the second in his connivence and the third in his patience It is the first of these that is here intended The Tabernacle that is the Laws and Service of it preserved its station and use in the Church by Gods ordinance and appointment unto the Death of Christ. Then did he pronounce concerning it and all things belonging unto it It is finished Then was the Vail rent and the way into the Holiest laid open Then was peace with God publickly confirmed by the blood of the Cross Ephes. 2. 14 15. and the nature of the way of our access unto him made known And some things we may hence observe which also tend unto the further explication of the mind of the Holy Ghost in the Text. 1. Although the Lord Christ were not actually exhibited in the flesh under the old Testament nor had actually offered himself unto God for us yet had Believers then an access into the Grace and favour of God though the way the cause and means of it was not manifestly declared unto them The Apostle doth not exclude them all from the Grace and Favour of God but only shew their disadvantage in comparison of Believers under the Gospel in that this way was not manifested unto them 2. The design of the Holy Ghost in all the Tabernacle Ordinances and Institutions of worship was to direct the faith of Believers unto what was signifyed by them 3. Typical Institutions attended diligently unto were sufficient to direct the faith of the Church unto the expectation of the real expiation of sin and acceptance with God thereon God was never wanting unto the Church in what was
necessary unto it in its present condition so as that it might be guided in its faith and encouraged unto obedience 4. Though the standing of the first Tabernacle was a great Mercy and Priviledge yet the removal of it was a greater for it made way for the bringing in of that which was better 5. The divine wisdom in the Oeconomy and disposal of the Revelation of the way into the Holiest or of Grace and acceptance with himself is a blessed object of our contemplation The several degrees of it we have considered on chap. 1. ver 1. 6. The clear manifestation of the way of Redemption of the Expiation of sin and peace with God thereon is the great Priviledge of the Gospel 7. There is no access into the gracious Presence of God but by the sacrifice of Christ alone VER IX X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. quae Parabola est Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Exemplar or Example so all render it though it answer the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Parable or Proverb Quod erat Exemplar so Beza and others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Tempor is instantis of the instant time or season which Arias rectifies into in tempus praesens for the time present Beza pro tempore illo praesente for that present time pro tempore tum praesente for the time that was then present Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that time omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. juxta quam it being uncertain what he refers quam unto Arias rectifieth it juxta quod for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo wherein Syr. in quo wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Munera Hostiae Dona Sacrificia Syr. Gifts that is Meat and Drink Offerings and Sacrifices by Blood Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblations and Victims or bloody Sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. juxta Conscientiam perfectum facere servientem make him that did the service perfect according to Conscience others in Conscientia sanctificare cultorem others consummare of the sense of the word we have spoken before Syr. Perfect the Conscience of him that offered them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. in Meat and Drink in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the washing of kinds Kinds that is various kinds with respect not unto the various rites of washing but the various kinds of things that were washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Iustitiis Carnis so it renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Iustitia or Iustificatio constantly but very improperly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precepts of the flesh Ritibus carnalibus Ordinances Institutions Rites of the flesh concerning fleshly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Impositis others Imposita incumbent on lying on them VER IX X. Which was a figure for the time then present in which were offered both Gifts and Sacrifices that could not make him that did the service perfect as pertaining to the Conscience Which stood onely in meats and drinks and divers washings and carnal Ordinances imposed until the time of Reformation I shall not alter the Translation but shew what might be more properly expressed as unto some Instances in our Exposition Expositors have made use of various Conjectures in their Commentaries on this place What is material in the most eminent of them the Reader may see in Mr. Pool's Collections But I must needs say that in my judgment they have brought more difficulty unto the Text than they have freed it from Wherefore I shall not detain the Reader in the examination of them but I shall give that interpretation of the Text which I hope will evidence its Truth unto such who impartially seek after it and are in any measure acquainted with the things treated of The Apostle in these two Verses gives a summary Account and Reason of the Imperfection of the Tabernacle and all its Services wherein the Administration of the Old Covenant did consist This was direct and proper unto his present Argument For his design is to prove the Preeminence of the New Covenant above the Old from the excellency of the High Priest thereof with his Tabernacle and Sacrifice Unto this end a discovery of the imperfections and weakness of the first Tabernacle and Services was indispensably necessary And if notwithstanding its outward Excellency and Glory it was no other but what it is here declared to be as evidently it was not then was it not only an unreasonable thing and a plain rejection of the Wisdom and Grace of God to adhere unto it in opposition unto the Gospel which was done by the most of the Hebrews but it was altogether unmeet and useless to be retained with the Profession of the Gospel which the residue of them earnestly contended for This was that which the Apostle designed ultimately to convince them of and a work herein both great and difficult was committed unto him For there is nothing more difficult than to dispossess the minds of men of such Persuasions in Religion as they have been bred up in and received by a long Tract of Tradition from their Fathers So we find it to be in such Persuasions and Observances as are evidently false and impious unto the understandings of all that are not under the power of such Prejudices So is it at present with them of the Roman Church and others But these Hebrews had a Pretence or Plea for their obstinacy herein which none other ever had in the like case but themselves For the things which they adhered unto were confessedly of Divine Institution Wherefore the Apostle labours principally to prove that in the Will and Wisdom of God they were to continue only for a season and also that the season of their Expiration was now come And this he doth in this place by a declaration of their nature and use whil'st they did continue whence it is evident that God never designed them a perpetual station in the Church and that because they could not effect what he purposed and had promised to do for it This is the substance of his present Argument There is in the words themselves 1. The Subject spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which 2. The proper Use and End of it It was a Figure 3. The limitation of that Use as unto Time For the Time then present 4. The especial Nature of it The offering of Gifts and Sacrifices 5. The Imperfection of it therein They could not consummate the Worshippers in Conscience 6. The reason of that Imperfection It stood only in Meats and Drinks c. 7. The manner of its Establishment It was imposed 8. The time alotted for its Continuance Until the Time of Reformation 1. The Subject spoken of is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which
Some would refer it unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following and so read the words which figure was for the time present But there is no cause for this Traduction of the words The Verb Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deficient as usually and is to be supplied as in our Translation Which was Which that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle Not only the Fabrick and Structure of it but the Tabernacle in both parts of it with all its Furniture Vessels Utensils and Services as before described 2. As unto its proper Use and End the Apostle affirms that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Figura Exemplar Exemplum Comparatio Similitudo Typus Representatio So variously is this word rendred by Interpreters Most fix on Exemplar or Exemplum but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in all these Versions the proper sense of the word as used in the Scripture is missed It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Apostle intends but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is rendred by the Syriack And this many have observed namely that it answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but yet have missed in the interpretation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherewith it is joyned as of the same signification and importance Psal. 49. 4. Psal. 78. 2. And whereas it is said that the Queen of Sheba tried the wisdom of Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kin. 10. 1. The Targum renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is anigma problema 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Riddle an hard Question and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to speak anigmatically obscurely so as that one thing is to be gathered out of another So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used also Ezek. 20. 49. is he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverbiator Proverbiorum one that speaks darkly and obscurely that expresseth one thing and intends another using similitudes and Metaphors An obscure mystical Instruction by figures signs symbols metaphors and the like Thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost constantly used in the new Testament So our Lord Jesus Christ expresly opposeth speaking in parables unto a clear plain open teaching so as to be understood of all See Mat. 13. 10 11 12 13. Ioh. 16. 28 29. Now speakest thou openly and no Parable Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place is an obscure mystical Metaphorical Instruction God taught the Church of old the mysteries of our Redemption by Christ by the Tabernacle its Fabrick Parts Utensils and Services But it was but an obscure parabolical a figurative Instruction So should the word here be rendred a figurative Instruction or the word Parable be here retained as it is in other places This was Gods way of teaching the mysteries of his wisdom and grace which as it was sufficient for the state of the Church which was then present so it instructs us in what he requires what he expects from us unto whom all these things are unfolded made plain and evident 3. The third thing in the Text is the time or season wherein the Tabernacle was so parabolically or mystically instructive It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some few copies for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth that now before 〈…〉 Vnto this present time This reading is generally rejected by Expositors as not suited unto the mind of the Apostle in this Place For he intends not the time that was then present when he wrote the Epistle not the times of the Gospel not the time after the resurrection of Christ until the destruction of the Temple which the addition of that word would denote For God had prepared another kind of Instruction for that season and not by Parables or mystical Metaphors But yet the word may be retained and a sense given of the words both sound and proper For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well signifie as much as until or be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this season until the time that God would grant another kind of teaching which now he hath done It served until this present season wherein the Gospel is preached and all the things signified by it are accomplished But I shall rather follow the reading of the most copies though the Vulgar Latine reading temporis instantis seems to favour the first And Arias rectifying it into in tempus praesens gives the same sense also But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the praeterimperfect tense signifies a time that was then present but is now past And it is therefore well rendred by our Translators the time then present as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had been in the Text. The time then present when the Tabernacle was made and erected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The season of the Church which was then present For the Apostle in this whole discourse not only respects the Tabernacle and not the Temple but he considers the first Erection of the Tabernacle in a peculiar manner For then was it proposed as the means of the Administration of the first Covenant and the worship thereunto belonging It is the Covenants which he principally designeth a comparison between And he doth in that way of the disposition and administration of them which was given and appointed at their first establishment As this in the new Covenant was the Person office sacrifice and ministry of Christ so as unto the first it was the Tabernacle and all the services of it Wherefore the time then present was the state and condition of the Church at the first setting up of the Tabernacle Not as though this time was confined unto that or those Ages wherein the Tabernacle was in use before the building of the Temple But this Instruction which was then signally given was the whole of what God granted unto the Church during that state wherein it was obliged unto the Ordinances and services which were then instituted The Instructions which God thought meet to grant unto the Church at that season were obscure mystical and figuratively representative yet was it sufficient for the faith and obedience of the Church had it been diligently attended unto and what the Holy Ghost signified thereby So are all Gods ways of Instruction in all seasons We cannot erre but either by a neglect of enquiry into them or by looking for more than God in his wisdom hath committed unto them And this sense those who render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Figure Type or Example must come unto For the use of it is confined unto the time of the erection of the Tabernacle and the Institution of the ordinances thereunto belonging But
Ordinances such as for the matter manner of performance and end of them were Carnal This being their nature it evidently follows that they were instituted only for a time and were so far from being able themselves to perfect the state of the Church as that they were not consistent with that perfect state of spiritual things which God would introduce and had promised so to do The scope and design of the Apostle being thus fixed the Coherence and Interpretation of the words will not be so difficult as at first view they may appear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onely in Meats and Drinks c. Our Translators observing the sense Elliptical have supplied it with Which stood Which stood onely in Meats and Drinks And that Supplement may give a double sense 1 It may respect the substance of the things spoken of Which relates to Gifts and Sacrisices And so the sense intended is that they consisted in Meats and Drinks and divers Washings And this was the natural substance of them They consisted in such things as might be eat and drunk being duly prepared as Flesh Flower Salt Oyl and Wine Hence were they called Meat and Drink-offerings And they had Washings also that belonged unto them as the washing of the inwards Exod. 29. 17. and of the Burnt-offerings peculiarly Ezek. 40. 38. of the hands and feet of the Priests Exod. 30. 18. and of the Leper Lev. 14. 9. Howbeit it cannot be said that the Gifts and Sacrifices as they were such did consist in these things though in them things of this nature were offered unto God Wherefore the supplement of Which stood cannot be admitted in that sense 2 It may respect the consummation of these Gifts and Sacrifices or the Celebration of the whole Service that belonged unto them and all their necessary Circumstances or Consequents which stood in these things that is which were accompanied with them and not perfected without them The Argument in the words is to prove the insufficiency of the Gifts and Sacrifices of the Law unto the end mentioned of perfecting Conscience before God And this is evidenced by the consideration of their necessary Adjuncts or what belonged unto them and were inseparable from them It is not said that these Gifts and Sacrifices were onely Meats and Drinks and so things of no value For neither doth the Apostle treat of the old Institutions with such contempt nor would the truth of his assertion been evident unto the Hebrews But he argues unto a discovery of their use and end from the things that did always accompany them and were inseparable from them For those by whom they were offered were obliged by the same Divine Institution at the same time unto sundry Meats and Drinks and divers Washings which proves both the Gifts and Sacrifices to have been of the same kind and to have had respect unto carnal things as they had For if those Gifts and Sacrifices had an immediate effect on the Consciences of men unto their purification before God by any vertue inherent in them whence is it that the Observances which by the same Law accompanied them were onely about Meats and Drinks and divers Washings And this sense is not to be refused But whereas there is an Ellipsis in the Connexion of the words it may be otherwise supplied For having mentioned the Gifts and Sacrifices of the Law the Apostle makes an addition unto them of the remaining Institutions and Ceremonies of it whose very nature and use declared their insufficiency unto the end enquired after And other Laws onely concerning Meats and Drinks and divers Washings which in general he calls Carnal Rites Hereby is the Argument in hand carried on and compleated There are four things in the words 1 An Account of the legal Institutions under several Heads 2 Their Nature in general with that of others of the same kind they were carnal Ordinances or fleshly Rites 3 The way of the Relation of the People unto them they were imposed on them 4 The Time for which they were imposed or the measure of their duration which was until the time of Reformation 1. For the Nature of them they consisted in Meats and Drinks Take the words in their full extent and they may be comprehensive of four sorts of Institutions 1 Of all those which concerned meats or things to be eaten or not eaten as being clean or unclean an account whereof is given Lev. 11. throughout With reference thereunto doth the Apostle reflect on the Levitical Institutions in those words Touch not Taste not Handle not which all are to perish with their using Col. 2. 21 22. are all carnal things 2 The Portion of the Priests out of the Sacrifices especially what they were to eat in the Holy Place as the Portion of the Sin-offering Exod. 29. 31 32 33. Lev. 10. 12 13 17. and what they were to eat of the Peace-offerings in any clean place ver 14 15. And the prohibition of drinking wine or strong drink in the Holy Place ver 8 9. may be here respected in Drinks about which these Institutions were And these were such as without which the service of the Sacrifices could not be acceptably performed ver 17 18. And therefore are they intended in this place in an especial manner if it be the design of the Apostle to prove the insufficiency of the Sacrifices from the nature of their inseparable Adjuncts which were carnal and perishing things 3 The eating of the Remainder of the Peace-offering whether of a Vow or of Thanksgiving the Law whereof is given as an holy Ordinance Lev. 7. 14 15 16 17. 4 The Laws concerning the Feasts of the whole People with their eating and drinking before the Lord Lev. 23. All these Divine Ordinances were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning meats and drinks that were necessary to be observed with their offering of Gifts and Sacrifices declaring of what nature they were And the observation of them all was at the same time imposed on them 2. They consisted in or were concerning divers Washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any kind of washing whether by dipping or sprinkling putting the thing to be washed into the water or applying the water unto the thing it self to be washed Of these washings there were various sorts or kinds under the Law For the Priests were washed Exod. 29. 4. and the Levites Numb 8. 12. and the People after they had contracted any impurity Lev. 15. 8 16. But the Apostle seems to have particular respect unto the washings of the Priests and of the Offerings in the Court of the Tabernacle before the Altar For these were such as without which the Gifts and Sacrifices could not be rightly offered unto God 3. It is added in the description of these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 institutis carnalibus ritibus ceremoniis justitiis justificationibus carnis Carnal Ordinances say we The signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place hath been spoken unto
on various occasions expresseth him in this epistle otherwise than he is wont to do in any other of his Epistles Sometimes he calls him Iesus only sometimes Christ sometimes Iesus Christ sometimes the Son and sometimes the Son of God And he had respect herein unto the various notions which the Church of the Jews had concerning his Person from the Prophesies and Promises of the old Testament And he useth none of them peculiarly but when there is a peculiar reason for it as we have already observed on sundry occasions And so there is in this Place He doth not say Iesus is come or the Son or the Son of God but Christ being come that is the Messiah being come Under that name and notion was he promised from the beginning and the fundamental Article of the faith of the Church was that the Messiah was to come all their desires and expectations were fixed on the coming of the Messiah Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that was to come was the name whereby they expressed their faith in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11. 3. Art thou he who is to come And the coming of Christ or the Messiah was the time and the cause wherein and whereby they expected the last Revelation of the Will of God and the utmost perfection of the Church Wherefore the Apostle on this occasion mentions him by his name He who was promised of old that he should come upon whose coming the faith of the Church was built by whom and at whose coming they expected the last Revelation of the Will of God and consequently a change in their present Administrations the promised Messiah being come The Church was founded of old on the name Iehovah as denoting the unchangeableness and faithfulness of God in the accomplishment of his Promises Exod. 6. 3. And this Name of Christ is declarative of the accomplishment of them Wherefore by calling him by this name as it was most proper when he was to speak of his coming so in it he minds the Hebrews of what was the antient faith of their Church concerning him and what in general they expected on his coming He had now no more to offer unto them but what they had for many ages expected desired and earnestly prayed for 2. As a general foundation of what is afterwards ascribed unto him or as the way whereby he entred on his office he affirms that he is come Christ being come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is no where else used to express the Advent or Coming of Christ. Hence by the Vulgar it is rendred assistens which as it doth not signifie to come so the sense is corrupted by it The Rhemists render that translation but Christ assisting an High Priest But this encreaseth the ambiguity of the mistake of that Translation as not declaring that Christ himself was this High Priest which is the direct assertion of the Apostle That which is intended is the accomplishment of the promise of God in the sending and exhibition of Christ in the flesh He being now come according as was promised from the foundation of the world For although the word is inseparable in its construction with what followeth an High Priest being come an High Priest yet his coming itself in order unto the susception and discharge of that office is included in it And upon this coming itself depended the demonstration of the faithfulness of God in his promises And this is the great fundamental Article of Christian Religion in opposition unto Iudaism as it is declared 1 Iohn 4. 2 3. Wherefore by his being come in this place no one single act is intended as his Advent or Coming doth usually signifie his Incarnation only But the sense of the word is comprehensive of the whole Accomplishment of the promise of God in sending him and his performance of the work whereunto he was designed thereon In that sense is he frequently said to come or to be come 1 Iohn 5. 20. And as was before observed there is not only Argument herein unto the Apostle's design but that which being duly weighed would fully determine all the controversy he had with these Hebrews For all their legal Administrations were only subservient unto his coming and Representations thereof all given in confirmation of the truth of the promises of God that so he should come Wherefore upon his coming they must all necessarily cease and be removed out of the Church 3. There is in the words a determination of the especial end of his coming under present consideration An High Priest Being come an High Priest that is in answer unto and in the room of the High Priest under the Law This states the subject of the Apostles argument He had before proved that he was to be a Priest that he was a Priest and how he came so to be He now asserts it as the foundation of those Actings which he was to ascribe unto him in answer unto those of the legal High Priests whose offices and services with the effects of them he had before declared Those High Priests did so but Christ being come an High Priest c. 4. He adds the especial object of his office or the things about which he is conversant in the discharge of it Of the good things to come As the assertion is positive so there is a comparison and opposition included in it The High Priests of the Law were not so They were not Priests of Good things that is absolutely or such as were necessary unto the purification sanctification and justification of the Church and so far as they were Priests of Good things they were so of Good things present not of the Good things promised that were for to come And this is the force of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Good things namely that God had promised unto the Church A Priest or an High Priest may be said to be the Priest of the things that he doth in the execution of his office or of the things which he procureth thereby He is the Priest of his duties and of the effects of them As a Minister may be said to be a Minister of the word and Sacraments which he administreth or of the Grace of the Gospel which is communicated thereby Both are here included both the duties which he performed and the effects which he wrought The things whereof Christ is an High Priest are said to be things to come that is they are yet so absolutely so or they were so called with respect unto the state of the Church under the old Testament Most Expositors embrace the first sense these good things to come they say are that future eternal salvation and glory which were procured for the Church by the Priesthood of Christ and were not so by the Levitical Priesthood To the Administration of the Priesthood under the Law he assigns only things present temporal things as unto what could be effected by them
in their own vertue and power But unto that of Christ he assigns eternal things as he speaks immediately he hath procured for us eternal Redemption The eternal Salvation and Glory of the Church was procured by the Priesthood of Christ or Christ himself in the discharge of that office and were not so by the Levitical Priests These things are true but not the meaning at least not the whole meaning of the Apostle in this place For 1. This confines the relation of the Priesthood of Christ in this place unto the effects of it only and excludes the consideration of his sacerdotal actings in the great sacrifice of himself For this was not now to come but was already past and accomplished But this is so far from being excluded by the Apostle as that it is principally intended by him This is evident from the words ensuing wherein the Tabernacle is described in which he was thus an High Priest of Good things to come For this was his humane nature wherein he offered himself as we shall see 2. He doth not in this place compare together and oppose the future state of Glory which we shall have by Christ with and unto the state of the Church in this world under the old Testament which were not equal nor would be cogent unto his purpose seeing the Saints of old were also made Partakers of that Glory But he compares the present state of the Church the Priviledges Advantages and Grace which it enjoyed by the Priesthood of Christ with what it had by the Aaronical Priesthood For the fundamental Principle which he confirms is that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or present Perfection of the Church is the effect of the Priesthood of Christ. Wherefore the Apostle expresseth these things by that notion of them which was received under the old Testament and in the Church of the Hebrews namely the Good things to come That is they were so from the beginning of the world or the giving of the first promise Things which were fore-signifyed by all the ordinances of the Law and which thereon were the desire and expectation of the Church in all preceding ages The things which all the Prophets foretold and which God promised by them directing the faith of the Church unto them In brief all the Good things in spiritual Redemption and Salvation which they looked for by the Messiah are here called the Good things to come Of these things Christ was now come the High Priest the Law having only the shadow and not so much as the perfect Image of them chap. 10. 1. And these things may be referred unto two Heads 1. Those wherein the actual Administration of his Office did consist For as we said he was the High Priest of the duties of his own office he by whom they were performed These in general were his Oblation and Intercession For although his Intercession be continued in Heaven yet was it begun on the earth as his oblation was offered on the earth but it is continued in Heaven as unto the perpetual exercise of it The whole preparation unto and actual oblation of himself was accompanied with most fervent and effectual Intercessions chap. 5. 7. And such was his solemn Prayer recorded Ioh. 17. These things themselves in the first Place were the Good things to come For these they were which were designed in and the substance of the first promise as also of all those which were afterwards given for the confirmation of the faith of the Church therein These did all the legal Institutions direct unto and represent And that they are here intended by the Apostle he plainly declares in the next verse For with respect unto these Good things to come he opposeth his own blood and sacrifice with the Atonement he made thereby unto the blood of Bulls and of Goats with whatever could be effected thereby 2. The effects of these Sacerdotal actings are also intended For these also are reckoned hereunto in the close of the next verse in the Instance of one of them namely eternal Redemption which is comprehensive of them all And these also were of two sorts 1. Such as immediately respected God himself Of this nature was the Atonement and Reconciliation which he made by his blood and peace with God for sinners thereon See 2 Cor. 5. 19 20. Ephes. 2. 14 15 16. 2. The Benefits which hereon are actually collated on the Church whereby it is brought into its consummate state in this world What they are we have discoursed at large on chap. 7. 11. These therefore are the Good things to come consisting in the bringing forth and accomplishing the glorious effects of the hidden wisdom of God according unto his promises from the beginning of the world in the sacrifice of Christ with all the benefits and priviledges of the Church in Righteousness Peace and Spiritual Worship which ensued thereon And we may observe 1. These things alone were the true and real Good things that were intended for and promised unto the Church from the beginning of the world The Iews had now utterly lost the true notion of them which proved their ruine and yet do they continue in the same fatal mistake unto this day They found that great and glorious things were spoken of by all the Prophets to be brought in at the coming of the Messiah And the Hope of Good things to come they lived upon and continue yet so to do But being carnal in their own minds and obstinately fixed unto the desire of earthly things they fancied them to consist in things quite of another nature Honour Riches Power a Kingdom and Dominion on the earth with a possession of the wealth of all nations were the Good things which they hoped were to come As to Reconciliation and Peace with God by a full and perfect Atonement for Sin Righteousness Deliverance from spiritual Adversaries with an holy worship acceptable unto God they are things which they neither desired nor regarded Wherefore choosing the world and the things of it before these which are spiritual and Heavenly unto the world they are left and the curse which it lieth under And it is to be feared that some others also have deceived themselves with carnal apprehensions of the Good things if not of the Priesthood yet of the Kingdom of Christ. 2. These things alone are absolutely Good unto the Church all other things are good or evil as they are used or abused Outward Peace and Prosperity are Good in themselves but oftentimes they prove not so to the Church Many a time have they been abused unto its great disadvantage They are not such things as are too earnestly to be desired for who knows what will be the end of them But these things are absolutely Good in every state and condition 3. So excellent are these Good things as that the performance and procuring of them was the cause of the coming of the Son of God with his susception and discharge of his
sacerdotal office They are excellent in their Relation unto the Wisdom Grace and Love of God whereof they are the principal effects and excellent in Relation unto the Church as the only means of its eternal Redemption and Salvation Hadthey been of a lower or meaner nature so glorious a means had not been designed for the effecting of them Woe unto them by whom they are despised How shall we escape if we neglect so great Salvation And 4. Such a Price and value did God put on these things so good are they in his eyes as that he made them the subject of his promises unto the Church from the foundation of the world And in all his promises concerning them he still opposed them unto all the good things of this world as those which were incomparably above them and better than them all And therefore he chose out all things that are precious in the whole Creation to represent their excellencie which makes an Appearance of Promises of earthly Glories in the old Testament whereby the Jews deceived themselves And because of their worth he judged it meet to keep the Church so long in the desire and expectation of them 5. That which the Apostle hath immediate respect unto in the declaration of the Priesthood and Sacrifice of Christ is what he had newly at large declared concerning the Tabernacle and the Service of the High Priest therein Wherefore he assigns a Tabernacle unto this High Priest in answer unto that under the Law whereby he came or wherein he administred the duties of his office And concerning this he first asserts that he came by a Tabernacle 2 Describes this Tabernacle in comparison with the former 1 Positively that it was greater and more excellent 2 Negatively in that being not made with hands it was not of the same Building with it 1. He came by a Tabernacle These words may have prospect unto what is afterwards declared in the next verse and belong thereunto As if he had said being come an High Priest he entred into the Holy Place by a perfect Tabernacle with his own blood for so the High Priest of the Law entred into the Holy Place by or through the Tabernacle with the blood of others But the words do rather declare the constitution of the Tabernacle intended than the Use of it as unto that one solemn service For so before he had described the frame and constitution of the old Tabernacle before he mentioned its use Being come an High Priest by such a Tabernacle that is wherein he administred that office What is the Tabernacle here intended there is great variety in the judgment of expositors Some say it is the Church of the new Testament as Chrysostome who is followed by many Some say it is Heaven itself This is embraced and pleaded for by Schlictingius who labours much in the explanation of it But whereas this is usually opposed because the Apostle in the next verse affirms that Christ entred into the Holies which he expounds of Heaven itself by this Tabernacle which therefore cannot be Heaven also he endeavours to remove it For he saies there is a double Tabernacle in Heaven For as the Apostle hath in one and the same place described a double Tabernacle here on earth a first and a second with their Utensils and services distinguished the one from the other by a vail so there are two places in Heaven answering thereunto The first of these he would have to be the dwelling Place of the Angels the other the Place of the Throne of God himself represented by the most Holy Place in the Tabernacle Through the first of these he saies the Lord Christ passed into the second which is here called his Tabernacle And it is indeed said that the Lord Christ in his exaltation did pass through the Heavens and that he was made higher than the Heavens which would seem to favour that conceit though not observed by him But there is no ground to conceit or fancy such distinct Places in Heaven above yea it is contrary to the Scripture so to do For the Residence of the Holy Angels is before and about the Throne of God So are they always placed in the Scripture Dan. 7. 10. Mat. 18. 10. Revel 5. 11. And these aspectable Heavens which Christ passed through were not so much as the vail of the Tabernacle in his holy service which was his own flesh chap. 10. 20. The only Reason of this ungrounded curious Imagination is a design to avoid the acknowledgment of the Sacrifice of Christ whilst he was on the earth For this cause he refers this Tabernacle unto his entrance into the most Holy Place as the only means of offering himself But the design of the Apostle is to shew that as he was an High Priest so he had a Tabernacle of his own wherein he was to minister unto God This Tabernacle whereby he came an High Priest was his own humane nature The Bodies of men are often called their Tabernacles 2 Cor. 5. 1. 2 Pet. 1. 14. And Christ called his own Body the Temple Ioh. 2. 19. His flesh was the vail Heb. 10. 20. and in his incarnation he is said to pitch his Tabernacle among us Ioh. 1. 14. Herein dwelt the fulness of the Godhead bodily Col. 2. 9. that is substantially represented by all the Pledges of Gods presence in the Tabernacle of old This was that Tabernacle wherein the Son of God administred his Sacerdotal Office in this world and wherein he continueth yet so to do in his Intercession For the full proof hereof I refer the Reader unto our exposition on chap. 8. ver 2. And this gives us an understanding of the description given of this Tabernacle in the Adjuncts of it with reference unto that of old This is given us 1 Positively in a double comparative property 1 That it was Greater than it Greater in dignity and worth not quantity and measures The Humane nature of Christ both in itself its Conception Framing gracious Qualifications and Endowments especially in its Relation unto and Subsistence in the Divine Person of the Son was far more excellent and glorious than any material fabrick could be In this sense for comparative Excellency and Dignity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost constantly used in the new Testament So is it in this Epistle chap. 6. 13 16. The humane nature of Christ doth thus more excel the old Tabernacle than the Sun doth the meanest Star 2. More perfect This respects its Sacred use It was more perfectly fitted and suited unto the end of a Tabernacle both for the inhabitation of the divine nature and the means of exercising the Sacerdotal Office in making A tonement for sin than the other was So it is expressed chap. 10. 5. Sacrifice and Burnt-offering thou wouldst not have but a body hast thou prepared me This was that which God accepted wherewith he was well pleased when he rejected the other as insufficient unto
that he did not do it by the blood of Goats and Calves and this is introduced with the disjunctive negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which refers unto what was before denied of him as unto his entrance into the Tabernacle made with hands He did not do so neither did he make his entrance by the blood of Calves and Goats A difference from and opposition unto the entrance of the High Priest annually into the Holy Place is intended It must therefore be considered how he so entred This entrance is at large described Lev. 16. And 1 It was by the blood of a Bullock and a Goat which the Apostle here renders in the plural number Calves and Goats because of the annual repetition of the same Sacrifice 2 The order of the Institution was that first the Bullock or Calf was offered then the Goat the one for the Priest the other for the People This order belonging not at all unto the purpose of the Apostle he expresseth it otherwise Goats and Calves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Goat a word that expresseth Totum genus Caprinum that whole kind of Creature be it young or old So the Goats of his offering were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kids ver 5. that is young He-Goats for the precise time of their age is not determined So the Bullock the Priest offered for himself was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvencus ex genere bovino which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it expresseth genus vitulinum all young Cattel Concerning these it is intimated in this negative as unto Christ that the High Priest entred into the Holy Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their blood which we must enquire into Two things belonged unto the office of the High Priest with respect unto this blood For 1 He was to offer the blood both of the Bullock and the Goat at the Altar for a sin-offering Lev. 16. 6 11. For it was the blood wherewith alone Atonement was to be made for sin and that at the Altar Lev. 17. 11. so far is it from truth that expiation for sin was made only in the Holy Place and that it is so by Christ without blood as the Socinians imagine 2 He was to carry some of the blood of the Sacrifice into the Sanctuary to sprinkle it there to make Atonement for the Holy Place in the sense before declared And the enquiry is which of these the Apostle hath respect unto Some say it is the latter and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by for with He entred with the blood of Goats and Calves namely that which he carried with him into the Holy Place So plead the Socinians and those that follow them with design to overthrow the Sacrifice which Christ offered in his Death and bloodsheding confining the whole expiation of sin in their sense of it unto what is done in Heaven But I have before disproved this surmise And the Apostle is so far from using the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improperly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to frame a comparison between things wherein indeed there was no similitude as they dream that he useth it on purpose to exclude the sense which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with would intimate For he doth not declare with what the High Priest entred into the Holy Place for he entred with Incense as well as with blood but what it was by vertue whereof he so entred as to be accepted with God So it is expresly directed Lev. 16. 2 3. Speak unto Aaron that he come not at all times into the Holy Place with a young Bullock for a sin-offering and a Ram for a burnt-offering shall he come Aaron was not to bring the Bullock into the Holy Place but he had Right to enter into it by the Sacrifice of it at the Altar Thus therefore the High Priest entred into the Holy Place by the blood of Goats and Calves namely by vertue of the Sacrifice of their blood which he had offered without at the Altar And so all things do exactly correspond between the Type and the Antitype For 2. It is affirmed positively of him that he entred by his own blood and that in opposition unto the other way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by his own blood It is a vain speculation contrary to the Analogie of faith and destructive of the true nature of the oblation of Christ and inconsistent with the dignity of his Person that he should carry with him into Heaven a part of that material blood which was shed for us on the earth This some have invented to maintain a comparison in that wherein is none intended The design of the Apostle is only to declare by vertue of what he entred as a Priest into the Holy Place And this was by vertue of his own blood when it was shed when he offered himself unto God This was that which laid the foundation of and gave him right unto the administration of his Priestly office in Heaven And hereby were all those good things procured which he effectually communicates unto us in and by that Administration This Exposition is the Center of all Gospel-Mysteries the object of the Admiration of Angels and Men unto all eternity What heart can conceive what tongue can express the Wisdom Grace and Love that is contained therein This alone is the stable foundation of faith in our access unto God Two things present themselves unto us 1. The unspeakable Love of Christ in offering himself and his own blood for us See Gal. 2. 20. Rev. 1. 5. 1 Ioh. 3. 16. Ephes. 5. 26 27. There being no other way whereby our sins might be purged and expiated chap. 10. 5 6 7. out of his infinite Love and Grace he condescended unto this way whereby God might be glorified and his Church sanctified and saved It were well if we did always consider aright what Love what Thankfulness what Obedience are due unto him on the account hereof 2. The Excellency and Efficacy of his Sacrifice is hereby demonstrated that through him our faith and hope may be in God He who offered this Sacrifice was the onely begotten of the Father the Eternal Son of God That which he offered was his own Blood God purchased his Church with his own Blood Acts 20. 28. How unquestionable how perfect must the Atonement be that was thus made how glorious the Redemption that was procured thereby This is that which the Apostle mentions in the close of this Verse as the effect of his Blood-shedding Having obtained eternal Redemption The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously rendered as we have seen The Vulgar Latin reads Redemptione aeterna inventa And those that follow it do say that things rare and so sought after are said to be found And Chrysost. inclines unto that Notion of the word But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
this Confirmation 1 A most full declaration of the way and means whereby he obtained that Redemption it was by the offering himself through the Eternal Spirit without spot unto God 2 By comparing this way of it with the Typical Sacrifices and Ordinances of God For arguing ad homines that is unto the satisfaction and conviction of the Hebrews the Apostle makes use of their Confessions to confirm his own Assertions And his Argument consists of two Parts 1 A Concession of their efficacy unto their proper end 2 An Inference from thence unto the greater and more noble efficacy of the Sacrifice of Christ taken partly from the relation of Type and Antitype that was between them but principally from the different nature of the things themselves To make evident the force of his Argument in general we must observe 1 That what he had proved before he takes here for granted on the one side and the other And this was that all the Levitical Services and Ordinances were in themselves carnal and had carnal ends assigned unto them and had only an obscure representation of things spiritual and eternal and on the other side that the Tabernacle Office and Sacrifice of Christ were spiritual and had their effects in eternal things 2 That those other carnal earthly things were Types and Resemblances in God's appointment of them of these which are spiritual and eternal From these Suppositions the Argument is firm and stable and there are two Parts of it 1 That as the Ordinances of old being carnal had an efficacy unto their proper end to purifie the unclean as to the flesh so the Sacrifice of Christ hath a certain efficacy unto its proper end namely the purging of our Consciences from dead works The force of this Inference depends on the Relation that was between them in the appointment of God 2 That there was a greater efficacy and that which gave a greater evidence of it self in the Sacrifice of Christ with respect unto its proper end than theirs was in those Sacrifices and Ordinances with respect unto their proper end How much more And the reason hereof is because all their efficacy depended on a meer arbitrary Institution In themselves that is in their own Nature they had neither worth value nor efficacy no not as unto those Ends whereunto they were by Divine Institution designed But in the Sacrifice of Christ who is therefore here said to offer himself unto God through the eternal Spirit there is an innate glorious worth and efficacy which sutably unto the Rules of Eternal Reason and Righteousness will accomplish and procure its effects VER XIII THere are two things in this Verse which are the ground from whence the Apostle argueth and maketh his Inference in that which follows 1 A Proposition of the Sacrifices and Services of the Law which he had respect unto 2 An Assignation of a certain efficacy unto them The Sacrifices of the Law he refers unto two Heads 1 The Blood of Bulls and Goats 2 The Ashes of an Heifer And the distinction is 1 from the matter of them 2 the manner of their performance For the manner of their performance the Blood of Bulls and Goats were offered which is supposed and included the Ashes of the Heifer was sprinkled as it is expressed The matter of the first is the Blood of Bulls and Goats The same say some with the Goats and Calves mentioned in the Verse foregoing So generally do the Expositors of the Roman Church and that because their Translation reads Hircorum Vitulorum contrary unto the Original Text. And some instances they give of the same signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Apostle had just reason for the alteration of his expression For in the foregoing Verse he had respect only unto the Anniversary Sacrifice of the High Priest but here he enlargeth the Subject unto the consideration of all other expiatory Sacrifices under the Law For he joins unto the Blood of Bulls and Goats the Ashes of an Heifer which was of no use in the Anniversary Sacrifice Wherefore he designed in these words summarily to express all Sacrifices of Expiation and all Ordinances of Purification that were appointed under the Law And therefore the words in the close of the Verse expressing the end and effects of these Ordinances purified the unclean as unto the flesh are not to be restrained unto them immediately foregoing the Ashes of an Heifer sprinkled but an equal respect is to be had unto the other sort or the Blood of Bulls and Goats The Socinian Expositor in his entrance into that wresting of this Text wherein he labors in a peculiar manner denies that the water of sprinkling is here to be considered as Typical of Christ and that because it is the Anniversary Sacrifice alone which is intended wherein it was of no use Yet he adds immediately that in it self it was a Type of Christ so wresting the Truth against his own Convictions to force his design But the Conclusion is strong on the other hand because it was a Type of Christ and is so here considered whereas it was not used in the great Anniversary Sacrifice it is not that Sacrifice alone which the Apostle hath respect unto Wherefore by Bulls and Goats by an usual Synecdoche all the several kinds of clean Beasts whose blood was given unto the People to make Atonement withal are intended So is the matter of all Sacrifices expressed Psal. 50. 13. Will I eat the flesh of Bulls or drink the blood of Goats Sheep are contained under Goats being all Beasts of the Flock And it is the Blood of these Bulls and Goats which is proposed as the first way or means of the Expiation of Sin and Purification under the Law For it was by their Blood and that as offered at the Altar that Atonement was made Lev. 17. 11. Purification was also made thereby even by the sprinkling of it The second thing mentioned unto the same end is the Ashes of an Heifer and the use of it which was by sprinkling The Institution use and end of this Ordinance is described at large Numb 19. And an eminent Type of Christ there was therein both as unto his suffering and the continual efficacy of the cleansing vertue of his Blood in the Church It would too much divert us from the present Argument to consider all the particulars wherein there was a Representation of the Sacrifice of Christ and the purging vertue of it in this Ordinance yet the mention of some of them is of use unto the Explication of the Apostles general design As 1 It was to be a Red Heifer and that without spot or blemish whereon no yoke had come ver 2. Red is the colour of guilt Isa. 1. 18. yet was there no spot or blemish in the Heifer so was the guilt of Sin upon Christ who in himself was absolutely pure and holy No yoke had been on her
efficient John 1. 5. Rom. 11. 34. Heb. 1. 2. So it doth here the eternal Spirit was not an inferior instrument whereby Christ offered himself but it was the principal efficient cause in the work The Variety that is in the reading of this place is taken notice of by all Some Copies read by the Eternal Spirit some by the Holy Spirit the latter is the reading of the Vulgar Translation and countenanced by sundry ancient Copies of the Original The Syriac retains the Eternal Spirit which also is the reading of most ancient Copies of the Greek Hence follows a double interpretation of the words some say that the Lord Christ offered himself unto God in and by the acting of the Holy Ghost in his Humane Nature For by him were wrought in him that servent zeal unto the glory of God that love and compassion unto the souls of men which both carried him through his sufferings and rendered his obedience therein acceptable unto God as a Sacrifice of a sweet smelling savor which work of the Holy Spirit in the Humane Nature of Christ I have elsewhere declared Others say that his own Eternal Deity which supported him in his sufferings and rendred the Sacrifice of himself effectual is intended But this will not absolutely follow to be the sense of the place upon the common reading by the Eternal Spirit For the Holy Spirit is no less an Eternal Spirit than is the Deity of Christ himself The truth is both these concurred in and were absolutely necessary unto the offering of Christ. The acting of his own Eternal Spirit was so unto the efficacy and effect And those of the Holy Ghost in him were so as unto the manner of it Without the first his offering of himself could not have purged our Consciences from dead works No Sacrifice of any meer creature could have produced that effect It would not have had in itself a worth and dignity whereby we might have been discharged of sin unto the glory of God Nor without the subsistence of the Humane Nature in the Divine Person of the Son of God could it have undergone and passed through unto victory what it was to suffer in this offering of it Wherefore this sense of the words is true Christ offered himself unto God through or by his own Eternal Spirit the Divine Nature acting in the person of the Son For 1 it was an Act of his entire Person wherein he discharged the office of a Priest And as his Humane Nature was the Sacrifice so his Person was the Priest that offered it which is the only distinction that was between the Priest and Sacrifice herein As in all other Acts of his Mediation the taking our nature upon him and what he did therein the Divine Person of the Son the Eternal Spirit in him acted in love and condescension so did it in this also of his offering himself 2 As we observed before hereby he gave dignity worth and efficacy unto the Sacrifice of himself For herein God was to purchase his Church with his own blood And this seems to be principally respected by the Apostle For he intends to declare herein the dignity and efficacy of the Sacrifice of Christ in opposition unto those under the Law For it was in the will of man and by material fire that they were all offered But he offered himself by the Eternal Spirit voluntarily giving up his Humane Nature to be a Sacrifice in an Act of his Divine Power 3 The Eternal Spirit is here opposed unto the Material Altar as well as unto the Fire The Altar was that whereon the Sacrifice was laid which bore it up in its Oblation and Ascension But the Eternal Spirit of Christ was the Altar whereon he offered himself This supported and bore it up under its sufferings whereon it was presented unto God as an acceptable Sacrifice Wherefore this reading of the words gives a sense that is true and proper unto the matter treated of But on the other side it is no less certain that he offered himself in his Humane Nature by the Holy Ghost All the gracious actings of his mind and will were required hereunto The Man Christ Iesus in the gracious voluntary acting of all the faculties of his Soul offered himself unto God His Humane Nature was not only the matter of the Sacrifice but therein and thereby in the gracious actings of the faculties and powers of it he offered himself unto God Now all these things were wrought in him by the Holy Spirit wherewith he was filled which he received not by measure By him was he filled with that love and compassion unto the Church which acted him in his whole Mediation and which the Scripture so frequently proposeth unto our Faith herein He loved me and gave himself for me He loved the Church and gave himself for it He loved us and washed us in his own blood By him there was wrought in him that zeal unto the glory of God the fire whereof kindled his Sacrifice in an eminent manner For he designed with ardency of love to God above his own life and present state of his Soul to declare his righteousness to repair the diminution of his glory and to make such way for the communication of his love and grace to sinners that he might be eternally glorified He gave him that holy submission unto the Will of God under a prospect of the bitterness of that Cup which he was to drink as enabled him to say in the height of his conflict Not my Will but thy Will be done He filled him with that faith and trust in God as unto his supportment deliverance and success which carried him steadily and safely unto the issue of his tryal Isa. 50. 7 8 9. Through the actings of these graces of the Holy Spirit in the Humane Nature his offering of himself was a free voluntary Oblation and Sacrifice I shall not positively determine on either of these Senses unto the exclusion of the other The latter hath much of spiritual light and comfort in it on many accounts But yet I must acknowledge that there are two Considerations that peculiarly urge the former interpretation 1. The most and most ancient Copies of the Original read by the Eternal Spirit and are followed by the Syriac with all the Greck Scholists Now although the Holy Spirit be also an Eternal Spirit in the unity of the same Divine Nature with the Father and the Son yet where he is spoken of with respect unto his own personal actings he is constantly called the Holy Spirit and not as here the Eternal Spirit 2. The design of the Apostle is to prove the efficacy of the Offering of Christ above those of the Priests under the Law Now this arose from hence partly that he offered himself whereas they offered only the blood of Bulls and Goats but principally from the dignity of his Person in his Offering in that he offered himself by his own Eternal Spirit or
double Assertion in it 1 That almost all things are by the Law purged with Blood 2 That without shedding of Blood is no Remission In the first of these there is considerable the Assertion it self and the Limitation of it 1. The Assertion it self is that by the Law all things were purged with Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto the Law the Rule the Commands the Institution of it In that way of worship Faith and Obedience which the People were obliged unto by the Law According unto the Law there was a Necessity of the Blood of Sacrifices for the purging of Sin and making of Attonement This he inferres and concludes from what he had said before concerning the Dedication of the Covenant and the Purification of the Tabernacle with all the Vessels of its Ministry And from hence he designs to prove the Necessity of the Death of Christ and the Efficacy of his Blood for the purging of Sin whereof those legal things were Types and Representations Of these legal Purifications or purgings by Blood we have treated already 2. The Limitation of this Assertion is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost Some few Purifications there were under the Law that were not by Blood Such as some judge was that by the Ashes of an Heifer mingled with water whereof we have treated on ver 13. But I am not certain that this may be esteemed a Purification without Blood For the Heifer whose Ashes were used in it was first slain and its blood poured out Afterwards the blood as well as the flesh was burnt and reduced unto Ashes Wherefore that way of Purification cannot be said to be without blood And it was a Type of the Purifying efficacy of the blood of Christ who offered himself an whole Burnt-offering unto God through the fire of the Eternal Spirit But there were two sorts of Purifications under the Law wherein blood was neither formally nor virtually applyed or used The one was by Fire in things that would endure it Numb 31. 23. And the Apostle speaks of things as well as Persons as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares The other was by water whereof there were many Instances See Exod. 19. 10. Levit. 16. 26 28. chap. 22. 6 7. All other Representations were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Offering and Sprinkling of Blood From the consideration of the Purifications mentioned the Apostle adds the Limitation of Almost For the conceit of some of the Antients that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as ferè and is to be joyned with purged were almost purged that is they were so only ineffectually is most improper For it is contrary to the natural construction of the words and the direct intention of the Apostle Only we may observe that the Purifications which were by fire and water were of such things as had no immediate Influence into the Worship of God or in such cases as wherein the Worship of God was not immediately concerned nor of such things wherewith Conscience was defiled They were only of external Pollutions by things in their own nature Indifferent and had nothing of Sin in them And the Sacred Institutions which were not concerning the immediate Worship of God nor things which in themselves did defile the Consciences of Men were as hedges and fences about those which really did so They served to warn Men not to come near those things which had a real defilement in themselves See Matth. 15. 16 17 18 19 20. Thus almost all things that is absolutely all which had any inward real Moral defilement were purged with Blood and directed unto the purging efficacy of the Blood of Christ. And we may observe that 1. There was a great variety of legal Purifications For as all of them together could not absolutely purge Sin but only direct unto what would do so so none of them by themselves could fully represent that one Sacrifice by blood whereby all sin was to be purged therefore were they multiplyed 2. This variety argues that in our selves we are ready to be Polluted on all occasions Sin cleaveth unto all that we do and is ready to defile us even in our best Duties 3. This variety of Institutions was a great part of the Bondage-state of the Church under the Old Testament a Yoke that they were not able to bear For it was almost an insuperable Difficulty to attain an Assurance that they had observed them all in a due manner the Penalties of their Neglect being very severe Besides the outward Observation of them was both burdensome and chargeable It is the Glory of the Gospel that we are directed to make our Address by Faith on all occasions unto that one Sacrifice by the Blood of Christ which cleanseth us from all our sins Howbeit many that are called Christians being ignorant of the Mystery thereof do again betake themselves unto other ways for the Purification of Sin which are multiplied in the Church of Rome 4. The great Mystery wherein God instructed the Church from the Foundation of the World especially by and under legal Institutions was that all purging of Sin was to be by blood This was that which by all Sacrifices from the Beginning and all Legal Institutions he declared unto Mankind Blood is the only means of Purging and Attonement This is the Language of the whole Law All was to manifest that the washing and purging of the Church from Sin was to be looked for from the blood of Christ alone The second Assertion of the Apostle is that without shedding of blood there is no Remission Some would have these words to contain an Application of what is spoken before unto the blood of Christ. But it is manifest that the Apostle yet continues in his Account of things under the Law and enters on the Application of them not before the next verse Wherefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Law or by vertue of its Institutions are here to be repeated By the Law without shedding of blood that is in Sacrifice there was no Remission Yet though that Season be particularly intended the Axiom is universally true and applicable unto the New Covenant Even under it without shedding of blood is no Remission The Curse of the Law was that he that sinned should die But whereas there is no man that liveth and sinneth not God had provided that there should be a Testification of the Remission of Sins and that the Curse of the Law should not be immediately executed on all that sinned This he did by allowing the People to make Attonement for their sins by blood that is the blood of Sacrifices Levit. 17. 11. For hereby God signified his Will and Pleasure in two things 1 That by this blood there should be a Political Remission granted unto sinners that they should not die under the sentence of the Law as
it was the Rule of the Government of the Nation And in this sense for such sins as were not Politically to be spared no Sacrifice was allowed 2 That real Spiritual Forgiveness and gracious Acceptance with himself was to be obtained alone by that which was signified by this blood which was the Sacrifice of Christ himself And whereas the sins of the People were of various kinds there were particular Sacrifices instituted to answer that variety This variety of Sacrifices with respect unto the various sorts or kinds of sins for which they were to make Attonement I have elsewhere discussed and explained Their Institution and Order is recorded Levit. 1 2 3 4 5 6 7. And if any Person neglected that especial Sacrifice which was appointed to make Attonement for his especial Sin he was left under the sentence of the Law Politically and Spiritually there was no Remission Yea also there might be there were sins that could not be reduced directly unto any of those for whose Remission sacrifices were directed in particular Wherefore God graciously provided against the Distress or Ruine of the Church on either of these Accounts For whether the People had fallen under the neglect of any of those especial ways of Attonement or had contracted the Guilt of such sins as they knew not how to reduce unto any sort of them that were to be expiated he had gratiously prepared the great Anniversary Sacrifice wherein publick Attonement was made for all the Sins Trangressions and Iniquities of the whole People of what sort soever they were Levit. 16. 21. But in the whole of his Ordinances he established the Rule that without shedding of blood was no Remission There seems to be an Exception in the case of him who was so poor that he could not provide the meanest offering of blood for a Sin-offering For he was allowed by the Law to offer the Tenth part of an Ephah of fine flower for his Sin and it was forgiven him Levit. 5. 11 12 13. Wherefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost may be here again repeated because of this single case But the Apostle hath respect unto the general Rule of the Law And this exception was not an ordinary Constitution but depended on the Impossibility of the thing it self whereunto it made a gracious Condescension And this Necessity oft-times of it self without any Constitution suspends a positive Law and gives a Dispensation unto the infringers of it So was it in the case of David when he eat of the Shew-bread in his hunger and as to works of Mercy on the Sabbath day which Instances are given by our Saviour himself Wherefore the particular exception on this consideration did rather strengthen then invalidate the general Rule of the Law Besides the nearest approach was made unto it that might be For fine flower is the best of the bread whereby Mans Life is sustained and in the Offering of it the Offerer testified that by his sin he had forfeited his own Life and all whereby it was sustained which was the meaning of the Offering of Blood The Expositors of the Roman Church do here greatly perplex themselves to secure the Sacrifice of their Mass from this destroying sentence of the Apostle For a Sacrifice they would have it to be and that for the Remission of the sins of the living and the dead Yet they say it is an unbloody Sacrifice For if there be any blood shed in it it is the Blood of Christ and then he is Crucified by them afresh every day as indeed in some sense he is though they cannot shed his Blood If it be unbloody the Rule of the Apostle is that it is no way available for the Remission of sins Those that are sober have no way to deliver themselves but by denying the Mass to be a proper Sacrifice for the Remission of Sins which is done expresly by Estius upon the place But this is contrary unto the direct assertions contained in the Mass it self and razeth the very Foundation of it Now if God gave them so much Light under the Old Testament as that they should know believe and profess that without shedding of Blood is no Remission how great is the Darkness of Men under the New Testament who look seek or endeavour any other way after the pardon of sin but only by the Blood of Christ. 2. This is the great Demonstration of the Demerit of sin of the Holiness Righteousness and Grace of God For such was the Nature and Demerit of Sin such was the Righteousness of God with respect unto it that without shedding of Blood it could not be pardoned They are strangers unto the one and the other who please themselves with other imaginations And what Blood must this be That the Blood of Bulls and Goats should take away Sin was utterly impossible as our Apostle declares It must be the Blood of the Son of God Rom. 3 24 25. Act. 20. 28. And herein were glorified both the Love and Grace of God in that he spared not his only Son but gave him up to be a bloody Sacrifice in his Death for us all VER XXIII In the following Verses unto the End of the Chapter the Apostle makes an Application of all that he had discoursed concerning the Services and Sacrifices of the Tabernacle with their use and efficacy on the one hand and the Sacrifice of Christ its nature use and efficacy on the other unto his present Argument Now this was to demonstrate the Excellency Dignity and Vertue of the Priesthood of Christ and the Sacrifice of himself that he offered thereby as he was the Mediator of the New Covenant And he doth it in the way of Comparison as unto what there was of Similitude between them and of opposition as unto what was singular in the Person and Priesthood of Christ wherein they had no share declaring on both accounts the incomparable Excellency of him and his Sacrifice above the Priests of the Law and theirs And hereon he concludes his whole Discourse with an Elegant comparison and opposition between the Law and the Gospel wherein he comprizeth in few words the substance of them both as unto their effects on the Souls of men That wherein in general there was a Similitude in these things is expressed Verse 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no Difference of Importance in the Translation of these words by any Interpreters of Reputation and singly they have been all of them before spoken unto Only the Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitudes not unaptly VER XXIII It was therefore necessary that the Patterns of things in the Heavens should be purified with these but the Heavenly things themselves with better Sacrifices then these An Entrance is made in these words into the comparison intended For as unto both sorts of Sacrifices compared it is here granted in general that they purged the things whereunto they were applyed But there is a
built by the hands of Men. The manner of this Building was part of its Glory for it relates unto the framing and erection of the Tabernacle in the Wilderness And as this was wholly directed by God himself so he endowed them in an extraordinary manner with singular Skill and Wisdom by whom the work was wrought But as unto the thing it self it is a diminution from its Glory not absolutely but comparatively yet was still made by the hands of Men and so had no Glory in comparison of that which doth excel namely Heaven it self 2. As unto the use of these Holies they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is signified by the Type and this we commonly call the Antitype So is the word used by the Apostle Peter 1 Pet. 3. 21. The Substance of what is typified Sometimes it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Type and Resemblance of the thing signified So is it here used and well rendered Figures And what the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing verse he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are therefore the same only they express different respect and notions of the same things As the Delineation and Representation of Heavenly things in them were obscure and dark they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitudes Resemblances of Heavenly things As that Representation which they had and made of them was a Transcript from the Original Pattern and Idea in the Mind of God and shewed unto Moses in the Mount they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or express Figures And they were thus Figures of the True that is the true Holies True in these expressions is opposed unto Shadowing and Typical not unto that which is false or abulterate So Joh. 1. 17 18. real substantial the things originally in all these Institutions This is a brief Description of the Place whereinto the High Priest under the Law did enter wherein his great Priviledge did consist and whereon the Efficacy of all his other Administrations did Depend And it is described 1 With respect unto its Institution it was the most Holy Place peculiarly dedicated unto the Reception of the especial Pledges of the Presence of God 2 As unto its Fabrick it was made with hands though of an excellent structure directed by God himself and framed by his especial command yet was it in its self no more but the work of Mens hands 3 As unto its principal end and use it was a figure and Resemblance of Heavenly things All Gods Appointments in his service have their proper season Beauty and Glory and Use which are all given them by his Appointment Even the things that were made with mens hands had so whilst they had the force of a Divine Institution To enter into the Presence of God represented by the Typical Pledges of it in this place was the height of what the High Priest under the Law attained unto And this he did on the Ground of the Dedication and Purification of the Tabernacle by the Blood of the Sacrifices of Goats and Calves And it may be said if the Lord Jesus Christ be the High Priest of the Church hither or into this place he ought to have entered I Answer He ought indeed so to have done if by his Sacrifice he had purified only earthly things But whereas he had no such Design nor were the temporal things of the whole Creation worth the Purification with one drop of his Blood but they were things Spiritual and Heavenly that were purified by his Sacrifice he was not to enter into the Holy Place made with hands the Figures of the same but into Heaven it self In opposition unto what is denyed of him and which is therein ascribed unto the High Priest of the Law the place whereinto he did enter is called Heaven it self The Entrance spoken of was Sacerdotal not Triumphant and Regal as I have elsewhere declared And by this Heaven it self a peculiar place is intended The Apostle hath in several places affirmed that in his Ascension he passed through the Heavens and was made higher then the Heavens Wherefore by this Heaven it self some place that is called so by the way of Eminency is intended This in the Scripture is sometimes called the Heaven of Heavens and the third Heaven The place of the peculiar Residence of the Presence Majesty and Glory of God and of his Throne where all his Blessed Saints enjoy his Presence and all his Holy Angels minister unto him A Place above all these aspectable Heavens the Heavens which we do behold The Entrance of Christ into Heaven as our High Priest was into it as the Temple of God wherein the Chief thing considerable is the Throne of Grace For it is that which answers unto and was signified by the entrance of the High Priest into the most Holy Place in the Tabernacle And there was nothing therein but the Ark and the Mercy-seat with the Cherubims of Glory overshadowing them which as we have declared was a Representation of a Throne of Grace He entered likewise into Heaven Triumphantly as it was the Palace of God the Throne of the Great King and sat down at the Right hand of the Majesty on high But this he did with respect unto the Execution of his Kingly Office with Authority and Power For as the Offices of Christ are distinct and their Exercise is so also so Heaven it self wherein he now dischargeth them all is proposed unto us under divers Considerations distinctly answering unto the work that the Lord Christ hath yet to perform therein And this serves 1. Unto the Direction and Encouragement of Faith When we apply our selves unto Christ to seek for Aid for the subduing and destruction of our spiritual Adversaries by his ruling Power that mighty Power whereby he is able to subdue all things unto himself we consider him on the Throne of Majesty in the full Possession of all Power in Heaven and Earth Hereby is Faith both encouraged and directed in its Acting or approach unto him And when we go unto him for relief under our Temptations with a sense of the Guilt of Sin which requires tenderness and compassion we consider him as in the Temple of God appearing as our High Priest before the Throne of Grace Chap. 4. 14 15 16. 2. This Representation is the spring of all Spiritual Consolation God on a Throne of Grace the Lord Christ before it in the Exercise of his office with Faithfulness Compassion and Power is the Spring and Center of all the Comforts of the Church Schlictingius affirms on this Place that these things are spoken of Christ only in a neat and handsom Metaphor under which he is compared unto the Priests of old And the whole of his Discourse tends unto this that it is a Comparison framed or coyned by the Apostle for the Illustration of what he intends But this is not to
And they are all witnessed unto in his perpetual Appearance in the presence of God for us 7. This also comprizeth his being an Advocate He is hereby in a continual readiness to plead our Cause against all Accusations which is the especial Nature of his work as an Advocate which is distinct from his Intercession whereby he procures supplies of Grace and Mercy for us 8. This Account of the Appearance of Christ before God on the Throne of Grace gives direction into a right Apprehension of the way of the Dispensation of all saving Grace and Mercy unto the Church The Spring and Fountain of it is God himself not absolutely considered but as a on Throne of Grace Goodness Grace Love and Mercy are natural unto him but so also are Righteousness and Judgment That he should be on a Throne of Grace is an Act of his Soveraign Will and Pleasure which is the original Spring of the Dispensation of all Grace unto the Church The procuring Cause of all Grace and Mercy for the Church as issuing from this Throne of Grace is the Sacrifice of Christ whereby Attonement was made for Sin and all Heavenly things purifyed unto their proper End Hence he is continually represented before this Throne of God as a Lamb that had been slain The Actual Application of all Grace and Mercy unto the Church and every member of it depends on this his Appearance before God and the Intercession wherewith it is accompanied Schlictingius grants on the place that Christ doth indeed Solicitously take care of the Salvation of the Church but yet God saith he doth grant it of meer Mercy without any regard unto Satisfaction or Merit which saith he we exclude And the only Reason he gives for their so doing is this that where there is Satisfaction or Merit there is no need of Oblation Appearance or Intercession But this Fancy opposed unto the Wisdom of God in the Dispensation of himself and his Grace ariseth from their Corrupt Notion of these things If the Oblation of Christ with his Appearance in Heaven and Intercession were nothing but what they imagine them to be that is his Appearance in Heaven with all Power committed unto him and the Administration of it for our Good his Satisfaction and Merit could not directly be thence proved Yet also on the other hand are they no way disproved thereby for they might be antecedently necessary unto the exercise of this Power But the Argument is firm on the other hand There is in the Dispensation of Grace and Mercy respect had unto Satisfaction and Merit because it is by the Blood and Sacrifice of Christ as it is the design of the Apostle to declare For whereas He was therein an offering for Sin was made Sin for us and bare all our Iniquities undergoing the Penalty or Curse of the Law due unto them which we call his Satisfaction or Suffering in our stead And whereas all that he did antecedently unto the Oblation of himself for the Salvation of the Church he did it in a way of Obedience unto God by Vertue of the Compact or Covenant between the Father and Him for our Salvation unto his Glory which we call his Merit Unto these there is respect in the dispensation of Grace or the Lord Christ lived and died in Vain But to declare their Apprehension of these things the same Author adds Porro in Pontifice legali apparitio distincta erat ab oblatione licet utraque erat conjuncta simul fieret nempe quia alius erat Pontifex alia victima apparebat quidem Pontifex offerebatur autem victima seu sanguis victimae At nostri Pontificis oblatio apparitio quemadmodum interpellatio reipsa idem sunt quia nimirum idem est Pontifex Victima Dum enim apparet Christus seipsum offert dum seipsum offert apparet dum autem offert apparet interpellat 1. It is not true that the Oblation or Offering of the Sacrifice by the High Priest and his Appearance in the Holy Place was at the same time For he offered his Sacrifice at the Altar without and afterwards entred with the blood into the Holy Place 2. He grants that the Blood of the Sacrifice was offered but will not allow that the Blood of Christ was offered at all nor that Christ offered himself before he had laid aside both flesh and blood having no such thing belonging unto him 3. That the Sacrifice of Christ his Oblation Appearance and Intercession are all one and the same and that nothing but his Power and Care in Heaven for the Salvation of the Church is intended by them is an Imagination expresly contradictory unto the whole Design and all the Reasonings of the Apostle in the Context For he carefully distinguisheth those things one from the other sheweth the different and distinct time of them under the Old Testament declareth their distinct Natures Acts and Effects with the different places of their performance Violence also is offered unto the signification of the Words and the common Notion of things intended by them to make way for this Conceit In common use and force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are others It is true the Lord Christ is in himself both the Priest and the Sacrifice but it doth not thence follow that his offering of himself and his Appearance in the Presence of God for us are the same but only that they are the Acts of the same Person This Continual Appearance of the Lord Christ for us as our High Priest in the Presence of God in the way explained is the Foundation of the Safety of the Church in all Ages and that whereon all our Consolation doth depend whence Relief is derived by Faith on all occasions The Consideration hereof being rightly improved will carry us through all difficulties Temptations and Trials with safety unto the End VER XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not also neque neither nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Soul He made his Soul an offering for Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with Blood that was not his own properly Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with other blood or the blood of another Nor yet that he should offer himself often as the High Priest entreth into the Holy-Place every year with the blood of others In the foregoing verse there is an Opposition in the Comparison between the Lord Christ and the High Priest of the Law yet is it such as hath its Foundation in a Similitude that is between them and therefore respects not so much the things themselves opposed as the manner of them For as the Lord Christ entred not into the Holy
afterwards 7 This Imagination is destructive of the principal design and Argument of the Apostle For he proves the Imperfection of the Sacrifices of the Law and their insufficiency to consummate the Church from their annual Repetition affirming that if they could have perfected the Worshippers they would have ceased to have been offered Yet was that Sacrifice which he respects repeated only once a year But on this Supposition the Sacrifice of Christ must be offered always and never cease to be actually offered which reflects a greater Imperfection on it then was on those which were repeated only once a year But the Apostle expresly affirms that the Sacrifice which could effect its End must cease to be offered Chap. 10. 2. Whereas therefore by One offering he hath for ever perfected them that are Sanctified he doth not continue to offer himself though he doth so to appear in the Presence of God to make Application of the Vertue of that One offering unto the Church The Expositors of the Roman Church do raise an Objection on this place for no other End but that they may return an Answer unto it perniciously opposite unto and destructive of the Truth here taught by the Apostle though some of them do acknowledge that it is capable of another answer But this is that which they principally insist upon as needful unto their present Cause They say therefore that if Christ cease to offer himself then it seems that his Sacerdotal Office ceaseth also For it belongs unto that office to offer Sacrifices continually But there is no force in this Objection For it belongs to no Priest to offer any other or any more Sacrifices but what were sufficient and effectual unto the End of them and their office And such was the One Sacrifice of Christ. Besides though it be not actually repeated yet it is vertually applyed always and this belongs unto the present discharge of his Sacerdotal Office So doth also his Appearance in Heaven for us with his Intercession where he still continues in the actual exercise of his Priesthood so far as is needful or possible But they have an Answer of their own unto their own Objection They say therefore that Christ continueth to offer himself every day in the Sacrifice of the Mass by the hands of the Priests of their Church And this Sacrifice of him though it be unbloody yet is a true real Sacrifice of Christ the same with that which he offered on the Cross. It is better never to raise Objections then thus to answer them For this is not to expound the words but to dispute against the Doctrine of the Apostle As I shall briefly evince 1. That the Lord Christ hath by the One offering of himself for ever perfected them that are Sanctified is a Fundamental Article of Faith Where this is denied or overthrown either directly or by just Consequence the Church is overthrown also But this is expresly denied in the Doctrine of the frequent Repetition of his Sacrifice or of the offering of himself And there is no Instance wherein the Romanists do more expresly oppose the Fundamental Articles of Religion 2. The Repetition of Sacrifices arose solely from their Imperfection as the Apostle declares Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law that they were repeated once every year in one place only how great must the Imperfection of the Sacrifice of Christ be esteemed if it be not effectual to take away Sin and perfect them that are Sanctified unless it be repeated every day and that it may be in a thousand Places 3. To say that Christ offereth himself often is expresly and in Terms contradictory to the Assertion of the Apostle Whatever therefore they may apprehend of the offering of him by their Priests yet most certain it is that he doth not every day offer himself But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself of himself by the eternal Spirit once for all so the pretence to offer him often by the Priests is highly Sacrilegious 4. The infinite actings of the Divine Nature in Supporting and Influencing of the Humane the inexpressible Operation of the Holy Ghost in him unto such a peculiar acting of all Grace especially of Zeal unto the Glory of God and compassion for the Souls of men as are inimitable unto the whole Creation were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God And how can a poor sinful Mortal man such as are the best of their Priests pretend to offer the same Sacrifice unto God 5. An unbloody Sacrifice is 1 A Contradiction in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only Sacrifice which the Apostle treats of is victimae mactatio as well as victimae mactatae oblatio It is a Sacrifice by death and that by blood-shedding other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there never was any 2 If it might be supposed yet is it a thing altogether useless For without shedding of Blood there is no Remission The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin An unbloody Sacrifice for the Remission of Sin overthrows both the Law and the Gospel 3 It is directly contrary unto the Argument of the Apostle in the next verse wherein he proves that Christ could not offer himself often For he doth it by affirming that if he did so then must he often suffer that is by the Effusion of his Blood which was absolutely necessary in and unto his Sacrifice Wherefore an unbloody Sacrifice which is without Suffering whatever it be is not the Sacrifice of Christ. For if he be often offered he must often suffer as the Apostle affirms Nor is it unto any Purpose to say that this unbloody Sacrifice of the Mass receiveth its Vertue and Efficacy from the One Sacrifice of Christ on the Cross as it is pleaded by the defenders of it For the Question is not what value it hath nor whence it hath it but whether it be the Sacrifice of Christ himself or no. To sum up the substance of this whole Controversie The Sacrifice or Offering of Christ was 1 By Himself alone through the eternal Spirit 2 Was of his whole Humane Nature as to the matter of it He made his Soul an offering for Sin 3 Was by Death and Bloodshedding whereon its entire Efficacy as unto Attonement Reconciliation and the Sanctification of the Church do depend 4 Was once only offered and could be so no more from the Glory of his Person and the Nature of the Sacrifice it self 5 Was offered with such glorious internal actings of Grace as no Mortal creature can comprehend 6 Was accompanied with his bearing the
had its Consummation Wherefore both the Entrance and the End of this season are called by the same name the Beginning of it here and the End of it Mat. 28. 20. For the whole is but one entire Season And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this construction with a Dative Case signifies the Entrance of any thing as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is at the approach of Death Wherefore whatever hath been or may be in the Duration of the world afterwards the Appearance of Christ to offer himself was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the world that is at the entrance of the last season of Gods dispensation of Grace unto the Church Thus it was saith the Apostle in matter of Fact then did Christ offer himself and then only With respect unto this season so stated three things are affirmed of Christ in the following words 1. What he did He appeared 2. Unto what end to take away sin 3. By what means by the Sacrifice of himself But there is some Difficulty in the Distinction of these words and so variety in their Interpretation which must be removed For those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Sacrifice of himself may be referred either unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the putting away of sin that goes before or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was manifest that follows after In the first way the sense is He was manifest to put away sin by the Sacrifice of himself In the latter he appeared by the Sacrifice of himself to put away sin which confines his Appearance unto his Sacrifice which sense is expressed by the Vulgar Translation per hostiam suam apparuit he appeared by his own Host say the Rhemists But the former Reading of the words is evidently unto the mind of the Apostle For his Appearance was what he did in general with respect unto the end mentioned and the way whereby he did it 1. There is what he did He appeared He was manifested some say that this Appearance of Christ is the same with his Appearance in the Presence of God for us mentioned in the foregoing verse But it is as another word that is used so another thing that is intended That Appearance was after his Sacrifice this is in order unto it That is in Heaven this was on Earth That is still continued this is that which was already accomplished at the Time limited by the Apostle Wherefore this Appearance this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or manifestation of Christ in the end of the world is the same with his being manifested in the flesh 1 Tim. 3. 16 or his coming into the world or taking on him the seed of Abraham to this End that he might suffer and offer himself unto God For what is affirmed is opposed unto what is spoken immediately before namely of his suffering often since the Foundation of the world This he did not do but appeared was manifest that is in the flesh in the Ends of the world to suffer and to expiate sin Nor is the Word ever used to express the Appearance of Christ before God in Heaven His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his coming into the world by his Incarnation unto the Discharge of his Office His Appearance before God in Heaven is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his Illustrious Appearance at the last day is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though that word be used also to express his Glorious manifestation by the Gospel 2 Tim. 1. 10 See 1 Tim. 3. 16. 1 Joh. 3. 8. Tit. 2. 14. This therefore is the meaning of the word Christ did not come into the world he was not manifested in the flesh often since the Foundation of the world that he might often suffer and offer but he did so he so appeared was so manifest in the End of the world 2. The End of this Appearance of Christ was to put away sin And we must enquire both what is meant by sin and what by the putting of it away Wherefore by sin the Apostle intends the whole of its Nature and Effects in its Root and Fruits in its Guilt Power and Punishment Sin Absolutely and Universally Sin as it was an Apostacy from God as it was the Cause of all Distance between God and us as it was the work of the Devil Sin in all that it was and all that it could effect or all the Consequents of it Sin in its whole Empire and Dominion as it entred by the fall of Adam invaded our Nature in its Power oppressed our Persons with its Guilt filled the whole world with its fruits gave existence and Right unto Death and hell with power to Satan to rule in and over mankind so as it rendred us obnoxious unto the Curse of God and Eternal punishment In the whole Extent of sin he appeared to put it away that is with respect unto the Church that is sanctified by his Blood and dedicated unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render putting away is Abrogatio Dissolutio Destructio An Abrogation Disanulling Destroying Disarming It is the Name of taking away the Force Power and Obligation of a Law The Power of Sin as unto all its Effects and Consequents whether sinfull or Penal is called its Law the Law of Sin Rom. 8. 2. And of this Law as of others there are two Parts or Powers 1. It s Obligation unto punishment after the nature of all Penal Laws Hence it is called the Law of Death that whereon sinners are bound over unto Eternal Death This force it borrows from its Relation unto the Law of God and the curse thereof 2. It s impelling Ruling Power subjectively in the mindes of men leading them Captive into all enmity and disobedience unto God Rom. 7. 23. Christ appeared to abrogate this Law of sin to deprive it of its whole power 1. That it should not condemn us any more nor bind us over to punishment This he did by making Attonement for it by the Expiation of it undergoing in his own suffering the penalty due unto it which of necessity he was to suffer as often as he offered himself Herein consisted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abrogation of its Law principally 2. By the destruction of its subjective Power purging our Consciences from dead works in the way that hath been declared This was the principal end of the Appearance of Christ in the world 1 Joh. 3. 8. 3. The way whereby he did this was by the Sacrifice of himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Sacrifice wherein he both suffered and offered himself unto God For that both are included the opposition made unto his often suffering doth evince This therefore is the design and meaning of these words to evidence that Christ did not offer himself unto God often more then once as the High-Priest offered every year before his entrance into the Holy place the Apostle declares the End and Effect of his
thereby and confirmed the New Covenant he concludes from thence and proves the necessity of it because the Legal Sacrifices could not effect those ends which they seemed to be appointed for Wherefore they must be taken away to give place unto that whereby they were perfectly accomplished This therefore he now proceeds to prove God having designed the compleat consummation or sanctification of the Church that which only made a representation of it and of the way whereby it was to be done but could not effect it was to be removed For there was an appointed time wherein he would perfectly fulfil the counsel of his infinite Wisdom and Grace towards the Church herein And at this time which was now come a full clear understanding of the insufficiency of all Legal Sacrifices for that end was to be given unto it For he requires not faith and obedience in any beyond the means of light and understanding which he affords unto them Therefore the full Revelation and demonstration hereof was reserved for this season wherein he required express faith in the way whereby these things were effected 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which he immediately intends is the Sacrifices of the Law especially those which were offered yearly by a perpetual Statute as the words immediately following do declare But he refers what he speaks unto the Law it self as that whereby these Sacrifices were instituted and whereon all their vertue and efficacy did depend They had no more of the one or other but what they had by and from the Law And the Law here is the Covenant which God made with the people at Sinai with all the institutions of worship thereunto belonging It is not the Moral Law which Originally and as absolutely considered had no Expiatory Sacrifices belonging unto it nor is it the Ceremonial Law alone whereby all the Sacrifices of old were either appointed or regulated but it is the first Testament the first Covenant as it had all the ordinances of Worship annexed unto it as it was the Spring and cause of all the priviledges and advantages of the Church of Israel And whereunto the Moral Law as given on Mount Sinai and both the Ceremonial Law and the Judicial also did belong This he calls the Law chap. 7. 19 and the Covenant or Testament compleatly chap. 9. Concerning this Law or Covenant the Apostle declares two things 1. Positively and by way of concession It had a shadow of good things to come 2. Negatively that it had not the very Image of the things themselves which we must consider together because they contribute light unto one another These expressions are Metaphorical and have therefore given occasion unto various conjectures about the nature of the Allusions in them and their application unto the present subject matter I shall not trouble the Reader with a Repetition of them they may be found in most Commentators I shall therefore onely fix on that sense of the words which I conceive to be the mind of the Holy Ghost giving the Reasons why I conceive it so to be Both the Expressions used and the things intended in them a shadow and the very Image have respect unto the good things to come The Relation of the Law unto them is that which is declared Wherefore the true notion of what these good things to come are will determine what it is to have a shadow of them and not the very Image of the things themselves The good things intended may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either with respect unto the Law or with respect unto the Gospel and were so either when the Law was given or when this Epistle was written If they were yet to come with respect unto the Gospel and were so when he wrote this Epistle they can be nothing but the good things of Heaven and Eternal Glory These things were then are still and will alwayes be unto the Church Militant on the earth good things to come and are the Subject of Divine Promises concerning future things In hope of Eternal Life which God that cannot lye promised before the world began Tit. 1. 2. But this cannot be the sense of the words For 1. The Gospel it self hath not the very Image of these things and so should not herein differ from the Law For that the very Image of these things are the things themselves shall be immediately declared 2. The Apostle in this whole discourse designes to prove that the Law with all the Rites of worship annexed unto it were a Type of the good things that were really and actually exhibited in and by the Gospel or by the Lord Christ himself in the discharge of his Office Wherefore they are called good things to come with respect unto the time of the administration of the Law They were so whilest the Law or first Covenant was in force and whilest the institutions of it were continued They had indeed their Original in the Church or were good things to come from the first promise They were more declared so to be and the certainty of their coming more confirmed by the Promise made unto Abraham After these promises and their various confirmations the Law was given unto the people Howbeit the Law did not bring in exhibit or make present the good things so promised that they should no more yet be to come They were still good things to come whilst the Law was in force Nor was this absolutely denyed by the Jews nor is yet so to this day For though they place more in the Law and Covenant of Sinai than God ever placed in them yet they acknowledge that there are good things to come promised and fore-signified in the Law which as they suppose are not yet enjoyed Such is the coming of the Messiah in which sense they must grant that the Law had a shadow of good things to come Hence it is evident what are those good things to come namely Christ himself with all the Grace and mercy and previledges which the Church receiveth by his actual exhibition and coming in the flesh upon the discharge of his Office For he himself firstly principally and evidently was the Subject of all promises and what ever else is contained in them is but that whereof in his Person Office and Grace he is the Author and cause Hence he was signally termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who was to come he that should come Art thou he who is to come And after his actual exhibition the denying of him to be so come is to overthrow the Gospel 1 Joh. 4. 3. And these things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these good things 1. Because they are absolutely so without any allay or mixture All other things in this world however in some respect and as unto some peculiar end they may be said to be good yet are they not so absolutely Wherefore 2. These
is of Christ. And we are not without cogent Reasons to depart from the explication of the Metaphor there given us For these expressions are every way the same They had not the body which is Christ. 3. That is intended which doth compleatly expiate sin which doth consummate and perfect the Church which is denyed unto the Law Now this was not done by an expresse and clear declaration of these things which we acknowledge to be contained in the Gospel but it was done by the things themselves as the Apostle hath proved in the foregoing Chapter and doth further confirm in this that is it was done by Christ alone in the Sacrifice of himself 4. It is confessed by all that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a substantial Image so called not because it is a representation of what it is not but because it is that whereof somewhat else is an Image and Representation as the Law in its institutions and Sacrifices was of these good things And this the Apostle directs us unto by his Emphatical expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsissimam rerum Imaginem the things themselves So it is rendred by the Syriac Translation ipsam rem or ipsam substantiam the substance it self And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the New Testament in this sense Rom. 1. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the likeness of the Image of a corruptible man that is into the likeness of a corruptible man The Image of the man is not something distinct from him something to represent him but the man himself See Rom. 8. 29. 2 Cor. 4. 4. Col. 1. 15. chap. 3. 10. This therefore is that which the Apostle denyes concerning the Law It had not the actual accomplishment of the promise of good things it had not Christ exhibited in the flesh it had not the true real Sacrifice of perfect expiation it represented these things it had a shadow of them but enjoyed not exhibited not the things themselves Hence was its imperfection and weakness so that by none of its Sacrifices it could make the Church perfect Obs. Whatever there may be in any Religious Institutions and the diligent observation of them if they come short of exhibiting Christ himself unto Believers with the Benefits of his Mediation they cannot make us perfect nor give us acceptation with God For 1. It was he himself in his own person that was the principal subject of all the promises of old Hence they who lived not to enjoy his exhibition in the flesh are said to dye in faith but not to receive the promises chap. 11. 39. But it is through the promise that all good things are communicated unto us 2. Nothing is good or usefull unto the Church but through its Relation unto him So was it with the duties of Religious Worship under the Old Testament All their use and worth lay in this that they were shadows of him and his mediation And that of those in the New Testament is that they are more efficacious means of his exhibition and communication unto us 3. He alone could perfectly expiate sin and consummate the state of the Church by the Sacrifice of himself This being the state of the Law or first covenant the Apostle makes an Application of it unto the Question under debate in the last words of the verse can never with those Sacrifices which they offer year by year continually make the comers thereunto perfect We must first speak unto the Reading of the Words and then unto the sense and meaning Expositors generally take notice that in the Original there is a Trajection in the words or that they are placed out of their proper order which Translators do rectifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every year or yearly with the Sacrifices which they offer For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those Sacrifices which they offer year by year as we have rendred the words But the Apostle seems to place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the entrance of the words to signalize the annual Sacrifice which he principally intended But there is a great difficulty in the distinction and pointing of the words that follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in perpetuum continually or for ever that is which they were so to do indispensably by the Law whilest the Tabernacle or Temple were standing or those ordinances of Worship were in force But neither the signification of the Word not the use of it in this Epistle will allow it in this place to belong unto the Words and Sentence going before For it doth not any where signifie a duration or continuance with a limitation And the Apostle is far from allowing an absolute perpetual duration unto the Law and its Sacrifices were they of what use soever especially in this place where he is proving that they were not perpetual nor had an efficacy to accomplish any thing perfectly which is the other signification of the word And it is used only in this Epistle chap. 7. 3. In this place and ver 12 14 of this Chapter But in all these places it is applyed only unto the Office of Christ and the efficacy of it in his personal Ministry It is of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 7. 25. for ever to the uttermost perfectly Wherefore that which is affirmed of Christ and his Sacrifice ver 12 14 of the chapter is here denyed of the Law And the words should be joyned with those that follow The Law by its Sacrifices could not perfect for ever or unto the utmost the comers thereunto In the words thus read there are three things 1. The Impotency of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It can never 2. That with respect whereunto this impotency is charged on it that is the Sacrifices which it offered 3. The effect it self denyed with respect unto that Impotency which is to perfect for ever the comers thereunto 1. The Impotency of the Law as unto the end mentioned is Emphatically expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it can never do it It can do it by no means no way it is impossible it should And it is thus expressed to obviate all Thoughts in the minds of the Hebrews from all expectations of perfection by the Law For thus they were apt to think and hope that by one way and means or another they might have acceptance with God by the Law Wherefore it was necessary thus to speak unto them who had an inveterate perswasion unto the contrary 2. That with respect whereunto this impotency is ascribed unto the Law is its Sacrifices For from them was the perfect expiation of sin to be expected or from nothing prescribed by the Law To deny this power unto them is to deny it absolutely unto the whole Law and all its institutions And these Sacrifices are expressed with respect unto their nature the time of their offering and those by whom they were offered For their nature he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉
And these if any might be made perfect by the Sacrifices of the Law namely those that came unto God by them or through the use of them according unto his institution 3. That wherein the Law failed as unto the appearance it made of the Expiation of sin was that it could not effect it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Absolutely compleatly and for ever It made an expiation but it was temporary only not for ever It did so both in respect unto the consciences of the worshippers and the outward effects of its Sacrifices Their effect on the consciences of the Worshippers was temporary for a sense of sin returned on them which forced them unto a Repetition of the same Sacrifices again as the Apostle declares in the next verse And as unto the outward effects of them they consisted in the removal of temporal punishments and judgments which God had threatned unto the transgressors of the old Covenant This they could reach unto but no further To expiate sin fully and that with respect unto eternal punishment so as to take away the guilt of sin from the consciences and all punishments from the persons of men which is to perfect them for ever which was done by the Sacrifice of Christ this they could not do but only represent what was to be done afterwards If any shall think meet to retain the ordinary distinction of the words and refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to what goes before so taking the word Adverbially they offered them year by year continually then the necessity of the Annual Repetition of those Sacrifices is intended in it This they did and this they were to do always whilst the Tebernacle was standing or the Worship of the Law continued And from the whole verse sundry things may be observed 1. Whatever hath the least Representation of Christ or Relation unto him the obscurest way of teaching the things concerning his Person and Grace whilest it is in force hath a Glory in it He alone in himself originally bears the whole Glory of God in the Worship and Salvation of the Church and he gives Glory unto all institutions of Divine Worship The Law had but a shadow of Him and his Office yet was the Ministration of it Glorious And much more is that of the Gospel and its ordinances so if we have faith to discern their relation unto him and experience of his exhibition of himself and the benefits of his mediation unto us by them Without this they have no Glory whatever order or pomp may be applied unto their outward Administration 2. Christ and his Grace were the only good things that were absolutely so from the foundation of the world or the giving of the first Promise In and by them there is not only a Deliverance from the curse which made all things evil and a Restoration of all the good that was lost by sin in a sanctified blessed use of the Creatures but an Encrease and Addition is made unto all that was good in the State of Innocency above what can be expressed Those who put such a valuation on the meaner uncertain enjoyment of other things as to judge them their Good things their Goods as they are commonly called so as not to see that all which is absolutely good is to be found in him alone much more they who seem to judge almost all things Good besides and Christ with his Grace Good for nothing will be filled with the fruit of their own wayes when it is too late to change their minds 3. There is a great difference between the shadow of good things to come and the good things themselves actually exhibited and granted unto the Church This is the Fundamental difference between the two Testaments the Law and the Gospel from whence all others do arise and whereinto they are resolved Some when they hear that there was Justification Sanctification and Eternal Life to be obtained under the Old Covenant and its administrations by vertue of the Promise which they all had respect unto are ready to think that there was no material difference between the two Covenants I have spoken at large hereunto in the 8th chapter I shall now only say that he who sees not who finds not a Glory excellency and satisfaction producing peace rest and joy in his soul from the actual exhibition of these good things as declared and tendred in the Gospel above what might be obtained from an obscure representation of them as future is a stranger unto Gospel Light and Grace 4. The principal interest and design of them that come to God is to have assured Evidence of the perfect Expiation of sin This of Old they came unto God by the Sacrifices of the Law for which could only represent the way whereby it was to be done Until assurance be given hereof no Sinner can have the least Encouragement to approach unto God For no guilty person can stand before him Where this foundation is not laid in the soul and Conscience all attempts of Access unto God are presumptuous This therefore is that which the Gospel in the first place proposeth unto the Faith of them that do receive it 5. What cannot be effected for the Expiation of Sin at once by any Duty or Sacrifice cannot be effected by its reiteration or repetition Those generally who seek for Attonement and Acceptation with God by their own Duties do quickly find that no one of them will effect their desire Wherefore they place all their confidence in the repetition and multiplication of them what is not done at one time they hope may be done at another what one will not do many shall But after all they find themselves mistaken For 6. The Kepetition of the same Sacrifices doth of it self demonstrate their insufficiency unto the end sought after Wherefore those of the Roman Church who would give countenance unto the Sacrifice of the Masse by assirming that it is not another Sacrifice but the very same that Christ himself offered do prove if the Argument of the Apostle here insisted on be good and cogent an insufficiency in the Sacrifice of Christ for the expiation of sin For so he affirms it is with all Sacrifices that are to be repeated whereof he esteems the repetition it self a sufficient demonstration 7. God alone Limiteth the ends and efficacy of his own Institutions It may be said that if these Sacrifices did not make perfect them that came unto God by them then their so coming unto him was lost labour and to no purpose But there were other ends and other uses of this their coming unto God as we have declared and unto them all they were effectual There never was there never shall be any loss in what is done according unto the Command of God Other things however we may esteem them are but Hay and Stubble which have no power or efficacy unto any Spiritual ends VERSE II III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THe Syriack Translation refers that unto the
the apprehension of the Sinner but by the true Causes and Grounds of it Now these lye herein alone that Sin was not perfectly expiated for where this is not there must be a conscience of Sin that is disquieting judging condemning for Sin The Apostle speaks on the one side and the other of them who were really interested in the Sacrifices whereunto they might trust for the Expiation of Sin The way hereof as unto them of old and the Legal Sacrifices was the due attendance unto them and performance of them according unto Gods institution Hence are the persons so interested called the comers to them and the worshippers The way and means of our interest in the Sacrifice of Christ is by Faith only In this state it often falls out that true Believers have a conscience judging and condemning them for Sin no less than they had under the Law but this trouble and power of conscience doth not arise from hence that Sin is not perfectly expiated by the Sacrifice of Christ but only from an apprehension that they have not a due interest in that Sacrifice and the benefits of it Under the Old Testament they questioned not their due interest in their Sacrifices which depended on the performance of the Rites and Ordinances of Service belonging unto them but their consciences charged them with the Guilt of Sin through an apprehension that their Sacrifices could not perfectly expiate it And this they found themselves led unto by Gods institution of their Repetition which had not been done if they could ever make the Worshippers perfect It is quite otherwise as unto conscience for Sin remaining in Believers under the New Testament for they have not the least Sense or Fear concerning any insufficiency or imperfection in the Sacrifice whereby it is expiated God hath ordered all things concerning it so as to satisfie the consciences of all Men in the perfect Expiation of Sin by it only they who are really purged by it may be in the dark sometimes as unto their personal interest in it But it may be objected that if the Sacrifices neither by their native efficacy nor by the frequency of repetition could take away Sin so as that they who came unto God by them could have peace of conscience or be freed from the trouble of a continual Condemnatory Sentence in themselves then was there no true real peace with God under the Old Testament for other way of attaining it there was none But this is contrary unto innumerable Testimonies of Scripture and the promises of God made then unto the Church In answer hereunto I say the Apostle did not nor doth in these words declare what they did and could or could not attain unto under the Old Testament only what they could not attain by the means of their Sacrifices so he declares it in the next Verse for in them remembrance is made of Sins But in the use of them and by their frequent repetition they were taught to look continually unto the great Expiatory Sacrifice whose Virtue was laid up for them in the promise whereby they had peace with God Obser. 1. The discharge of conscience from its condemning Right and Power by vertue of the Sacrifice of Christ is the foundation of all other priviledges we receive by the Gospel Where this is not there is no real participation of any other of them 2. All peace with God is resolved into a purging Attonement made for sin Being once purged 3. It is by a principle of Gospel-light alone that conscience is directed to condemn all Sin and yet to acquit all Sinners that are purged It s own natural Light can give it no guidance herein VERSE 3. But in those Sacrifices there is a remembrance again made of Sins every year IT is the latter part of the foregoing assertion namely that the Worshippers were not purged or perfected by them in that they had still remaining a conscience for Sin which is proposed unto confirmation for this being a matter of fact might be denied by the Hebrews Wherefore the Apostle proves the truth of his Assertion from an inseparable adjunct of the yearly repetition of these Sacrifices according unto Divine Institution There are Four things to be opened in the words 1. The Introduction of the Reason intended by an adversative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but. 2. The Subject spoken of those Sacrifices 3. What belonged unto them by Divine Institution which is a renewed remembrance of Sin 4. The seasons of it it was to be made every year 1. The note of introduction gives us the nature of the Argument insisted on Had the Worshippers been perfect they would have had no more conscience for Sins But saith he it was not so with them for God appoints nothing in vain And he had not only appointed the Repetition of these Sacrifices but also that in every Repetition of them there should be a Remembrance made of Sin as of that which was yet to be expiated 2. The Subject spoken of is expressed in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them But this Relative is remote from the Antecedent which is in the first Verse by the interposition of the second wherein it is repeated we transfer it hither from the first Verse in our Translation but in these Sacrifices And we supply the defect of the Verb Substantive by there is for there is no more in the Original than but in them a Remembrance again of Sins The Sacrifices intended are principally those of the Solemn day of Expiation For he speaks of them that were repeated yearly that is once every year Others were repeated every day or as often as occasion did require these only were so yearly And these are peculiarly fixed on because of the peculiar Solemnity of their Offering and the interest of the whole people at once in them By these therefore they looked for the perfect Expiation of Sin 3. That which is affirmed of these Sacrifices is their inseparable adjunct that in them there was a remembrance of Sin again That is there was so by virtue of Divine Institution whereon the force of the Argument doth depend For this remembrance of Sin by Gods own Institution was such as sufficiently evidenced that the Offerers had yet a conscience condemning them for sins Respect is had unto the command of God unto this purpose Levit. 16. 21 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an express remembrance or a remembrance expressed by Confession or Acknowledgment See Gen. 40. 9. chap. 42. 21. For where it respects Sin it is a recalling of it unto the Sentence of the Law and a sense of punishment See Num. 5. 15. 1 King 17 18. And hereby the Apostle proves effectually that these Sacrifices did not make the worshippers perfect For notwithstanding their Offering of them a sense of Sin still returned upon their Consciences and God himself had appointed that every year they should make such an acknowledgment and confession of
Sin as should manifest that they stood in need of a farther Expiation than could be attained by them But a difficulty doth here arise of no small Importance For what the Apostle denys unto these Offerings of the Law that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy it is certain that Believers ought not only once a year but every day to call sins to remembrance and to make Confession thereof Yea our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins wherein there is a calling of them unto Remembrance It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices and that of Christ seeing after both of them there is equally a Remembrance of Sin again to be made An. The difference is evident between these things Their Confession of Sin was in order unto and preparatory for a new Attonement and Expiation of it This sufficiently proves the insufficiency of those that were offered before For they were to come unto the new Offerings as if there had never been any before them Our remembrance of Sin and confession of it respects only the Application of the Virtue and Efficacy of the Attonement once made without the least desire or expectation of a new propitiation In their remembrance of Sin respect was had unto the curse of the Law which was to be answered and the wrath of God which was to be appeased it belonged unto the Sacrifice it self whose Object was God Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences whereby we may have assured peace with God The Sentence or Curse of the Law was on them until a new Attonement was made for the Soul that did not joyn in this Sacrifice was to be cut off But the Sentence and Curse of the Law was at once taken away Eph. 2. 14 15 16. And we may observe 1. An Obligation unto such Ordinances of Worship as could not expiate sin nor testifie that it was perfectly expiated was part of the Bondage of the Church under the Old Testament 2. It belongs unto the Light and Wisdom of Faith so to remember Sin and make Confession of it as not therein or thereby to seek after a new Attonement for it which is made once for all Confession of Sin is no less necessary under the New Testament than it was under the Old but not for the same end And it is an eminent difference between the spirit of Bondage and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it the other is encouraged unto Confession because of the Attonement already made as a means of coming unto a participation of the benefits of it Wherefore the causes and reasons of the Confession of Sin under the New Testament are 1. To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self so as to keep us humble and filled with self-abasement He who hath no sense of Sin but only what consists in dread of future judgment knows little of the mystery of our Walk before God and Obedience unto him according unto the Gospel 2. To engage our Souls unto watchfulness for the future against the sins we do confess for in confession we make an abrenuntiation of them 3. To give unto God the glory of his Righteousness Holiness and Aversation from Sin This is included in every Confession we make of Sin for the reason why we acknowledge the Evil of it why we detest and abhor it is its contrariety unto the Nature holy Properties and Will of God 4. To give unto him the glory of his infinite Grace and Mercy in the pardon of it 5. We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences through a fresh Application of the Sacrifice of Christ and the benefits thereof whereunto Confession of Sin is required 6. To exalt Jesus Christ in our Hearts by the application of our selves unto him as the only procurer and purchaser of Mercy and Pardon without which Confession of Sins is neither acceptable unto God nor useful unto our own Souls But we do not make Confession of Sin as a part of a Compensation for the Guilt of it nor as a means to give some present pacification unto Conscience that we may go on in Sin as the manner of some is VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is no difficulty in the Words and very little difference in the Translations of them The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive Impossibile est enim sanguine taurorum hircorum auferri peccata It is impossible that Sins should be taken away by the blood of Bulls and Goats The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose For it is impossible that the Blood of Bulls and Goats should take away Sin This is the last determinate resolution of the Apostle concerning the insufficiency of the Law and its Sacrifices for the Expiation of Sin and the perfecting them who come unto God as unto their Consciences And there is in the Argument used unto this end an inference from what was spoken before and a new enforcement from the Nature or subject matter of these Sacrifices Something must be observed concerning this Assertion in general and an Objection that it is liable unto For by the Blood of Bulls and Goats he intends all the Sacrifices of the Law Now if it be impossible that they should take away Sin for what end then were they appointed Especially considering that in the Institution of them God told the Church that he had given the Blood to make Attonement on the Altar Levit. 17. 11. It may therefore be said as the Apostle doth in another place with respect unto the Law it self if it could not by the works of it justifie us before God to what end then served the Law To what end serve these Sacrifices if they could not take away Sin The Answer which the Apostle gives with respect unto the Law in general may be applyed unto the Sacrifices of it with a small Addition from a respect unto their special Nature For as unto the Law he answers two things 1. That it was added because of Transgressions Gal. 3. 19. 2. That it was a Schoolmaster to guide and direct us unto Christ because of the severities wherewith it was accompanied like those of a School-master not in the Spirit of a tender Father And thus it was as unto the end of these Sacrifices 1. They were added unto the promise because of Transgressions For God in them and by them did continually represent unto Sinners the Curse and Sentence of the Law namely that the Soul that sinneth must dye or
〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they are of the same signification to will freely voluntarily and with delight But this Sense the Apostle doth transfer unto the other word which he renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 6. In the Psalm it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast not required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to rest in to approve to delight in to be pleased with So is it always used in the New Testament whether spoken of God or Men. See Matt. 3. 17. Chap. 12. 18. Chap. 17. 5. Luk. 3. 22. Chap. 12. 32. Rom. 15. 26 27. 1 Cor. 1. 21. Chap. 10. 5. 2 Cor. 5. 8. Col. 1. 19. c. Wherefore if we shall grant that the words used by the Apostle be not exact Versions of those used in the Psalmist as they are applyed the one unto the other yet it is evident that in both of them the full and exact meaning of both these used by the Psalmist is declared which is sufficient unto his purpose All the difficulty in the words may be reduced unto these two Enquiries 1. In what sense it is affirmed that God would not have these Sacrifices that he had no pleasure in them that he rested not in them 2. How was this made known so as that it might be declared as it is in this place As unto the First of these we may observe 1. That this is not spoken of the Will of God as unto the Institution and Appointment of these Sacrifices for the Apostle affirms that they were Offered according unto the Law ver 8. Namely which God gave unto the people God saies indeed by the Prophet unto the people that he spake not unto their Fathers nor commanded them in the day that he brought them out of the Land of Egypt concerning Burnt Offerings and Sacrifices Jer. 7. 22. But he spake not absolutely as unto the things themselves but unto their manner of the observance of them 2. It is not with respect unto the Obedience of the people in their attendance unto them during the Oeconomy of the Law For God both required it strictly of them and approved of it in them when duly performed The whole Law and Prophets bare Testimony hereunto And it was the great Injunction which he left with the people when he ceased to grant any more immediate Revelations of his Will unto the Church Mal. 4. 4. And the Lord Christ himself under the Judaical Church did observe them 3. God doth frequently reject or disallow them in the people as they were attended unto and performed by them But this he did only in the case of their gross Hypocrisie and the two great evils wherewith it was accompanyed The First was that they did not only prefer the outward Observation of them before Internal Moral Obedience but trusted unto them unto the total neglect of that Obedience See Isa. 1. 12 13 14 15 16 17. And the other was that they put their trust in them for Righteousness and Acceptance with God about which he deals Jer. 7. Yet neither was this the Case under consideration in the Psalm For there is no respect had unto any miscarriages of the people about these Sacrifices but unto the Sacrifices themselves Wherefore some say that the words are Prophetical and declare what the Will of God would be after the coming of Christ in the Flesh and the Offering of his Sacrifice once for all Then God would no more require them nor accept them But yet neither is this suited unto the Mind of the Holy Ghost For 1. The Apostle doth not prove by this Testimony that they were to cease but that they could not take away Sin whilst they were in force 2. The reason given by the Lord Christ of his undertaking is their insufficiency during their continuance according to the Law 3. This Revelation of the Will of God made unto the Church was actually true when it was made and given or it was suited to lead them into a great mistake The Mind of the Holy Ghost is plain enough both in the Testimony it self and in the Improvement of it by the Apostle For the Legal Sacrifices are spoken of only with respect unto that end which the Lord Christ undertook to accomplish by his Mediation And this was the perfect real Expiation of Sin with the Justification Sanctification and Eternal Salvation of the Church with that perfect State of Spiritual Worship which was ordained for it in this World All these things these Sacrifices were appointed to prefigure and represent But the Nature and Design of this Prefiguration being Dark and Obscure and the things signified being utterly hid from them as unto their especial Nature and the manner of their Efficacy many in all Ages of the Church expected them from these Sacrifices and they had a great appearance of being Divinely Ordained unto that end and purpose Wherefore this is that and that alone with respect whereunto they are here rejected God never appointed them unto this end he never took pleasure in them with reference thereunto they were insufficient in the Wisdom Holiness and Righteousness of God unto any such purpose Wherefore the Sense of God concerning them as unto this end is that they were not appointed not approved not accepted for it 2. It may be enquired how this Mind and Will of God concerning the refusal of these Sacrifices unto this end might be known so as that it should be here spoken of as of a Truth unquestionable in the Church For the Words thou wouldst not thou tookst no Pleasure do not express a meer internal act of the Divine Will but a Declaration also of what is and what is not well-pleasing unto God How then was this Declaration made how came it to be known I answer 1. The Words are the words of our Lord Jesus Christ the Son of God considered as to be Incarnate for the Redemption of the Church As such he was always in the Bosome of the Father participant of his Counsels especially of those which concerned the Church the Children of Men Prov. 8. 22 23 24. c. He was therefore always acquainted with all the thoughts and counsels of God concerning the ways and means of the Expiation of Sin and so declared what he knew 2. As unto the Penman of the Psalm the words were dictated unto him by immediate Revelation which if nothing had been spoken of it or intimated before had been sufficient for the Declaration of the Will of God therein for all Revelations of that Nature have a beginning when they were first made But 3. In by and together with the Institution of all these Legal Sacrifices God had from the beginning intimated unto the Church that they were not the absolute ultimate way for the Expiation of Sin that he designed or would approve of And this he did partly in the Nature of the Sacrifices themselves which were no way competent or suited in themselves unto this end it being
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
own Intention and Resolution to comply with his Will in Order unto another way of Attonement for Sin Lo I come to do thy Will O God which words have been opened before In the last place he declares what was intimated and signified in this Order of those things being thus spoken unto Sacrifices on the one hand which was the First and the coming of Christ which was the Second in this Order and Opposition It is evident 1. That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh away the First do intend Sacrifices and Offerings But he did not so do it immediately at the speaking of these words for they continued for the space of some Hundreds of years afterwards but he did so declaratively as unto the Indication of the time namely when the Second should be introduced 2. The end of this removal of the First was the establishment of the Second This Second say some is the Will of God but the Opposition made before is not between the Will of God and the Legal Sacrifices but between those Sacrifices and the coming of Christ to do the Will of God Wherefore it is the way of the Expiation of Sin and of the compleat Sanctification of the Church by the Coming and Mediation and Sacrifice of Christ that is this Second the thing spoken of in the Second place this God would establish approve confirm and render unchangeable As all things from the beginning made way for the coming of Christ in the minds of them that did believe so every thing was to be removed out of the way that would hinder his coming and the discharge of the work he had undertaken Law Temple Sacrifices must all be removed to give way unto his coming So is it testified by his fore-runner Luke 3. 4. As it is written in the Book of the words of Isaiah the Prophet saying the Voice of one crying in the Wilderness prepare ye the way of the Lord make his Paths straight and the rough Ways shall be made smooth and all flesh shall see the Salvation of God So it must be in our own Hearts all things must give way unto him or he will not come and take his Habitation in them VERSE 10. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all From the whole Context the Apostle makes an Inference which is comprehensive of the Substance of the Gospel and the description of the Grace of God which is established thereby Having affirmed in Christs own words that he came to do the Will of God he shews what was that Will of God which he came to do what was the design of God in it and the effect of it and by what means it was accomplished which things are to be enquired into As 1. What is the Will of God which he intends By which Will. 2. What was the design of it what God aimed at in this act of his Will and what is accomplished thereby We are sanctified 3. The way and means whereby this effect proceedeth from the Will of God namely through the Offering of the Body of Jesus Christ in opposition to Legal Sacrifices 4. The manner of it in opposition unto their Repetition it was once for all But the sense of the whole will be more clear if we consider the end aimed at in the first place namely the Sanctification of the Church And sundry things must be observed concerning it 1. That the Apostle changeth his Phrase of Speech into the first person we are Sanctified that is all those Believers whereof the Gospel Church-State was constituted in opposition unto the Church-State of the Hebrews and those that did adhere unto it so he speaks before as also Chap. 4. 3. We who have believed do enter into Rest. For it might be asked of him you that thus overthrow the Efficacy of Legal Sacrifices what have you your selves attained in your relinquishment of them We have saith he that Sanctification that Dedication unto God that Peace with him and that Expiation of Sin that all those Sacrifices could not effect And observe 1. Truth is never so effectually declared as when it is confirmed by the experience of its Power in them that believe it and make profession of it This was that which gives them the confidence which the Apostle exhorts them to hold fast and firm unto the end 2. It is an Holy Glorying in God and no unlawful boasting for Men openly to profess what they are made partakers of by the Grace of God and Blood of Christ. Yea it is a necessary duty for Men so to do when any thing is set up in competition with them or opposition unto them 3. It is the best security in differences in and about Religion such as these wherein the Apostle is ingaged the greatest and highest that ever were when Men have an Internal Experience of the Truth which they do profess 2. The words he useth are in the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and relate not only unto the things but the time of the Offering of the Body of Christ. For although all that is intended herein did not immediately follow on the Death of Christ yet were they all in it as the Effects in their proper cause to be produced by virtue of it in their times and seasons and the principal effect intended was the immediate consequent thereof 3. This end of God through the Offering of the Body of Christ was the Sanctification of the Church we are Sanctified The principal Notion of Sanctification in the New Testament is the effecting of real Internal Holiness in the persons of them that do believe by the change of their Hearts and Lives But the word is not here so to be restrained nor is it used in that sence by our Apostle in this Epistle or very rarely It is here plainly comprehensive of all that he hath denied unto the Law Priest-hood and Sacrifices of the Old Testament with the whole Church-State of the Hebrews under it and the effects of their Ordinances and Services As 1. A compleat Dedication unto God in Opposition unto the Typical one which the people were partakers of by the sprinkling of the Blood of Calves and Goats upon them Exod. 24. 2. A compleat Church-state for the Celebration of the Spiritual Worship of God by the Administration of the Spirit wherein the Law could make nothing perfect 3. Peace with God upon a full and perfect Expiation of Sin which he denies unto the Sacrifices of the Law ver 1 2 3 4. 4. Real Internal purification or sanctification of our Natures and Persons from all inward Filth and Defilement of them which he proves at large that the Carnal Ordinances of the Law could not effect of themselves reaching no farther than the Purification of the Flesh. 5. Hereunto also belong the priviledges of the Gospel in Liberty Boldness immediate Access unto God the means of that Access by Christ our High-Priest
and confidence therein in Opposition unto that fear bondage distance and exclusion from the Holy Place of the presence of God which they of old were kept under All these things are comprized in this Expression of the Apostle we are Sanctified The designation of such a State for the Church and the present Introduction of it by the preaching of the Gospel is that whose Confirmation the Apostle principally designs in this whole Discourse the sum whereof he gives us Chap. 11. 40. God having provided some better thing for us that they without us should not be made perfect 1. The whole Fountain and principal cause of this State this Grace is the Will of God even that Will which our Saviour tendred to accomplish by which Will we are Sanctified In the Original it is in which Will in for by which is usual Wherefore we say properly by which Will for it is the supream efficient cause of our Sanctification that is intended And in that expression of our Saviour Lo I come to do thy Will O God it is evident 1. That it was the Will that is the Counsel the Purpose the Decree of God that the Church should be Sanctified 2. That our Lord Christ knew that this was the Will of God the Will of the Father in whose bosom he was And 3. That God had determined which he also knew and declared that Legal Sacrifices could not accomplish and make effectual this his Will so as the Church might be Sanctified thereon Wherefore the Will of God here intended as was intimated before is nothing but the Eternal Gracious Free act or purpose of his Will whereby he determined or purposed in himself to recover a Church out of lost Mankind to Sanctifie them unto himself and to bring them unto the enjoyment of himself hereafter See Eph. 1. 4 5 6 7 8 9. And this Act of the Will of God was 1. Free and Soveraign without any meritorious cause or any thing that should dispose him thereunto without himself he purposed in himself There are every where blessed effects ascribed to it but no cause any where All that is designed unto us in it as unto the Communication of it in its effects were its effects not its cause See Eph. 1. 4. and this place The whole mediation of Christ especially his Death and Suffering was the means of its accomplishment and not the procuring cause of it 2. It was accompanied with infinite Wisdom whereby Provision was made for his own Glory and the means and way of the accomplishment of his Will He would not admit the Legal Sacrifices as the means and way of its accomplishment because they could not provide for those ends for it is impossible that the Blood of Bulls and Goats should take away Sin 3. It was immutable and irrevocable it depended not upon any condition in any thing or persons without himself He purposed in himself nor was it capable of any change or alterations from oppositions or interveniencies 4. It follows hereon that it must be infallibly effectual in the actual accomplishment of what was designed in it every thing in its order and season it cannot in any thing be frustrate or disappointed The whole Church in every Age shall be Sanctified by it This Will of God some would have not to be any Internal Act of his Will but only the things Willed by him namely the Sacrifice of Christ and that for this reason because it is opposed to Legal Sacrifices which the Act of Gods Will cannot be But the mistake is evident for the Will of God here intended is not at all opposed unto the Legal Sacrifices but only as to the means of the accomplishment of it which they were not nor could be The Soveraign Will and Pleasure of God acting it self in infinite Wisdom and Grace is the sole supream original cause of the Salvation of the Church Rom. 9 10 11. 3. The means of accomplishment and making effectual of this Will of God is the Offering of the Body of Christ Jesus Some Copies after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the sence must be supplied by the repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close of that Verse who by the Offering of the Body of Christ were once Sanctified But there is no colour for this supply for the word once doth directly respect the Offering of Christ as the following Verses wherein it is explained and the dignity of this Sacrifice thence demonstrated do prove Wherefore this Article belongs not unto the Text for it is not in the best Copies nor is taken notice of in our Translation Why and in what sense the Sacrifice of Christ is called the Offering of his Body was before declared And by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers not to the cause of our Sanctification which is the Will of God but unto the effect it self Our Sanctification is wrought effected accomplished by the Offering of the Body of Christ. 1. In that the Expiation of our Sin and Reconciliation with God were perfectly wrought hereby 2. In that the whole Church of the Elect was Dedicated unto God which priviledge they are called into the actual participation of through Faith in the Blood of Christ. 3. In that thereby all the Old Legal Sacrifices and all that Yoke and Burden and Bondage wherewith they were accompanied are taken out of the way Eph. 2. 15 16. 4. In that he redeemed us thereby from the whole curse of the Law as given Originally in the Law of Nature and also renewed in the Covenant of Sinai 5. In that thereby he ratified and confirmed the new Covenant and all the promises of it and all the Grace contained in them to be effectually Communicated unto us 6. In that he procured for us and received into his own disposition in the behalf of the Church effectually to Communicate all Grace and Mercy unto our Souls and Consciences In brief whatever was prepared in the Will of God for the good of the Church it is all Communicated unto us through the Offering of the Body of Christ in such a way as tendeth unto the Glory of God and the assured Salvation of the Church This Offering of the Body of Christ is the glorious Center of all the Counsels of the Wisdom of God of all the purposes of his Will for the Sanctification of the Church For 1. No other way or means could effect it 2. This will do it infallibly for Christ Crucified is the Wisdom of God and the Power of God unto this end This is the Anchor of our Faith whereon alone it rests 4. The last thing in the words gives us the manner of the Offering of the Body of Christ. It was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once for all say we once only it was never before that one time nor shall ever be afterwards there remains no more Offering for Sin And this demonstrates both the Dignity and Efficacy of his
Sacrifice Of such Worth and Dignity it was that God absolutely acquiesced therein and smelt a savour of Eternal rest in it And of such Efficacy that the Sanctification of the Church was perfected by it so that it needed no Repetition It also made way for the following state of Christ himself which was to be a state of Glory absolute and perfect inconsistent with the Repetition of the same Sacrifice of himself For as the Apostle shews ver 12 13. After this Sacrifice offered he had no more to do but to enter into Glory So absurd is that Imagination of the Socinians that he offered his Expiatory Sacrifice in Heaven that he did not he could not enter into Glory until he had compleatly Offered his Sacrifice the Memorial whereof he carried into the Holy Place And the Apostle lays great weight on this consideration as that which is the Foundation of the Faith of the Church He mentions it often and argues from it as the principal Argument to prove its excellency above the Sacrifices of the Law And this very Foundation is destroyed by those who fancy unto themselves a renewed Offering of the Body of Christ every day in the Mass. Nothing can be more directly contrary unto this Assertion of the Apostle whatever colour they may put upon their practice or whatever pretence they may give unto it Wherefore the Apostle in the next Verses argues from the Dignity and Efficacy of the Sacrifice of Christ by its difference from and Opposition unto the Legal Sacrifices which were often repeated VERSE XI XII XIII XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 11 12 13 14. And every Priest standeth daily Ministring and Offering oftentimes the same Sacrifices which can never take away Sins But this Man after he had Offered one Sacrifice for Sins for ever sat down on the Right Hand of God From henceforth expecting till his Enemies be made his Footstool For by one Offering he hath perfected for ever them that are Sanctified THese words are an entrance into the close of that long blessed Discourse of the Apostle concerning the Priest-hood and Sacrifice of Christ their Dignity and Efficacy which he shuts up and sinisheth in the following Verses confirming the whole with the Testimony of the Holy Ghost before produced by him Four things doth he here instruct us in by way of Recapitulation of what he had declared and proved before 1. The state of the Legal Priests and Sacrifices as unto the repetition of them by which he had proved before their utter insufficiency to take away Sin ver 11. 2. In that one Offering of Christ and that once Offered in opposition thereunto ver 12. 3. The consequence thereof on the part of Christ whereof there are two parts 1. His State and Condition immediately ensuing thereon ver 12. manifesting the Dignity Efficacy and absolute perfection of his Offering 2. As unto the continuance of his State and Condition afterwards ver 13. 4. The absolute effect of his Sacrifice which was the Sanctification of the Church ver 14. In the First of these we have 1. The Note of its Introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and. 2. The Subject of the Proposition in it every Priest 3. What is ascribed unto them in the discharge of their Office which is exprest 1. Generally they stood Ministring day by day 2. Particularly as unto that part of their Office which is now under consideration they often that is every day offered the same Sacrifices 4. The inefficacy of those Sacrifices though often Offered they could not take away Sin Besides this work of Daily Offering the same Sacrifices which could not take away Sin there was nothing ensued on them of Glory and Dignity unto themselves or Benefit unto the Church This the Apostle insinuates although it be left out in the Comparison insisting especially on the contrary in the opposite Sacrifice of Christ both as unto his own Glory and the Eternal Salvation of the Church 1. The Introduction is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mostly a Copulative sometimes Redditive as it is here taken by us and rendred In this latter way it gives a further reason of what was before declared of the Efficacy of the Sacrifice of Christ by a comparison of it with those of the Priests which were often repeated In the other sense it denotes a progress in the same Argument by a repetition of the consideration of the Old Sacrifices and a new comparison of them with that of Christ. Both come to the same and either may be allowed 2. The subject spoken of that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Priest that is say some every High-Priest and so they interpret the words standeth daily by a certain day once a year referring the whole unto the Anniversary Sacrifice on the day of Expiation And it is not denied but that the Apostle hath a special regard thereunto and mentioneth it expresly as we have shewed on Ch. 9. 7 25. But it cannot be here so restrained for he makes Application herein of what he had spoken before of all the Sacrifices of the Law and therein he reckons up all sorts of them as we have seen some of which as the whole Burnt Offerings and all Offerings in distinction from Bloody Sacrifices were not Offered by the High-Priest on that day but by other Priests on all occasions And the following expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Standing Ministring every day declares the constant discharge of the Priestly Office in every daily Ministration This was the work that all the Priests were designed unto in their courses Wherefore the words as they do not exclude the Annual Sacrifice of the High-Priest so they include the daily and occasional Sacrifices of all the other Priests for these Offerings of Blood were also Types of the Sacrifice and Offering of Christ. For all Sacrifices by Blood were to make Attonement for Sin Lev. 17. 11. And they were of no use but by virtue of the Typical Representation of the Sacrifice of Christ. Therefore all the Priests and their whole Office as unto all that belonged unto the Offering of Sacrifices are comprized in this Assertion And it was necessary to extend the Comparison unto them all that there might be no exception unto the Argument from it And the following words which give a Description of the general way of their Ministration do inforce this Interpretation which is the third thing in them 3. Standeth daily Ministring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standeth or rather stood they did so while their Office was in force which was their Duty by the Law so to do For the Apostle respecteth not what was their present acting as to matter of Fact but speaks of the whole service of the Priests indistinctly as past or present with regard unto what was to be done by virtue of the first institution of them and the service which the Tabernacle was erected for Stood or standeth ready for and employed in the
day whereas he Offered but once so as that the repetition of it is destructive unto it The other is that of the Socinians who would have the Offering and Sacrifice of Christ to be only his appearance before God to receive power to keep us from the punishment of sin upon his doing of the Will of God in the World But the words are express as unto the Order of these things namely that he Offered his Sacrifice for sins before his Exaltation in Glory or his sitting on the Right Hand of God And herein doth the Apostle give Glory unto that Offering of Christ for sins in that it perfectly accomplished what all Legal Sacrifices could not effect This therefore is the only repose of troubled Souls 3. The consequent hereof on the part of Christ is two fold 1. What immediately ensued on this Offering of his Body ver 12. 2. What continueth to be his state with respect thereunto both of them evidencing Gods high approbation and acceptance of his person and what he had done as also the Glory and Efficacy of his Office and Sacrifice above those of the Law wherein no such Priviledge nor Testimony was given unto them upon the discharge of their Office 1. The immediate consequent of his Offering was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he sat down on the Right Hand of God This Glorious Exaltation of Christ hath been spoken unto and opened before on Ch. 7. 3. Ch. 8. 1. Here it includes a double opposition unto and preference above the State of the Legal Priests upon their Oblations For although the High-Priest in his Anniversary Sacrifice for the Expiation of sin did enter into the most Holy Place where were the visible pledges of the presence of God yet he stood in a posture of humble Ministration he sate not down with any appearance of Dignity or Honour Again his abode in the Typical Holy Place was for a short season only but Christ sate down at the Right Hand of God for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in perpetuum in an unalterable state and condition He sate down never to Offer Sacrifice any more And this is the highest pledge the highest assurance of those two things which are the Pillars and principal Foundations of the Faith of the Church 1. That God was absolutely pleased satisfied and highly glorified in and by the Offering of Christ. For had it not been so the Humane Nature of Christ had not been immediately exalted into the highest Glory that it was capable of See Eph. 5. 1 2. Phil. 2. 7 8 9. 2. That he had by his Offering perfectly Expiated the Sin of the World so as that there was no need for ever of any other Offering or Sacrifice unto the end 1. Faith in Christ doth joyntly respect both his Oblation of himself by Death and the Glorious Exaltation that ensued thereon He so Offered one Sacrifice for sin as that thereon he sate down on the Right Hand of God for ever Neither of these separately is a full Object for Faith to find rest in both in conjunction are a Rock to fix it on And 2. Christ in this Order of things is the great exemplar of the Church He suffered and then entred into Glory If we suffer with him we shall also reign with him ver 13. From henceforth expecting till his Enemies be made his Footstool So that 2. The state and condition of Christ after his sitting down at the Right Hand of God not absolutely but with respect unto his Enemies is declared in these words The whole Testimony is taken from Psal. 110. 1. and here explained in these Verses It is produced in the Confirmation of what the Apostle asserts concerning the impossibility as well as the needlesness of the Repetition of his Sacrifice For as it was no way necessary as in the Verses following he declares so it is impossible in his present state and condition which was Ordained for him from the beginning This was that he should sit at the Right Hand of God expecting his Enemies to be made his Footstool that is a state of Majesty and Glory But Offer himself he could not without suffering and dying whereof in this state he is no way capable And besides as was before Observed it is an evidence both of the dignity and eternal efficacy of his own Sacrifice whereon at once his Exaltation did ensue I acknowledge my thoughts are inclined unto a peculiar Interpretation of this place though I will not oppose absolutely that which is commonly received though in my judgment I prefer this other before it The Assertion is introduced by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth say we as unto what remains that is of the dispensation of the personal Ministry of Christ. He was here below he came unto his own he dwelt amongst them that is in the Church of the Hebrews some very few believed on him but the generality of the people the Rulers Priests Guides of the Church engaged against him persecuted him falsly accused him killed him hanged him on a Tree Under the Veil of their Rage and Cruelty he carried on his work of making his Soul an Offering for sin or taking away sin by the Sacrifice of himself Having fulfilled this Work and thereby wrought out the Eternal Salvation of the Church he sits down on the Right Hand of God In the mean time those stubborn Enemies of his who hated rejected and slew him continued raging in the fierceness of their implacable tumults against him and them that believed in him They hated his Person his Office his Work his Gospel many of them expresly sinning against the Holy Ghost Yet did they Triumph that they had prevailed against him and destroyed him as some of their accursed posterity do to this day It was the Judgment of God that those his obstinate Enemies should by his power be utterly destroyed in this World as a pledge of the Eternal Destruction of those who will not believe the Gospel That this was the end whereunto they were designed himself declares Matt. 22. 7. Luke 19. 24. Those mine Enemies that would not have me reign over them bring them hither and slay them before my face After our Lord Christ left this World there was a mighty Contest between the dying Apostate Church of the Jews and the rising Gospel Church of Believers The Jews boasted on their success in that by fraud and cruelty they had destroyed him as a Malefactor The Apostles and the Church with them gave Testimony unto his Resurrection and Glory in Heaven Great expectation there was what would be the end of these things which way the Scale would turn After a while a visible and glorious determination was made of this controversie God sent forth his Armies and destroyed these Murderers burning up their City Those Enemies of the King which would not have him to Reign over them were brought forth and slain before his face so were all his Enemies made his Footstool I
all of them because that they should not defeat any one end of his Mediation And he maketh continual instances as he pleases of his Power over them in the visible Destruction of some of his most principal and implacable Enemies And Secondly it will be compleat at the last day when all these Enemies shall be utterly destroyed 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until here hath respect unto both these the Gradual and Final destruction of all the Enemies of Christ. 5. This Christ is said to expect henceforth expecting Expectation and Waiting are improperly ascribed to Christ as they are in the Scripture unto God himself so far as they include hope or incertainty of the event or a desire of any thing either as to matter manner or time otherwise than as they are foreknown and determined But it is the rest and complacency of Christ in the faithfulness of Gods promises and his infinite Wisdom as unto the season of their accomplishment that is intended He doth not so expect these things as though there were any thing wanting to his own blessed Glory Power or Authority until it be actually and compleatly finished but saith the Apostle as to what remains to the Lord Christ in the discharge of his Office he henceforth is no more to Offer to Suffer no more to Dye no more to do any thing for the Expiation of Sin or by way of Sacrifice all this being absolutely and compleatly perfected he is for ever in the enjoyment of the Glory that was set before him satisfied in the Promises the Power and Wisdom of God for the compleat effecting of his Mediatory Office in the Eternal Salvation of the Church and by the conquest and destruction of all his and their Enemies in their proper times and seasons for it And from this Interpretation of the words we may take these Observations 1. It was the entrance of Sin which raised up all our Enemies against us From thence took they their Rise and Beginning as Death the Grave and Hell some that were friendly before became our Enemies thereon as the Law and some that had a Radical Enmity got power thereby to Execute it as the Devil The state in which we were created was a state of Universal peace all the strife and contention rose from Sin 2. The Lord Christ in his ineffable Love and Grace put himself between us and all our Enemies and took into his breast all their Swords wherewith they were armed against us so they are his Enemies 3. The Lord Christ by the Offering of himself making peace with God ruined all the Enmity against the Church and all the Enemies of it For all their power arose from the just displeasure of God and the Curse of his Law 4. It is the Foundation of all consolation to the Church that the Lord Christ even now in Heaven takes all our Enemies to be his in whose destruction he is infinitely more concerned than we are 5. Let us never esteem any thing or any person to be our Enemy but only so far and in what they are the Enemies of Christ. 6. It is our Duty to conform our selves to the Lord Christ in a quiet expectancy of the ruin of all our spiritual Adversaries 7. Envy not the Condition of the most Proud and Cruel Adversaries of the Church for they are absolutely in his power and shall be cast under his Footstool at the appointed season VERSE 14. For by one Offering he hath perfected for ever them that are sanctified The Apostle 1. Gives the great Reason of this State of things with reference unto the Lord Christ in the discharge of his Office namely that he did not repeat his Offering as the Priests under the Law did theirs every year and every day that he is sate down at the Right Hand of God expecting his Enemies to be made his Footstool wherein they had no share after their Oblations And this is because by one Offering he hath for ever perfected them that are Sanctified This being done there is no need of any daily Sacrifice nothing that should detain the Lord Jesus out of the possession of his Glory So the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for inferrs a Reason in these words of all that was assigned before unto him in opposition unto what was done by the Priests of the Law it was by one Offering 2. What he did so effect which rendered all future Offerings and Sacrifices impossible He hath perfected for ever them that are Sanctified For the First what he did of the Nature of the thing spoken of was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one Offering as what the Priests of old did was also by Offerings and Sacrifices The Eminency of this Offering the Apostle had before declared which here he referrs unto it was not of Bulls or Goats but of himself he Offered himself to God of his Body that is his whole Humane Nature And this Offering as he had observed before was only once Offered in the mention whereof the Apostle includes all the opposition he had made before between the Offering of Christ and those of the Priests as to its Worth and Dignity 3. That which is effected hereby is that he perfected for ever them that are Sanctified those on whom his work is effected are thereby Sanctified They that are Dedicated unto God those who are Sanctified or Purged by virtue of this Sacrifice unto them all the other effects are confined First to Sanctifie them then to perfect them was the design of Christ in Offering of himself which he purposed not for all Men Universally So in the Foundation of the Church of Israel they were first Sanctified and Dedicated unto God in and by the Sacrifices wherewith the Covenant was Confirmed Exod. 24. and afterwards were perfected so far as their condition was capable thereof in the prescription of Laws and Ordinances for their Church-State and Worship The word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used before He hath brought them into the most perfect and consummate Church-state and Relation unto God as unto all his Worship that the Church is capable of in this World It is not an absolute subjective virtual internal perfection of Grace that is intended the word signifies not such a perfection made perfect nor is ever used to that purpose nor is it the perfection of Glory for he treats of the present Church-state of the Gospel in this World But it is a state and condition of that Grace and those priviledges which the Law Priests and Sacrifices could never bring them unto He hath by his one Offering wrought and procured for them the compleat pardon of Sin and peace before God thereon that they should have no more need of the Repetition of Sacrifices he hath freed them from the Yoke of Carnal Ordinances and the Bondage which they were kept in by them prescribing unto them an Holy Worship to be performed with boldness in the presence of
latter in the close of the Verse In these words for after he had spoken before Of the Testimony it self which is declarative of the Nature of the New Covenant made in Christ and Confirmed in him there are two general parts 1. That which concerns the Sanctification of the Elect by the Communication of effectual Grace unto them for their Conversion and Obedience The 2. is concerning the compleat pardon of their sins and the casting them into everlasting Oblivion The First of these the Holy Ghost witnesseth in the First place but he stays not there afterwards he adds the Latter concerning the pardon of Sin and Iniquities this being that alone wherein at present the Apostle is concerned and from thence he confirms his present Argument he distinguisheth it from the other as that which was of particular use in it self And therefore ver 17. is to be supplied by and thence or thereon also their Sins and Iniquities I will pardon The words themselves have in both parts of them been explained at large on chap. 8. where they are first produced as the great foundation of the ensuing discourses of the Apostle so that they are not here again to be opened We are only to consider the Argument of the Apostle from the latter part of them And this is that the Covenant being Confirmed and Established that is in the Blood and by the one Sacrifice of Christ there can be no more Offering for Sin For God will never appoint nor accept of any thing that is needless and useless in his Service least of all in things of so great importance as is the Offering for Sin Yea the Continuation of such Sacrifices would overthrow the Faith of the Church and all the Grace of the New Covenant For saith the Apostle in the New Covenant and by it the Holy Ghost testifieth that as it was Confirmed by the one Sacrifice of Christ perfect pardon and forgiveness of Sin is prepared for and tendered unto the whole Church and every one that believes To what purpose then should there be any more Offerings for Sin Yea they who look for and trust unto any other they fall into that Sin for which there is no remission provided in this Covenant nor shall any other Offering be accepted for them for ever For they despise both the Wisdom and Grace of God the Blood of Christ and the Witness of the Holy Ghost whereof there is no remission so he disputes ver 28 29. of this Chapter And here we are come unto a full end of the Dogmatical part of this Epistle A Portion of Scripture filled with Heavenly and Glorious Mysteries the Light of the Church of the Gentiles the Glory of the People Israel the Foundation and Bulwark of Faith Evangelical I do therefore here with all humility and sense of my own weakness and utter disability for so great a work thankfully own the Guidance and Assistance which hath been given me in the interpretation of it so far as it is or may be of use unto the Church as a mere effect of Soveraign and Undeserved Grace From that alone it is that having many and many a time been at an utter loss as to the mind of the Holy Ghost and finding no relief in the worthy Labours of others he hath graciously answered my poor weak supplications in supplies of the light and evidence of Truth VERSE XIX XX XXI XXII XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 19 20 21 22 23. Having therefore Brethren boldness to enter into the Holiest by the Blood of Jesus By a new and living way which he hath Consecrated for us through the Vail that is to say his Flesh And having an High Priest over the House of God Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience and our Bodies washed with pure water Let us hold fast the profession of our Faith without wavering for he is faithful that promised IN these Words the Apostle enters on the last part of the Epistle which is wholly Paraenetical or Hortatory For though there be some occasional intermixtures of Doctrines consonant unto them before insisted on yet the professed design of the whole remainder of the Epistle is to propose unto and press on the Hebrews such duties of various sorts as the Truth he had insisted upon do direct unto and make necessary unto all that believe And in all his Exhortations there is a mixture of the ground of the duties exhorted unto of their necessity and of the priviledge which we have in being admitted unto them and accepted with them all taken from the Priest-hood and Sacrifice of Christ with the effects of them and the benefits which we receive thereby In these words there are Three things 1. The Ground and Reason of the Duty exhorted unto with the foundation of it as the special priviledge of the Gospel ver 19 20 21. 2. The way and manner of our using this priviledge unto that end ver 22. 3. The special Duty exhorted unto which is Perseverance and constancy in believing ver 23. In the First we have 1. A note of Inference or deduction of the following Exhortation from what was before discoursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore 2. A friendly compellation of them to whom he spake used formerly but now restrained after a long interruption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Brethren 3. The priviledge it self which is the foundation of the Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having boldness to enter into the holiest 4. The means whereby we attain the priviledge which fits us for this duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is by the Blood of Jesus 5. The means of using and exercising it as a priviledge in a way of duty ver 20. the way is Consecrated for us 6. A further encouragement unto it from the consideration of our High Priest having a High Priest ver 21. 1. The Apostle repeats his obliging compellation Brethren And herein he hath a peculiar respect unto those among the Hebrews who had received the Gospel in sincerity For although there was a Natural Brotherhood between him and the whole People of Israel and they were always wonted to call themselves Brethren in general on the account of their Original stock and separation from the rest of the World as Acts 28. 27. yet this Word and Name is used by the Apostle on the account of that spiritual Relation which was between them Which believe in God through Jesus Christ. See Chap. 3. ver 1. and the exposition of it And the Apostle by the use of it here testifies unto two things 1. That although they had not as yet a full understanding of the Nature and Use of all Legal Institutions and Sacrifices nor of their abolishing by the coming of Christ and the discharge of his Office yet this had not forfeited their interest in the Heavenly calling on account whereof he dealt with them as with Brethren 2.
to enter into the holiest by the Blood of Jesus on these three accounts 1. In that Attonement is made thereby for sin and peace with God so as that he is reconciled unto us All that anger being turned away that did deterr us from any such approach 2. Fear dread and bondage are taken away so as the acting of Faith on God through the Blood of Jesus doth expel them and remove them out of our Mind 3. We receive the Holy Spirit therewithal who is a Spirit of Liberty power holy boldness enabling us to cry Abba Father 1. Nothing but the Blood of Jesus could have given this boldness nothing that stood in the way of it could otherwise have been removed nothing else could have set our Souls at liberty from that bondage that was come upon them by sin 2. Rightly esteem and duly improve the blessed priviledge which was purchased for us at so dear a rate What shall we render unto him How unspeakable are our Obligations unto Faith and Love 3. Confidence in an access unto God not built on not resolved into the Blood of Christ is but a daring presumption which God abhors VERSE 20. Having told us that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into the holiest he now declares what the way is whereby we may do so The way into the holiest under the Tabernacle was a passage with Blood through the Sanctuary and then a turning aside of the Veil as we have declared before But the whole Church was forbidden the use of this way and it was appointed for no other end but to signifie that in due time there should be a way opened unto Believers unto the presence of God which was not yet prepared And this the Apostle describes 1. From the preparation of it which he hath Consecrated 2. From the properties of it it was a new and living way 3. From the tendency of it which he expresseth 1. Typically or with respect unto the old way under the Tabernacle it was through the Veil 2. In an exposition of that Type that is his flesh In the whole there is a Description of the Exercise of Faith in our access unto God by Christ Jesus Having therefore Brethren boldness to enter into the holiest by the Blood of Jesus by a new and living way which he hath Consecrated for us through the Veil that is to say his Flesh. 1. The preparation of this way is by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Dedication The word hath a double signification one in things natural the other in things sacred which yet are of no affinity unto one another In things natural it is to make new so as to be ready for use In things sacred it is to Dedicate or Consecrate any thing at the first erection or making of it unto sacred services The latter sence of the word which we receive in our translation is here to be imbraced yet so as it includes the former also For it is spoken in opposition unto the Dedication of the Tabernacle and way into the most holy place by the Blood of Sacrifices whereof we have treated in the Ninth Chapter So was this way into the holy place Consecrated Dedicated and set apart sacredly for the use of Believers so as that there never is nor ever can be any other way but by the Blood of Jesus Or there is this also in it that the way it self was new prepared and made not being extant before The way of our entrance into the holiest is solemnly Dedicated and Consecrated for us so as that with boldness we may make use of it He hath done it for us for our use our benefit and advantage 2. The properties of this way are two 1. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New 1. Because it was but newly made and prepared 2. Because it belongs unto the new Covenant 3. Because it admits of no decays but is always new as unto its efficacy and use as in the day of its first preparation Whereas that of the Tabernacle waxed old and so was prepared for a removal this way shall never be altered nor changed never decay it is always new 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Living This Epithet is placed by apposition without any note of distinction or conjunction And it is said to be Living 1. In opposition unto the way into the holiest under the Tabernacle which was 1. By Death Nothing could be done in it without the Blood of the Sacrifices 2. It was the cause of death unto any one that should make use of it the High Priest only excepted and he but once a year 2. It is Living as unto its efficacy it is not a dead thing it is that which hath a Spiritual vital efficacy in our access unto God 3. It is living from its effects it leads to Life and effectually brings us thereunto and is the only way of entring into everlasting Life All the priviledges we have by Christ are great glorious and efficacious all tending and leading unto life This new and living way of our approach unto God is nothing but the exercise of Faith for acceptance with God by the Sacrifice of Christ according unto the Revelation made in the Gospel 3. He shews which way it thus leads to the holiest or what is the tendency of it it is through the Veil The Apostle shews here expresly what he alludeth unto in the Declaration he makes of our entrance into the holiest The Veil here intended by him was that between the Sanctuary and the most holy place whose Description we have given on chap. 9. For there was no possible entrance thereinto but through that Veil which was turned aside when the High-Priest entred What this Veil was unto the High Priest in his entrance into that holy place that is the Flesh of Christ unto us in ours as in the last place is described in exposition of this Type that is his Flesh. For the opening of these words and the vindication of the Apostles application of this Type we may observe 1. The Flesh of Christ the Body of Christ the Blood of Christ Christ himself are all mentioned distinctly as the matter of his Sacrifice See chap. 9. 14 25 28. 2. This is done on various respects to express either the dignity or the efficacy of the Nature and manner of his Offering 3. In the Sacrifice of Christ the Flesh was that which suffered peculiarly as the great token and evidence of his real sufferings 4. The whole efficacy of his Sacrifice is ascribed unto every essential part of the Humane Nature of Christ in that which is either acted or suffered therein To his Soul Isa. 53. his Blood chap. 9. 14. his Body ver 10. his Flesh as in this place For these things were not distinctly operative one in one effect another in another but all of them concurr'd in his Nature and Person which he Offered once wholly to God
So that where any of them is mentioned the whole Humane Nature of Christ as unto the efficacy of it in his Sacrifice is intended 5. Yet were these things distinctly typified and fore-signified in the Sacrifices and Service of old So was the Flesh of Christ by the Veil as his whole Nature by the Tabernacle his Soul by the Scape-goat his Body and Blood by the Sin-offering on the day of Expiation when the Sacrifice was burnt without the Camp 6. Herein in an especial manner was the whole a Type of the Flesh of Christ in that there was no entrance to be laid open into the Holy place but by the rending of the Veil The time when the High Priest entered into it it was indeed by turning it aside whereon it immediately closed again and forbad an entrance and a prospect unto others Wherefore there could be no entrance into that holy place abiding unless the Veil was rent and torn in pieces so that it could close no more For it came to pass on the death of the Lord Jesus that the Veil of the Temple was rent from the top to the bottom And that which is signified hereby is only this that by virtue of the Sacrifice of Christ wherein his Flesh was torn and rent we have a full entrance into the holy place such as would have been of old upon the rending of the Veil This therefore is the genuine interpretation of this place we enter with boldness unto the most holy place through the Veil that is to say his Flesh We do so by vertue of the Sacrifice of himself wherein his Flesh was rent and all hindrances thereby taken away from us Of all which hindrances the Veil was an Embleme and principal Instance until it was rent and removed The sufficiency of the Sacrifice of Christ unto all the ends of the perfection of the Church in all duties and priviledges is that which the Apostle instructs us unto herein And there is great instruction given us in this Comparison of the Type and Anti-type into the way and nature of our access unto God in all our solemn Worship It is God as he was represented in the holy place to whom we address our selves peculiarly that is God the Father as on a Throne ef Grace the manner of our Access is with holy confidence grounded solely on the efficacy of the Blood or Sacrifice of Christ. The way is by Faith as to the removal of the Obstacles and the view of God as reconciled This is given us by the suffering of Christ in the Flesh which laid open the entrance into the Holy place Wherefore the Apostle saies not that the Veil was the flesh of Christ as some pretend who have hence cavill'd at the Authority of this Epistle on no other ground but because they could not apprehend the spiritual Light and Wisdom that is therein Only he says we have Our entrance into the Holy place by vertue of the flesh of Christ which was rent in his Sacrifice as through the rending of the Veil a way was laid open into the Holiest This is the first encouragement unto the Duty Exhorted unto from the benefit and priviledge we have by the Blood of Christ. Another to the same purpose follows VERSE 21. And having a great high Priest over the House of God Having is understood from v. 19. The word whereby the Apostle expresseth our relation unto Christ ch 4. 15. He is our Priest he exerciseth that Office on our behalf and our Duty 't is in all things to be such as becometh this great High Priest to own in the discharge of his Office What became him that he might be our High Priest as it is expressed ch 7. 26. shews what we ought to be in our measure that belong unto his care and say with boldness we have an High Priest which is another encouragement unto the diligent attendance to the duties we are here exhorted unto For it may be said that notwithstanding the provision of a new way into the Holiest and boldness given us to enter thereinto yet in our selves we know not how to do it unless we are under the conduct of a Priest as the Church of old was in their Worship All those Priests being removed how shall we do now to draw nigh unto God without such a conduct such a countenance The Apostle removes this from them and gives encouragement for what he had proved to be a Duty before namely that we have a great High Priest Three things are in the words 1. That we have a Priest 2. That he is a great Priest 3. That part of his Office wherein in this duty we are concerned which is that he is over the House of God The first hath been spoken unto on many occasions Onely the Apostle calls him not here Our High Priest which he doth most frequently but a Priest with the addition of Great A Great Priest which answers directly to the Hebrew Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the High Priest was called yet the Apostle hath a respect unto his Eminency above all other Priests whatsoever He is great in his Person God and Man as he had described him ch 1. 2 3. Great in his glorious Exaltation ch 8. 1 2. Great in his Power and the efficacy of his Office ch 7. 25. Great in Honour Dignity and Authority the consideration whereof leads both unto the confirmation of our Faith and the ingenerating of a due reverence in our hearts towards him For as he is so great as that he can save us unto the uttermost or give us acceptance before God as unto our Persons and our Duties So he is so glorious that we ought to apply our selves to him with reverence and godly fear That which unto the particular end designed in this place we ought to consider in his Office is that he is over the House of God The Apostle doth not therein consider the Sacrifice of himself which he proposed as the foundation of the priviledge whence the ensuing Duty is inferr'd but what he is and doth after his Sacrifice now he is exalted in Heaven For this was the second part of the Office of the High Priest The First was to Offer Sacrifice for the people the other was to take the oversight of the House of God For so it is particularly exprest with respect unto Joshua who was an eminent Type of Christ Zech. 3. 6 7. The whole care of ordering all things in the House of God was committed to the High Priest so is it now in the hand of Christ he is over the House of God to order all things unto the Glory of God and the Salvation of the Church The House of God that is the whole House of God the Family of Heaven and Earth that part of the Church above and that here below which make up but one House of God The Church here below is comprized in the first place for unto them it is that
this encouragement is given unto whom this Motive of drawing nigh is proposed namely as they have an High Priest And it is in the Heavenly Sanctuary wherein he administreth or in the House of God above into which also we do enter by our Prayers and sacred worship so is he for ever over his own house The Lord Christ doth peculiarly preside over all the persons Duties and worship of Believers in the Church of God 1. In that all their worship is of his appointment and what is not so belongs not to the house of God 2. In that he assists the worshippers by his Spirit for the performance of this duty 3. That he makes their services accepted with God 4. In rendring their worship glorious by the administration of his Spirit and effectual through the addition of the Incense of his Intercession For other things that may be hence educed see our Exposition of chap. 4. v. 14 15 16. VERSE 22. Let us draw near with a true heart in full assurance of Faith having our hearts sprinkled from an evil conscience and our Bodies washed with pure water The Duty is here exprest whereunto these encouragements and priviledges do direct and lead And this Duty is described 1. By the nature of it Let us draw near 2. The Qualification of the persons by whom it is to be performed With a true Heart 3. The manner of its performance in full assurance of Faith 4. The preparation for it which is twofold 1. That our hearts are sprinkled from an evil conscience 2. That our bodies are washt with pure Water I. The Duty it self is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word whereby the whole performance of all Divine solemn worship was constantly expressed For God having fixed the residence of the signs of his presence unto a certain place namely that of the Tabernacle and Altar none could worship him but it was by an approach an access a drawing nigh unto that place the means of their Worship and the pledges of Gods presence therein So were they to bring their Gifts their Offerings their Sacrifices every thing wherewith they worshipped in it was an approximation unto God Now all thele things Tabernacle Temple Altar as we have shewed were Types of Christ and the gracious presence of God in him and they were appointed only unto this end to teach the Church to look for an access to God in and by him alone Wherefore the Apostle tells the Hebrews that as they had under the old Testament an approach unto God and were then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that came and drew nigh unto him yet it was defective in three things 1. That it was by carnal means the Blood of Bulls and Goats 2. That it was not unto God himself but only some outward pledges of his presence 3. That in this access they were alwayes excluded from an entrance into the Holiest This way being now removed there is that appointed in the room thereof which is lyable to none of these Defects For 1. It is not by things carnal but in a Holy Spiritual way and Manner as the enfuing description of it doth manifest 2. It is not unto any outward pledges of the divine presence but immediately unto God himself even the Father 3. It is into the most holy place it self the special residence of God and of our High Priest Christ Jesus Wherefore this drawing near containeth all the holy worship of the Church both publique and private all the ways of our access unto God by Christ. And the charge given for this Duty is the first inference the Apostle maketh from the consideration of the Benefits we receive by the Priesthood and Sacrifice of Christ. II. The principall qualification of the Persons exhorted unto this duty is a true heart God in an especiall manner requireth truth in the inward parts in all that come unto him Ps. 51. 6. Especially he doth so in his worship Joh. 4. 24. Now Truth respects either the mind and is opposed unto falsehood or respects the Heart and Affections and is opposed to Hypocrisie In the first may all false Worship is rejected all means of the worship of God not of his own institution But the Truth of the Heart here intended is the sincerity of heart which is opposed unto all hypocrisie Two things are therefore comprized in this qualification 1. That the Heart is that which God principally respects in our Access unto him The Hebrews in their degenerate condition rested in the outward performance of Duties so as that they made their access outwardly according to the Institutions and Directions of the Law they were regardless of themselves and of the inner man and of the frame thereof But it is the heart that God requires and accordingly that it be under the conduct of Doctrinal Truth in the Light of the Mind and not only that it be true and free from Hypocrisie in the acts of Worship that it goes about but also that in its habitual Frame it be holy and throughout leavened with sincerity Thence it is denominated a true heart If men be sincere in the Acts of Worship but fail of it in point of walking in Conversation they will not be accepted in it 2. Universal internal Sincerity of heart is required of all those that draw nigh unto God in his holy Worship It is so 1. From the Nature of God 2. From the nature of the Worship it self 3. From the Conscience of the Worshippers which can have neither boldness nor confidence without it What is required unto that sincerity or true heart without which we cannot fully draw nigh unto God in any duty of his Worship I cannot now declare III. There is the way and manner together with the Principle to be acted in all our accesses unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the full assurance of faith 1. Without Faith it is impossible to please God Wherefore faith is required in this access on a twofold account 1. Of the qualification of the Person he must be a true Believer who hath this Access all others are utterly excluded from it 2. Of its actual exercise in every Particular duty of access Abel by faith offered his sacrifice And there is no duty acceptable unto God which is not quickned and enlivened by Faith 2. As unto this Access unto God by Christ the Apostle requires that there be a full assurance of faith Many have disputed wherein this assurance of faith doth consist what it is that belongs thereunto We must consider the design of the Apostle and scope of the place and what they do require The word is used only in this place though the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be elsewhere Rom. 4. 21. chap. 14. 15. to signifie a full satisfaction of mind in what we are perswaded of Here two things seem to be included in it 1. That which in other places the Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉
want of it is the Bane of publick Worship Where this is not there is no due reverence of God no Sanctification of his name not any benefit to be expected unto our own Souls 3. In all wherein we have to do with God we are principally to regard those internal Sins we are conscious of unto our selves but are hidden from all others The last thing required of us in order to the duty exhorted unto is that our Bodies be washed with pure water This at first view would seem to refer unto the outward Administration of the Ordinance of Baptism required of all antecedently unto their orderly Conjunction unto a Church-state in the causes of it and so it is carried by many Expositors But 1. The Apostle Peter tells us that saving Baptism doth not consist in the Washing away of the filth of the Body 1 Pet. 3. 21. therefore the expression here must be figurative and not proper 2. Although the sprinkling and washing spoken of do principally respect our habitual internal qualification by regenerating Sanctifying Grace yet they include also the actual gracious renewed preparations of our Hearts and Minds with respect unto all our solemn approaches unto God but Baptism cannot be repeated 3. Whereas the sprinkling of the Heart from an evil Conscience respects the Internal and unknown Sins of the Mind so this of washing the Body doth the Sins that are outwardly acted and perpetrated And the Body is said to be washed from them 1. Because they are outward in opposition unto those that are only inherent in the Mind 2. Because the Body is the Instrument of the perpetration of them hence are they called Deeds of the Body the Members of the Body our Earthly Members Rom. 3. 13 14 15 16. chap. 8. 13. and 12. 19. Col. 3. 3 4 5. 3. Because the Body is defiled by them some of them in an especial manner 1 Cor. 6. 2. Pure Water wherewith the Body is to be washed is that which is promised Ezek. 36. 25 26. the assistance of the sanctifying Spirit by virtue of the Sacrifice of Christ. Hereby all those sins which cleave unto our outward Conversation are removed and washt away For we are Sanctified thereby in our whole Spirits Souls and Bodies And that Scripture respects the Deeds of Sin as unto a continuation of their Commission he shall keep and preserve us We are so by the Grace of Christ and thereby we keep and preserve our selves from all outward and actual Sins that nothing may appear upon us as the Bodies of them who having wallowed in the Mire are now washed with pure Water for the Body is placed as the Instrument of the Defilement of the Soul in such Sins 1. Universal Sanctification upon our whole persons and the Mortification in an especial manner of outward Sins are required of us in our drawing nigh unto God 2. These are the Ornaments wherewith we are to prepare our Souls for it and not the Gaiety of outward apparel 3. It is a great work to draw nigh unto God so as to Worship him in Spirit and in Truth VERSE 23. Let us hold fast the profession of our Faith without wavering for he is faithful who hath promised This is the second Exhortation which the Apostle educeth by way of inference from the Principles of Truth which he had before declared and confirmed And it is the substance or end of the whole parenetical or hortatory part of the Epistle that for the obtaining whereof the whole Doctrinal part of it was written which gives Life and Efficacy unto it Wherefore he spends the whole remainder of the Epistle in the Pressing and Confirming of this Exhortation on a compliance wherewith the Eternal condition of our Souls doth depend And this he doth partly by declaring the means whereby we may be helped in the discharge of this Duty partly by denouncing the eternal ruine and sure destruction that will follow the neglect of it and partly by encouragements from their own former Experiences and the strength of our Faith and partly by evidencing unto us in a multitude of Examples how we may overcome the difficulty that would occur unto us in this way with other various Cogent reasonings as we shall see if God pleaseth in our progress In these words there is a Duty prescribed and an encouragement added unto it As unto the Duty it self we must enquire 1. What is meant by the Profession of our Faith 2. What is meant by holding it fast 3. What to hold it fast without wavering 1. Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profession of our hope which the Vulgar follows the profession of the hope that is in us and so it may have a respect unto the Exhortation used by the Apostle Chap. 3. 6. And it will come unto the same with our reading of it for on our Faith our Hope is built and is an eminent fruit thereof Wherefore holding fast our Hope includes in it the holding fast of our Faith as the Cause is in the Effect and the Building in the Foundation But I preferr the other Reading as that which is more suited unto the design of the Apostle and his following Discourse and which his following Confirmations of this Exhortation do directly require and which is the proper Subject of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or profession See Chap. 3. 1. Faith is here taken in both the principal acceptations of it namely that faith whereby we believe and the Faith or Doctrine which we do believe Of both which we make the same profession of one as the inward Principle of the other as the outward Rule Of the meaning of the word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joynt profession I have treated largely Chap. 3. 1. This solemn profession of our Faith is two-fold 1. Initial 2. By the way of continuation in all the Acts and Duties required thereunto The First is a solemn giving up of our selves unto Christ in a professed subjection unto the Gospel and the Ordinances of Divine Worship therein contained This of old was done by all Men at their First accession unto God in the Assemblies of the Church The Apostle calls it the beginning of our confidence or subsistence in Christ and the Church Chap. 3. 6. And it was ordinarily in the primitive times accompanied with excellent Graces and Priviledges For 1. God usually gave them hereon great Joy and Exultation with peace in their own Minds 1 Pet. 2. 9. Hath translated us out of darkness into his marvellous light The glorious marvellous light whereunto they were newly translated out of darkness the evidence which they had of the truth and reality of the things that they believed and professed the value they had for the Grace of God in this high and Heavenly calling the greatness and excellency of the things made known unto them and believed by them are the means whereby they were filled with joy unspeakable and full of Glory And
respect is had unto this frame of Heart in this Exhortation For it is apt on many accounts to decay and be lost but when it is so we lose much of the Glory of our profession 2. They had hereon some such Communication of the Spirit in Gifts or Graces that was a Seal unto them of the promised inheritance Eph. 1. 13. And although what was extraordinary herein is ceased and not to be looked after yet if Christians in their initial dedication of themselves unto Christ and the Gospel did attend unto their duty in a due manner or were affected with their priviledges as they ought they would have experience of this Grace and advantage in ways suitable unto their own state and condition Secondly The continuation of their Profession first solemnly made avowing the Faith on all just occasions in attendance on all Duties of Worship required in the Gospel in professing their faith in the Promises of God by Christ and thereon chearfully undergoing afflictions troubles and persecutions on the account thereof is this profession of our Faith that is exhorted unto II. What is it to hold fast this profession The words we so render are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singly as 1 Thes. 5. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are indefinitely used to this end ch 3. 6. ch 4. 14. Rev. 2. 25. ch 3. 11. So that which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 4. 14. And there is included in the sence of either of these words 1. A supposition of great difficulty with danger and opposition against this holding the Profession of our Faith 2. The putting forth of the utmost of our strength and endeavours in the defence of it 3. A constant perseverance in it denoted in the word keep possess it with constancy III. This is to be done without wavering that is the profession must be immovable and constant The frame of mind which this is opposed unto is expressed James 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is alwayes disputing and tost up and down with various thoughts in his mind not coming to a fixed resolution or determination He is like a Wave of the Sea which sometimes subsides and is quiet and sometimes is tossed one way or another as it receives impressions from the Wind. There were many in those days who did hesitate in the profession of the Doctrine of the Gospel sometimes they inclined unto it and embraced it sometimes they returned again unto Judaisme and sometimes they would reconcile and compound the two Covenants the two Religions the two Churches together with which sort of men our Apostle had great contention As mens minds waver in these things so their profession wavers which the Apostle here condemneth or opposeth unto that full assurance of Faith which he required in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be bent one way or another by impressions made from any things or causes but to abide firm fixed stable in opposition to them And it is opposed unto 1. An halting between two opinions God or Baal Judaism or Christianity Truth or Error This is to waver Doctrinally 2. Unto a Weakness or Irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions 3. To an yielding in the way of complyance in any point of Doctrine or Worship contrary unto or inconsistent with the Faith we have professed In which sense the Apostle would not give place no not for an hour unto them that taught Circumcision 4. To final Apostacy from the truth which this wavering up and down as the Apostle intimates in his following discourse brings unto Wherefore it includes Positively 1. A firm perswasion of mind as to the truth of the Faith whereof we have made profession 2. A constant resolution to abide therein and adhere thereunto against all oppositions 3. Constancy and diligence in the performance of all the Duties which are required unto the continuation of this profession This is the summ and substance of that duty which the Apostle with all sorts of Arguments presseth on the Hebrews in this Epistle as that which was indispensibly necessary unto their Salvation 1. There is an Internal Principle of saving Faith required unto our profession of the Doctrine of the Gospel without which it will not avail 2. All that believe ought solemnly to give themselves up unto Christ and his Rule in an express profession of the faith that is in them and required of them 3. There will great difficulties arise in and opposition be made unto a sincere profession of the Faith 4. Firmness and constancy of mind with our utmost diligent endeavours are required unto an acceptable continuance in the profession of the Faith 5. Uncertainty and wavering of mind as to the Truth and Doctrine we profess or neglect of the duties wherein it doth consist or compliance with errors for fear of persecution and sufferings do overthrow our profession and render it useless 6. As we ought not on any account to decline our Profession so to abate of the degrees of fervency of spirit therein is dangerous unto our souls Upon the Proposal of this Duty the Apostle in his passage interposeth an encouragement unto it taken from the assured benefit and advantage that should be obtained thereby for saith he He is faithfull that hath promised And we may observe in the opening of these words the nature of the encouragement given us in them 1. It is God alone who Promiseth He alone is the Author of all Gospel Promises by him are they given unto us 2 Pet. 1. 4. Titus 1. 1. Hence in the sense of the Gospel this is a just Periphrasis of God He who hath Promised 2. The Promises of God are of that nature in themselves as are suited unto the encouragement of all Believers unto constancy and final perseverance in the Profession of the Faith They are so whether we respect them as they contain and exhibit present Grace Mercy and consolation or as those which propose unto us things Eternal in the future glorious reward 3. The Efficacy of the Promises unto this end depends upon the faithfulness of God who gives them With him is neither variableness nor shadow of turning The strength of Israel will not lie nor repent Gods faithfulness is the unchangeableness of his Purpose and the Counsels of his Will proceeding from the Immutability of his Nature as accompanied with almighty Power for their accomplishment as declared in the Word See chap. 6. 18. Titus 1. 2. This therefore is the sense of the Apostles Reason unto the end he aims at Consider saith he the promises of the Gospel their incomparable Greatness and Glory in their enjoyment consists our eternal Blessedness and they will all of them be in all things accomplished towards those who hold fast their profession seeing he who hath promised them is
of some is The Church of the Hebrews especially that at Jerusalem had been exposed to great Tryals and Persecutions as the Apostle declares v. 32 33. during this State some of the Members of them even in those early dayes began so far to decline their profession as not to frequent the Assemblies of the Church They were afraid to be taken at a Meeting or that their known persecuting Neighbours should take notice of them as they went unto or came from their Assemblies And it should seem they were not a few who were fallen into this sinfull neglect for the Apostle speaks of it as a thing which was well known among themselves Again There were among the Hebrews at that time great disputes about the continuance of the Temple-worship with the Rites and Ceremonies of it which many were entangled withall and as that error prevailed in their minds so did they begin gradually to neglect and forsake the Worship and Duties of the Gospel which ended with many in fatal Apostacy To prevent the effects of these two evils was the principal design of the Apostle in writing this Epistle which is fill'd with Cogent Arguments against them This was the later cause of their Declension before intimated namely Unbelief secretly inclining unto a departure from the living God And this is marked here as the Ordinary Beginning of an entrance into final Apostacy namely that men do for sake the Assemblies of the Saints Only observe that it is not an occcasional Dereliction of them but that which they accustomed themselves unto it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their manner it was an ordinary way and manner of walking which they accustomed themselves unto 1. No Church-Order no outward profession can secure men from Apostacy Persons were guilty of this Crime in the first the best the Purest Churches 2. Perfection freedom from Offence Scandal and ruinous Evils is not to be expected in any Church in this World 3. Men that begin to decline their Duty in Church Relations ought to be marked and their wayes avoided 4. Forsaking of Church Assemblies is usually an entrance into Apostacy Fourthly The Apostle illustrates this great evilby the contrary Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Duties of these Assemblies especially those which are usefull and needfull to prevent Backsliding and preserve from Apostacy are proposed under this one which is the head and chief of them all The Nature of this mutual Exhortation among Christian Believers in Church Societies hath been discoursed on chap. 3. Here it is opposed unto the evil dehorted from Forsake not but exhort one another Wherefore it is comprehensive of the general nature of all the Duties of Believers in Church Societies and it hath a special respect unto Constancy and Perseverance in the profession of the Faith and diligent attendance unto the Duties of Gospel-worship as is evident from the whole Context This is the Duty of all Professors of the Gospel namely to perswade to encourage to exhort one another unto constancy in Profession with resolution and fortitude of mind against difficulties dangers and oppositions A duty which a State of Persecution will teach them who intend not to leave any thing of Christ. And 't is never the more inconsiderable because the practice of it is almost lost out of the World as we said before The Motive unto these Duties is the approach of the Day Wherein we have 1. A Degree added unto the Performance of these Duties from this Motive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so much the more 2. The motive it self which is the approach of the day 3. The evidence they had of it you see There is from this Motive an especial degree to be added unto the performance of the duties before mentioned they are such as ought alwaies to be attended unto Howbeit this is a season wherein it is our duty to double our diligence about them For this so much the rather referrs distinctly unto all the duties before mentioned being to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore although the Word of Christ in his Institutions and commands do make duties constantly in their performance necessary unto us yet there are warnings and works of Christ whose consideration ought to excite us unto a peculiar diligence and attendance unto them And 1. Such warnings of Christ there are unto his Church both by his Word and by his Providence For although he speak not now immediately unto them by Revelations yet he speaks unto them mediately in his Word All the warnings he hath left on record in the Scripture given unto his Churches in the various conditions wherein they were as for instance Those in the second and third of the Revelations are given likewise unto all the Churches now that are in the same State or condition wherein they were And he doth it by his Providence in threatnings Essicacious tryals and persecutions 1 Cor. 11. 30 31 32. 2. The principal End of these warnings is to stir us up unto more diligence in attendance unto the duties of his worship in the Assemblies of the Church as is manifest in all his dealings with the seven Churches as Types of all others For 1. Our neglect therein is the cause of that displeasure which he in his warnings and tryals calls us unto For this Cause many are sick and weak many are fallen a sleep Because thou art luke-warm I will do so and so 2. Because without a diligent care we cannot pass through trials of any nature in persecution in publick calamities unto his glory and our own safety For by a neglect of these duties all graces will decay carnal fears will prevail counsel and help will be wanting and the soul be betrayed into innumerable dangers and perplexities 3. Without it it will not be to the glory of Christ to evidence his presence amongst them in their tryals or give deliverance to them Wherefore we may consider what belongs unto this and so much the rather what additions unto our performance of those duties is required from this motive 1. A Recovery of our selves from outward neglects in attendance upon Church-Assemblies such there have been amongst us on various pretences which if on renewed warnings we recover not our selves from we are in danger of eternal ruine for so the case is stated in this place 2. A diligent enquirie into all the duties which belong to the Assemblies of Believers is comprised here by the Apostle under the general head of mutual consideration provocation and Exhortation that we be not found defective through our Ignorance and unacquaintedness with what he doth require 3. Spiritual Diligence in stirring up our hearts and minds unto sincerity zeal and delight in the performance of them in all labouring after a recovery from our decays and backslidings which is the design of most of the Epistles of Christ unto the Seven Churches Wherefore When especial Warnings do not excite us unto renewed Diligence in known duties our condition
of Christ in that Nation wherein our holy Apostle himself was highly concerned Acts 8. 1. Chap. 9. 1. ch 22. 19. ch 26. 10 11. And the other was on the occasion of this Apostle himself for upon his last coming to Jerusalem after his great successes in preaching the Gospel among the Gentiles the whole Body of the people was fill'd with rage and madness against him and all the other Disciples It is no doubt although express mention be not made of it but that at that time the Rage and Cruelty of the Priests and the multitude did put forth themselves unto a general Persecution of the Church And this season he seems to reflect upon in particular because he mentions his own bonds at that time and their compassion with him However certain it is that all the Churches of Judea had suffered those things here mentioned from their Countrey-men as the Apostle himself declares 1 Thess. 2. 14. At this present time they seemed to have had some outward peace The occasion whereof were the Tumults and Disorders which were then growing in their whole Nation Their own intestine discords and the fear of outward Enemies by which they were shortly utterly destroyed diverted them from prosecuting their rage for a season against the Church And it may be some began to grow careless and secure hereon as we are generally apt to do supposing that all will be serene when one or another storm is over These therefore the Apostle doth press unto such a remembrance of former trials as might prepare for those that we are to expect for as he tells them they had still need of Patience v. 36. 2. There is a Description of these former days from their State and Condition in them the days in which they were inlightned or rather in which having been inlightned The mention of this their illumination being in a tense of the time past manifests that their inlightning did precede those days of their sufferings But yet the Expression is such as argues a nearer conjunction or concurrence between those two things their illumination and these dayes of affliction the one followed as it were immediately on the other This inlightning was that work of Gods grace mentioned 1 Pet. 2. 9. Their translation out of darkness into his marvellous light They were naturally blind as were all men and peculiarly blinded with prejudices against the truth of the Gospel Therefore when God by his effectual call delivered them out of that State of darkness by the Renovation of their understandings and the removal of their prejudices the light of the knowledge of God shining into their hearts is this Illumination the saving Sanctifying Light which they received at their first effectual call and Conversion to God This Spiritual change was presently followed with days of affliction trouble and persecution In it self it is for the most part accompanied with joy delight zeal and vigorous acting of Faith and Love 1 Pet. 1. 8. For 1. God did usually grant unto Believers some secret Pledge and Sealing of his Spirit which fill'd them with joy and zeal Eph. 1. 13. 2. Their own hearts are exceedingly affected with the Excellency glory and beauty of the things revealed unto them of what they now see perfectly whereunto they were before in darkness that is the Love and Grace of Christ Jesus in the Revelation of himself unto them 3. All Graces are new and fresh not yet burdened clogged or wearied by temptations but are active in their several places Hence frequent mention is made of and commendation given unto the first Love of persons and Churches This was the State and condition of those Hebrews when the days of tryal and affliction came upon them it was immediately after their first conversion unto God And 't is usual with God thus to deal with his people in all ages He no sooner calls persons to himself but he leads them into the Wilderness He no sooner plants them but he shakes them with storms that they may be more firmly rooted He doth it 1. Utterly to take off their expectations from this world or any thing therein They shall find that they are so far from bettering their outward Estate in this world by cleaving unto Christ and the Church as that the whole rage of it would be stirr'd up against them upon that account and all the things enjoyed in it be exposed unto ruine This the Lord Christ every where warned his disciples of affirming that those who are not willing to renounce the world and to take up the Cross did not belong unto him 2. For the tryal of their faith 1 Pet. 5. 6 7. 3. For the glory and propagation of the Gospel 4. For the exercise of all graces 5. To breed us up into the military discipline of Christ as he is the Captain of our Salvation They who pass through their first trials are Christs Veterans on new attempts I. All men by nature are darkness and in darkness II. Saving illumination is the first fruit of effectual vocation III. Spiritual Light in its first Communication puts the soul on the diligent exercise of all Graces IV. 'T is suited unto the wisdom and goodness of God to suffer persons on their first Conversion to fall into manifold trials and temptations This was the State of the Hebrews in those days which the Apostle would have them call to mind But the words have respect unto what follows immediately which you endured The description of this State and condition namely that they were inlightned is interposed for the ends we have spoken unto Wherefore the season he would have them call to remembrance is described by what they suffered therein This as was observed he expresseth two ways 1. In general 2. In particular instances The First in these words ye endured a great fight of afflictions 1. That which he would have them to mind is affliction 2. The aggravation of it it was a great fight of afflictions 3. Their deportment under it in that they endured them 1. We render this word by Afflictions although by the particulars mentioned afterwards it appeared it was Persecutions from men that the Apostle only intended And if we take afflictions in the ordinary sence of the word for chastisements corrections and trials from God it is true that mens persecutions are also Gods afflictions with the special end of them in our trials we are chastned of the Lord that we may not be condemned with the world God used them as his furnace and fining pot for the trial of their faith which is more pretious then gold And under all persecutions we are to have a special regard unto the immediate hand of God in such afflictive trials This will keep us humble and in a constant subjection of our souls unto God as the Apostle declares chap. 12. But the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly sufferings The same word that the Apostle useth
all manner of reproaches and made a gazing-stock to all that were about them This way and manner of their suffering was a great addition to it and an aggravation of it It requireth Excellent actings of Faith and spiritual courage to carry ingenuous persons above this publick contest But their Cause and their Example were sufficient to support them and enable them unto this Duty I. All temporary Sufferings in all their aggravating Circumstances in their most dreadful preparation dress and appearance are but light things in comparison of the Gospel and the Promises thereof II. There is not any thing in the whole nature of temporary Sufferings or any circumstance of them that we can claim an exemption from after we have undertaken the Profession of the Gospel This was the first part of the contention with sufferings which those Hebrews had undergone The other part of their sufferings was that they became the Companions of them that were so used They not only suffered in themselves on what they gave occasion unto by their own profession of the Gospel and practice of its Worship but also came into a Fellowship of Sufferings with them that were so used as they were And we may consider 1. Who those are that were so used 2. How they became their Companions in that condition 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies the way manner and course of our Conversation in the World And in that sence the sufferings of these persons is included as the Effect in the Cause They so walked in the World as to be exposed to sufferings We take the word in a passive sence and render it so used used after the same manner which you were It is also used for to be tossed overturned oppressed which is the sence of it in this place But the Apostle writing unto the whole Church of the Hebrews we may enquire who they were who were used in this manner with them for they seem to be distinguished from them unto whom he wrote And 1. It is not impossible but the Apostle might have respect unto those that were sober and moderate amongst the Jews themselves For things were now come unto that confusion in Jerusalem and in all Judea that all such persons were continually exposed unto the violence and rage of Robbers Oppressors and seditious Villains The Christians being of the same conversation with them were not known by the multitude nor distinguisht from them It is not therefore unlikely that they might suffer with them in those publick violences which being not immediately for the profession of the Gospel they are said in what they so underwent to be made the companions of others Or 2. respect may be had unto the sufferings of Christians in other places up and down the world which they heard of and were in no small measure affected with But this was not peculiar unto the Church of the Hebrews and so not likely to be peculiarly ascribed unto them Or 3. It may be respect is had unto some that had suffered amongst themselves at Jerusalem or in other places of Judea who were their Countrey-men yet belonged not unto the stated Church of Christ in the place unto which he wrote at present And this hath Countenance given it from the next Verse where it seems to be given as an instance of their being made companions of them that suffered in that they had compassion of the Apostle himself in his bonds and such was the condition of others But I am rather inclined unto a double distribution of things and persons in the Text both included in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That of Things is actual suffering and a participation of the suffering of others That of Persons is this that all those unto whom he wrote did not actually in their own persons suffer the things which he speaks of but some of them did so suffer and the rest of them were companions with them that did so suffer And for the most part it so falls out in the fiercest persecution of the Gospel All individual persons are not called forth unto the same actual sufferings some in the Providence of God and through the rage of men are singled out for trials some are hid or do escape at least for a season and it may be are reserved for the same trials at another time So it may be said of the whole Church that they endured a great fight of afflictions while some of them were a gazing-stock c. and others of them were Companions of them who were so used It is reserved unto the soveraign Pleasure of God to measure out unto all Professors of the Gospel their especial Lot and portion as unto trials and sufferings so as that none ought to complain none to envy one another Hence it appears in what sence those who suffered not in their own persons were made Companions of them who did so whereby the whole Church partook of the same troubles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. They were made so by their common Interest in the same cause for which they suffered 2. By their apprehension that the same sufferings would reach unto themselves seeing there was the same Cause in them as in others 3. By their sorrow trouble and compassion for the suffering of the Members of the same Head and Body with them 4. By all duties of Love and Affections which they discharged in owning and visiting of them 5. By the Communication of their Goods and outward enjoyments unto them who had suffered the loss of their own so were they made their companions VERSE 34. For ye had compassion of me in my bonds and took joyfully the spoyling of your Goods knowing in your selves that ye have in Heaven a better and an enduring Substance Having distributed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Believers into two heads 1 What they underwent some of them at least in their own persons and 2. What befell them with respect unto others suffering in the same Cause with themselves In this Verse the Apostle gives an especial instance of each kind only he inverts the Order wherein he had before layd them down For whereas he first mentioned what they suffered in themselves and then what they accompanied others in here he insisteth of the latter of them in the first place they had compassion of him in his bonds and of the former in the latter place and took joyfully the spoyling of their goods But he adds unto both the frame of their minds in what they did and suffered As unto others they were their companions in sympathy and compassion and as unto their own losses they them took joyfully Of the First the Apostle gives an instance in himself Ye had compassion of me in my bonds And this he affirms as a proof and confirmation of what he had spoken before concerning their being made Companions of them that suffered This is exprest in the
Aethiopick follows the Syriack some read Illustrati to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. Gustaverant etiam donum coeleste etiam for Others express the Article by the Pronoun by reason of its Reduplication Et gustaverint donum illud coeleste and have tasted of that Heavenly Gift Syr. The Gift that is from Heaven And this the Emphasis in the Original seems to require And have tasted of that Heavenly Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et participes facti sunt spiritus sancti Vul. Lat. And are made partakers of the Holy Ghost All others facti fuerint have been made partakers of the Holy Ghost Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Et gustaverunt nihilominus bonum Dei verbum Rhem. Have moreover tasted the good word of God But moreover doth not express nihilominus and have notwithstanding which hath no place here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum pulchrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutesque seculi futuri Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtutem the Power Vul. seculi venturi We cannot in our Language distinguish between futurum and venturum and so render it the world to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et prolapsi sunt Rhem. And are fallen Others si prolabantur which the sense requires if they fall that is away as our Translation properly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That sin again somewhat dangerously for it is one kind of sinning only that is included and expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. rursus renovari ad poenitentiam to be renewed again to Repentance rendring the active verb passively So Beza also ut denuo renoventur ad resipiscentiam that they should again be renewed to Repentance The word is active as rendered by ours to renew them again to Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rursum crucifigentes sibimetipsis filium Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et ostentui habentes Rhem. And making him a mockery Eras. ludibrio habentes Beza ignominiae exponentes One of late ad exemplum Judaeorum excruciant torment him as did the Jews For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift and were made partakers of the Holy Ghost and have tasted the good word of God and the Powers of the world to come if they fall away for ' any to renew them again to Repentance seeing they crucifie again to themselves the Son of God and put him unto open shame or treat him ignominiously That this passage in our Apostles discourse hath been looked upon as accompanied with great difficulties is known to all And many have the Differences been about its Interpretation For both Doctrinally and Practically sundry have here stumbled and miscarried It is almost generally agreed upon that from these words and the colourable but indeed perverse Interpretation and Application made of them by some in the Primitive times occasioned by the then present circumstances of things to be mentioned afterwards the Latin Church was so backward in receiving the Epistle it self that it had not absolutely prevailed therein in the days of Hierome as we have elsewhere declared Wherefore it is necessary that we should a little enquire into the occasion of the great contests which have been in the Church almost in all Ages about the sense of this place It is known that the Primitive Church according to its Duty was carefully watchful about the Holiness and upright walking of all that were admitted into the Society and Fellowship of it Hence upon every known and visible failing they required an open Repentance from the Offenders before they would admit them into a participation of the sacred mysteries But upon flagitious and scandalous crimes such as Murder Adultery or Idolatry in many Churches they would never admit those who had been guilty of them into their Communion any more Their greatest and most signal trial was with respect unto them who through fear of death complied with the Gentiles in their Idolatrous Worship in the time of Persecution For they had fixed no certain general Rules whereby they should unanimously proceed but every Church exercised severity or lenity according as they saw cause upon the circumstances of particular instances Hence Cyprian in his banishment would not positively determine concerning those of the Church in Carthage who had so sinned and fallen but deferr'd his thoughts until his return when he resolved to advise with the whole Church and settle all things according to the counsel that should be agreed on amongst them Yea many of his Epistles are on this subject peculiarly and in them all if compared together it is evident that there was no Rule agreed upon herein nor was he himself resolved in his own mind though strictly on all occasions opposing Novatianus wherein it had been well if his Arguments had answered his Zeal Before this the Church of Rome was esteemed in particular more remiss in their Discipline and more than other Churches in their re-admission unto Communion of notorious Offenders Hence Tertullian in his Book de Poenitentia reflects on Zepherinus the Bishop of Rome that he had admitted Adulterers unto Repentance and thereby unto the Communion of the Church But that Church proceeding in her Lenity and every day enlarging her Charity Novatus and Novatianus taking offence thereat advanced an Opinion on the contrary extream For they denied all hope of Church-pardon or of a Return unto Ecclesiastical Communion unto them who had fallen into open sin after Baptism and in especial peremptorily excluded all persons whatsoever who had outwardly complied with Idolatrous Worship in time of Persecution without respect unto any distinguishing circumstances Yea they seem to have excluded them from all expectation of forgiveness from God himself But their followers terrified with the uncharitableness and horror of this Perswasion tempered it so far as leaving all persons absolutely to the mercy of God upon their Repentance they only denied such as we mentioned before a re-admission into Church-Communion as Acâ—sius speaks expresly in Socrates lib. 1. cap. 7. Now this Opinion they endeavoured to confirm as from the nature and use of Baptism which was not to be reiterated whereon they judged that no pardon was to be granted unto them who fell into those sins which they lived in before and were cleansed from at their Baptism so principally from this place of our Apostle wherein they thought their whole Opinion was taught and confirmed And so usually doth it fall out very unhappily with men who think they see some peculiar Opinion or Perswasion in some singular Text of Scripture and will not bring their Interpretations of it unto the Analogie of Faith whereby they might see how contrary it is to the whole design and current of the word in other places But the Church of Rome on the other side judging rightly from other directions given in the Scripture that the Novatians transgressed the Rule
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
whether the Expiation of Sin be here intended what is the Nature of that Expiation and what was the Use of the Sacrifices under the Law All which on this Occasion are spoken unto and the mind of the Holy Ghost in them all perverted For 1. That Expiation of Sin properly so called by an Act of the Priestly Office towards God is not here intended hath been before declared both from the signification of the word and the Design of the Apostle What these Men intend by the Expiation of Sin and how remote it is from that which the Scripture teacheth and the Nature of the thing it self requireth in the Reason and common Understanding of all Mankind I have fully evinced in the Exercitations about the Priesthood of Christ. And take Expiation in the sence of the Scripture with the common sence and usage of Mankind and in their Judgment it was by the Levitical Priesthood and was not by the Priesthood of Christ. For it cannot be denied but that the Levitical Priests acted towards God in their Offering of Sacrifices to make Attonement for Sin But that the Lord Christ did so is by these Men denyed For that which under this Name they ascribe unto him is onely the taking away of Punishment due unto sin by his Power which Power was given him of God upon his Ascention or Entrance into Heaven as the Holy place 2. They deny that Expiation was by the Levitical Priesthood on two grounds 1. Because they did Expiate only some lesser Sins as of Ignorance and Infirmity and so it cannot be said to be by them because they were only some few sins that they could Expiate 2. Because their Expiation concerned only deliverance from Temporal Punishment That Expiation in the Scripture-sence could not be really effected by the Levitical Priesthood is granted and shall afterwards be proved But both these pretended Reasons of it are false For 1. There was an Attonement made in general for all the sins of the People For when Aaron made an Attonement by the Scape Goat Lev. 16. 10. he Confessed over him all the Iniquities of the Children of Israel and all their Transgression in all their Sin ver 21. And herein the Greatest as well as the Least of their Sins were comprised For although there were some sins which being Capital according unto the Constitutions of their Common-wealth in which respect there was no Sacrifice appointed in particular whereby they who were guilty of them might be freed from Punishment that the Ordinances of God might not seem to interfere yet had they by their Interest in the more general Sacrifices a Right unto Expiation of Sin as to its Guilt for otherwise every one who died poenally must of necessity die eternally 2. It is also false that their Sacrifices had no other Use but to free Men from Temporal Punishments Indeed it is a wild apprehension that the Use of Sacrifices in the Church of old to be observed by the People with so great Solemnities and under so great Penalties wherein the Principal Actings of Faith did consist as also the great Exercise of the Spiritual Obedience of the whole Church should serve only to free Men from Legal Outward Civil Temporal punishments for lesser sins of Ignorance and Infirmity which were none at all for the most part Absolutely indeed and of themselves by virtue of their own worth or by their own innate efficacy they neither did nor could Expiate sin as to its Guilt and Eternal Punishment which attended all sin by the Curse of the Law nor did God ever appoint them for that end yet they did it Relatively and Typically that is they Represented and exhibited unto the Faith of the Sacrificers that true Effectual Sacrifice to come whereby all their sins were pardoned and done away Wherefore 3. The Difference between the Expiation of sin by the Levitical Priesthood and by Christ did not consist in this that the one expiated sin only with respect unto Temporal punishments the other with respect unto them that are Eternal but in the manner of their Expiation and the Efficacy of each to that end They Expiated sins only Typi ally Doctrinally and by way of Representation the Benefit received from their Sacrifices being not contained in them nor wrought by their causality nor procured by their worth or value but were exhibited unto the Faith of the Sacrificers by virtue of their Relation unto the Sacrifice of Christ. Hence were they of many sorts and often repeated which sufficiently Argues that they did not effect what they did represent But the Lord Christ by the one Offering of himself wrought this effect really perfectly and absolutely by its own value and Efficacy according unto the Constitution of God But this is not the Perfection here intended by the Apostle Secondly This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the Church which is the Subject of all the Benefits of the Priesthood and it is that perfect state of the Church in this World which God from the beginning designed unto it He entred upon its Erection in the first Promise with respect unto his Worship and the blessed Condition of the Church it self Hereon and with respect hereunto is the Church-state of the Old Testament said to be weak and imperfect like that of a Child under Governours and Tutors Hence also it had a Yoak imposed on it causing fear and bondage God having Ordained better things for us or the Church under the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 40 That they without us should not be consummate or made perfect in their Church-state And this state of the Church is expressed by this word in other places as we shall see The Foundation of it was laid in that word of our Saviour wherewith he gave up the Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 19. 30. It is finished or compleated that is all things belonging unto that great Sacrifice whereby the Church was to be perfected were accomplished For he had respect unto all that the Prophets had fore-told all that he was to do in this World and the consummation of the Church was to ensue thereon when by one Offering he for ever perfected them that are Sanctified And those who were throughly instructed in the Priviledges of this Church-state and had a sense of the Benefits thereof are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect 1 Cor. 2. 6. We speak Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mysteries of the Gospel wherein such Persons discerned the Wisdom of God And so are they called Heb. 5. 14. This our Saviour Prayed for in the behalf of his Church immediately before he procured it by his Sacrifice John 17. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they may be perfected And the End of the Institution of the Ministry of the Gospel to make his Mediation effectual unto the Souls of Men by the Application of it in the Word unto them was to bring the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4. 13.
of a carnal Commandement but after the Power of an Endless Life 4. The Confirmation of the whole with the Testimony of David For he Testifieth thou art a Priest for ever after the Order of Melchisedec The manner of the Introduction of this Argument is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is yet far more Evident The Conjunctive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connects this consideration unto that forgoing as of the same nature and tendency The thing spoken of is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of what he said before he affirmed that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 14. namely that our Lord sprang of Judah Evident Manifest Demonstrable but this he adds is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which composition of the word intends the signification arguing yet a more open and convincing Evidence Hence he adds that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magis patet abundantius manifestum comparatively with what was said before of an abundant Efficacy for Conviction that whose light nothing can stand against But we must observe that the Apostle doth not compare the things themselves absolutely with one another and so determine that one is of a more evident Truth than the other but he compares them only with respect unto the Evidence in arguing unto his End There is more immediate force in this Consideration to prove the Cessation of the Levitical Priesthood that another Priest was to rise after the Similitude of Melchisedec than was meerly in this that our Lord sprang of the Tribe of Judah but of this afterwards And therefore he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet that is above all that hath been collected from the Consideration of Melchisedec there is yet this uncontroulable Evidence unto our purpose remaining The Apostle we see lays great weight on this Argument and withal proceeds gradually and distinctly from one thing to another in the whole Discourse It may be we see not why he should insist so much upon and so narrowly Scan all particulars in this matter For being freed by the Gospel from the power of Temptations about it and being of the Gentiles who were never concerned in it we cannot be sensible of the just importance of what is under Confirmation The Truth is He hath the greatest Argument in hand that was ever controverted in the Church of God and upon the Determination whereof the Salvation or Ruine of the Church did depend The Worship he treated of was immediately instituted by God himself and had now continued near 1500 years in the Church All this while it had been the certain Rule of Gods Acceptance of the People or his Anger towards them For whilst they complyed with it his Blessing was continually upon them and the neglect of it was still punished with Severity And the last Caution that God had given them by the Ministry of the last Prophet he sent unto them was that they should abide in the Observance of the Law of Moses lest he came and smote the whole Earth with a Curse Mal. 4. last Besides these and sundry other things that were real and pleadable in the behalf of the Mosaical Worship the Hebrews esteemed it always their great and Singular Priviledge above all other Nations which they would rather dye than part withal And the Design of the Apostle in this place is to prove that now utterly unexpectedly unto the Church after so long a season their whole worship was to be removed to be used no more but that another System of Ordinances and Institutions absolutely new and inconsistent with it was to be introduced And upon the Compliance of the Hebrews with this Doctrine or the Rejection of it depended their Eternal Salvation or Destruction It was therefore very necessary that the Apostle should proceed Warily Distinctly and Gradually omitting no Argument that was of Force and Pleadable in this Cause nor to remark on them in an especial manner which contained an especial Evidence and demonstrative force in them as he doth in this Instance For this Introduction of it and it is yet far more or abundantly more Evident is as an hand put in the Margin of a writing calling for a peculiar Attendance unto and consideration of the matter directed unto And we may see 1. That Present Truths are earnestly to be Pleaded and Contended for So the Apostle Peter would have Believers established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present Truth All Truth is Eternal and in it self equally subsistent and present unto all Ages But it is especially so either from the great use of it in some seasons or the great Opposition that is made unto it So this Doctrine about the Abolition of the Mosaical Ceremonies and Institutions with the Introduction of a new Priesthood and new Ordinances of Worship was then the Present Truth in the knowledge and confirmation whereof the Church was eternally concerned And so may other Truths be at other seasons And any of them may be so rendred by the Opposition that at any time is made unto them For God is pleased to exercise and try the Faith of the Church by Heresies which are Feirce Pertinacious and Subtle Oppositions made to the Truth Now none of them which aim at any consistency in and with themselves or are of any real danger unto the Church did ever reject all Gospel-Truths but some general Principles they will allow or they would leave themselves no Foundation to stand upon in their Opposition unto others Those therefore singly opposed by them at any time as the Deity or Satisfaction of Christ Justification by Faith and the like being so opposed become the present Truth of the Age in the instance of Adherence whereunto God will try the Faith of his People and requires that they be earnestly pleaded for And this is that which the Apostle Jude intends ver 3. where he exhorts us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contend strive wrestle with all earnestness and the utmost of our Endeavours for the Faith once delivered unto the Saints namely because of the Opposition that was then made unto it And a Truth may come under this Qualification by Persecution as well as Heretical Opposition Satan is always awake and attentive unto his Advantages and therefore though he hate all Truth yet doth he not at all times equally attempt upon every thing that is so But he waiteth to see an inclination in men from their Lusts or Prejudices or Interests in this World against any especial Truth or way of Divine Worship which God hath appointed When he finds things so ready prepared he falls to his work and stirrs up Persecution against it This makes that Truth to be the present Truth to be contended for as that wherein God will try the Faith and Obedience and Patience of the Church And the Reasons why we ought with all Care Diligence and Perseverance to attend unto the Preservation and Profession of such Truths are obvious unto
all 2. Important Truths should be strongly Confirmed Such is that here pleaded by the Apostle and therefore doth he so labour in the Confirmation of it He had undertaken to convince the Hebrews of the Cessation of their Legal Worship out of their own acknowledged Principles He deals not with them meerly by his Apostolical Authority and by vertue of the Divine Revelations of the will of God which himself had received but he proceeds with them on Arguments taken out of the Types Institutions and Testimonies of the Old Testament all which they owned and acknowledged though without his aid they had not understood the meaning of them On this Supposition it was necessary for him to Plead and Press all the Arguments from the Topick mentioned which had any Cogency in them and he doth so accordingly 3. Arguments that are equally true may yet on the Account of Evidence not be equally Cogent yet 4. In the Confirmation of the Truth we may use every help that is true and seasonable though some of them may be more effectual unto our End than others This we are instructed in by the Apostle affirming in this place that what he now affirms is yet far more Evident And this Evidence as we observed before may respect either the things themselves or the Efficacy in point of Argument For in themselves all things under the old Testament were Typical and Significant of what was afterwards to be introduced So our Apostle tells us that the Ministry of Moses consisted in giving Testimony to those things which were to be spoken or declared afterwards chap. 3. 5. But among them some were far more Clear and Evident as to their signification than others were In the latter sense the things which he had discoursed about Melchisedec and his Priesthood were more effectually demonstrative of the Change of the Levitical Priesthood than what he had newly observed concerning the Rising of our Lord Jesus Christ not of the Tribe of Levi but of Judah although that had life and evidence also in it self which is principally intended The Argument it self is nextly expressed whereunto this full Evidence is ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if another Priest do arise after the Similitude of Melchisedec And in the words there is 1 the Modification of the Proposition in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The Notation of the Subject spoken of another Priest 3 His Introduction into his Office he did arise 4 The Nature of his Office and the manner of his coming unto it after the likeness of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if is generally taken here not to be a Conditional but a Causal Conjunction And so as many judge it is used Rom. 8. 31. 2 Cor. 5. 15. 1 Thess. 3. 8. 1 Pet. 1. 17. And it is rendered in our Translation by For For that another Priest as Beza rendreth it by quod because Others by ex eo quòd and siquidem Syr. and again this is more known by that which he said All take it to be an intimation of a Reason proving what is affirmed and so it doth if with the Vulgar we retain si or siquidem if so be And it is yet far more Evident if so be that another Priest As to the Argument in general we must observe 1 That the Design of the Apostle in this place is not to demonstrate the Dignity and Eminency of the Priesthood of Christ from that of Melchisedec his Type which he had done before sufficiently he doth not produce the same Words and Arguments again unto the same purpose but that which he aims at is from that Testimony whereby he had proved the Dignity of the Priesthood of Christ now also to prove the necessary Abolition of the Levitical Priesthood Wherefore 2 He doth not insist on the whole of the Testimony before pleaded but only on that one thing of another Priest necessarily included therein 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius as the Syriack understood it who renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus that is intended Every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Law absolutely forbidden to approach unto the Priests Office or Altar or Sacred employment So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another in this Case is a Stranger one that is not of the House or Family of Aaron And nothing can be more evident than that the Levitical Priesthood and the whole Law of Divine Worship must be taken away and abolished then if it appear that any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Stranger may be admitted into that Office much more if it were necessary that it should so be For the Law of the Priesthood took care of nothing more than that no Stranger that was not of the House of Aaron should be called to that Office See Exod. 29. 33. Lev. 22. 10. Numb 1. 51. and Numb 3. 10. Aaron and his Sons they shall wait on the Preists Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Stranger that cometh nigh that is to discharge any Sacerdotal Duty shall be put to death And God gave an eminent Instance of his Severity with respect unto this Law in the Punishment of Corah though of the Tribe of Levi for the Transgression of it And he caused a perpetual Memorial to be kept of that Punishment to the End they might know that no Stranger who is not of the Seed of Aaron should come near to Offer Incense before the Lord Numb 16. 40. And hence our Apostle in the next verse observes that this Priest was not to be made after the Law of a Carnal Commandement seeing his making was a Dissolution of that Law or Commandement If therefore there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Priest that was not of the linage of Aaron the other is abolished 3. His Introduction into his Office is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there ariseth Oritur Exoritur Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgit Vul. Lat. exurgat Arose in an extraordinary manner Judg. 5. 7. Untill I Deborah arose I arose a Mother in Israel that is by an extraordinary Call from God to be a Prophetess and a Deliverer Deut. 18. 18. A Prophet will I raise up unto you which was Christ himself So God raised up a Horn of Salvation in the house of his Servant David Luk. 1. 69. that is with an extraordinary Power and Glory So was this Priest to arise not springing out of nor succeeding in any order of Priesthood before Established But all things in the Law lay against his Introduction and the Body of the People in the Church was come unto the highest Defiance of any such Priest But as God had fore-signified what he would do when the time of the Reformation of all things should come so when he performed his Word herein he did it in that manner with that
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
state in this World And the exercise and use of it doth consist in our drawing nigh unto God in Holy Services and Worship through Christ as the Apostle declares ver 22 23. There is then a two-fold opposition in these words unto the state of the people under the Law 1. As unto the Spirit and frame of mind in the Worshippers Or 2. As unto the place of the Worship from whence they were excluded and whereunto we are admitted 1. The First is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness There were two things with respect unto those Worshippers in this matter 1. A Legal Prohibition from entring into the holy place whereon they had no liberty or freedom so to do because they were forbidden on several penalties 2. Dread and fear which deprived them of all boldness or holy confidence in their approaches unto God therefore the Apostle expresseth the contrary frame of believers under the New Testament by a word that signifieth both Liberty or Freedom from any Prohibition and boldness with confidence in the exercise of that liberty I have spoken before of the various use and signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle both in this and other Epistles useth frequently to express both their right and liberty and confidence unto and in their access unto God of believers under the New Testament in opposition to the state of them under the Old We have a right unto it we have liberty without restraint by any Prohibition we have confidence and assurance without dread or fear 2. This liberty we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus introitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the true Sanctuary the holy place not made with hands See Chap. 9. 11 12. The immediate gracious presence of God himself in Christ Jesus Whatever was Typically represented in the most holy place of Old we have access unto that is unto God himself we have an access in one spirit by Christ. 1. This is the great fundamental priviledge of the Gospel that believers in all their holy Worship have liberty boldness and confidence to enter with it and by it into the gracious presence of God They are not hindred by any prohibition God set bounds unto Mount Sinai that none should pass or break through into his presence in the giving of the Law He hath set none to Mount Sion but all believers have Right Title and Liberty to approach unto him even unto this Throne There is no such Order now that he who draws nigh shall be cut off but on the contrary that he that doth not so do shall be destroyed 2. Hence there is no dread fear or terror in their Minds Hearts or Consciences when they make those approaches unto God This was a consequent of the same Interdict of the Law which is now taken away They have not received the Spirit of Bondage unto fear but the Spirit of the Son whereby with holy boldness they cry Abba Father for where the Spirit of the Lord is there is Liberty they have freedom unto and confidence in their duties and therein consists the greatest evidence of our interest in the Gospel and Priviledges thereof 3. The nature of Gospel Worship consists in this that it is an entrance with boldness into the presence of God However Men may multiply duties of what sort or nature soever they be if they design not in and by them to enter into the presence of God if they have not some experience that so they do if they are taken up with other thoughts and rest in the outward performance of them they belong not unto Evangelical Worship The only exercise of Faith in them is in an entrance into the presence of God 4. Our approach unto God in Gospel Worship is unto him as evidencing himself in a way of Grace and Mercy Hence it is said to be an entrance into the holiest for in the holy place were all the pledges and tokens of Gods grace and favour as we have manifested upon the foregoing Chapter And as the taking off of the old prohibition gives us liberty and the institution of the Worship of the Gospel gives us Title unto this priviledge so the consideration of the nature of that presence of God whereunto we approach gives us boldness thereunto 5. The procuring cause of this priviledge is in the next place exprest we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Blood of Jesus say we It is the procuring cause of this priviledge that is intended which is often so proposed The Blood of Jesus Christ is the same with his Sacrifice the Offering of himself or the Offering of his Body once only For he Offered himself in and by the effusion of his Blood whereby he made attonement for Sin which could not be otherwise effected And it is here opposed as also in the whole preceding discourse unto the Blood of the Legal Sacrifices They could not procure they did not effect any such liberty of access unto God in the holy place This was done by the Blood of Jesus only whereby he accomplished what the Sacrifices of the Law could not do And it is a cause of this priviledge on a twofold account 1. In its respect unto God in its Oblation 2. In respect unto the Consciences of Believers in its Application 1. By its Oblation it removed and took away all causes of distance between God and Believers It made attonement for them answered the Law removed the Curse broke down the partition-wall or the Law of Commandments contained in Ordinances wherein were all the prohibitions of approaching unto God with boldness Hereby also he rent the Veil which interposed and hid the gracious presence of God from us And these things being removed out of the way by the Blood of the Oblation or Offering of Christ peace being thereby made with God he procured him to be reconciled unto us inviting us to accept and make use of that reconciliation by receiving the attonement Hence believers have boldness to appear before him and approach unto his presence See Rom. 5. 11. 2 Cor. 5. 18 19 20 21. Eph. 2. 13 14 15 16 17 18. Hereon was it the procuring the purchasing cause of this priviledge 2. It is the cause of it with respect unto the Consciences of Believers in the Application of it unto their Souls There are not only all the hindrances mentioned on the part of God lying in the way of our access unto him but also the Consciences of Men from a sense of the guilt of Sin were filled with fear and dread of God and durst not so much as desire an immediate access unto him The efficacy of the Blood of Christ being through believing communicated unto them takes away all this dread and fear And this is done principally by his bestowing on them the holy Spirit which is a Spirit of Liberty as our Apostle shews at large 2 Cor. 3. Wherefore we have boldness
dread and terror III. The dread of the final Judgment where there shall be no mixture of ease is altogether inexpressible IV. That man is lost for ever who hath nothing in God that he can appeal unto nothing in the Law or Gospel which he can plead for himself which is the State of all wilful Apostates V. Those properties of God which are the Principal delight of Believers the chief object of their Faith Hope and Trust are an eternal spring of dread and terror unto all impenitent sinners the Living God VI. The Glory and Honour of the future state of Blessedness and Misery are inconceivable either to Believers or Sinners VII The fear and dread of God in the description of his Wrath ought continually to be on the Hearts of all who profess the Gospel Herein by this general assertion the Apostle summs up and closeth his blessed discourse concerning the greatest sin that men can make themselves guilty of and the greatest punishment that the Righteousness of God will inflict on any sinners Nor is there any reaching of either part of this Divine discourse unto the utmost When he treats of this sin and its aggravations no mind is able to search into no Heart is able truly to apprehend the evil and guilt which he chargeth it withal No one can express or declare the least part of the evil which is comprised in every aggravation which he gives us of this sin And in like manner concerning the punishment of it he plainly intimates it shall be accompanyed with an incomprehensible severity dread and terror This therefore is a passage of holy Writ which is much to be considered especially in these days wherein we live wherein men are apt to grow cold and careless in their Profession and to decline gradually from what they had attained unto To be useful in such a season it was first written and belongs unto us no less than unto them unto whom it was first Originally sent And we live in dayes wherein the security and contempt of God the despite of the Lord Christ and his Spirit are come to the full so as to justifie the truth that we have insisted on VERSE XXXII XXXIII XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 32 33 34. But call to remembrance the former days in which after ye were illuminated ye endured a great fight of afflictions Partly whilest ye were made a gazing-stock both by reproaches and afflictions and partly whilest ye became companions of them that were so used For ye had compassion of me in my bonds and took joyfully the spoyling of your goods knowing in your selves that ye have in Heaven a better and an enduring Substance THE words in their Coherence intimated in the Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but have respect unto the Exhortation laid down v. 25. All the Verses interposed contain a dehortation from the evil which they are warned of Hence the Apostle returns unto his former Exhortation unto the duties recommended unto them and perseverance therein against all the difficulties which they might meet withal wherewith others were turned into destruction And the present argument which he makes use of unto this purpose is this now mentioned And there are in the words 1. A Direction unto a means useful unto the end of his Exhortation call to mind the former dayes 2. A description of those days which he would have them to call to mind 1. From the Season of them and their state therein after they were enlightned 2. From what they suffered in them A great fight of afflictions which are enumerated in sundry instances v. 33. 3. From what they did in them v. 34. with respect unto themselves and others 4. From the ground and reason whereon they were carried chearfully through what they suffered and did knowing in your selves 1. There is the Prescription of the Means of this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have well rendred call to mind It is not a bare remembrance he intends for it is impossible men should absolutely forget such a season Men are apt enough to remember the times of their sufferings especially such as are here mentioned accompanied with all sorts of injurious treatments from men But the Apostle would have them so call to mind as to consider withal what supportment they had under their sufferings what satisfaction in them what deliverance from them that they might not despond upon the approach of the like evils and trials on the same account If we remember our sufferings only as unto what is evil and afflictive in them what we lose what we endure and undergoe such a remembrance will weaken and dispirit us as unto our future trials Hereon many cast about to deliver themselves for the future by undue means and sinful compliances in a desertion of their profession the thing the Apostle was jealous of concerning these Hebrews But if withal we call to mind what was the case for which we suffered the honour that is in such sufferings out-ballancing all the contempt and reproaches of the world the presence of God enjoyed in them and the reward proposed unto us the calling them to mind will greatly strengthen us against future trials provided we retain the same love unto and valuation of the things for which we suffered as we had in those former days And these various events we find exemplified every day Some who have endured trials and came off from them do grow immediately more wary as they suppose and more cold really as unto the causes of their sufferings The remembrance of what was afflictive in their trials fills them with fear of the like exercise again Hence they grow timerous and cautious as to all duties of Religion and the Worship of God which may expose them unto new sufferings and then some of them by degrees fall absolutely off from attendance unto them as it was with some of these Hebrews Such as these call to mind only that which is evil and afflictive in their sufferings and taking the measure thereof in the counsel or representation made of it by flesh and blood it proves unto their dammage and oft-times unto their eternal ruine Others who call to mind with their sufferings the causes of them and the presence of God with them therein are encouraged emboldened and strengthned unto Duty with zeal and constancy A wise management of former Experiences is a great Direction and Encouragement unto future Obedience 2. As to the Object of this Duty the Apostle so expresseth it call to mind the former days It is uncertain what times or Seasons the Apostle doth peculiarly intend Besides those continual hazards they were in from their Adversaries and the occasional sufferings that they were exposed unto they seem to have had some special seasons of persecution before the writing of this Epistle The first was in the stoning of Stephen when great Persecution rose against all the Church and extended it self unto all the Churches