King 6.23 28. 2 Chron. 3.11 12 13. § 19 And this was that appearance of his Glory which the Lord God of Israel granted unto his Church of old which though it were beautiful and excellent as appointed by himself yet was it but carnal and worldly in comparison of the Heavenly and glorious mysteries of the Gospel especially of him who being obscurely shadowed out by all this preparation of Glory was in himself the real brightness of his Glory and the express image of his Person as shall further be declared on chap. 1.3 Exercitatio XXIII Of the Office of the Priesthood the High Priest in particular The most illustrious Type of Christ. The Call of Aaron unto the Priesthood Things concurring unto his Call and Separation unto his Office The Garments prescribed unto him Ordinary Extraordinary The Nature of the Office of the High Priest What he performed himself alone What with the Assistance of other Priests What with the Assistance of Priests and Levites His blessing the people His judging of them The succession of these Priests How many served under the Tabernacle How many under the First Temple How many under the Second Temple The disturbance of this Succession Fatal End of the Aaronical Priesthood THe principal Glory or all Mosaical Worship consisted in the Person and Office § 1 of the High Priest The Scripture calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Great Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Priest with his Attendants of the same Family was the hinge whereon the whole Worship of the Judaical Church depended and turned And therefore our Apostle doth undeniably prove that the Law of Commandments contained in Ordinances was to be changed because there was a promise of raising up a Priest that was not of the House of Aaron nor of the Tribe of Levi which the observation of the Law in the Worship of God could not consist withal Heb. 7.11 12. Now this High Priest being in his Person and his Office the Most Illustrious Type of the Messiah and his Office and the principal means whereby God instructed his Church of Old in the Mysterie of the Reconciliation and Salvation of sinners most things concerning him are expresly and at large handled by our Apostle and must God assisting come under our consideration in the several places wherein by him they are insisted on I shall therefore here only in these previous discourses give a brief account of some such concernments of his Person and Office as will not directly again occur unto us What was the state and condition of the Priesthood in the Church from the § 2 foundation of the world untill the time we now treat of by whom that Office was executed how they came unto it and wherein it did consist I have declared elsewhere The Foundation of an especial Priesthood in the Church of Israel is laid Exod. 28. v. 1. Provision being made of Holy Things God proceeds to supply the Church with Holy or Dedicate Persons for their Administration The first thing expressed is the Call of the High Priest Hereof there are two parts First Gods Revelation and Authoritative Constitution concerning it Secondly His actual Consecration The former is expressed Exod. 28.1 And take thou unto thee Aaron thy Brother and his Sons that they may Minister unto me in the Priests Office Aaron was the Elder Brother of Moses born three years before him Exod. 7.7 and was now eighty four or eighty five years of Age when God thus calls and appoints him to the Office of the Priesthood With him all his Sons all the Males of his Family were dedicated unto the Service of God in their successive Generations And in this Call unto his Office he was a Type of Christ who entered not on his Priesthood but by the Designation and Authority of the Father Heb. 5.4 5. Secondly Unto the compleating of his Call there concurred his Consecration or Separation § 3 unto God at large described Exod. 29. In general it is expressed v. 1. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render to Hallow that is to sanctifie to separate unto God in the Work of the Priesthood This is general expression of his Consecration for what we afterwards translate to consecrate v. 9.29 respects only one particular Act of the whole work or Duty Now the parts hereof were many which may briefly be enumerated First There was their Manuduction their bringing to the Door of the Tabernacle chap. 29. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt bring them nigh the Word used in all sacred Approaches and Dedications to God The Priests themselves were made a Corban Secondly They were washed with water v. 4. Thou shalt wash them with water After this the Priests on all occasions were to wash themselves at present this being a sacred action and they being not as yet consecrated it was performed towards them by Moses who at this and other times discharged the Office of an Extraordinary Priest Thirdly Being washed they were cloathed with the Holy Garments v. 5 6. of which afterwards Fourthly The High Priest being cloathed was anointed with the Holy Oyle poured on his Head and running down over all his Garments v. 7. Psalm 132. v. 2. The making and use of this Ointment prefiguring the Unction of the Lord Christ with all the Graces of the Spirit Heb. 1.6 are declared Chap. 30. v. 25. Fifthly Sacrifices of all sorts were offered unto God 1. The Mincha or Meat-Offering 2. The Chataath or Sin-Offering v. 13 1 4. 3. The Hola or whole Burnt Offerings v. 18.25 4. Shelamim or Peace-Offerings v. 25. 5. Tenumoth and Tenuphoth Heave and Wave-Offerings v. 25 26. 6. Nesek or the Drink-Offerings v. 40. So that in the Consecration of the Priest all Sacrifices also were as it were a-new consecrated unto God Sixthly In the use of this Sacrifice there were five Ceremonies used belonging in a peculiar manner unto their Consecration 1. The Filling of their Hand Ver. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This we have rendred Thou shalt consecrate them as though their Consecration was some peculiar Act distinct from these prescribed Ceremonies But that which is thus expressed is only one of them or the putting of some parts of the Sacrifice into or upon their Hands to bear to the Altar which being the first Action in them belonging to the Sacerdotal Office for in all the former passages they were meerly passive is sometimes by a Synecdoche used for Consecration its self 2. The putting of Blood upon the Tips of their right Ears and upon the Thumbs of their right Hands and the great Toes of their right Feet v. 20. intimating their readiness to hear and perform the Will of God And this blood was taken from one of the Rams that was offered for a Burnt-Offering 3. The sprinkling of them with blood from the Altar and the Anointing Oyle together upon all their Garments v. 21. The Imposition or laying of their hands on the
for those who have thus in any measure known the terror of the Lord they will be secured from you by his Grace Besides what ground do such men leave unto the Lord Christ to stand upon as it were in his Intercession for us in Heaven Do they not take that blood out of his hand which he is carrying into the Holy Place And how do they despoil him of his Honor in taking of from his work a miserable employment when men shall study and take pains to perswade themselves and others that Christ hath not done that for them which he hath done for all that are his and which if he hath not done for them they must perish for evermore Is it worth the while for them to weaken Faith Love and Thankfulness unto Christ From whom can such men look for their Reward Can Right Reason or a Light within be no otherwise adored but by sacrificing the blood of Christ unto them no otherwise be enthroned but by deposing him from his Office and taking his work out of his hand and by an horrible ingratitude because they know no other could do that work to conclude that it is needless Are men so resolved not to be beholding unto Jesus Christ that rather than grant that he hath made Reconciliation for us by his blood they will deny that there was any need that any such Reconciliation should be made O the depths of Satan Oh the stupidity and blindness of men that are taken alive by him and lead captive at his pleasure 2. They who would come unto God by Christ may see what in the first place they are to look after Indeed if they are once brought into that Condition wherein they will seriously look after him they will not be able to look from it though for a while it may be they will be unwilling to look unto it Reconciliation they must have or they can have no peace This lyes straight before them they are willing it may be to look upon the right hand and the left to see if there be any thing nigh them that will yield them relief but all is in vain If any thing else gives them ease it gives them poyson if it gives them peace it gives them ruine Reconciliation by the blood of Christ is the only relief for their souls And nothing more discovers the vanity of much of that Religion which is in the world than the regardlesness of men in looking after this which is the Foundation-stone of any durable building in the things of God This they will do and that they will do but how they shall have an interest in the Reconciliation made for sin they trouble not themselves withall II. The Lord Christ suffered under all his temptations sinned in none He suffered being tempted sinned not being tempted He had the Heart of a man the Affections of a man and that in the highest degree offense and tenderness What ever sufferings the soul of a man may be brought under by Grief Sorrow Shame Fear Pain Danger loss by any afflictive passions within or impressions of force from without he underwent he felt it all Because he was alwayes in the Favour of God and in the assurance of the indissolubility of the Vnion of his Person we are apt to think that what came upon him was so overballanced by the Blessedness of his Relation unto God as not to cause any great Trouble unto him But we mistake when we so conceive No sorrows were like to his no sufferings like unto his He fortified not himself against them but as they were meerly poenal he made bare his breast unto their strokes and laid open his soul that they might soak into the inmost parts of it Isa. 50.6 All those Reliefs and diversions of this life which we may make use of to alleviate our sorrows and sufferings he utterly abandoned He left nothing in the whole Nature of sorrow or suffering that he tasted not and made experience of Indeed in all his sufferings and temptations he was supported with the thoughts of the glory that was set before him but our thoughts of his present glory should not divert us from the contemplation of his past real sufferings All the advantage that he had above us by the Excellency of his Person was only that the sorrows of his heart were enlarged thereby and he was made capable of greater enduring without sin And it was to be thus with him 1. Because although the Participation of Humane Nature was only necessary that he might be an High Priest yet his sufferings under Temptations were so that he might be a merciful High Priest for tempted sufferers Such have need not only to be saved by his Attonement but to be relieved favoured comforted by his Grace They did not only want one to undertake for them but to undertake for them with Care Pity and tenderness Their state required delivery with compassion God by that way of Salvation that he provides for them intends not only their final Safety in Heaven but also that in the sense of the first fruits of it in this world they may glorifie him by Faith and Thankful Obedience To this end it was necessary that they should have relief provided for them in the Tenderness and Compassion of their High Priest which they could have no greater pledge of than by seeing him for their sakes exposing himself unto the miseries which they had to conflict withal and so alwayes to bear that sense of them which that impression would surely leave upon his soul. And 2. Because although the Lord Jesus by vertue of the Vnion of his Person and plenary unction with the Spirit had an habitual fulness of mercy and compassion yet he was to be particularly excited unto the exercise of them towards the Brethren by the experience he had of their condition His internal habitual fulness of Grace and mercy was capable of excitation unto suitable actings by external Objects and sensible Experience It added not to his mercifulness but occasioned his readiness to dispose it unto others and shut the door against pleas of delaying succour He bears still in his holy mind the sense he had of the sorrows wherewith he was pressed in the time of his Temptations and thereon seeing his Brethren conflicting with the like difficulties is ready to help them and because his Power is proportioned unto his Will it is said he is able And what ever may be the real effects on the mind of Christ from his temptations and sufferings now he is in Heaven I am sure they ought to be great on our Faith and Consolation when we consider him undergoing them for this very end and purpose that seeing he was constituted our High Priest to transact all our Affairs with God he would be sensible of that condition in his own person which he was afterwards to present unto God for relief to be afforded unto it III. Temptations cast souls into Danger They have need
were pour it out And this crime is denoted by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as the simple Verb denotes the passing away of any thing as water whether it deserve to be retained or no so the compound doth the losing of that perversly which we ought to have retained But we may yet enquire a little farther into the reason and nature of the Allegory The Word or Doctrine of the Scripture is compared to showers and rain Deut. 32.2 My doctrine shall drop as the rain my speech shall distil as the dew as the small rain upon the tender herb as the showers upon the grass Hence the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Teacher and Rain so that Translators do often doubt of its special sense as Psal. 84.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rain filleth the pools as in our Translation others as Hierom and Arias Montanus render them Benedictionibus operietur docens The Teacher shall be covered with blessings both the words being ambiguous So also Isa. 30.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate thy Teachers is by others rendred thy showers or rain So those words Joel 2.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render in the Text He hath given you the former rain moderately in the Margin they render a Teacher of righteousness And the like ambiguity is in other places And there is an elegant metaphor in the word For as the drops of rain falling on the earth do water it and make it fruitful whilst it takes no notice of it so doth the Doctrine of the Word insensibly make fruitful unto God the souls of men upon whom it doth descend And in respect unto the Word of the Gospel it is that the Lord Christ is said to come down as the showers on the mowen grass Psal 72. So the Apostle calls the preaching of the Gospel unto men the watering of them 1 Cor. 3.6 7. And compares them unto whom it is preached unto the earth that drinketh in the rain Heb. 6.7 In pursuit of this Metaphor it is that men are said to pour out the Word preached unto them when by their negligence they lose all the benefits thereof So when our Saviour had compared the same Word unto seed he sets out mens falling from it by all the ways and means whereby seed cast into the earth may be lost or become unprofitable Matth. 13. And as he shews that there are various ways and means whereby the seed that is sown may be lost and perish so there are many times and seasons ways and means wherein and whereby we may lose and pour out the Water or Rain of the Word which we have received And these the Apostle regards in that expression lest at any time We are now entred on the Practical part of the Epistle and that which is of great importance unto all Professors at all times especially unto such as are by the good providence of God called into the condition wherein the Hebrews were when Paul thus treated with them that is a condition of temptation affliction and persecution And we shall therefore the more distinctly consider the useful truths that are exhibited unto us in these words which are these that follow 1. Diligent attendance unto the word of the Gospel is indispensably necessary unto perseverance in the profession of it Such a profession I mean as is acceptable unto God or will be useful unto our own souls The profession of most of the world is a meer not renunciation of the Gospel in words whilst in their hearts and lives they deny the power of it every day A saving profession is that which expresseth the efficacy of the Word unto salvation Rom. 10.10 This will never be the effect of a lifeless attendance unto the Word And therefore we shall first consider what is required unto the giving beed to the Gospel here commended unto us and there are in it amongst others the things that follow 1. A due valuation of the grace tendred in it and of the Word it self on that account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes such an attendance unto any thing as proceeds from an estimation and valuation of it answerable unto its worth If we have not such thoughts of the Gospel we can never attend unto it as we ought And if we consider it not as that wherein our chief concernment lies we consider it not as we ought at all The field wherein is the Pearl of price is so to be heeded as to be valued above all other Possessions whatsoever Matth. 13.45 46. They who esteemed not the Marriage-feast of the King above all Avocations and worldly Occasions were shut out as unworthy Matth. 22.7 If the Gospel be not more unto us than all the world besides we shall never continue in an useful profession of it Fathers and Mothers Brothers and Sisters Wives and Children must all be despised in comparison of it and competition with it When men hear the Word as that which puts it self upon them whose attendance unto they cannot decline without present or future inconveniencies without considering that all the concernments of their souls lie bound up in it they will easily be won utterly to neglect it According as our esteem and valuation of it is so is our heeding of it and attendance unto it and no otherwise Hearkning unto the Word as unto a song of him that hath a pleasant voice which may please or satisfie for the present is that which profits not men and which God abhors Ezek. 33.34 If the ministration of the Gospel be not looked on as that which is full of glory it will never be attended unto This the Apostle presseth 2 Cor. 3.8 9. Constant high thoughts then of the necessity worth glory and excellency of the Gospel as on other accounts so especially of the Author of it and the grace dispensed in it is the first step in that diligent heeding of it which is required of us Want of this was that which ruined many of the Hebrews to whom the Apostle wrote And without it we shall never keep our faith firm unto the End 2. Diligent study of it and searching into the mind of God in it that so we may grow wise in the mysteries thereof is another part of this Duty The Gospel is the wisdom of God 1 Cor. 1.24 In it are laid up all the stores and treasures of that wisdom of God which ever any of the sons of men shall come to an acquaintance with in this world Col. 2.2 3. And this wisdom is to be sought for as silver and to be searched after as hid treasures Prov. 2.4 that is with pains and diligence like unto that of those who are employed in that enquiry Men with indesatigable pains and danger pierce into the bowels of the earth in the search of those hid treasures that are wrapt up in the vast womb of it Silver and treasures are not gathered
world though usually by that expression they intend the World of future bliss But the world here intended is no other but the promised state of the Church under the Gospel This with the Worship of God therein with especial Relation unto the Messiah the Author and Mediator of it administring its heavenly things before the Throne of Grace thereby rendring it spiritual and heavenly and diverse from the state of the Worship of the Old Testament which was worldly and carnal was the World to come that the Jews looked for and which in this place is intended by the Apostle This we must farther confirm as the foundation of the ensuing Exposition That this then is the intendment of the Apostle appeareth First From the limitation annexed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which we treat This is the world whereof he treats with the Hebrews in this Epistle namely the Gospel-State of the Church the Worship whereof he had in the words immediately foregoing pressed them unto the observation of And not only so but described it also by that State wherein the miraculous Gifts of the Holy Ghost were given and enjoyed And the mention of them in the words directly preceding is that description of the World to come which the Apostle in these words refers unto concerning which we speak And the Tradition of this New World or the Restauration of all things under the Messiah was one of the principal Reports of Truth received among the Jews which the Apostle presseth them withall Some suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we speak is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have spoken and would have it refer unto Ch. 1.6 But what the Apostle there intendeth by the World we have sufficiently evinced and declared The World there by an usual Synechdoche is put for the habitable earth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Son of God made and came unto John 1.11 Here a certain state and condition of things in the world about which he treated with the Hebrews is intended Besides they who would thus change the word Grotius Crellius Schlictingius by the world Chap. 1.6 understand Heaven it self the state of Glory which is not here insisted on by the Apostle For Secondly He treats of that which was already done in the crowning of Jesus with Glory and Honor as the words following do manifest This crowning of him was upon his Ascension as we have before proved at large Then was not the state of Glory made subject unto him because it was not then nor is yet in being And therefore they who turn we speak into we have before spoken are forced also to pervert the following words and to interpret he hath made all things subject unto him he hath purposed or decreed so to do both without cause or reason The World whereof the Apostle treats was immediately made subject to Jesus that is the Church of the New Testament when God anointed him King upon his holy Hill of Sion and therefore in the Psalm is there mention made of those other parts of the Creation to be joyned in this subjection that have no Relation unto Heaven Thirdly The Apostle doth not treat directly any where in this Epistle concerning Heaven or the world of the blessed to come he frequently indeed mentions Heaven not absolutely but as it belongs unto the Gospel world as being the place of the constant residence of the High Priest of the Church and wherein also the Worship of it is through faith celebrated Fourthly The Apostle in these words insists on the Antithesis which he pursueth in his whole discourse between the Judaical and Evangelical Church-state for what ever power Angels might have in and over things formerly this World to come saith he is not made subject unto them Now it is not Heaven and Glory that he opposeth to the Judaical Church-state and Worship but that of the Gospel as we shall find in the progress of the Epistle which is therefore necessarily here intended Fifthly If by the World to come the eternal blessed state of Glory be designed to begin at or after the general Judgment then here is a promise that that blessed estate shall de novo be put in subjection to Jesus Christ as Mediator but this is directly contrary unto what is else-where revealed by the same Apostle concerning the transactions between the Father and the Son as Mediator at that day 1 Cor. 15.28 And when all shall be subdued unto him then shall the Son also himself be subject unto him who put all things under him that God may be all in all Which words if they do not absolutely assert the ceasing of the Kingdom of the Mediator but only the order of all things unto Eternity in their subjection unto God by Christ yet they are plainly exclusive of the grant of a new Power or Authority unto him or of a-new making subject of all things unto him Adde unto all this that the Apostle proves the subjection of this world unto the Lord Christ and not unto Angels by a testimony expressing directly the present things of this world antecedent unto the day of Judgment From what hath been discoursed we conclude that the World to come here expressed is the State and Worship of the Church under the Messiah called so by the Apostle according to the usual appellation which then it had obtained among the Jews and allowed by him until the Mosaical Church-state was utterly removed And he afterwards declares how this comprized Heaven it self also because of the Residence of our High Priest in the Holiest not made with hands and the continual admission of the Worshippers unto the Throne of Grace This is the subject of the Apostles Proposition that concerning which he treats Concerning this World the Apostle first declares negatively that it is not made subject unto Angels The subjecting of this World to come unto any is such a disposal of it as that he or they unto whom it is put in subjection should as the Lord of it erect institute or set it up rule and dispose of it being erected and judge or reward it in the end of its course and time This is denied concerning Angels and the denial proved tacitly because no such thing is testified in the Scripture And herein the Apostle either preventeth an Objection that might arise from the power of the Angels in and over the Church of old as some think or rather proceeds in his design of exalting the Lord Jesus above them and thereby prefers the Worship of the Gospel before that prescribed by the Law of Moses For he seems to grant that the old Church and Worship were in a sort made subject unto Angels this of the World to come being solely and immediately in his power who in all things was to have the preeminence And this will farther appear if we consider the instances before mentioned wherein the subjection of this World to come unto any doth consist First It was
consideration of previously unto his Application of this Testimony in a peculiar manner unto Jesus v. 8. We sâ—e not all things Now there is not any thing absolutely necessary to make good the Apostles Reasoning but what is comprized in these two general Assertions which lye evident in the Text and are acknowledged by all We shall therefore distinctly consider the Testimony it self The whole of it consists in a Contemplation of the Infinite Love and Condescension of God towards man which is set out 1. In the manner of the expressing it 2. In and by the words of the Expression 3. In the Acts of the Mind and Will of God wherein that Condescension and Grace consisted and 4. In the Effects thereof in his dispensation towards him First In the manner of the Expression What is man by way of Admiration yea he cryes out with a kind of astonishment The immediate Occasion hereof is omitted by the Apostle as not pertinent unto his purpose but it is evident in the Psalm David having exercised his thoughts in the contemplation of the Greatness Power Wisdom and Glory of God manifesting themselves in his mighty works especially the Beauty Order Majesty and usefulness of the Heavens and those glorious bodies which in them present themselves to all the world falls thereon into this Admiration that this great and infinitely Wise God who by the word of his mouth gave Being and Existence unto all those things and thereby made his own Exellencies conspicuous to all the world should condescend unto that Care and Regard of man which on this occasion his thoughts fixed themselves upon What is man saith he And this is or should be the great Vse of all our Contemplation of the works of God namely that considering his Wisdom and Power in them we should learn to admire his Love and Grace in setting his heart upon us who are every way so unworthy seeing he might for ever satisfie himself in those other appearingly more glorious products of his Power and Godhead Secondly He farther expresseth his Admiration at this Condescension of God in the words that he useth intimating the Low and mean Estate of man in his own nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is poor miserable mortal man obnoxious to Grief Sorrow Anxiety Pain Trouble and Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the Greeks have no name for man fully expressing that here used by the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh nearest it but is not used in the Scripture He adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Son of man of one made of the earth This name the Apostle alludes to yea expresseth 1 Cor. 15.45 47. The first man Adam is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the earth earthly So was it recorded of old Gen. 2.7 The Lord God formed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That man Adam which was the Father of us all of the dust of the ground and so again Gen. 3.19 Poor man made of the dust of the ground When the Scripture would express Man with reference unto any thing of Worth or Excellency in him it calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Sons of men in Place Power and esteem So these words are distinguished Psalm 62.9 where we translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of Adam men of low degree and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sons of Ish men of high degree Now the Psalmist useth this expression to heighten his Admiration at the Grace and Condescension of God And as the Person of the first Adam cannot be here especially intended For although he made himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a miserable man and subject unto death yet was he not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of man of any man for he was of God Luke 3. ult So there is nothing in the words but may properly be ascribed unto the nature of man in the Person of the Messiah For as he was called in an especial manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of man so was he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man subject to sorrow and acquainted above all men with grief and trouble and was born on purpose to dye Hence in the contemplation of his own miserable condition wherein unto the Dolorous afflicting Passions of Humane Nature which he had in himself outward Oppositions and Reproaches were superadded he cryes out concerning himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 22.7 I am a worm and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of any consideration in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at best Thirdly He expresseth this Condescension of God in the Affections and acting of his mind towards man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou remembrest him or art mindfull of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou shouldst be mindful of him To Remember in the Scripture when ascribed unto God alwayes intends some Act of his mind and Purpose of his Will and that either for good or evil towards them that are remembred in a signal manner So also is Remembrance it self used On this account God is said sometimes to remember us for good and sometimes to remember our sins no more So that it denotes the Affection of the mind of God towards any creature for Good or Evil attended with the Purpose of his Will to act towards them accordingly In the first way it is here used and so also by Job Chap. 7.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is man that thou shouldst magnifie him that thou shouldst set thine heart upon him That is Remember him or be mindful of him set thine heart upon him for Good The frame of the heart and mind of God towards the Nature of man in the Person of Jesus Christ in reference unto all the Good that he did in it and by it is intended in this Expression The whole Councel and Purpose of God concerning the salvation of mankind in and by the Humiliation Exaltation and whole Mediation of the man Christ Jesus is couched herein Fourthly There are in this Condescension the Effects of this Act of Gods Mind and Will in remembring of man And they are expressed 1. Under one General head and 2. In Particular Instances of them First The general effect of Gods remembring man is that he visiteth him As the same word is used in Job in the place before mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though variously used yet it constantly denotes the acting of a supâ—riour towards an inferiour And though it be often otherwise used yet commonly it expresseth the acting of God towards his people for good And in especial is this term of visiting used to express the acting of of God in doing of us good by sending of Jesus Christ to take our nature on him Luke 1.68 He hath visited and redeemed his people And to the same purpose v. 78. The day spring from on high hath visited us both relating to the acting of God towards us in the Person of his Son incarnate So Chap. 7.16
Exposition of another part of Christs Mediation as prophesied of in this place For though he was so lessened yet it was not on his own account but that by the grace of God he might taste death for every man Secondly For the other part of the testimony We see saith he upon the evidences mentioned that he is crowned with glory and honour and consequently that all things are put under his feet So that the whole testimony in both parts of it is verified in him and in him alone And hereby he fully evinceth what he had before proposed unto confirmation namely the preheminence of Jesus the Messiah above the Angels or principal Administrators of the Law in this especial instance That the world to come was put into subjection unto him and not unto them and therefore in the state of the Church intended in that expression are his Teachings his Doctrine his Worship diligently to be attended unto by all those who desire to be partakers of the promises and good things thereof Secondly There seems to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words by a transposition of some expressions from their proper place and coherence which must be removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some would have those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to belong to the subject of the Proposition whose praedicate alone is crowned with glory and honour whereof the suffering of death is inserted as the meritorious cause So reading the words to this purpose We see that Jesus who was for a little while made lower than the Angels for his suffering of death is crowned with glory and honour Others would have Jesus alone to be the subject of the Proposition of whose praedicate there are two parts or two things are affirmed concerning him First that he was made lower than the Angels the reason whereof is added namely that he might suffer death which is farther explained in the close of the verse by the addition of the Cause and End of that his suffering That by the grace of God he might taste of death for every man so reading the words to this purpose We see Jesus made lower than the Angels for the suffering of death crowned or and crowned with glory and honour The difficulty principally consists in this only namely whether the Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the suffering of death intend the final cause of the humiliation of Christ he was made low that he might suffer death or the meritorious cause of his Exaltation for or because he suffered death he was crowned with glory and honour And the former seems evidently the intention of the words according to the latter resolution of them and our application of the testimony fore-going For 1. if the cause and means of the Exaltation of Christ had been intended it would have been expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring a Genitive case where the cause or means of any thing is intended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth the end of what was before affirmed 2. These words for the suffering of death must express either the minoration and humiliation of Christ or the end of it if they express the end of it then we obtain that which is pleaded for he was made less that he might suffer If they express his minoration it self then the end of it is contained only in the close of the verse that he might taste of death for every man In which exposition of the words the sense would be that he suffered death that by the grace of God he might taste death which is no sense at all 3. If those words denote only the means or meritorious cause of the Exaltation of Christ I enquire what is the medium intended of that end in the close 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he by the grace of God he might taste death The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so plainly refers unto some preparatory means preceding which in this way can be nothing but the crowning him with glory and honour which we know was not the means but the effect of it He was humbled not exalted that he might taste of death 4. The Apostle doth not meerly take it for granted that Jesus was for a little while made lesser than the Angels but asserts it as proved in the testimony insisted on whereunto he subjoyns the end of that his comparative minoration because he intended it as the especial subject of his ensuing discourse This therefore is the importance and natural order of the words But we see Jesus crowned with glory and honour who was for a little while made lower than the Angels for the suffering of death that he by the grace of God might taste death for every man And the only reason of the transposition of the words consisteth in the Apostles following the order of the things testified unto by the Psalmist first his Humiliation then his Exaltation and yet connecting that which he would next treat of unto that which was first laid down passing by the other as now sufficiently confirmed Thirdly The general design of the words and their order being cleared we shall open them in particular seeing that besides the application of the testimony of the Psalmist unto the Lord Jesus now vindicated there is an assertion in them containing that which of all other things was of most difficult acceptation with the Jews upon the account whereof the Apostle confirms it with many reasons in the verses following to the end of this Chapter And indeed we have here the sum of the Gospel and the Doctrine of it concerning the Person and Office of the Messiah asserted and vindicated from the prejudicate opinions of many of the Jews under these two heads 1. That the salvation and deliverance that God had promised and intended to accomplish by the Messiah was spiritual and eternal from death sin Sathan and hell ending in everlasting glory not temporal and carnal with respect unto the world and the concomitants of it in this life as they vainly imagined 2. That this salvation could be no otherwise wrought nor brought about but by the Incarnation Suffering and death of the Messiah not in especial by Arms War and mighty Power as the People was of old led into Canaan under the conduct of Joshua the Captain of that salvation and as some of them expected yet to be saved and delivered by the Messiah Now the Apostle strengthning his discourse by multiplicity of reasons and arguments he doth not only in these words apply his testimony to what he had before proposed unto confirmation namely the subjection of the world to come unto Christ but also lays in it the springs of those two other Principles which we have mentioned and whose proof and confirmation in the next verses he pursues Sundry things as we have partly seen are contained in the words as first the Exinanition and Humiliation of Christ We see Jesus for a little while made lower and brought into a
the highest happiness in eternal Glory and all this in a way of meer Grace this is to be admired Thirdly Because it appeareth that God is more glorified in the Humiliation and Exaltation of the Lord Christ and the salvation of mankind thereby than in any of or all the Works of the first Creation How glorious those works are and how mightily they set forth the glory of God we have before declared But as the Psalmist intimates God rested not in them He had yet a farther design to manifest his Glory in a more eminent and singular manner and this he did by minding and visiting of man in Christ Jesus None almost is so stupid but on the first view of the Heavens the Sun Moon and Stars but he will confess that their Fabrick Beauty and Order is wonderful and that the Glory of their framer and builder is for ever to be admired in them But all this comes short of that Glory which ariseth unto God from this Condescension and Grace And therefore it may be the day will come and that speedily wherein these Heavens and this whole old Creation shall be utterly dissolved and brought to nothing For why should they abide as a monument of his power unto them who enjoying the blessed vision of him shall see and know it far more evidently and eminently in himself However they shall undoubtedly in a short time cease as to their Vse wherein at present they are principally subservient unto the manifestation of the glory of God But the Effects of this regard of God to man shall abide unto Eternity and the glory of God therein This is the foundation of Heaven as it is a state and condition as it denotes the Glorious Presence of God among his Saints and holy ones Without this there would be no such Heaven all that is there and all the glory of it depends thereon Take away this foundation and all that beauty and glory disappears Nothing indeed would be taken from God who ever was and ever will be eternally blessed in his own Self sufficiency But the whole Theatre which he hath erected for the manifestation of his glory unto Eternity depends on this his holy Condescension and Grace which assuredly render them meet for ever to be admired and adored This then let us exercise our selves unto Faith having infinite eternal incomprehensible things proposed unto it acts it self greatly in this Admiration We are every where taught that we now know but imperfectly in part and that we see darkly as in a glass not that the Revelation of these things in the Word is dark and obscure for they are fully and clearly proposed but that such is the nature of the things themselves that we are not in this life able to comprehend them and therefore faith doth principally exercise it self in an holy admiration of them And indeed no Love or Grace will suit our condition but that which is incomprehensible We find our selves by Experience to stand in need of more Grace Goodness Love and Mercy than we can look into search to the bottom of or fully understand But when that which is infinite and incomprehensible is proposed unto us there all fears are overwhelmed and faith finds rest with Assurance And if our admiration of these things be an Act an Effect a fruit of faith it will be of singular use to endear our hearts unto God and to excite them unto thankful obedience For who would not love and delight in the eternal fountain of this inconceivable Grace And what shall we render unto him who hath done more for us than we are any way able to think or conceive II. Observe also that such was the inconceivable Love of Jesus Christ the Son of God unto the souls of men that he was free and willing to condescend unto any condition for their good and salvation That was the end of all this dispensation And the Lord Christ was not humbled and made less than the Angels without his own Will and consent His Will and good liking concurred unto this work Hence when the Eternal Counsel of this whole matter is mentioned it is said of him as the Wisdom of the Father that he rejoyced in the habitable part of the earth and his delights were with the Sons of men Prov. 8.31 He delighted in the counsel of redeeming and saving them by his own Humiliation and suffering And the Scripture makes it evident upon these two considerations First In that it shews that what he was to do and what he was to undergo in this work was proposed unto him and that he willingly accepted of the terms and conditions of it Psalm 40.6 God sayes unto him that sacrifice and offering would not do this great work burnt-offering and sin-offering would not effect it that is no kind of Offerings or Sacrifices instituted by the Law were available to take away sin and to save sinners as our Apostle expounds that place at large Heb. 10 1 2 3 4. confirming his Exposition with sundry Arguments taken from their nature and Effects What then doth God require of him that this great design of the salvation of sinners may be accomplished even that he himself should make his own soul an offering for sin pour out his soul unto death and thereby bear the sin of many Isa. 53.10.12 That seeing the Law was weak through the flesh that is by reason of our sins in the flesh that he himself should take upon him the likeness of sinful flesh and become an offering for sin in the flesh Rom. 8.3 That he should be made of a woman made under the Law if he would redeem them that were under the Law Gal. 4.4 5. that he should make himself of no reputation but take upon him the form of a servant and be made in the likeness of man and being found in fashion as a man to humble himself and to become obedient unto death the death of the Cross Phil. 2.7 8. These things were proposed unto him which he was to undergo if he would deliver and save mankind And how did he entertain this proposal how did he like these Conditions I was not saith he rebellious I turned not away back Isa. 50.5 He declined them not he refused none of the terms that were proposed unto him but underwent them in a way of Obedience and that with Willingness Alacrity and delight Psal. 40.6 7 8. Thou saith he hast opened my ears or prepared a body for me wherein I may yield this obedience that the Apostle declares to be the sense of the expression Chap. 10. This Obedience could not be yielded without a body wherein it was performed and whereas to hear or to have the ear opened is in the Scripture to be prepared unto obedience the Psalmist in that one Expression Mine ear hast thou opened comprizeth both these even that Christ had a body prepared by a Synechdoche of a part for the whole and also in that body he was
example to suffer for the truth But his Doctrine carried its own evidence with it that it was from God and was besides uncontrollably confirmed by the Miracles that he wrought So that his sufferings on that account might have been dispensed withall And surely this great and stupendous matter of the dying of the Son of God is not to be resolved into a Reason and Cause that might so easily be dispensed with God would never have given up his Son to die but only for such causes and ends as could no otherwise have been satisfied or accomplished The like also may be said of the other cause assigned by them namely to set us an example It is true in his death he did so and of great and singular use unto us it is that so he did But yet neither was this from any precedent Law or Constitution nor from the nature of the thing it self nor from any property of God indispensibly necessary God could by his grace have carried us through sufferings although he had not set before us the example of his Son so he doth through other things no less difficult wherein the Lord Christ could not in his own Person go before us as in our conversion unto God and mortification of indwelling sin neither of which the Lord Christ was capable of We shall leave them then as those who acknowledging the death of Christ do not yet acknowledge or own any sufficient cause or reason why he should die Christians generally allow that the sufferings of Christ were poenal and his death satisfactory for the sins of men but as to the cause and reason of his so suffering they differ Some following Austine refer the death of Christ solely unto the Wisdom and Sovereignty of God God would have it so and therein are we to acquiesce Other ways of saving the Elect were possible but this God chose because so it seemed good unto him Hence arose that saying That one drop of the blood of Christ was sufficient to redeem the whole world only it pleased God that he should suffer unto the utmost And herein are we to rest that He hath suffered for us and that God hath revealed But this seems not to me any way to answer that which is here affirmed by the Apostle namely that it became God as the Supreme Governour of all the world so to cause Christ to suffer nor do I see what demonstration of the glory of Justice can arise from the punishing of an innocent Person who might have been spared and yet all the ends of his being so punished to have been otherwise brought about And to say that one drop of Christs bloud was sufficient to redeem the world is derogatory unto the Goodness Wisdom and Righteousness of God in causing not only the whole to be shed but also his Soul to be made an offering for sin which was altogether needless if that were true But how far this whole Opinion is from truth which leaves no necessary cause of the death of Christ will afterwards appear Others say that on supposition that God had appointed the Curse of the Law and death to be the penalty of sin his faithfulness and Veracity were engaged so far that no sinner should go free or be made partaker of glory but by the intervention of satisfaction And therefore on the supposition that God would make some men his sons and bring them to glory it was necessary with respect unto the engagement of the truth of God that he should suffer die and make satisfaction for them But all this they refer originally unto a free constitution which might have been otherwise God might have ordered things so without any derogation unto the glory of his Justice or Holiness in the Government of all things as that sinners might have been saved without the death of Christ. For if he had not engaged his Word and declared that death should be the penalty of sin he might have freely remitted it without the intervention of any satisfaction And thus all this whole work of death being the punishment of sin and of the sufferings of Christ for sinners is resolved into a free purpose and Decree of Gods Will and not into the exigence of any essential property of his Nature so that it might have been otherwise in all the parts of it and yet the glory of God preserved every way entire Whether this be so or no we shall immediately enquire Others grant many free Acts of the Mind and Will of God in this matter as 1. The Creation of man in such a condition as that he should have a moral dependance on God in reference unto his utmost end was an effect of the Sovereign Pleasure Will and Wisdom of God But on supposition of this Decree and Constitution they say the Nature Authority and Holiness of God required indispensibly that man should yield unto him that obedience which he was directed unto and guideâ— in by the Law of his Creation so that God could not suffer him to do otherwise and remain in his first state and come unto the end first designed unto him without the loss of his Authority and wrong of his Justice Again they say that God did freely by an Act of his Sovereign Will and Pleasure decree to permit man to sin and fall which might have been otherwise But on supposition that so he should do and would do and thereby infringe the Order of his dependance on God in reference unto his utmost end that the Justice of God as the Supreme Governour of all things did indispensibly require that he should receive a meet recompence of reward or be punished answerably unto hiâ— crimes so that God could not have dealt otherwise with him without an high derogation from his own Righteousness Again they say that God by a meer free Act of his Love and Grace designed the Lord Jesus Christ to be the way and means for the saving of sinners which might have been otherwise He might without the least impeachment of the glory of any of his Essential Properties have suffered all mankind to have perished under that penalty which they had justly incurred but of his own meer Love free Grace and good pleasure he gave and sent him to redeem them But on the supposition thereof they say the Justice of God required that he should lay on him the punishment due unto the sons whom he redeemed it became him on the account of his Natural Essential Justice to bring him unto sufferings And in this Opinion is contained the truth laid down in our Proposition which we shall now farther confirm namely that it became the Nature of God or the Essential Properties of his Nature required indispensibly that sin should be punished with death in the sinner or in his surety And therefore if he would bring any sons to glory the Captain of their salvation must undergo death and sufferings to make satisfaction for them For First Consider that description
then was he made like unto the Brethren in a Participation of Humane Nature Secondly That in this nature he should be perfectly Holy and exactly discharge his duty according unto the Mind and Will of God was all that was required of him as to his being an High Priest But this was not all that the estate and condition of the Brethren required Their sorrows tenderness weakness miseries disconsolations are such that if there be not a contemperation of his sublime Holiness and absolute perfection in fulfilling of all Righteousness with some Qualifications enclining him to Condescension Pity Compassion and tender sense of their condition what ever might be the issue of their safety in the life to come their Comforts in this life would be in continual hazard For this cause therefore was he made like unto them in the infirmities of their nature their Temptations and Sufferings from whence all their disconsolations and sorrows do arise Hence was the necessity of the Qualifications for his Office which by his sufferings and Temptations he was furnished withal and they are two First Mercifulness he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful tenderly compassionate as the Syriack Version renders the word misericors one that layes all the miseries of his people to heart so caring for them to relieve them Mercy in God is but a naked simple Apprehension of misery made Effective by an act of his holy Will to relieve Mercy in Christ is a compassion a condolency and hath a moving of pity and sorrow joyned with it And this was in the Humane Nature of Christ a Grace of the Spirit in all perfection Now it being such a Vertue as in the operation of it deeply affects the whole soul and body also and being incomparably more excellent in Christ than in all the Sons of men it must needs produce the same effects in him wherewith in others in lesser degrees it is attended Thus we find him at all times full of this Compassion and pity towards all the Sons of men yea the worst of his enemies expressing it self by sighs and tears intimating the deep compassion of his heart And this made him as it were even forget his own miseries in his greatest distress when seeing the Daughters of Jerusalem mourn for him as he was going to his Cross he minds them of that which his compassionate heart was fixed on even their approaching misery and ruine Luke 23.28 But yet neither is this Mercifulness in general that which the Apostle intends but he considers it as excited provoked and drawn forth by his own temptations and sufferings He suffered and was tempted that he might be merciful not absolutely but a merciful High Priest The Relation of the Sufferings and Temptations of Christ unto his Mercifulness is not as unto the Grace or Habit of it but as unto its especial Exercise as our High Priest And this mercifulness of Christ is the gracious Condolency and Compassion of his whole soul with his people in all their temptations sufferings dangers fears and sorrows with a continual propensity of Will and Affections unto their Relief implanted in him by the Holy Ghost as one of those Graces which were to dwell in his nature in all fulness excited and provoked as to its continual exercise in his Office of High Priest by the sense and experience which he himself had of those Miseries which they undergo whereof more on the last Verse Secondly The other Qualification mentioned is that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithful Some understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verus legitimus true and rightful made so in a due manner whereof the Apostle treats expresly Chap. 5.5 Others his general Faithfulness Integrity and Righteousness in the discharge of his Office being faithful unto him that appointed him as Chap. 3.2 But neither of these senses answer the especial design of the Apostle nor his referring of this Qualification unto his conformity with the Brethren in sufferings and temptations It must also answer that mercifulness which we have before described It consists therefore in his exact constant careful consideration of all the concernments of the Brethren under their temptations and sufferings This he is excited unto by his own Experience of what it is to serve God in such a condition It is described Isa. 40.11 Not his Faithfulness then in general whereby he discharged his whole Office and accomplished the work committed unto him mentioned John 17.4 but his constant Care and Condescension unto the Wants and Sorrows of his suffering and tempted Brethren is here intended Before we proceed unto the Explication of the remaining passages of these Verses what offers it self from what hath been already discoursed unto our Instruction may be observed As First The promised Messiah was to be the great High Priest of the people of God This the Apostle here presumes and proves elsewhere And this we have elsewhere confirmed The especial Office of Priesthood for one to perform it in the behalf of others came in after sin upon the first Promise In the state of Innocency every one was to be Priest for himself or perform in his own name the things which with God he had to do according unto the Law of his Creation This priviledge failing by sin which cut off all gracious entercourse between God and man a new way was provided and included in the first Promise for the transaction of things between God and sinners This was by Christ alone the promised seed But because he was not to be immediately exhibited in the flesh and it was the will of God that sundry Sacrifices should be offered unto him partly for his Honour and Glory in the world and to testifie the subjection of his people unto him partly to teach and instruct them in the Nature and Benefits of the Priesthood which he had designed for them and to exemplifie it in such Representations as they were capable of he did at several seasons institute various sorts of temporary fading typical Priests this he did both before and after the Law Not that ever there was amongst them a Priest properly and absolutely so called by whom the things of men might be completely and ultimately transacted with God Only those who were appointed to administer before the Lord in the behalf of others were called Priests as Rulers are called gods because they represented the true Priest and outwardly expressed his actings unto the people The true proper and absolute High Priest is Jesus Christ alone the Son of God for he alone had all the solemnities that were necessary for the constitution and confirmation of such a Priest As in particular the Oath of God was necessary hereunto that his Priesthood might be stable and unchangeable Now none was ever appointed a Priest by the Oath of God but Christ alone as the Apostle declares chap. 7.20 21. And how this differences his Office from that of others shall on that place be made manifest 2. He alone
are some of the heads and springs of those various and innumerable temptations that the Lord Christ suffered in and under Lastly The bâ—eâ—sed effect and consequent hereof is expressed in those words He is able to succour them that are tempted wherein we have 1. The description of them for whose sake the Lord Christ underwent this condition 2. The Ability that accrued unto him thereby for their relief And 3. The Advantage that they are thereby made partakers of First They for whose sakes he underwent this condition are those whom he reconciled unto God by his Sacrifice as an High Priest but are here described by an especial concerment of their obedience which producing all their sorrow and trouble makes them stand in continual need of aid and assistance They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempted ones Notwithstanding their reconciliation unto God by the death of Christ they have a course of obedience prescribed unto them In this course they meet with many difficulties dangers and sorrows all proceeding from the temptations that they are exercised withall Hence is this description of them they are those who are tempted and suffer greatly on that account Others are little concerned in temptations outward it may be as unto danger they have not many and if they have it is the trouble and not the temptations which they regard inward and unto sin they yield obedience unto and the trouble from temptation is in the opposition made unto it It is reconciled persons who emphatically are the tempted ones especially as temptations are looked on as the cause of sufferings They are the mark of Sathan and the world against which all their arrows and darts are directed the subject whereon God himself exerciseth his trials And besides all this they maintain a continual warfare within them against temptations in the remainder of their own corruptions so that within and about them are they conversant in the whole course of their lives Moreover unto this constant and perpetual conflict there do befall them in the Holy Wise Providence of God certain seasons wherein Temptations grow high strong impetous and are even ready to ruine them As Christ had an Hour of Darkness to conflict withal so have they also Such was the condition of the believing Hebrews when Paul wrote this Epistle unto them What through the Persecution wherein they endured a great fight of Afflictions and what through the Seductions of false brethren alluring them unto an Apostacy unto Judaism and an acquiescency in Mosaical Ceremonies they were even ready to be utterly ruined Unto them therefore and by them unto all others in the like condition the Apostle hath respect in his description of those whom the Lord Christ is ready to succour they are tempted ones This is the proper name of Believers As Satan from what he doth is called the Tempter so they from what they endure may be called the Tempted ones Their calling is to oppose Temptations and their lives a conflict with them The High Priest having suffered the like things with them they have an assured ground of consolation in all their temptations and sufâ—erings Which he confirms by what is added in the second place namely his ability to help them 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is able Now this Ability is such as ariseth from that peculiar mercifulness which he is disposed unto from that experience which he had of suffering under Temptation A Moral Power not a Natural It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an executive Power a Power of working or operation not a power of the hand but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Power of heart and will an Ability in readiness of mind that is here assigned unto Christ. It is this latter and not the former that was a Consequent of his temptations and sufferings A gracious ready enlargedness of heart and constant inclination unto the succour of them that are tempted is the Ability here designed For as this Power was originally and radically implanted in the Humane Nature of Christ by the communication of all habitual grace unto him so its next inclination to exert it self in suitable Effects with a constant actual excitation thereunto he had upon the account of his suffering in temptations For 1. He had particular Experience thereby of the Weakness Sorrows and Miseries of Humane Nature under the assaults of Temptations he tryed it self it and will never forget it 2. His Heart is hereby enclined to Compassion and acquainted with what it is that will afford Relief In his Throne of Eternal Peace and Glory he sees his poor Brethren labouring in that storm which with so much travail of soul himself passed through and is intimately affected with their condition Thus Moses stirs up the Israelites unto Compassion unto Strangers from the Experience they had themselves of the sorrows of their hearts thou knowest the heart of a stranger And the Jews tell us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Officers that he set over the people in the Wilderness were of those Elders who were so evily entreated by the Taskmasters in Aegypt that from their own sufferings they might know how to exercise tenderness over their brethren now put under their rule 3. This Compassion moves and excites him unto their Relief and Succour This is the proper effect of mercy and compassion It sets Power on work for the relief of them whose condition it is affected withal So said she Haud ignara mali miseris succurrere disco Being exercised with evils and troubles her self she had thence learned to relieve the miserable so far as she was able This is the Ability ascribed unto our High Priest Compassion and Mercy arising from an Experience of the sufferings and dangers of Humane Nature under Temptations exciting his Power for the relief of them that are tempted 3. Lastly The Advantage of the Brethren from hence lyes in the succour that he is thus able to afford unto them This in general as we have shewed consists in a speedy coming in with relief unto them who being in distress do cry out or call for it There are three things that tempted Believers do stand in need of and which they cry out for 1. Strength to withstand their temptations that they prevail not against them 2. Consolation to support their Spirits under them 3. Seasonable Deliverancâ— from them Unto these is the succour afforded by our High Priest suited and it is variously administred unto them As 1. By his Word or Promises 2. By his Spirit and that 1. By communicating unto them supplies of Grace or spiritual strength 2. Strong consolation 3. By rebuking their Tempters and temptations 3. By his Providence disposing of all things to their good and Advantage in the issue and what is more in the words will be manifest in the ensuing Observations taken from them 1. The principal work of the Lord Christ as our High Priest and from which all other actings of his and
that Office do flow was to make Reconciliation or Attonement for sin This John declares 1 Ep. 2.2 We have an Advocate with the Father and he is a propitiation for our sins What he doth for us in Heaven as our Advocate depends on what he did on earth when he was a Propitiation for our sins This work was that which was principally regarded in the first Promise Gen. 3.15 namely That which he was to do by his sufferings To shadow out and represent this unto the Church of old were all the Sacrifices of the Law and the Typical Priesthood it self instituted They all directed Believers to look for and to believe the Attonement that was to be made by him And that this should be the foundation of all his other actings as an High Priest was necessary First On the part of his Elect for whom he undertook that Office They were by nature Enemies of God and children of Wrath unless Peace and Reconciliation be made for them in the first place they could neither have encouragement to go to him with their Obedience nor to expect any mercy from him or Acceptation with him For as Enemies they could neither have any mind to serve him nor hope to please him Here lye the first thoughts of all who have any design seriously to appear before God or to have to do with him wherewith shall we come before him how shall we obtain Reconciliation with him Until this Enquiry be answered and satisfied they find it in vain to address themselves unto any thing else nor can obtain any ground of hope to receive any good thing from the hand of God This order of things the Apostle layes down Rom. 5.8 9 10. The first thing to be done for us was to reconcile us to God whilest we were sinners and enemies this was done by the death by the blood of Christ when as our High Priest he offered himself a Sacrifice for us This being performed as we have abundant Cause of and Encouragement unto Obedience so also just ground to expect what ever else belongs unto our salvation as he also argues Chap. 8. Secondly It was so on his own part also Had not this been first accomplished he could not have undertaken any other Act of his Priestly Office for us What the Lord Christ doth in Heaven on our behalf was prefigured by the entrance of the High Priest into the Holy Place Now this he could not do unless he had before offered his Sacrifice of Attonement the blood whereof he carried along with him into the presence of God All his Intercession for us his watching for our Good as the merciful High Priest over the House of God is grounded upon the Reconciliation and Attonement which he made his Intercession indeed being nothing but the blessed Representation of the Blood of the Attonement Besides this was required of him in the first place namely that he should make his soul an Offering for sin and do that in the Body prepared for him which all the Sacrifices and Burnt-Offerings of old could not effect nor accomplish And therefore hereon depended all the Promises that were made unto him about the success of his Mediation so that without the performance of it he could not claim the accomplishment of them Thirdly It was so on the part of God also For herein principally had he designed to manifest his Righteousness Grace Love and Wisdom wherein he will be glorified Rom. 3.25 He set him forth to be a propitiation to declare hâ—s Righteousness the Righteousness of God was most eminently glorified in the Reconciliation wrought by Christ when he was a Propitiation for us or made attonement for us in his blood And herein also God commendeth his Love unto us Rom. 5.8 John 3.16 1 John 4.9 And what greater demonstration of it could possibly be made than to send his Son to dye for us when we were enemies that we might be reconciled unto him All after actings of God towards us indeed are full of Love but they are all streams from this fountain or Rivers from this Ocean And the Apostle summs up all the Grace of the Gospel in this that God was in Christ reconciling us to himself and that by this way of Attonement making him to be sin for us who knew no sin that we might become the Righteousness of God in him 2 Cor. 5.19 21. And so also he declares that this was the mysterie of his Will wherein he abounded towards us in all Wisdom and Prudence Ephes. 1.8 9 10. So that in all things the great glory which God designed in the Mediation of Christ is founded alone in that Act of his Priesthood whereby he made Reconciliation for the sins of his people And therefore 1. They who weaken oppose or take away this Reconciliation are Enemies to the salvation of men the Honour of Christ and the Glory of God From men they take their Hopes and Happiness from Christ his Office and Honour from God his Grace and Glory I know they will allow of a Reconciliation in Words but it is of Men to God not of God unto men They would have us reconcile our selves unto God by Faith and Obedience but for the Reconciliation of God unto us by Sacrifice Satisfaction and Attonement that they deny What would they have poor sinners do in this case they are Enemies unto God go say they and be reconciled unto him lay aside your Enmity and be no more his adversaries but alas he is our Enemy also we are children of wrath obnoxious to the curse as transgressors of his Law and how shall we be delivered from the wrath to come Take no care of that there is no such Justice in God no such Indignation against sin and sinners as you imagine but our Consciences tell us otherwise the Law of God tells us otherwise the whole Scripture testifies to the contrary all the Creation is filled with tokens and evidences of this Justice and Indignation of God against sin which you deny And would you have us to give credit unto you contrary to the constant dictates of our own Consciences the Sentence of the Law the Testimony of the Word the Voyce of the whole Creation and that in a matter of such importance and everlasting concernment unto us What if all these should prove true and you should prove lyars should we not perish for ever by relying on your testimony Is it reasonable we should attend unto you in this matter Go with your Sophisms unto men who were never burdened with a sense of the Guilt of sin whose Spirits never took in a sense of Gods displeasure against it who never were brought under bondage by the sentence of the Law who never were forced to cry out in the bitterness and anguish of their souls what shall we do to be saved Wherewith shall we come before the Lord or appear before the High God and it may be they will be entangled and seduced by you but