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
not only be remembred but also rewarded It is unto the Righteous as we have observed not only a Resurrection from the dead but a Resurrection unto Life that is Eternal as their Reward And this is that which either doth or ought to give Life and Diligence unto our Obedience So Moses in what he did and suffered for Christ had respect unto the recompence of reward Heb. 11. 26. God hath put this declaration hereof into the foundation of all our Obedience in the Covenant I am thy exceeding great reward Gen. 15. 1. And at the close of it the Lord Jesus doth not think it enough to declare that he will come himself but also that his reward is with him Rev. 22. 12. Some have foolishly supposed that this Reward from God must needs infer Merit in our selves whereas Eternal Life is the Gift of God through Jesus Christ and not the wages of our works as Sin is of death Rom. 6. 23. It is such reward as is absolutely a free gift a gift of Grace and if it be by Grace then it is no more of works otherwise Grace is no more Grace and if it be of works then it is no more Grace otherwise work is no more work Rom. 11. 6. The same thing cannot be of Works and Grace also of our own Merit and of the free Gift of God And others it is to be feared under a mistaken pretence of Grace do keep off themselves from a due respect unto this gracious reward which the Lord Christ hath appointed as the blessed issue and end of our Obedience But hereby they deprive themselves of one great motive and encouragement thereunto especially of an endeavour that their Obedience may be such and the fruits of it so abound that the Lord Christ may be signally glorified in giving out a gracious reward unto them at the last day For whereas he hath designed in his own Grace and Bounty to give us such a glorious Reward and intendeth by the Operation of his Spirit to make us fit to receive it or meet for the Inheritance of Saints in Light Col. 1. 12. our principal respect unto this Reward is that we may receive it with an advantage of Glory and Honour unto our Lord Jesus And the consideration hereof which is conveyed unto us through the Faith of the Resurrection is a chief animating principle of our Obedience 2. It hath the same respect unto our Consolation For if in this Life only we have hope in Christ then are we of all men most miserable 1 Cor. 15. 19. that is if we regard only outward things in this world Reproaches Scornings Revilings Troubles Persecutions have been the Lot of most of them who so hoped in Christ. But is this all which we shall have from him or by him probably as to outward things it will prove so to most of us in this world if it come not to greater extremities Then are we of all men most miserable But stay awhile These things will be all called over again at the Resurrection and that is time enough and all things be put into another posture See 2 Thes. 1. 6 7 8 9 10. We have therefore no reason to despond for what may befall us in this life nor at what distress this flesh we carry about us may be put unto We are it may be sometimes ready to faint or to think much of the pains we put our selves unto in Religious Duties especially when our bodies being weak and crazie would willingly be spared or of what we may endure and undergo but the day is coming that will recompence and make up all This very flesh which we now thus employ under its weaknesses in a constant course of the most difficult duties shall be raised out of the dust purified from all its infirmities freed from all its weaknesses made incorruptible and immortal to enjoy rest and glory unto Eternity And we may comfort our selves with these words 1 Thes. 4. 18. Fourthly The fourth principle mentioned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the immediate consequent of the Resurrection of the dead Men shall not be raised again to live another Life in this world and as it were therein to make a new adventure but it is to give an account of what is past and to receive what they have done in the body whether it be good or evil And because there are no outward visible transactions between God and the Souls of men after their departure out of this world nor any alteration to be made as to their Eternal state and condition this Judgement is spoken of as that which immediately succeeds death its self Heb. 9. 27. It is appointed to all men once to dye and after this the Judgement This Judgement is sure and there is nothing between death and it that it takes notice of But as to some there may be a very long space of time between the one and the other neither shall Judgement be administred until after the Resurrection from the dead and by means thereof And when all the race of mankind appointed thereunto have lived and died according to their allotted seasons then shall Judgement ensue on them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for a condemnatory Sentence Therefore some think that it is only the Judgement of wicked and ungodly men that is intended And indeed the day of Judgement is most frequently spoken of in the Scripture with respect thereunto See 2 Thes. 1. 7 8 9 10. Jude 14 15. 2 Pet. 2. 4. And this is partly because the remembrance of it is suited to put an awe upon the fierceness pride and rage of the spirits of men rushing into Sin as the Horse into the battel and partly that it might be a relief unto the godly under all either their persecutions from their cruelty or temptations from their prosperity But in reality the Judgement is general and all men both good and bad must stand in their lot therein We shall all stand before the Judgement-seat of Christ as it is written As I live saith the Lord every knee shall bow to me Rom. 14. 10 11. And this is that which is here intended As the Resurrection of the dead that precedes belongs to all so doth the Judgement that follows And this our Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of the same original and signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judgement is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the eleventh fundamental Article of the Jewish present Creed Two of the Targums as a supplement of that Speech which they suppose defective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 4. 8. And Cain said to his brother Abel add a disputation between the Brothers about Eternal Judgement with Rewards and Punishments which they suppose Cain to have denied and Abel to have asserted And as there is no doubt but that it was one principal Article of the Faith of
blood of the Sacrifice and offering it by fire on the Altar he plainly declared the imputation of the guilt of their sins unto the Sacrifice its bearing of them and the expiation of their guilt thereby By carrying of the blood into the Holy Place he testified his acceptance of the Atonement made and his reconciliation unto the People And hereon the full remission and pardon of all their sins no more to be had in remembrance was manifested in the sending away of the scape Goat into the wilderness Hence the Jews have a saying that on the day of expiation all Israel was made as innocent as in the daies of creation How all this was accomplished in and by the Sacrifice of Christ must be afterwards declared 4. As to the nature of this service the Apostle tells us that is was not without blood He so expresseth it to shew the impossibility of entring into the Holy Place any otherwise And from hence he takes his ensuing argument of the necessity of the Death and blood-shedding of the Mediator or High Priest of the new Testament Not without blood as he might not do it otherwise so he did it by blood And this was the manner of the service After the High Priest had filled the Holy Place with a cloud of Incense he returned to the Altar of Burnt-offerings without the Tabernacle where the Sacrifice had been newly slain And whilst the blood of the beast was fresh and as it were living Heb. 10. he took of it in his hand and entring again into the Holy Place he sprinkled it seven times with his finger towards the Mercy-seat Lev. 16. 11 12 13 14. And there is as was said an Emphasis in the expression not without blood to manifest how impossible it was that there should be an entrance into the gracious presence of God without the blood of the sacrifice of Christ. The only Propitiation of sins is made by the blood of Christ and it is by saith alone that we are made Partakers thereof Rom. 3. 25 26. 5. This blood is farther described by the use of it which he offereth Where or when he offered it is not expressed In the Holy Place there was no use of this blood but only the sprinkling of it But the sprinkling of blood was always consequential unto the offering or oblation properly so called For the oblation consisted principally in the atonement made by the blood at the Altar of burnt-offerings It was given and appointed for that end to make atonement with it at that Altar as is expresly affirmed Lev. 17. 11. After this it was sprinkled for purification Wherefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle here renders the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Institution Lev. 16. 15. which is only to bring and not to offer properly Or he hath respect unto the offering of it that was made at the Altar without the Sanctuary The blood which was there offered he brought a part of it with him into the most Holy Place to sprinkle it according unto the Institution 6. The Apostle declares for whom this blood was offered and this was for himself and the People first for himself and then for the People For he hath respect unto the distinct Sacrifices that were to be offered on that day The first was of a Bullock and a Ram which was for himself And this argued as the Apostle observes the great imperfection of that Church-state They could have no Priests to offer Sacrifices for the sins of the People but he must first offer for himself and that the blood of other creatures But the true High Priest was to offer his own blood and that not for himself at all but for others only He offered for himself that is for his own sins Lev. 16. 6. Wherefore the Vul. Lat. reads the words pro suâ et Populi ignorantiâ very corruptly changing the number of the substantive but very truly applying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Priest as well as unto the People Others would supply the words by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Apostle expresseth the words of the Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for himself leaving the application unto the series of the context and the nature of the service For himself that is his own sins 2. The blood was offered also for the People that is the People of Israel the People of God the Church the whole congregation And as the High Priest herein bore the Person of Christ so did this People of all the elect of God who were represented in them and by them It was that People and not the whole world that the High Priest offered for And it is the elect People alone for whom our great High Priest did offer and doth intercede 7. That which he offered for it was their errors or their sins The Socinians some of them not for want of understanding but out of hatred unto the true sacrifice of Christ contend from hence that the Anniversary Sacrifice on the great day of expiation the principal representation of it was only for sins of ignorance of imbecillity and weakness But it is a fond Imagination at least the argument from these words for it is so For besides that the scripture calls all sins by the name of errors Psal. 19. 12. Psal. 25. 7. and the worst the most provoking of all sins is expressed by erring in heart Psal. 95. 10. and the LXX frequently render to sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 16. 9. 1 Sam. 16. 22. Hos. 4. 16. c. Besides I say this application of the word elswhere unto all sorts of sins in the enumeration of those errors of the People which the High Priest offered for they are said to be all their iniquities and all their transgressions in all their sins Lev. 16. 21. Wherefore to offer for the errors of the People it is to offer for all their sins of what nature soever they were And they are thus called because indeed there is no such Predominancy of malice in any sin in this world as wherein there is not a mixture of error either notional or practical of the mind or of the heart which is the cause or a great occasion of it See 1 Tim. 1. 13. Matth. 12. 31 32. Here indeed lies the original of all sin The mind being filled with Darkness and Ignorance alienates the whole soul from the life of God And as it hath superadded prejudices which it receives from corrupt affections yet neither directs nor judgeth aright as unto particular acts and duties under all present circumstances And what notions of good and evil it cannot but retain it gives up in particular instances unto the occasions of sin Wherefore 1 spiritual illumination of the mind is indispensably necessary unto our walking with God 2 Those who would be preserved from sin
gives it to whom he pleaseth of his own good Pleasure Acts 11. 18. 2 It is immediately collated on the Souls of men by Jesus Christ as a fruit of his Death and an effect of that All Power in Heaven and Earth which was bestowed on Him by the Father He gives Repentance to Israel Acts 3. 31. The Soveraign disposal of it is from the Will of the Father and the actual Collation of it is an Effect of the Grace of the Son And 3 the Nature of it is expressed in the Conversion of the Gentiles It is unto Life Acts 11. 18. The Repentance required of men in the first Preaching of the Gospel and the Necessity whereof was pressed on them was unto Life that is such as had saving Conversion unto God accompanying of it This kind of Repentance is required unto our Initiation in the Gospel state Not an empty Profession of any kind of Repentance but real Conversion unto God is required of such persons But moreover we must consider this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Repentance in its own Nature at least in general that we may the better understand this first Principle of Catechetical Doctrine In this sense it respects 1 The Mind and Judgement 2 The Will and Affections And 3 The Life or Conversation of men 1. It respects the Mind and Judgement according to the Notation of the word which signifies a Change of Mind or an after Consideration and Judgement Men whilst they live in dead works under the Power of Sin do never make a right Judgement concerning either their Nature their Guilt or their End Hence are they so often called to remember and consider things aright to deal about them with the Reason of men and for want thereof are said to be Foolish Bruitish Sottish and to have no Understanding The Mind is practically deceived about them There are Degrees in this Deceit but all sinners are actually more or less deceived No men whilst the Natural Principle of Conscience remains in them can cast off all the Convictions of sin Rom. 2. 14 15. That it is the Judgement of God that those who commit such things are worthy of death Rom. 1. 32. But yet some there are who so far despise these Convictions as to give up themselves unto all sin with Delight and Greediness See Ephes. 4. 17 18 19. Practically they call Good Evil and Evil Good and do judge either that there is not that Evil in sin which is pretended or however that it is better to enjoy the Pleasures of it for a Season than to relinguish or forego it on other Considerations Others there are who have some farther sense of those Dead works In particular they judge them Evil but they are so intangled in them as that they see not the Greatness of that Evil nor do make such a Judgement concerning it as whereon a Reliquishment of them should necessarily ensue Unto these two heads in various Degrees may all Impenitent sinners be reduced They are such as despising their Convictions go on in an unbridled course of Licentiousness as not judging the Voyce Language and Mind of them worth enquiring into Others do in some measure attend unto them but yet practically they refuse them and embrace motives unto Sin turning the Scale on that side as Occasion Opportunities and Temptations do occur Wherefore the first thing in this Repentance is a through Change of the Mind and Judgement concerning these Dead works The Mind by the Light and Conviction of saving Truth determines clearly and steadily concerning the true Nature of Sin and its demerit that it is an Evil thing and bitter to have forsaken God thereby Casting on tall Prejudices laying aside all Pleas Excuses and Palliations it finally concludes Sin that is all and every Sin every thing that hath the Nature of Sin to be universally evil Evil in its Self Evil to the Sinner Evil in its present Effects and future Consequents Evil in every kind shamefully Evil incomparably Evil yea the only Evil or all that is Evil in the world And this Judgement it makes with respect unto the Nature and Law of God to its own Primitive and present depraved Condition unto present Duty and future Judgement This is the first thing required unto Repentance and where this is not there is nothing of it 2. It respects the Will and Affections It is our Turning unto God our turning from him being in the bent and inclination of our Wills and Affections unto Sin The Change of the Will or the taking away of the Will of sinning is the principal part of Repentance It is with respect unto our Wills that we are said to be dead in Sin and alienated from the Life of God And by this Change of the Will do we become dead unto Sin Rom. 6. 2. That is whatever remainder of Lust or Corruption there may be in us yet the Will of sinning is taken away And for the Affections it works that Change in the Soul as that quite contrary Affections shall be substituted and set at work with respect unto the same Object There are Pleasures in Sin and also it hath its wages With respect unto these those that live in dead works both delight in Sin and have complacency in the Accomplishment of it These are the Affections which the Soul exerciseth about Sin committed or to be committed Instead of them Repentance by which they are utterly banished sets at work Sorrow Grief Abhorrency Self detestation Revenge and the like Afflictive Passions of mind Nothing stirs but they affect the Soul with respect unto Sin 3. It respects the course of Life or Conversation It is a Repentance from dead works that is in the Relinquishment of them Without this no profession of Repentance is of any worth or use To profess a Repentance of Sin and to live in Sin is to mock God deride his Law and deceive our own Souls This is that Change which alone doth or can evidence the other internal Changes of the Mind Will and Affections to be real and sincere Prov. 28. 13. Whatever without this is pretended is false and Hypocritical like the Repentance of Judah not with the whole heart but feignedly Jerem. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a lye in it for their works answered not their words Neither is there any mention of Repentance in the Scripture wherein this Change in an actual Relinquishment of dead works is not expresly required And hereunto three things are necessary 1 A full Purpose of Heart for the Relinquishment of every Sin This is cleaving unto the Lord with Purpose of Heart Acts 11. 23. Psal. 14. 3. To manifest the stability and stedfastness which is required herein David confirmed it with an Oath Psal. 119. 106. Every thing that will either live or thrive must have a Root on which it grows and whence it springs Other things may occasionally bud and put forth but they wither immediately And such is a Relinquishment of
which that Church died for and that indeed which is the foundation of the ruine of all Unbelievers who perish under the Dispensation of the Gospel It will be said it may be that this Promise being now actually accomplished and that taken for granted we have not the like concern in it as they had who lived before the said Accomplishment But there is a mistake herein No man believes aright that the Son of God is come in the Flesh but he who believes that he came in the Accomplishment of the Promise of God unto the Glory of his Truth and Faithfulness And it is from hence that we know aright both the occasion original cause and end of his coming which whoso considereth not his pretended Faith is in vain 2. This is the greatest Promise that God ever gave to the Children of men and therefore Faith in him with respect hereunto is both necessary unto us and greatly tends unto his Glory Indeed all the concernments of Gods glory in the Church and our Eternal welfare are wrapped up herein But I must not enlarge hereon Only we must add that the consideration of the Accomplishment of this Promise is a great incouragement and supportment unto Faith with respect unto all other Promises of God Never was any kept so long in Abeyance the state of the Church and design of God requiring it None ever had such opposition made to its Accomplishment Never was any more likely to be defeated by the Unbelief of men all Faith in it being at length renounced by Jews and Gentiles which if any thing or had it been suspended on any condition might have disappointed its event And shall we think that God will leave any other of his Promises unaccomplished That he will not in due time ingage his omnipotent Power and infinite Wisdom in the discharge of his Truth and Faithfulness Hath he sent his Son after four thousand years expectation and will he not in due time destroy Antichrist call again the Jews set up the Kingdom of Christ gloriously in the world and finally save the Souls of all that sincerely believe This great instance of Divine Fidelity leaves no room for the Objections of Unbelief as unto any other Promises under the same assurance Thirdly The third principle according to the order and sense of the words laid down before is the Resurrection of the dead And this was a fundamental principle of the Judaical Church indeed of all Religions properly so called in the world The twelve Articles of the Creed of the present Jews is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the days of the Messiah that is the time will come when God will send the Messiah and restore all things by him This under the Old Testament respected that Faith in God which we before discoursed concerning But the present Jews notwithstanding this profession have no interest herein For not to believe the Accomplishment of a Promise when it is fulfilled as also sufficiently revealed and testified unto to be fulfilled is to reject all Faith in God concerning that Promise But this they still retain an appearance and profession of And their thirteenth Article is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Revivisication or Resurrection from the dead And the Faith hereof being explained and confirmed in the Gospel as also sealed by the great Seal of the Resurrection of Christ it was ever esteemed as a chief Principle of Christianity and that whose admittance is indispensably necessary unto all Religion whatever And I shall first briefly shew how it is a fundamental Principle of all Religion and then evidence its especial relation unto that taught by Jesus Christ or declare how it is a fundamental Principle of the Gospel And as to the first it is evident that without its Acknowledgment all Religion whatever would be abolished For if it be once supposed or granted that men were made only for a frail mortal life in this world that they have no other continuance assigned to their Being but what is common to them with the Beasts that perish there would be no more Religion amongst them than there is among the Beasts themselves For as they would never be able to solve the difficulties of present temporary Dispensations of Providence which will not be reduced unto any such known visible rule of Righteousness abstracting from the compleatment of them hereafter as of themselves to give a firm apprehension of a Divine Holy Righteous Power in the government of the Universe so take away all consideration of future Rewards and Punishments which are equally asserted in this and the ensuing Principle and the Lusts of men would quickly obliterate all those notions of a Deity as also of good and evil in their practice which should preserve them from Atheism and Bestiality Neither do we ever see any man giving himself up to the unbelief of these things but that immediately he casts off all considerations of any publick or private good but what is centred in himself and the satisfaction of his Lusts. But it will be asked whether the belief of the Immortality of the Soul be not sufficient to secure Religion without the addition of this Article of the Resurrection This indeed some among the ancient Heathens had faint apprehensions of without any guess at the Resurrection of the body And some of them also who were most steady in that perswasion had some thoughts also of such a Restauration of all things as wherein the bodies of men should have their share But as their thoughts of these things were fluctuating and uncertain so was all their Religion also and so it must be on this Principle For there can be no Reconciliation of the Doctrine of future Rewards and Punishments to be righteously administred unto a supposition of the separate everlasting subsistence of the Soul only That is Eternal Judgment cannot be on satisfactory grounds believed without an antecedent acknowledgment of the Resurrection of the dead For what Justice is it that the whole of blessedness or misery should fall on the Soul only where the body hath had a great share in the procurement of the one or the other or that whereas both concur unto the doing of Good or Evil the Soul only should be rewarded or punished especially considering what influence the body hath into all that is Evil how the satisfaction of the flesh is the great inducement unto Sin on the one hand and what it often undergoeth and suffereth for that which is good Shall we think that God gave Bodies to the holy Martyrs only to endure unexpressible Tortures and Miseries to death for the sake of Christ and then to perish for ever And this manifesteth the great degeneracy the Jewish Church was now fallen into For a great number of them were Apostatized into the Atheisme of denying the Resurrection of the dead And so confident were they in their Infidelity as that they would needs argue and dispute with our Saviour about it by whom they were
signs of the like nature we may safely conclude that the end of all things is approaching 2. There is the Judge which is Jesus Christ. Originally and absolutely this is the Judgement of God of him who made the world And therefore is it often said that God shall judge the world Deut. 32. 35 36. Ecclesiast 12. 14. God the Judge of all Heb. 12. 23. But the actual Administration of it is committed unto Jesus Christ alone to be exercised visibly in his humane nature Rom. 14. 11. Dan. 7. 13. Matth. 16. 27. Chap. 19. 28. Joh. 5. 22. 27. Acts 17. 31. 2 Cor. 5. 10. 1 Thes. 4. 16. 2 Thes. 1. 7. and many other places And herein in the same individual person he shall act the properties of both his Natures For as he shall visibly and gloriously appear in his humane Nature exalted in the supream place of Judicature and invested with Soveraign Power and Authority over all Flesh Dan. 7. 13. Matth. 24. 30. 1 Thes. 4. 16. Rom. 14. 10. so he shall act the Power and Omniscience of his Deity in upholding the whole state of the Creation in Judgement and in the discovery of the hearts and comprehension of the words thoughts and actions of all the Children of men from the beginning of the world unto the end thereof And herein as all the holy Angels shall accompany him and attend upon him as Ministers Assistants and Witnesses unto his Righteous Judgements Mark 25. 31. Luke 9. 26. Jude 12. Dan. 7. 10. so also in the Judgement of fallen Angels and the reprobate world the Saints acquitted justified glorified in the first place shall concur with him in this Judgement by applauding his Righteousness and Holiness with their unanimous suffrage Isa. 3. 14. Matth. 19. 28. 1 Cor. 6. 2 3. For 3. As to the outward manner of this Judgement it shall be with solemnity and great glory 2 Thes. 11. 7 8 9 10. Jude 14 15. Dan. 7. 9. Rev. 20. 4 5. And this shall be partly for the demonstration of the Glory and Honour of Jesus Christ who hath been so despised reproached persecuted in the world and partly to fill the hearts of sinners with dread and terror as Rev. 6. 17 18 where this Judgement is represented And the Order of this Judgement will be that all the Elect shall first be acquitted and pronounced blessed For they join in with the Lord Christ in the Judgement of the world which they could not do if themselves were not first freed and exalted 2 The Devil and his Angels and that on three general heads 1. Of their original Apostasie 2. Of the death of Christ. 3. Of Persecution 3 The world of wicked men probably 1. Hypocrites in the Church 2. All others without For 4. The persons to be judged are 1 fallen Angels 1 Cor. 6. 3. 2 Pet. 2. 4. Jude 6. Matth. 25. 41. 2 All men universally without exception Isa. 45. 23. Rom. 14. 9 10. Matth. 25. 31. In especial 1 All the Godly all such as have believed and obeyed the Gospel shall be judged Luke 21. 36. Rom. 14. 12. 2 Tim. 4. 8. whether all their Sins shall be then called over and made known unto others seeing they are known to him who is more in himself and unto us than all the world besides I question 2 All the ungodly and impenitent sinners Deut. 32. 35. 2 Pet. 2. 3. Jude 15. 5. The Rule whereby all men shall be judged is the Law of their Obedience made known unto them As 1 The Gentiles before the coming of Christ shall be judged by the Law of Nature which all of them openly transgressed Rom. 2. 12 13 14. 2 The Jews of the same time by the Law and the Light into Redemption from Sin superadded thereunto that is by the Rule Doctrine Precepts and Promises of the Law and Prophets 3 The Gospel unto all men unto whom it hath been offered or preached Rom. 2. 16. The Rule of Judgement at the last day neither is nor shall be any other but what is preached every day in the dispensation of the Gospel No man shall be able to complain of a surprizal or pretend ignorance of the Law whereby he was to be judged The sentence of it is proposed unto them continually In the word of the Gospel is the Eternal condition of all the Sons of men positively determined and declared And all these things are at large insisted on by others Secondly The Evidence which God hath given concerning this future Judgement whereon the certainty of it as to us doth depend may also be considered And 1. God hath planted a presumption and sense of it on the minds and hearts of men by nature from whence it is absolutely and eternally inseparable Conscience is nothing but that judgement which men do make and which they cannot but make of their moral actions with reference unto the supream future Judgement of God Hence the Apostle treating of this future Judgement Rom. 2. 12. 16. diverts to shew what Evidence all mankind had in the mean time that such a Judgement there should be ver 14 15. And this he declares to consist in their own unavoidable thoughts concerning their own actions good or evil This in the mean while accused them and forced them to own a Judgement to come Yea this is the proper Language of Conscience unto sinners on all occasions And so effectual was this Evidence in the minds of the Heathen that they generally consented into a perswasion that by one or other some where or other a future Judgement would be exercised with respect unto things done in this world Fabulous inventions and traditions they mixed in abundance with this Conviction as Rom. 1. 21. but yet they made up the principal notions whereby a Reverence unto a Divine Being was preserved in their minds And those who were wise and sober among them thought it sufficient to brand a person as impious and wicked to deny an unseen judgement of mens actions out of this world wherewith Cato reproached Caesar in the business of Catilin This sense being that which keeps mankind within some tolerable bounds in Sin the Psalmist prays that it may be increased in them Psal. 19. 13. see Gen. 20. 11. 2. The working of Reason on the consideration of the state of all things in this world complies with the innate principles and dictates of Conscience in this testimony We suppose those concerning whom we treat do own the Being of God and his Providence in the government of the world Others deserve not the least of our consideration Now those who are under the power of that Acknowledgement and Perswasion must and do believe that God is infinitely Just and Righteous infinitely Wise and Holy and that he cannot otherwise be But yet when they come to consider how these Divine Properties are exerted in the providential government of the world which all Ages Persons and Places must of necessity be subject unto and disposed by they are at
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
had so a care of the whole Flock as to be solicitous for the good of every individual person among them As our Lord Jesus Christ gives an account unto his Father that of all those who were committed unto his personal Ministry in this world he had not lost any one only the Son of Perdition he who was designed to Destruction so our Apostle laboured that if it were possible not one of those whom he watched over should miscarry And it is of great advantage when we can so mannage our Ministry that no one of those that are committed unto us may have any just cause to think themselves disregarded And moreover he shews hereby that the Argument here insisted on concerned them all For he doth not suppose that any one of them were in such a condition of security and perfection as not to stand in need of the utmost diligence for their preservation and progress nor any to have so fallen under decays but that in the use of diligence they might be recovered So should the Love and Care of Ministers be extended unto all the Individuals of their Flocks with an especial regard unto their respective Conditions that none on the one hand grow secure nor any on the other hand despond or be discouraged 4. The Duty exhorted unto wherewith we must take 5. The manner of its performance is that they would shew the same diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ostentare V. L. that is to make shew of ostendere to shew forth to manifest Praestare Eras. to act to perform so the word is sometimes used Joh. 10. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many good things have I shewed you that is wrought and performed among you 2 Tim. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alexander the Copper-smith shewed me many evils did me much evil It is so to do any thing as that the doing of it may be evident and manifest And the Apostle respects not only the Duty it self but the Evidence of its Performance whereon his Judgement and Perswasion of them was grounded Continue in the performance of these Duties to give the same evidence of your state and condition as formerly And the Duty it self he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem studium the same diligent endeavour Chrysostome much insists on the Apostles Wisdom in this expression the same diligence for by it he both insinuates his approbation of what they had done already and manifests that he required nothing of them to secure their future condition but what they had already experience of You have used diligence in this matter continue so to do which yet is not so to be interpreted as though the Apostle limited them unto their former measures But warning them to remit in nothing which before they had ingaged into he encourageth them to proceed and grow therein That indeed which the Apostle approves in them and exhorts them unto a continuance in is the work of Faith and labour of Love in ministring unto the Saints But here he expresseth the manner wherein they had attended unto those Duties and which they must continue in unless they intended to desert the Duties themselues namely with diligence and alacrity of mind For such were the Oppositions and Difficulties that they would assuredly meet withall as we have before declared that unless they used all diligence and watchfulness they would more or less faint in their Duty And we may observe that Our Profession will not be preserved nor the work of Faith and Love carried on unto the Glory of God and our own Salvation without a constant studious diligence in the preservation of the one and the exercise of the other The Reasons hereof are manifest from what hath been discoursed before concerning the greatness and difficulty of this work and the opposition that is made unto it Our Apostle knew nothing of that lazie kind of Profession which satisfies the generality of Christians at this day They can shew all diligence in their Trades in their Callings in their Studies it may be in their Pleasures and sometimes in the pursuit of their Lusts But for a watchful diligence an earnest studious endeavour in and about the Duties of Religion the work of Faith and Love they are strangers unto it yea cannot be perswaded that any such thing is required of them or expected from them For the Duties of Divine Worship they will attend unto them out of Custom or Conviction For some Acts of Charity they may perhaps be sometimes drawn unto or for their Reputation they may do like others of their Quality in the world But to project and design in their minds how they may Glorifie God in the Duties of Faith and Love as the liberal man deviseth liberal things to keep up an earnest bent and warmth of Spirit in them to lay hold on and rejoice in all Opportunities for them all which are required unto this diligence they utterly reject all such thoughts But what do we imagine Is there another way for us to go to Heaven than what was prescribed unto the Primitive Believers Will God deal with us on more easie terms or such as have a farther compliance with carnal ease and the flesh than those that were given to them of Old We shall but foolishly deceive our selves with such Imaginations But let no man mistake These two Principles are as certain and as sacred as any thing in the Gospel 1 Unless there be in us a work of Faith in personal Holiness and a labour of Love towards others there is nothing in us that accompanies Salvation or will ever bring us thereunto Let prophane persons deride it whilst they please and worldlings neglect it and careless Professors fancy to themselves an easier way unto a blessed Eternity this will be found to be the Rule whereby they must all stand or fall for ever 2 That this work of Faith and labour of Love will not be persisted in nor carried on without studious diligence and earnest endeavours Now unto this diligence is required 1 The exercise of our minds with respect unto the Duties of Faith and Love 2 In studying the Rule of them which is the word of God wherein alone the matter of them all and the manner of their performance are declared 2 In studying and observing the occasions and opportunities for their exercise 2 Watchfulness against Oppositions Difficulties and Temptations is also a part of this Duty for the reasons whereof our Observations on the preceding Verse may be considered 3 Readiness to conflict with and to go through the dangers and troubles which we may meet withall in the discharge of these Duties And as it is evident all these argue a frame of mind continually intent upon a design to Glorifie God and to come unto the end of our course in Rest with him That nominal Christianity which despiseth these things will perish with the real Author of it which is the Devil Again The Apostle exhorts
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
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
should certainly enjoy it in the appointed season Wherefore they are said to have it 1. Because it is prepared for them in the will pleasure and Grace of God It is your Fathers pleasure to give you the Kingdom 2. Because 't is purchased for them by the blood of Christ he hath purchased or obtained eternal redemption 3. 'T is promised unto them in the Gospel 4. It is secured for them in the Intercession of Christ. 5. Granted unto them in the First-fruits 6. All this is confirmed unto them by the Oath of God The First-fruits they had in possession and use the whole in right and title And continual application of it was made unto their souls by the hope which will not make ashamed 4. How this substance is better then outward enjoyments and abiding needs not to be explained they are things in themselves so plain and evident This two-fold interpretation of the words is so far coincident and agreeing in the same sence in general that we may draw our Observations from both or either of them As I. It is the glory of the Gospel that it will on a just account from a sense of and interest in it give satisfaction and joy unto the souls of men in the worst of sufferings for it II. It is our duty to take care that we be not surprized with outward sufferings when we are in the dark as unto our interest in these things This may often fall out through our carelesness negligence and want of keeping our garments about us in our walk before God They rejoyced as knowing they had in themselves which otherwise they could not have done III. Internal Evidences of the beginnings of Glory in Grace a sense of Gods love and assured pledges of our Adoption will give insuperable joy unto the minds of men under the greatest outward sufferings IV. It is our Interest in this world as well as with respect unto Eternity to preserve our Evidences for heaven clear and unstain'd so that we may know in our selves which is the ground of this great Duty V. There is a substance in spiritual and Eternal things whereunto Faith gives a subsistence in the souls of believers See chap. 11. 1. VI. There is no Rule of proportion between Eternal and temporal things Hence the enjoyment of the one will give joy in the loss of the other VERSE XXXV XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 35 36. Cast not away therefore your Confidence which hath great recompence of reward For ye have need of patience that after ye have done the will of God ye might receive the Promise IN these two verses there is an Inference from his former argument and a Confirmation of it from the necessity of what is required thereunto The first in ver 35. wherein the Apostle gives us the peculiar design use and force of the preceding Exhortation unto the consideration of what they had suffered in and for the profession of the Gospel And there is in the words 1. A note of inference from the foregoing discourse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore 2. A grace and duty which in this Inference he exhorts them to retain and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. The manner of their retaining it cast not away 4. The Reason of the Exhortation not to cast it away because it hath great recompence of reward 1. The inference is plain seeing you have suffered so many things in your Persons and Goods seeing God by the power of his grace hath carried you through with satisfaction and joy do not now despond and faint upon the approach of the same difficulties or those of a like nature The especial force of the inference the words themselves do declare 2. That which he exhorts them thus unto by this argument is the preservation and continuance of their confidence This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever it be was that which engaged them in and carryed them through their sufferings which alone was praise-worthy in them For meerly to suffer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be good or evil as it's causes and occasions and circumstances are Now this was absolutely neither their Faith nor Profession But as we have had occasion to mention several times it is a fruit and effect of faith whereby the minds of Believers are made prompt ready free unto all duties of profession against all difficulties and discouragements It is a boldness of mind with freedom from bondage and fear in the duties of Religion towards God and man from a prevailing perswasion of our acceptance with God therein In this frame of Spirit by this fruit and effect of faith these Hebrews were carried chearfully through all their sufferings for the Gospel And indeed without it it is impossible that we should undergo any great sufferings unto the glory of God or our own advantage For if we are made diffident of our cause by unbelief if the helps and succours tendered in the Gospel and promises thereof be betrayed by fear if the shame of outward sufferings and scorns do enfeeble the mind if we have not an evidence of better things to lay in the Ballance against present evils it is impossible to endure any great fight of afflictions in a due manner Unto all these evil habits of the mind is this confidence opposed This was that Grace that exercise of Faith which was once admir'd in Peter and John Acts 4. 13. And there can be no better account given of it then what is evident in the behaviour of those two Apostles in that season Being in bonds under the power of their enraged enemies for preaching the Gospel yet without fear tergiversation or hesitation without all questioning what will be the issue and how they would deal with them whom they charged to have murdered the Lord Jesus with all boldness and plainness of speech they gave an account of their Faith and testified unto the Truth Wherefore these things that I have mentioned are plainly included in this confidence as to invincible constancy of mind and boldness in the profession of the Gospel in the face of all difficulties through a trust in God and a valuation of the Eternal reward which are the Foundation of it This frame of Spirit they ought to labour to confirm in themselves who are or may be called unto sufferings for the Gospel If they are unprepared they will be shaken and cast down from their stability 3. This confidence which hath been of such use unto them the Apostle Exhorts them now not to cast it away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say leave it not forgo it not but cast it not away For where any Graces have been stirred up unto their due exercise and have had success they will not fail nor be lost without some positive act of the mind in rejecting of them and the refusal of the succours which they tender unto us And this rejection may be only as unto it's actual