the New Testament Ephes. 3. 5. 3. In the Effectual Illumination of the Minds of them that do Believe enabling them Spiritually to discern the Mysteries so revealed every one according to the measure of his gift and grace See concerning it 1 Pet. 2. 9. Ephes. 3. 17 18 19. Chap. 5. 8. Fourthly There belongs unto this Perfection that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Liberty and Boldness which Believers have in their Approaches unto God This is frequently mentioned as an especial Priviledge and Advantage of the Gospel-state Ephes. 3. 12. Heb. 3. 6. Chap. 4. 16. Chap. 10. 19 35. 1 John 3. 21. Chap. 4 17. Chap. 5. 14. And on the contrary the state under the Levitical Priesthood is described as a state of Fear and Bondage that is comparatively Rom. 8. 15. 2 Tim. 1. 7. Heb. 2. 15. And this Bondage or Fear arose from sundry Causes inseparable from that Priesthood and the Administrations of it As 1. From the Dreadful manner of giving the Law This filled the whole People with Terror and Amazement Upon the Administration of the Spirit by the Gospel Believers do immediately cry Abba Father Rom. 8. 16. Gal 4 6. They have the Liberty and Boldness to draw nigh unto God and to call him Father But there was such an Administration of a Spirit of Dread and Terror in the giving of the Law as that the People were not able to bear the Approaches of God unto them nor the thought of an Access unto him And therefore they desired that all things for the future might be Transacted by an Internuncius one that might go between God and them whilst they kept at their distance Deut. 5. 23 24 25 26 27. VVhen any first hear the Law they are afraid of God and desire nothing more than not to come near him They would be saved by a distance from him VVhen any first hear the Gospel that is so as to believe it their Hearts are opened with Love to God and all their desire is to be near unto him to draw nigh unto his Throne Hence it is called the Joyful sound Nothing can be more opposite than these two frames And this Spirit of Fear and Dread thus first given out in the giving of the Law was communicated unto them in all their Generations whilst the Levitical Priesthood continued For as there was nothing to remove it so it self was one of the Ordinances provided for its continuance This are we now wholly delivered from See Chap. 12. 18 19 20 21. 2. It arose from the Revelation of the Sanction of the Law in the Curse Hereby principally the Law gendered unto Bondage Gal. 4. 25. For all the People were in some sence put under the Curse namely so far as they would seek for Righteousness by the Works of the Law So saith our Apostle As many as are of the Works of the Law are under the Curse Gal. 3. 10. This Curse was plainly and openly denounced as due to the breach of the Law as our Apostle adds It is written Cursed is every one who continueth not in all things which are written in the Book of the Law to do them And all their Capital Punishments were Representations thereof This could not but take a deep impression on their minds and render them obnoxious unto Bondage Hence although on the account of the Promise they were Heirs yet by the Law they were made as Servants and kept in Fear Gal. 4. 1. Neither had they such a Prospect into the Nature Signification of their Types as to set them at perfect Liberty from this cause of dread For as there was a veil on the Face of Moses that is all the Revelations of the Mind and Will of God by him were veiled with Types and Shadows so there was a veil on their Hearts also in the weakness of their Spiritual light that they could not look stedfastly unto the End of that which is abolished 2 Cor. 3. 13. that is unto him who is the end of the Law for Righteousness unto them that do Believe Rom. 10. 4. It was therefore impossible but that their Minds must Ordinarily be filled with Anxiety and Fear But there is now no more Curse in the Gospel-state Rev. 22. 2. The Curse abideth only on the Serpent and his Seed Isa. 65. 25. The Blessing of the Promise doth wholly possess the place of it Gal. 3. 13 14. Only they who will choose still to be under the Law by living in the sins that it condemneth or seeking for Righteousness by the works which it commands are under the Curse 3. Under the Levitical Priesthood even their Holy Worship was so appointed and Ordered as to keep them partly in Fear and partly at a Distance from the Presence of God The continual Multiplication of their Sacrifices one day after another one week after another one moneth after another one year after another taught them that by them all there was not an end made of sin nor Everlasting Righteousness brought in by any of them This Argument our Apostle makes use of to this purpose Chap. 10. 1. The Law saith he could never by those Sacrifices which they Offered Year by Year continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring the Worshippers unto this Perfection And he gives this Reason for it namely because they had still a Conscience of Sin that is a Conscience condemning them for sin and therefore there was a Remembrance made of sin again every Year ver 2 3. Hereby they were kept in Dread and Fear And in their Worship they were minded of nothing so much as their Distance from God and that they had not as yet a Right to an immediate Access unto him For they were not so much as once to come into the Holyest where were the Pledges and Tokens of Gods Presence And the Prohibitions of their Approaches unto God were attended with such severe Penalties that the People cryed out they were not able to bear them Numb 17. 12 13. which Peter reflects upon Acts 15. 10. The Holy Ghost thereby signifying that the way into the Holyest of all was not made manifest whilst the first Tabernacle was standing Chap 9. 8. No Man had yet Right to enter into it with boldness which Believers now have Chap. 10. 19 20. 4. God had designed the whole Dispensation of the Law under that Priesthood unto this very End that it should give the People neither Rest nor Liberty but press and urge them to be looking after their full Relief in the Promised Seed Gal. 4. 1 2. Chap. 3. 24. It pressed them with a sense of sin with a Yoke of Ceremonious Observances presenting them with the Hand-writing of Ordinances which was against them Col. 2. 14. It urged their Consciences not to seek after Rest in or by that state Here could be no Perfection because there could be no Liberty The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Boldness we speak of is opposed unto all these causes of Bondage and Fear It was
men are apt to deceive their Souls in supposing they believe the free Promises of God concerning Grace and Mercy whilst they believe not those which are annexed unto Duty For he who believeth not any Promises of the Gospel believeth none Faith doth as equally respect all Gods Promises as Obedience doth all his Commands And it was a good design in a Reverend Person who wrote a Discourse to prove from the Scripture and Experience That largeness in Charity is the best and safest way of thriving in this world 4. Where the Objects of this exercise of Love are multiplied Weariness is apt to befall us and insensibly to take us off from the whole The Wisdom and Providence of God do multiply Objects of Love and Charity to excite us to more acts of Duty and the corruption of our Hearts with self-self-love useth the consideration of them to make us weary of all Men would be glad to see an end of the trouble and charge of their Love when that only is true which is endless Hence our Apostle in the next Verse expresseth his desire that these Hebrews should not faint in their work but shew the same diligence unto the full assurance of hope unto the end See Gal. 6. 9. And if we faint in spiritual Duties because of the increase of their occasions it is a sign that what we have done already did not spring from the proper Root of Faith and Love What is done in the strength of Nature and Conviction howsoever vigorous it may be for a season in process of time will decay and give out And this is the reason why so many fail in the course of their Profession All Springs of Obedience that lye in Convictions and the improvement of natural Abilities under them will at one time or other fade and dry up And where we find our selves to faint or decay in any Duties our first enquiry should be after the nature of their spring and principle Only the Spirit of God is living water that never fails So the Prophet tells us that even the Youths shall faint and be weary and the Young men shall utterly fail Isa. 40. 30. They who seem to be the strongest and most vigorous in the performance of any Duties yet if they have nothing but their own strength the Ability of nature under Convictions to trust unto they will and shall faint and utterly fail For that such are intended is manifest from the opposition in the next words But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint ver 31. If our Strength and Duties be derived by Faith from God the more we engage in them the more it will be increased The way of the Lord is strength to the upright Prov. 10. 29. Where we are upright in the way of God the very way it self will supply us with new strength continually And we shall go from strength unto strength Psal. 84. 7. from one strengthening Duty unto another and not be weary But hereunto diligence and labour also is required From these and the like considerations it is that the Apostle here mentioneth the industrious labour of Love that was in the Hebrews as an evidence of their saving Faith and Sincerity The next thing expressed in these words is the Evidence they gave of this labour of Love and the means whereby the Apostle came to know it They shewed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have shewed or manifested it The same word that James useth in the same case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 18. shew me thy Faith by thy works declare it make it manifest And a man may shew a thing two ways 1 By the doing of it 2 By declaring what he hath done He that works visibly in his calling shews his work by what he doth And he who works in secret may declare it as he hath occasion It is in the first sense that the Hebrews shewed their labour of Love and that James requires us to shew our Faith and Works The things themselves are intended which cannot but be manifest in their due performance To shew the labour of Love is to labour in the Duties of it as that it shall be evident Yet this self-evidencing power of the works of Love is a peculiar property of those that are some way eminent When we abound in them and when the Duties of them are above the ordinary sort and rate then are we said to shew them that is they become conspicuous and eminent To that purpose is the command of our Saviour Matth. 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven Not only let it shine but let it so shine which respects the measure and degree of our Obedience and herein are we required so to abound that our works may be evident unto all If they will take no notice of them for their good if they will revile us and reproach us for our good works as though they were evil works which is the way of the world towards most Duties of Gospel Obedience they themselves must answer for their Blindness our Duty it is so to abound in them as that they may be discerned and seen of all who do not either shut their Eyes out of prejudice against what we are or turn their faces from them out of dislike of what we do Nothing is to be done by us that it may be seen but what may be seen is to be done that God may be glorified Wherefore these Hebrews shewed the work of Faith and the labour of Love by a diligent attendance unto and an abundant performance of the one and the other 3. The End or Reason or Cause of their performance of these Duties which gives them spirit and life rendring them truly Christian and acceptable unto God is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards his name Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his name which also may bear the sense here intended But towards his name is more emphatical And we may observe 1 That in this place it respects not the whole work of these Hebrews the work of Faith before mentioned but it is peculiarly annexed unto the labour of Love The labour of Love towards his name 2 That it was the Saints that were the immediate object of that Love as is declared in the words ensuing in that you have ministred to the Saints and do minister Wherefore it is a Love unto the Saints on the account of the name of God that is intended And this Love unto the Saints is towards the name of God on three accounts 1 Objectively Because the name of God is upon them They are the Family that is called after his name Of him the whole Family of them in Heaven and
that he did not do it by the blood of Goats and Calves and this is introduced with the disjunctive negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither which refers unto what was before denied of him as unto his entrance into the Tabernacle made with hands He did not do so neither did he make his entrance by the blood of Calves and Goats A difference from and opposition unto the entrance of the High Priest annually into the Holy Place is intended It must therefore be considered how he so entred This entrance is at large described Lev. 16. And 1 It was by the blood of a Bullock and a Goat which the Apostle here renders in the plural number Calves and Goats because of the annual repetition of the same Sacrifice 2 The order of the Institution was that first the Bullock or Calf was offered then the Goat the one for the Priest the other for the People This order belonging not at all unto the purpose of the Apostle he expresseth it otherwise Goats and Calves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Goat a word that expresseth Totum genus Caprinum that whole kind of Creature be it young or old So the Goats of his offering were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kids ver 5. that is young He-Goats for the precise time of their age is not determined So the Bullock the Priest offered for himself was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvencus ex genere bovino which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it expresseth genus vitulinum all young Cattel Concerning these it is intimated in this negative as unto Christ that the High Priest entred into the Holy Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their blood which we must enquire into Two things belonged unto the office of the High Priest with respect unto this blood For 1 He was to offer the blood both of the Bullock and the Goat at the Altar for a sin-offering Lev. 16. 6 11. For it was the blood wherewith alone Atonement was to be made for sin and that at the Altar Lev. 17. 11. so far is it from truth that expiation for sin was made only in the Holy Place and that it is so by Christ without blood as the Socinians imagine 2 He was to carry some of the blood of the Sacrifice into the Sanctuary to sprinkle it there to make Atonement for the Holy Place in the sense before declared And the enquiry is which of these the Apostle hath respect unto Some say it is the latter and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by for with He entred with the blood of Goats and Calves namely that which he carried with him into the Holy Place So plead the Socinians and those that follow them with design to overthrow the Sacrifice which Christ offered in his Death and bloodsheding confining the whole expiation of sin in their sense of it unto what is done in Heaven But I have before disproved this surmise And the Apostle is so far from using the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improperly for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so to frame a comparison between things wherein indeed there was no similitude as they dream that he useth it on purpose to exclude the sense which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with would intimate For he doth not declare with what the High Priest entred into the Holy Place for he entred with Incense as well as with blood but what it was by vertue whereof he so entred as to be accepted with God So it is expresly directed Lev. 16. 2 3. Speak unto Aaron that he come not at all times into the Holy Place with a young Bullock for a sin-offering and a Ram for a burnt-offering shall he come Aaron was not to bring the Bullock into the Holy Place but he had Right to enter into it by the Sacrifice of it at the Altar Thus therefore the High Priest entred into the Holy Place by the blood of Goats and Calves namely by vertue of the Sacrifice of their blood which he had offered without at the Altar And so all things do exactly correspond between the Type and the Antitype For 2. It is affirmed positively of him that he entred by his own blood and that in opposition unto the other way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by his own blood It is a vain speculation contrary to the Analogie of faith and destructive of the true nature of the oblation of Christ and inconsistent with the dignity of his Person that he should carry with him into Heaven a part of that material blood which was shed for us on the earth This some have invented to maintain a comparison in that wherein is none intended The design of the Apostle is only to declare by vertue of what he entred as a Priest into the Holy Place And this was by vertue of his own blood when it was shed when he offered himself unto God This was that which laid the foundation of and gave him right unto the administration of his Priestly office in Heaven And hereby were all those good things procured which he effectually communicates unto us in and by that Administration This Exposition is the Center of all Gospel-Mysteries the object of the Admiration of Angels and Men unto all eternity What heart can conceive what tongue can express the Wisdom Grace and Love that is contained therein This alone is the stable foundation of faith in our access unto God Two things present themselves unto us 1. The unspeakable Love of Christ in offering himself and his own blood for us See Gal. 2. 20. Rev. 1. 5. 1 Ioh. 3. 16. Ephes. 5. 26 27. There being no other way whereby our sins might be purged and expiated chap. 10. 5 6 7. out of his infinite Love and Grace he condescended unto this way whereby God might be glorified and his Church sanctified and saved It were well if we did always consider aright what Love what Thankfulness what Obedience are due unto him on the account hereof 2. The Excellency and Efficacy of his Sacrifice is hereby demonstrated that through him our faith and hope may be in God He who offered this Sacrifice was the onely begotten of the Father the Eternal Son of God That which he offered was his own Blood God purchased his Church with his own Blood Acts 20. 28. How unquestionable how perfect must the Atonement be that was thus made how glorious the Redemption that was procured thereby This is that which the Apostle mentions in the close of this Verse as the effect of his Blood-shedding Having obtained eternal Redemption The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is variously rendered as we have seen The Vulgar Latin reads Redemptione aeterna inventa And those that follow it do say that things rare and so sought after are said to be found And Chrysost. inclines unto that Notion of the word But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of Christ in that Nation wherein our holy Apostle himself was highly concerned Acts 8. 1. Chap. 9. 1. ch 22. 19. ch 26. 10 11. And the other was on the occasion of this Apostle himself for upon his last coming to Jerusalem after his great successes in preaching the Gospel among the Gentiles the whole Body of the people was fill'd with rage and madness against him and all the other Disciples It is no doubt although express mention be not made of it but that at that time the Rage and Cruelty of the Priests and the multitude did put forth themselves unto a general Persecution of the Church And this season he seems to reflect upon in particular because he mentions his own bonds at that time and their compassion with him However certain it is that all the Churches of Judea had suffered those things here mentioned from their Countrey-men as the Apostle himself declares 1 Thess. 2. 14. At this present time they seemed to have had some outward peace The occasion whereof were the Tumults and Disorders which were then growing in their whole Nation Their own intestine discords and the fear of outward Enemies by which they were shortly utterly destroyed diverted them from prosecuting their rage for a season against the Church And it may be some began to grow careless and secure hereon as we are generally apt to do supposing that all will be serene when one or another storm is over These therefore the Apostle doth press unto such a remembrance of former trials as might prepare for those that we are to expect for as he tells them they had still need of Patience v. 36. 2. There is a Description of these former days from their State and Condition in them the days in which they were inlightned or rather in which having been inlightned The mention of this their illumination being in a tense of the time past manifests that their inlightning did precede those days of their sufferings But yet the Expression is such as argues a nearer conjunction or concurrence between those two things their illumination and these dayes of affliction the one followed as it were immediately on the other This inlightning was that work of Gods grace mentioned 1 Pet. 2. 9. Their translation out of darkness into his marvellous light They were naturally blind as were all men and peculiarly blinded with prejudices against the truth of the Gospel Therefore when God by his effectual call delivered them out of that State of darkness by the Renovation of their understandings and the removal of their prejudices the light of the knowledge of God shining into their hearts is this Illumination the saving Sanctifying Light which they received at their first effectual call and Conversion to God This Spiritual change was presently followed with days of affliction trouble and persecution In it self it is for the most part accompanied with joy delight zeal and vigorous acting of Faith and Love 1 Pet. 1. 8. For 1. God did usually grant unto Believers some secret Pledge and Sealing of his Spirit which fill'd them with joy and zeal Eph. 1. 13. 2. Their own hearts are exceedingly affected with the Excellency glory and beauty of the things revealed unto them of what they now see perfectly whereunto they were before in darkness that is the Love and Grace of Christ Jesus in the Revelation of himself unto them 3. All Graces are new and fresh not yet burdened clogged or wearied by temptations but are active in their several places Hence frequent mention is made of and commendation given unto the first Love of persons and Churches This was the State and condition of those Hebrews when the days of tryal and affliction came upon them it was immediately after their first conversion unto God And 't is usual with God thus to deal with his people in all ages He no sooner calls persons to himself but he leads them into the Wilderness He no sooner plants them but he shakes them with storms that they may be more firmly rooted He doth it 1. Utterly to take off their expectations from this world or any thing therein They shall find that they are so far from bettering their outward Estate in this world by cleaving unto Christ and the Church as that the whole rage of it would be stirr'd up against them upon that account and all the things enjoyed in it be exposed unto ruine This the Lord Christ every where warned his disciples of affirming that those who are not willing to renounce the world and to take up the Cross did not belong unto him 2. For the tryal of their faith 1 Pet. 5. 6 7. 3. For the glory and propagation of the Gospel 4. For the exercise of all graces 5. To breed us up into the military discipline of Christ as he is the Captain of our Salvation They who pass through their first trials are Christs Veterans on new attempts I. All men by nature are darkness and in darkness II. Saving illumination is the first fruit of effectual vocation III. Spiritual Light in its first Communication puts the soul on the diligent exercise of all Graces IV. 'T is suited unto the wisdom and goodness of God to suffer persons on their first Conversion to fall into manifold trials and temptations This was the State of the Hebrews in those days which the Apostle would have them call to mind But the words have respect unto what follows immediately which you endured The description of this State and condition namely that they were inlightned is interposed for the ends we have spoken unto Wherefore the season he would have them call to remembrance is described by what they suffered therein This as was observed he expresseth two ways 1. In general 2. In particular instances The First in these words ye endured a great fight of afflictions 1. That which he would have them to mind is affliction 2. The aggravation of it it was a great fight of afflictions 3. Their deportment under it in that they endured them 1. We render this word by Afflictions although by the particulars mentioned afterwards it appeared it was Persecutions from men that the Apostle only intended And if we take afflictions in the ordinary sence of the word for chastisements corrections and trials from God it is true that mens persecutions are also Gods afflictions with the special end of them in our trials we are chastned of the Lord that we may not be condemned with the world God used them as his furnace and fining pot for the trial of their faith which is more pretious then gold And under all persecutions we are to have a special regard unto the immediate hand of God in such afflictive trials This will keep us humble and in a constant subjection of our souls unto God as the Apostle declares chap. 12. But the word in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly sufferings The same word that the Apostle useth
a loss The final impunity of flagitious sinners in this world the unrelieved oppressions afflictions and miseries of the best the prosperity of wicked Devilish designs the defeating and overthrow of Holy Just Righteous undertakings and endeavours promiscuous accidents to all sorts of persons however differenced by Piety and Impiety the prosperous course of men proud and blasphemous who oppose God in Principles and Conversation no more than they are able the secret undiscovered murthers of Martyrs and Innocents in Inquisitions and Dungeons the extream confusion that seems to be in all things here below with other things of the like kind innumerable are ready to gravel and perplex the minds of men in this matter They have greatly exercised the thoughts even of the Saints of God and tried their Faith as is evident Psal. 73. ver 4. to 17. Jer. 12. 1 2. Habb 1. 3 4 13. Job 21. 5 6 7 8. c. And the consideration hereof turned some of the wisest Heathens into Atheisme or outragious Blasphemies at their dying hours But in this state even Reason rightly exerted will lead men to conclude that upon the supposition of a Divine Being and Providence it must needs be that all these things shall be called over again and then receive a final decision and determination whereof in this world they are not capable And among the Heathens there were proverbial Speeches which they uttered on occasion of great distresses which signified no less As Est profecto Deus qui haec videt For 1 Upon a due examination it will quickly appear that the moral actions of men with respect unto God in the way of Sin and Obedience are such as that it is utterly impossible that Judgement should be finally exercised towards them in things visible and temporal or that in this world they should receive a just recompence of reward For whereas they have an aspect unto mens utmost end which is Eternal they cannot be justly or rightly stated but under punishments or rewards Eternal Rom. 1. 32. 2 Thes. 1. 6. Seeing therefore no full Judgement can possibly pass upon the Sins of men in this world because all that can befall them is infinitely short of their demerit even reason it self cannot but be satisfied that God in his infinite Wisdom and Soveraignty should put off the whole Judgement unto that day wherein all penalties shall be equalled to their Crimes and Rewards unto Obedience So when our Apostle reasoned before Felix about Righteousness and Temperance knowing how unavailable his Arguments would be without it against the Countrey Sins and Evils from the impunity and prosperity of such sinners in the world to make them effectual he adds the consideration of the Judgement to come Acts 24. 25. Here Reason may relieve it self in the midst of all cross occurrences of Providence and such as are not only contrary to our desires but directly opposite unto our judgements as to what is suitable to infinite Justice and Wisdom The final determination of things is not made here nor is it possible it should so be on the ground before assigned 2 Should God take men off from a respect unto future Eternal Judgement and constantly dispense Rewards and Punishments in this world according unto what the wisest of men can apprehend just and equal which if any thing must satisfie without a regard to Eternal Judgement as it would be most unequal and unrighteous so it might be an occasion of greater wickedness than the world is yet pestered withall Unrighteous and unequal it must be unavoidably because the Judgement supposed must pass according unto what men are able to discern and judge upon that is outward actions only Now this were unrighteous in God who sees and knows the heart and knows that actions have their Good and Evil if not solely yet principally from their respect thereunto The Lord is a God of knowledge and by him actions are weighed said Hannah when Eli judged her drunk but God saw that she prayed 1 Sam. 2. 3. There is nothing more evident than that it is inconsistent with and destructive of all Divine perfections that God should pass a decretory sentence on the actions of men according to what appears unto us to be just and equal This therefore God declines namely to judge according to a Rule that we can comprehend Isa. 11. 3. Rom. 2. 2. But 3 Suppose that God should in this world distribute Rewards and Punishments constantly according to what he sees in the hearts and inward dispositions of the minds of men it is no less evident that it would fill all men with unspeakable confusions and prevail with them to judge that indeed there is no certain Rule of Judgement no unmoveable bounds and limits of Good and Evil seeing it would be absolutely impossible that by them the Judgements of God should be reduced unto any such Rules or Bounds the Reasons of them being altogether unknown This the Scripture plainly owns Psal. 77. 19. Psal. 36. 6. Wherefore 4 Should God visibly and constantly have dispensed Rewards and Punishments in this world according to the Rule of mens knowledge comprehension and judgement which alone hath an appearance of being satisfactory it would have been a principle or at least the occasion of a worse kind of Atheisme than any yet the Earth hath been pestered withall For it could not have been but that the most would have made the judgement of men the only Rule of all that they did which God must be obliged to comply withall or be unrighteous which is absolutely to dethrone him and leave him only to be the Executioner of the Wills and Reasons of men But from all these and the like perplexities Reason it self may quietly take sanctuary in submission unto Soveraign Wisdom as to present dispensations in a satisfaction that it is not only suitable unto but necessary on the account of Divine Justice that there should be a future Eternal Judgement to pass according to truth upon all the ways and actions of men And hereby doth God keep up in the hearts of men a testimony unto this great principle of our profession Therefore when our Apostle reasoned before Felix concerning such Duties and Sins as were discoverable by the Light of Nature namely Righteousness and Temperance with respect to both which he was openly and flagitiously guilty he adds this principle concerning Judgement to come the truth whereof the Conscience and Reason of the wretch himself could not but comply withall Acts 24. 25. 3. God hath given Testimony hereunto in all the extraordinary Judgements which he hath executed since the foundation of the world It is not for nothing that he doth sometimes that he doth so frequently go out of or besides the common beaten tracts and paths of Providence He doth it to intimate unto the world that things are not always to pass at their present rate but are one day to be called to another account In great Judgements the wrath of God is
he is judged Rom. 3. 4. that is not only that all he doth shall be Righteous and Holy which is necessary from his own Essential Righteousness whence he will not whence he cannot do Evil but his Works shall be so wrought so accomplished as that the Righteousness of them shall be eminent and pleadable by his people against all sayings and reflections of ungodly men Especially every thing shall be plain and visibly Righteous that he doth in this way towards barren unprofitable Churches which he hath formerly owned and blessed In his dealing with them he will leave no colour of calling his Goodness and Faithfulness into question but will as it were refer the Righteousness of his proceedings unto all even unto themselves So he doth as to his dealing with the Church of the Jews when it was grown utterly barren Isa. 5. 1 2 3 4 5 6 7. So did our Lord Jesus Christ in his Parable compel the wicked Jews to subscribe unto the Righteousness of God in that miserable destruction which was coming on themselves Matth. 21. 33 34 35 36 37 38 39 40. And this God doth principally by his gradual procedure with them His precedent warnings and first degrees of Judgements Spiritual or Temporal shall bear witness unto the Righteousness of their total ruine Men at present through their blindness hardness of heart love of sin do not it may be take notice of Gods dealing with them and are therefore apt to complain when they are surprised with the fatal Evil. But the day will come when their Consciences shall be awakened unto a dreadful Remembrance of all the warnings God gave them and how slowly he proceeded in his Judgements when their Mouths shall be stopp'd and their Faces filled with Confusion 3 Gods dealings with barren Apostates being principally in spiritual Judgements the issue whereof is the total removal of the Gospel from them he will not do it at once because others may be yet mixed among them unto whom he will have the means of Grace continued This Abraham laid down in temporal Judgements as an unquestionable maxime of Divine Right That God would not destroy the Righteous with the wicked Gen. 18. 23 25. which Rule yet by the way is consined unto that kind of destruction which was to be a standing token and pledge of the last final Judgement and the Damnation of all ungodly men For in other cases it will admit of some extraordinary exception but this is the general way of Gods procedure in all Judgements Spiritual and Temporal Now if when men openly manifest their barrenness and daily bring forth Thorns and Briars if God should immediately remove the Word whilst there are amongst them a People also that are really fruitful unto his Glory it cannot be but that in an ordinary course of his Providence they must suffer with the rest and that before God hath fulfilled the whole works of his Grace towards them This was that wherewith he satisfied and quieted the mind of Elijah when in a transport of Zeal he complains of the horrible Apostasie of the Church of Israel making as the Apostle speaks intercession against them and applieth it unto all other seasons of the Church Rom. 11. 2 3 4 5. And we are taught in that example that when the Patience of God towards an highly provoking people seems to interfere with his threatening and the ordinary course of his Providence to believe that there are yet among them many whose hearts are sincere for God though for many reasons they are unknown to us And this should stir us up unto continual prayers for the whole world When the long-suffering of God is abused by the most and turned into an increase of their security yet he hath a blessed End in it towards his own among them 1 Pet. 3. 3 4 9. And this was the state of Gods present Dispensation towards those Hebrews The most of them were obstinate Unbelievers and many of them barren Apostates But yet God continued for a while to exercise Patience towards them and to tender the Gospel unto them And this he did because there was a Remnant amongst them according to the Election of Grace which were to obtain whilst the rest were hardened as our Apostle declares Rom. 11. And this Patience of God the hardened wretches despised and scoffed at But yet still God went on in his way and method because of those amongst them whom through that patience and long-suffering he intended to bring to Repentance and the acknowledgement of the Truth Further to clear up this whole matter it may be enquired what are those Degrees in Spiritual Judgements whereby God doth ordinarily proceed against barren Professors which are here intimated in general And 1 In such cases God doth usually restrain the Influence of mens Light upon their own Consciences and Affections Their Light and Knowledge which they have attained may in their Notions remain with them but they are not at all affected with what they know or guided by it as unto their practice There is a time when Light and Knowledge not improved do lose all their efficacy God suffers such an interposition to be made between it and their Consciences by the acting and pride of their Lusts that it is of no use unto them Whereas formerly under their Convictions every thing they knew of the Mind of God or the Gospel pressed on them to endeavour after some conformity unto it now it hath no power upon them but only flotes in their Fancies and Memories And this we see accomplished every day Men under a barren Apostatizing state do yet retain some of their Light and Notions of Truth which they are sensible of no power from nor have any use of unless it be to enable them to be the greater scoffers and deriders of others Now although this comes to pass through their own sin and lusts as the immediate cause of it yet it is a Spiritual Judgement of God also upon them for their sins For he with-holdeth all the working of his Spirit in and by that Light which alone renders it effectual His Spirit shall not strive any more therein and then it is easie for them to rebel against the Light they have as he speaks Job 24. 13. And let all men hence take heed when they begin to find that their Light and Convictions from the Word have not the same Power with them and Efficacy upon them as formerly they have had For it is greatly to be feared lest it be a beginning of Gods displeasure upon them See Hos. 9. 12. 2 God deprives them of all the Gifts which formerly they received Gifts are an Ability for the due Exercise of Gospel Light and Knowledge in the Duties of a publick concern These they may be made partakers of who yet prove barren and Apostates But God will not suffer them to be long retained under a course of Backsiding As men neglect their Exercise so God deprives them of them and
is pleased to give this Variety unto his Divine Testimony which he did ex Abundanti not only beyond what he was any way obliged unto but whatever we could desire or expect For 2 this makes the Evidence absolute and uncontroulable that as they are two things which are produced to make it good so they are both of them equally Immutable such as neither in their own Nature nor in their Execution were any way exposed or liable unto Alteration For the Promise it self was absolute and the thing promised depended on no Condition in us on nothing without God himself For there was in the Promise it self all the Springs of all that is good and of Deliverance from all that is Evil so that on every side it brings along with it the Condition of its own Accomplishment But whereas God in the Covenant of Works did give no Promise unto Mankind but what was Conditional and suspended on such things on our part as might or might not be whence it came to pass that we sinned and came short of it God in the giving out of this Promise which is the foundation of the Covenant of Grace to assure us that it is utterly of another nature and such as on no occurrence is liable unto change confirms it with his Oath Moreover the Apostle confirmeth this Testimony yet further from the Nature of him by whom it was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In or by which it was impossible that God should lye or deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not absolutely to lye but by any means to deceive him who hath cause to trust what we say or do The highest Security among men consists in a Promise confirmed with an Oath and this is and must be unto them an End of Strife for higher they cannot go But yet it is possible there may be a lye and deceit in their Testimony and he who trusts unto them may be deceived as it often falls out in the world For although the things themselves are good and such as would secure the Interest of Truth only yet men that use them are changeable yea liars But it is God who makes use of them in our Case and therefore is it Impossible that he should lye God having made this double engagement of his Truth and Faithfulness it is utterly impossible that he should deceive any one thereby But why doth the Apostle put an Emphasis upon this that by these things it was impossible that God should lye or deceive For it is necessary unto God from his own Being that it should in all things be impossible for him to lye He cannot lye He cannot deceive He cannot deny himself or his Word these things are repugnant unto his Being I Answer That the Apostle speaks not of the Nature of the things themselves but of their manifestation with respect unto us Nothing was added to the Promise of God to render it more certain firm and stable but an Addition was made unto it to give our minds greater security Gods Immutability in promising and impossibility in deceiving are both equally from his Nature but the distinct proposition of them is needful unto our Encouragement and Establishment Fallen sinful man stands in need of the utmost Encouragement that Divine Condescension can extend unto to prevail with him to receive and lay hold of the Promise of Grace and Mercy by Jesus Christ. There is nothing that we are so prone unto as to distrust the Promises of God Nothing that we are with more difficulty won over unto than to mix them with Faith To evidence this we may consider 1. That the first entrance of Sin into the world was by a disbelief of the Truth of God yea that very sin formally consisted in an Apprehension that God in his Promises and Threatenings had a mind to deceive us Gen. 3. 4 5 6. And as sin thus laid its foundation by the Craft of Sathan so it endeavours to carry on its building It continually suggests to the Hearts and Minds of men that they shall certainly be deceived in trusting to Gods Promises For 1 Secret thoughts there are in the Hearts of men which are deceitful above all things and desperately wicked that neither the Promises nor Threatenings of God are true in the terms and sense wherein they are proposed unto them They neither think that it shall be so bad with any as he threateneth nor so well as he promiseth Did men believe the Threatenings of God as to the fearful and Eternal Ruine of Sinners it were not possible they should live in Sin as they do without any Endeavour of Amendments so to fly from the Wrath to come Nor do they think in their Hearts that it shall be with them that believe according as God hath promised They say in their Hearts The Lord will not do good neither will he do evil Zeph. 1. 12. namely as he hath either promised or threatened 2 Men think that there are still some reserves and latent Conditions in the Promises and Threatenings of God and that God knows it shall be otherwise than they seem to pretend By this Imagination Sathan deceived our first Parents as to the Truth of God in his Threatening He perswaded them that there was a reserve therein that was directly contrary unto what the words of it declared and that by transgressing of his Commands they should not dye but be Wise and like himself And still men suppose that the Promises propose a fair ground indeed but that if they should go to build upon it there is a Mine under it which would be sprung at one time or another unto their Ruine They cannot apprehend that it shall be with them according unto and as the Promise doth declare If they should attempt to believe yet one latent condition or other would defeat them of obtaining it whereas indeed the whole and entire Condition of enjoying the Promise is Faith alone 3 Whatever may be the Truth of the Promise yet they cannot conceive that God intends them therein whereas yet there is no Declaration or Intention of God whereby our Duty is to be regulated and whereon we shall be judged but what is contained and expressed in the proposal of the Promise it self On these and the like grounds the great contest in the world between God and Man is whether God be True or a Liar in his Promise It is not thus directly stated in the minds of Men for they have many other pretences why they do not believe but this is that which it is resolved into For he that receives not the Testimony of God maketh him a Liar So was it with the People in the Wilderness whose Carkasses fell therein because of their Unbelief The Reasons they pretended and pleaded why they would not attempt to enter the Land of Canaan were that the People were strong and the Cities walled and Giants among them Numb 13. 28 32 33. But the true reason was their Unbelief of
and the Oath of God whereby he was confirmed therein I will not say that these things were needless on the part of Christ himself Seeing it became the Glory of his Person to be thus testified unto in his condescension unto Office yet was it in all these things the Good and Benefit of the Church that was designed What the Lord Christ said of his Prayer unto God the Father at least so far as it was vocal it was not needful for him but was only for the confirmation of the Faith of others John 11. 41 42. may be spoken of all other Transactions between God and him the Faith of others was principally respected in them and thereunto they were absolutely needful For 1. The things which God proposeth unto our Faith through Christ are exceeding great and glorious and such as being most remote from our innate Apprehensions do need the highest confirmation Things they are which Eye hath not seen nor Ear heard neither have they entred into the Heart of Man 1 Cor. 2. 9. Things unexpected great and glorious are apt to surprize amaze and overwhelm our Spirits until they are uncontrollably testified unto So when Jacobs sons told their Father that Joseph was alive and made Governour over all the Land of Egypt Gen. 45. 26. The Tidings were too great and good for him to receive But it is added that when they gave Evidence unto their report by the Waggons that Joseph had sent to carry him the Spirit of Jacob revived ver 27 28. The things of the Gospel pardon of Sin Peace with God Participation of the Spirit Grace and Glory are great and marvellous Men at the hearing of them are like them that dream the words concerning them seem like the Report of the Woman unto the Apostles concerning the Resurrection of Christ they seemed as idle Tales and they believed them not Luke 24. 11. Wherefore God discovers the Fountains of these things that we may apprehend the Truth and Reality of them His Eternal Covenant with his Son about them his Oath that he hath made unto him whereby he was established in his office and the like glorious Transactions of his Wisdom and Grace are revealed unto this very end that we might not be faithless in these things but believe For can any thing that is proposed unto us be supposed to exceed the Duty of Faith when we see it either in it self or in its springs and foundation solemnly confirmed by the Oath of God They are glorious things which we are to expect from the Priesthood of Christ and the Discharge of that Office And is it not an unspeakable encouragement thereunto that God hath confirmed him in that office by his solemn Oath unto him For two things evidently present themselves unto our minds thereon First that this is a thing which the infinitely holy wise God lays great weight and stress upon And what is he not able to effect when he doth so and consequently lays out the Treasures of his Wisdome and ingageth the greatness of his Power in the pursuit of it And secondly his Counsel herein is absolutely immutable and such as on no emergency can admit of Alteration If therefore the ingagement of infinite Wisdome Grace and Power will not excite and encourage us unto believing there is no remedy but we must perish in our sins 2. As the things proposed in the Gospel as effects of the Priesthood of Christ are in themselves great and glorious requiring an eminent confirmation so the frame of our Hearts with respect unto them is such from first to last as stands in need of all the Evidence that can be given unto them For there is in us by nature an aversation unto them and a dislike of them In the wisdom of our carnal minds we look on them as foolish and useless And when this woful enmity is conquered by the Mighty Power of God and the Souls of Sinners wrought over to approve of these effects of Divine Wisdom and Grace yet no man can recount how many doubts fears jealous suspicions we are as to our closing with them by Faith obnoxious unto Every ones own Heart if he have any acquaintance with it if he be diligent in the examination of it will sufficiently satisfie him what objections Faith in this matter hath to conflict withal And it is to be feared that he who is insensible of the oppositions that arise against sincere believing never yet knew what it is so to believe To encourage and strengthen our Hearts against them to give power unto Faith against all oppositions doth God thus reveal the Wisdom of his Counsel and the glorious springs of this Ministration whereinto our whole Faith is principally resolved And indeed we may try the sincerity of our Faith by its respect unto these things It may be some for ought I know may be carried on in such an easie course and be so preserved from perplexing Temptations as not to be driven to seek their Relief so deep as these springs of Gods confirmation of the office of Christ by his Oath do lye But yet he that doth not of his own choice refresh his Faith with the consideration of them and strengthen it with pleas in his supplications taken from thence seems to me to be greatly unacquainted with what it is truly to believe Verse XXII By so much was Jesus made a Surety of a better Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By so much answers directly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 20. in as much There is therefore an immediate connexion of these words unto that verse Hence ver 21. wherein a confirmation is interserted of the principal Assertion is justly placed in a Parenthesis in our Translation So the sense of the Words is to this purpose And in as much as he was not made a Priest without an Oath he is by so much made the Surety of a better Testament And there may be a twofold Design in the Words 1. That his being made a Priest by an Oath made him meet to be the Surety of a better Testament or 2. That the Testament whereof he was the Surety must needs be better than the other because he who was the Surety of it was made a Priest by an Oath In the one way he proves the Dignity of the Priesthood of Christ from the New Testament and in the other the Dignity of the New Testament from the Priesthood of Christ. And we may reconcile both these senses by affirming that really and efficiently the Priesthood gives Dignity unto the New Testament and declaratively the New Testament sets forth the Dignity of the Priesthood of Christ. It is owned tacitely that the Priesthood of Levi and the Old Testament were good or these could not be said to be better in way of comparison And Good they were because appointed of God and of singular use unto the Church during their continuance But this Priesthood and Testament are better by so much as that which
in the divine service of those Priests But it was so obscurely that none could see their beauty and excellency therein If it be used in the latter way then it declares that the substance of what God intended in all his worship was not contained nor comprized in the services of those Priests There were some lines and shadows to represent the body but the body it self was not there There was something above them and beyond them which they reached not unto 4. The things themselves whence they are restrained by this Limitation is expressed of Heavenly things The things intended in these words are no other than what God shewed unto Moses in the Mount and therefore we shall defer our enquiry into them untill we come unto those words This therefore is the meaning of the words The whole ministry of the Priests of old was in and about earthly things which had in them only a resemblance and shaddow of things above And we may observe by the way 1. God alone limits the signification and use of all his own Institutions We ought not to derogate from them nor to take any thing out of them which God hath put into them nor can we put any thing into them that God hath not furnished them withal And we are apt to err in both extremes The Jews to this day believe that the ministration of their Priests contained the Heavenly things themselves They do so contrary to the nature and end of them which the Scripture so often speaks unto This is one occasion of their Obstinacy and unbelief They will imagine that there was nothing above or beyond their legal Institutions no other Heavenly Mysteries of Grace and Truth but what is comprized in them They put more in them then ever God furnished them withal and perish in their vain confidence It hath so fallen out also under the New Testament God hath instituted his holy Sacraments and hath put this vertue into them that they should represent and exhibit unto the Faith of Believers the Grace which he intendeth and designeth by them But men have not been contented herewith and therefore they will put more into them then God hath furnished them withal They will have them to contain the Grace in them which they exhibit in the way of a Promise and to communicate it unto all sorts of persons that are partakers of them Thus some would have Baptisme to be Regeneration it self and that there is no other Evangelical Regeneration but that alone with the profession which is made thereon Every one who is baptized is thereby regenerate The sign and figure of Grace they would have to be the Grace it self Nothing can be invented more pernitious unto the souls of men For all sorts of Persons may be brought to a ruinous security about their spiritual condition by it and diverted from endeavours after that real internal work in the change of their hearts and natures without which none shall see God This is to put that into it which God never placed there Some suppose it to be such a distinguishing or rather separating Ordinance that the Administration of it in such a way or such a season is the fundamental Rule of all Church fellowship and Communion whereas God never designed it unto any such end In the Supper of the Lord the Church of Rome in particular is not contented that we have a Representation and instituted Memorial of the Death of our Lord Jesus Christ in the signes of his Body as broken and his Blood as shed for us with an exhibition of Grace in the word of Promise or the Gospel but they will have the natural Body and Blood of Christ his flesh and bones to be contained therein and to be eaten or devoured by all that partake of the outward signes This is to put that into an Ordinance which God never put into it and so to overthrow it And there are two Grounds or ends of what they do The first is to turn the Wisdom of Faith into a carnal Imagination It requires the Light and Wisdom of Faith to apprehend the Spiritual exhibition of Christ in the Sacrament unto us It is a great Spiritual Mystery not at all to be apprehended but by the supernatural Light of Faith This the vain darkned minds of men like not they cannot away with it it is foolishness unto them Wherefore under the name of a Mystery they have invented the most horrible and monstrous figments that ever befell the minds of men This is easily received and admitted by a meer Act of carnal Imagination and the more blind and dark men are the more are they pleased with it 2. They do it to exclude the exercise of Faith in the Participation of it As they deal with the wisdom of Faith as unto its nature So they do with the exercise of Faith as unto its use God hath given this measure unto this Ordinance that it shall exhibit and communicate nothing unto us that we shall receive no benefit by it but in the actual exercise of Faith This the carnal minds and hearts of men like not It requires a peculiar exercise of this Grace and that in a peculiar manner unto a Participation of any Benefit by it But this under the Notion of bringing more into the Ordinance then ever God put into it they exclude and ease all men of Let them but bring their mouths and their teeth and they fail not of eating the Body and drinking the very blood of Christ. So under a pretence of putting that in the Ordinance which God never put into it they have cast out of the hearts of men the necessity of those Duties which alone render it usefull and beneficial Some on the other side do derogate from them and will nor allow them that station or use which God hath appointed unto them in the church 1. some do so from their Dignity They do so by joyning their own Appointments unto them as of equal worth and Dignity with them 2. Some do so from their Necessity practically setting light or by disregarding the Participation of them 3. Some do so from their use openly denying their continuance in the Church of God The Reasons why men are so prone to deviate from the Will of God in his Institutions and to despise the measures he hath given them are 1. Want of Faith in its principal Power and Act which is submission and Resignation of soul unto the Sovereignty of God Faith alone renders that an alsufficient reason of Obedience 2. Want of Spiritual Wisdom and understanding to discern the mystery of the Wisdom and Grace of God in them 2. It is an Honour to be employed in any sacred service that belongs unto the worship of God though it be of an inferior nature unto other parts of it It is so I say if we are called of God thereunto This was the greatest Honour that any were made Partakers of under the Old Testament that they
Law of God written in their hearts and their sins pardoned according unto the promise of it as the People of old were brought into the Land of Canaan by vertue of the Covenant made with Abraham These are the true Israel and Judah prevailing with God and confessing unto his Name Obs. The Covenant of Grace in Christ is made only with the Israel of God the Church of the Elect. For by the making of this Covenant with any the effectual communication of the grace of it unto them is principally intended Nor can that Covenant be said to be made absolutely with any but those whose sins are pardoned by vertue thereof and in whose hearts the Law of God is written which are the express Promises of it And it was with respect unto those of this sort among that People that the Covenant was promised to be made with them See Rom. 9. 24 25 26 27 28 29 30 31 32 33. Chap. 11. 7. But in respect of the outward dispensation of the Covenant it is extended beyond the effectual communication of the grace of it And in respect thereunto did the priviledge of the carnal Seed of Abraham lie 2. Those who are first and most advanced as unto outward Priviledges are oftentimes last and least advantaged by the grace and mercy of them Thus was it with these two Houses of Israel and Judah They had the Priviledge and Preeminence above all Nations of the World as unto the first tender and all the benefits of the outward dispensation of the Covenant yet though the number of them was as the sand of the Sea a remnant only was saved They came behind the Nations of the World as unto the grace of it And this by reason of their unbelief and the abuse of the Priviledges granted unto them Let not those therefore who now enjoy the greatest Priviledges be high-minded but fear 3. The manner of making this Covenant is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficiam consummabo I will perfect or consummate In the Hebrew it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangam feriam I will make but the Apostle renders it by this word to denote that this Covenant was at once perfected and consummate to the exclusion of all additions and alterations Perfection and unalterable establishment are the Properties of this Covenant An everlasting Covenant ordered in all things and sure 4. As unto its distinguishing Character it is called a New Covenant so it is with respect unto the Old Covenant made at Sinai Wherefore by this Covenant as here considered is not understood the promise of grace given unto Adam absolutely nor that unto Abraham which contained the substance and matter of it the grace exhibited in it but not the compleat Form of it as a Covenant For if it were only the Promise it could not be called a New Covenant with respect unto that made at Sinai For so it was before it absolutely 2500 years and in the person of Abraham 400 years at the least But it must be considered as before described in the establishment of it and its Law of spiritual Worship And so it was in time after that in Sinai 800 years Howbeit it may be called a New Covenant in other respects also As first because of its eminency So it is said of an eminent work of God Behold I work a new thing in the earth And its duration and continuance as that which shall never wax old is denoted thereby VER IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Quotation and Translation of these words out of the Prophet Jeremiah the Reader may consult the Exercitations in the first Volume Exercit. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle in this place renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this place onely the reason whereof we shall see afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my Covenant they brake rescinded dissipated the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they continued not in my Covenant For not to abide faithful in Covenant is to break it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I was an Husband unto them or rather a Lord over them in the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I regarded them not On what reason and grounds the seeming alteration is made we shall enquire in the Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non secundum Testamentum secundum illud Testamentum and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not according unto that Testament others faedus and illud faedus Of the different Translation of this word by a Testament and a Covenant we have spoken before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I gave quod feci which I made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Fathers for that is required to be joined to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore the Syriack omitting the Preposition turns the Verb into gave gave to the Fathers which is proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Patribus eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg non permanserunt others perstiterunt So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood not they continued not Maneo is used to express stability in Promise and Covenants ut tu dicti Albani maneres and tu modo promissis maneas So is permaneo in officio in Armis in Amicitia to continue stedfast unto the end Wherefore it is as well so rendred as by persisto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used by Thycidydes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide firm and constant in Covenants And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is firm stable constant in Promises and Engagements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego neglexi despexi neglectui habui Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I despised I neglected I rejected them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is curae non habeo negligo contemno a word denoting a casting out of care with contempt VER IX Not according to that Covenant which I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. THE greatest and utmost mercies that God ever intended to communicate unto the Church and to bless it withall were enclosed in the New Covenant Nor doth the efficacy of the Mediation of Christ extend itself beyond the verge and compass thereof For he is onely the Mediator and Surety of this Covenant But now God had before made a Covenant with his People a good and holy Covenant it was such as was meet for God to prescribe and for them thankfully to accept of Yet notwithstanding all the Priviledges and Advantages of it it proved not so effectual but that multitudes of them with whom God made that Covenant were so far from obtaining the blessedness of Grace and Glory thereby as that they came short and were deprived of the temporal benefits that were included therein Wherefore as God
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
own Intention and Resolution to comply with his Will in Order unto another way of Attonement for Sin Lo I come to do thy Will O God which words have been opened before In the last place he declares what was intimated and signified in this Order of those things being thus spoken unto Sacrifices on the one hand which was the First and the coming of Christ which was the Second in this Order and Opposition It is evident 1. That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh away the First do intend Sacrifices and Offerings But he did not so do it immediately at the speaking of these words for they continued for the space of some Hundreds of years afterwards but he did so declaratively as unto the Indication of the time namely when the Second should be introduced 2. The end of this removal of the First was the establishment of the Second This Second say some is the Will of God but the Opposition made before is not between the Will of God and the Legal Sacrifices but between those Sacrifices and the coming of Christ to do the Will of God Wherefore it is the way of the Expiation of Sin and of the compleat Sanctification of the Church by the Coming and Mediation and Sacrifice of Christ that is this Second the thing spoken of in the Second place this God would establish approve confirm and render unchangeable As all things from the beginning made way for the coming of Christ in the minds of them that did believe so every thing was to be removed out of the way that would hinder his coming and the discharge of the work he had undertaken Law Temple Sacrifices must all be removed to give way unto his coming So is it testified by his fore-runner Luke 3. 4. As it is written in the Book of the words of Isaiah the Prophet saying the Voice of one crying in the Wilderness prepare ye the way of the Lord make his Paths straight and the rough Ways shall be made smooth and all flesh shall see the Salvation of God So it must be in our own Hearts all things must give way unto him or he will not come and take his Habitation in them VERSE 10. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all From the whole Context the Apostle makes an Inference which is comprehensive of the Substance of the Gospel and the description of the Grace of God which is established thereby Having affirmed in Christs own words that he came to do the Will of God he shews what was that Will of God which he came to do what was the design of God in it and the effect of it and by what means it was accomplished which things are to be enquired into As 1. What is the Will of God which he intends By which Will. 2. What was the design of it what God aimed at in this act of his Will and what is accomplished thereby We are sanctified 3. The way and means whereby this effect proceedeth from the Will of God namely through the Offering of the Body of Jesus Christ in opposition to Legal Sacrifices 4. The manner of it in opposition unto their Repetition it was once for all But the sense of the whole will be more clear if we consider the end aimed at in the first place namely the Sanctification of the Church And sundry things must be observed concerning it 1. That the Apostle changeth his Phrase of Speech into the first person we are Sanctified that is all those Believers whereof the Gospel Church-State was constituted in opposition unto the Church-State of the Hebrews and those that did adhere unto it so he speaks before as also Chap. 4. 3. We who have believed do enter into Rest. For it might be asked of him you that thus overthrow the Efficacy of Legal Sacrifices what have you your selves attained in your relinquishment of them We have saith he that Sanctification that Dedication unto God that Peace with him and that Expiation of Sin that all those Sacrifices could not effect And observe 1. Truth is never so effectually declared as when it is confirmed by the experience of its Power in them that believe it and make profession of it This was that which gives them the confidence which the Apostle exhorts them to hold fast and firm unto the end 2. It is an Holy Glorying in God and no unlawful boasting for Men openly to profess what they are made partakers of by the Grace of God and Blood of Christ. Yea it is a necessary duty for Men so to do when any thing is set up in competition with them or opposition unto them 3. It is the best security in differences in and about Religion such as these wherein the Apostle is ingaged the greatest and highest that ever were when Men have an Internal Experience of the Truth which they do profess 2. The words he useth are in the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and relate not only unto the things but the time of the Offering of the Body of Christ. For although all that is intended herein did not immediately follow on the Death of Christ yet were they all in it as the Effects in their proper cause to be produced by virtue of it in their times and seasons and the principal effect intended was the immediate consequent thereof 3. This end of God through the Offering of the Body of Christ was the Sanctification of the Church we are Sanctified The principal Notion of Sanctification in the New Testament is the effecting of real Internal Holiness in the persons of them that do believe by the change of their Hearts and Lives But the word is not here so to be restrained nor is it used in that sence by our Apostle in this Epistle or very rarely It is here plainly comprehensive of all that he hath denied unto the Law Priest-hood and Sacrifices of the Old Testament with the whole Church-State of the Hebrews under it and the effects of their Ordinances and Services As 1. A compleat Dedication unto God in Opposition unto the Typical one which the people were partakers of by the sprinkling of the Blood of Calves and Goats upon them Exod. 24. 2. A compleat Church-state for the Celebration of the Spiritual Worship of God by the Administration of the Spirit wherein the Law could make nothing perfect 3. Peace with God upon a full and perfect Expiation of Sin which he denies unto the Sacrifices of the Law ver 1 2 3 4. 4. Real Internal purification or sanctification of our Natures and Persons from all inward Filth and Defilement of them which he proves at large that the Carnal Ordinances of the Law could not effect of themselves reaching no farther than the Purification of the Flesh. 5. Hereunto also belong the priviledges of the Gospel in Liberty Boldness immediate Access unto God the means of that Access by Christ our High-Priest
Grace of God exceedingly abounded in them which produced these Fruits of it in so plentiful a manner And with respect hereunto also was Praise peculiarly rendred unto God Hereunto also the Apostle adds a double way whereby God was glorified distinct from the direct Attribution of Praises unto him And by their prayer for you which long after you for the exceeding Grace of God in you That is by both these ways they glorifie God both in their prayers for a supply of Divine Grace and Bounty to them by whom they were relieved and in their enflamed love towards them and longing after them which was occasioned only by their Relief but the real Cause Motive and Object of it was the exceeding Grace of God in them which was evidenced thereby And by both these Duties God is greatly Glorified Hence the Apostle concludes the whole with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of triumphant Praises to God Thanks be to God for his unspeakable Gift This saith he is a Gift that cannot be sufficiently declared amongst men and therefore God is more to be admired in it And the Apostle presseth the occasion of their joynt thankfulness in a word that may include both the Grace of God given unto the Corinthians enabling them to their Duty and the Fruit of that Grace in the Bounty conferred on the poor Saints both of them were the Gift of God and in both of them was he glorified And in this regard especially are the Fruits of our Obedience unto the Gospel meet for him by whom we are dressed that is have an especial tendency unto the Glory of God Hence is that Caution of the Apostle Chap. 13. 16. But to do good and communicate forget not for with such Sacrifices God is well pleased Our Prayers and Praises also as he declares in the Verse foregoing are Sacrifices unto God and accepted with him ver 15. Our whole Obedience is our reasonable Sacrifice is a Sacrifice acceptable unto God Rom. 12. 1. yea but in these Fruits of Benignity Bounty Charity doing good and Communicating largely and liberally God is in a peculiar manner well pleased and satisfied as smelling a savour of Rest through Christ in such Sacrifices And I might here justly take occasion at large to press men unto an abundant fruitfulness in this especial kind of Fruit-bearing but that the nature of our discourse will not admit it 6 They are meet for God because they are as the first-fruits unto him from the Creation When God took and rescued the Land of Canaan which he made his own in a peculiar manner out of the hands of his Adversaries and gave it unto his own people to possess and inherit he required of them that on their first Entrance thereunto they should come and present him with the first of all the Fruits of the Earth as an acknowledgement of his right to the Land and his Bounty unto them Deut. 26. 1 2 3 4 5 6 7 8. c. The whole Creation did by sin as it were go out of the possession of God not of his Right and Power but of his Love and Favour Sathan became the god of this world and the whole of it lay under the Power of Evil. By Jesus Christ he rescueth it again from its Slavery and Bondage unto Sathan But this he will not do all at once only he will have some first-fruits offered unto him as an acknowledgement of his Right and as a pledge of his Entring on the possession of the whole And God is greatly glorified in the presenting of these first-fruits at the recovery of the Creation unto himself which is a certain pledge of vindicating the whole from its present Bondage And it is Believers that are these Fruits unto God Jam. 1. 18. Of his own Will begat he us with the Word of Truth that we should be a kind of first-fruits of his Creatures But we are not so but in our fruitfulness Thereby it is that there is a Revenue of Glory and Praise returned unto God from this lower part of the Creation without which it bears nothing but Thorns and Briars in his sight In these therefore and the like things consists the meetness of our Fruits of Obedience unto God or his Glory Again Where ever there are any sincere Fruits of Faith and Obedience found in the Hearts and Lives of Professors God graciously accepts and blesseth them Nothing is so small but that if it be sincere he will accept and nothing so great but he hath an overflowing Reward for it Nothing shall be lost that is done for God A Cup of cold water the least refreshment given unto any for his sake shall be had in remembrance All we have and are is antecedently due to him so as that there can be no Merit in any thing we do But we must take heed lest whilst we deny the Pride of Merit we lose not the Comfort of Faith as to Acceptance of our Duties It is a Fruit of the Mediation of Jesus Christ that we may serve God without fear in Righteousness and Holiness all our days But if we are always anxious and solicitous about what we do whether it be accepted with God or no how do we serve him without fear This is the worst kind of fear we are obnoxious unto most dishonorable unto God and discouraging unto our own Souls 1 Joh. 4. 18. For how can we dishonour God more than by judging that when we do our utmost in sincerity in the way of his Service yet he is not well pleased with us nor doth accept of our Obedience Is not this to suppose him severe angry always displeased ready to take advantage one whom nothing will satisfie Such thoughts are the marks of the wicked Servant in the Parable Luke 19. 20 21 22. where then is that infinite Goodness Grace Condescension Love Compassion which are so Essential to his Nature and which he hath declared himself so to abound in And if it be so what use is there of the Mediation and Intercession of Jesus Christ what benefit in the promises of the Covenant And what is there remaining that can encourage us in and unto Duties of Obedience Meerly to perform them because we cannot we dare not do otherwise a Servile Compliance with our Conviction is neither acceptable unto God nor any ways comfortable unto our own Souls Who would willingly lead such a life in this world to be always labouring and endeavouring without the least satisfaction that what he does will either please them by whom he is set on work or any way turn to his own account Yet such a life do men lead who are not perswaded that God graciously accepts of what they sincerely perform A suspicion to the contrary ariseth up in opposition unto the fundamental principle of all Religion He that cometh unto God must believe that he is and that he is the Rewarder of all them that diligently seek him Heb. 11. This is the first
Principle and Foundation of all Religious Worship which if it be not well and firmly laid in our hearts all our supplication will be in vain Now unless we do believe that he doth accept and bless our Duties we cannot believe that he is such a Rewarder or as he expressed it in the Covenant with Abraham an exceeding great reward But he hath descended to the lowest instances of a little Goats hair to the Tabernacle a Mite into the Treasury a Cup of water to a Disciple to assure us that he despiseth not the meanest of our sincere Services But this must be spoken unto again on ver 9. and therefore I shall not here farther confirm it Some perhaps will say that their best Fruits are so corrupted their best Duties so defiled that they cannot see how they can find Acceptance with so holy a God Every thing that proceeds from them is so weak and infirm that they fear they shall suffer loss in all And this very Apprehension deprives them of all that Consolation in the Lord which they might take in a course of holy Obedience I answer 1 This consideration of the defilements of sin that adhere to the best of our Works or Duties excludes all Merit whatever and it is right it should do so For indeed that cursed Notion of the Merit of good Works hath been the most pernicious Engine for the ruine of mens Souls that ever Sathan made use of for on the one hand many have been so swollen and puffed up with it as that they would not deign in any thing to be beholding to the Grace of God but have thought Heaven and Glory as due to them for their Works as Hell is to other men for their Sin or the wages of an Hireling to him for his Labour which cries to Heaven against the Injustice of them that detain it Hence a total neglect of Christ hath ensued Others convinced of the Pride and Folly of this presumption and notwithstanding the encouragement unto fruitful Obedience which lies in Gods gracious Acceptation and Rewarding of our Duties have been discouraged in their Attendance unto them It is well therefore where this Notion is utterly discarded by the consideration of the sinful Imperfection of our best Duties so it is done by the Church Isa. 64. 6. Rom. 2. 21. 2 This consideration excludes all hopes or expectation of Acceptance with God upon the account of strict Justice If we consider God only as a Judge pronouncing Sentence concerning us and our Duties according to the Law neither we nor any thing we do can either be accepted with him or approved by him For as the Psalmist says concerning our Persons If thou Lord mark what is done amiss O Lord who can stand and prays Enter not into Judgement with thy Servant O Lord for in thy sight shall no Flesh living be justified So it is with respect unto all our Works and Duties of Obedience not any one of them can endure the Trial of God as judging by the Law but would appear as a filthy thing Whilst therefore persons are only under the power of their Convictions and are not able by Faith to take another view of God and his dealings with them but by the Law it is impossible that they should have any comfortable Expectation of the Approbation of their Obedience Wherefore that we may be perswaded of the gracious Acceptation of all our Duties even the least and meanest that we do in sincerity and with a single Eye to the Glory of God and that our Labour in the Lord should not be lost we are always to have two things in the Eye and View of our Faith 1 The tenor of the Covenant wherein we walk with God God hath abolished and taken away the Covenant of Works by substituting a new one in the room thereof and the reason why he did so was because of a double insufficiency in the Law of that Covenant unto his great end of Glorifying himself in the Salvation of sinners For 1 It could not expiate and take away sin which must be done indispensably or that End could not be obtained this our Apostle asserts as one reason of it Rom. 8. 3. and proves at large in this Epistle afterwards 2 Because it neither did nor could approve of such an Obedience as poor sanctified sinners were able to yield unto God for it required Perfection when the best which they can attain unto in this Life is but Sincerity What then do we make void the Law by Faith doth not God require perfect Righteousness of us the Righteousness which the Law originally prescribed yes he doth do and without it the Curse of the Law will come upon all men whatever But this also being that which in our selves we can never attain unto is provided for in the new Covenant by the Imputation of the Righteousness of Christ unto them that do believe So the Apostle expresly states the matter Rom. 10. 3 4 5 6. On this supposition God in this Covenant hath provided for the Acceptance of sincere though imperfect Obedience which the Law had no respect unto The sum is That his Acceptance now shall be suited unto the operation of his Grace He will Crown and reward all the actings of his own Grace in us whatever Duty therefore is principles by Grace and done in sincerity is accepted with God according to the Tenour of this Covenant This therefore we are always to eye and consider as the bottom of the Acceptance of our imperfect weak unworthy Services 2 Unto the same End is the Mediation of Christ to be considered in an especial manner without respect unto him neither we nor any thing we do is approved of God And a double regard is in this matter always to be had unto him and his Mediation 1 That by one Sacrifice he takes away all that is evil or sinful in our Duties whatever is of real defilement disorder self in them whereby any guilt might be contracted or is so he hath born it and taken it as unto its legal all away Whatever therefore of guilt doth unavoidably adhere unto or accompanieth our Duties we may by Faith look upon it as so removed out of the way by the Sacrifice and Mediation of Christ as that it shall be no hindrance or obstruction to the gracious Acceptation of them 2 Whereas all that we do when we have used our utmost endeavours by the Assistance of Grace and setting aside the consideration of what is evil and sinful from the principle of corrupted Nature remaining in us is yet so weak and imperfect and will be so whilst we are but Dust and Ashes dwelling in Tabernacles of Clay as that we cannot apprehend how the goodness which is in our Obedience should extend its self to God reach unto the Throne of his Holiness or be regarded by him the Merit of our Lord Jesus Christ doth so make way for them put such a value on them in the sight of
exhibition of Christ and confirmed in his death and by the Sacrifice of his blood thereby becoming the sole Rule of new spiritual Ordinances of Worship suited thereunto was the great Object of the Faith of the Saints of the Old Testament and is the great foundation of all our present mercies All these things were contained in that New Covenant as such which God here promiseth to make For 1 There was in it a Recapitulation of all Promises of Grace God had not made any promise any intimation of his Love or Grace unto the Church in general nor unto any particular Believer but he brought it all into this Covenant so as that they should be esteemed all and every one of them to be given and spoken unto every individual person that hath an interest in this Covenant Hence all the Promises made unto Abraham Isaac and Jacob with all the other Patriarchs and the Oath of God whereby they were confirmed are all of them made unto us and do belong unto us no less than they did unto them to whom they were first given if we are made partakers of this Covenant Hereof the Apostle gives an instance in the singular promise made unto Joshua which he applies unto Believers Chap. 13. 5. There was nothing of love nor grace in any of them but was gathered up into this Covenant 2 The actual exhibition of Christ in the flesh belonged unto this Promise of making a New Covenant for without it it could not have been made This was the desire of all the Faithful from the foundation of the world this they longed after and fervently prayed for continually And the prospect of it was the sole ground of their joy and consolation Abraham saw his day and rejoiced This was the great Priviledge which God granted unto them that walked uprightly before him such an one saith he shall dwell on high his place of defence shall be the munition of rocks bread shall be given him his waters shall be sure thine eyes shall see the King in his beauty they shall behold the land that is very far off Isa. 33. 16 17. That prospect they had by faith of the King of Saints in his beauty and glory though yet at a great distance was their relief and their reward in their sincere Obedience And those who understand not the glory of this Priviledge of the New Covenant in the Incarnation of the Son of God or his exhibition in the flesh wherein the depths of the counsels and wisdom of God in the way of grace mercy and love opened themselves unto the Church are strangers unto the things of God 3 It was confirmed and ratified by the death and bloodshedding of Christ and therefore included in it the whole work of his Mediation This is the spring of the life of the Church and until it was opened great darkness was upon the minds of Believers themselves What peace what assurance what light what joy depend hereon and proceed from it no Tongue can express 4 All Ordinances of Worship do belong hereunto What is the benefit of them what are the advantages which Believers receive by them we must declare when we come to consider that comparison that the Apostle makes between them and the carnal Ordinances of the Law Chap. ix Whereas therefore all these things were contained in the New Covenant as here promised of God it is evident how great was the concernment of the Saints under the Old Testament to have it introduced and how great also ours is in it now it is established 5thly The Author or Maker of this Covenant is expressed in the words as also those with whom it was made The first is included in the Person of the Verb I will make I will make saith the Lord. It is God himself that makes this Covenant and he takes it upon himself so to do He is the principal Party covenanting I will make a Covenant God hath made a Covenant He hath made with me an everlasting Covenant And sundry things are we taught therein 1 The freedom of this Covenant without respect unto any merit worth or condignity in them with whom it is made What God doth he doth freely ex mera gratia voluntate There was no cause without himself for which he should make this Covenant or which should move him so to do And this we are eminently taught in this place where he expresseth no other occasion of his making this Covenant but the Sins of the People in breaking that which he formerly made with them And it is expressed on purpose to declare the free and soveraigns grace the goodness love and mercy which alone were the absolute springs of this Covenant 2 The wisdom of its contrivance The making of any Covenant to be good and useful depends solely on the wisdom and foresight of them by whom it is made Hence men do often make Covenants which they design for their good and advantage but they are so ordered for want of wisdom and foresight that they turn unto their hurt and ruine But there was infinite wisdom in the constitution of this Covenant whence it is and shall be infinitely effective of all the blessed ends of it And they are utterly unacquainted with it who are not affected with an holy admiration of Divine Wisdom in its contrivance A man might comfortably spend his life in the contemplation of it and yet be far enough from finding out the Almighty in it unto perfection Hence is it that it is so Divine a Mystery in all the parts of it which the wisdom of the flesh cannot comprehend Nor without a due consideration of the infinite wisdom of God in the contrivance of it can we have any true or real conceptions about it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane unsanctified minds can have no insight into this effect of Divine wisdom 3 It was God alone who could prepare and provide a Surety for this Covenant considering the necessity there was of a Surety in this Covenant seeing no Covenant between God and man could be firm and stable without one by reason of our weakness and mutability And considering of what a nature this Surety must be even God and man in one person it is evident that God himself alone must make this Covenant And the provision of this Surety doth contain in it the glorious manifestation of all the Divine Excellencies beyond any act or work of God whatever 4 There is in this Covenant a soveraign Law of Divine Worship wherein the Church is consummated or brought into the most perfect estate whereof in this world it is capable and established for ever This Law could be given by God alone 5 There is ascribed unto this Covenant such an efficacy of grace as nothing but Almighty Power can make good and accomplish The grace here mentioned in the promises of it directs us immediately unto its Author For who else but God can write the Divine Law in our hearts and pardon
all our sins The Sanctification or Renovation of our Natures and the Justification of our Persons being promised herein seeing infinite power and grace are required unto them He alone must make this Covenant with whom all power and grace do dwell God hath spoken once twice have I heard this that power belongeth unto God also unto thee O Lord belongeth mercy Psal. 62. 11 12. 6 The Reward promised in this Covenant is God himself I am thy Reward And who but God can ordain himself to be our Reward Ob. All the efficacy and glory of the New Covenant do originally arise from and are resolved into the Author and Supreme Cause of it which is God himself And we might consider unto the encouragement of our Faith and the strengthning of our consolation 1 His infinite condescension to make and enter into Covenant with poor lost fallen sinful man This no heart can fully conceive no tongue can express only we live in hope to have yet a more clear prospect of it and to have an holy admiration of it unto Eternity 2 His wisdom goodness and grace in the nature of that Covenant which he hath condescended to make and enter into The first Covenant he made with us in Adam which we brake was in itself good holy righteous and just it must be so because it was also made by him But there was no provision made in it absolutely to preserve us from that woful disobedience and transgression which would make it void and frustrate all the holy and blessed ends of it Nor was God obliged so to preserve us having furnished us with a sufficiency of ability for our own preservation so as we could no way fall but by a wilful Apostasie from him But this Covenant is of that nature as that the grace administred in it shall effectually preserve all the Covenanters unto the end and secure unto them all the benefits of it For 3 His power and faithfulness are engaged unto the accomplishment of all the Promises of it And these Promises do contain every thing that is spiritually and eternally good or desirable unto us O Lord our Lord how excellent is thy Name in all the Earth How glorious art thou in the ways of thy grace towards poor sinful Creatures who had destroyed themselves And 4 He hath made no created good but himself only to be our Reward Secondly The Persons with whom this Covenant is made are also expressed The House of Israel and the House of Judah Long before the giving of this Promise that People were divided into two parts The one of them in way of distinction from the other retained the name of Israel These were the Ten Tribes which fell off from the House of David under the conduct of Ephraim whence they are often also in the Prophets called by that name The other consisting of the Tribe properly so called with that of Benjamin and the greatest part of Levi took the name of Judah and with them both the Promise and the Church remained in a peculiar manner But whereas they all originally sprang from Abraham who received the Promise and sign of Circumcision for them all and because they were all equally in their Forefather brought into the Bond of the Old Covenant they are here mentioned distinctly that none of the Seed of Abraham might be excluded from the tender of this Covenant Unto the whole Seed of Abraham according to the flesh it was that the terms and grace of this Covenant was first to be offered So Peter tells them in his first Sermon That the Promise was unto them and their Children who were there present that is the House of Judah and to them that are afar off that is the House of Israel in their dispersions Acts 2. 39. So again he expresseth the order of the dispensation of this Covenant with respect to the Promise made to Abraham Acts 3. 25 26. Ye are the Children of the Prophets and of the Covenant which God made with our Fathers saying unto Abraham and in thy Seed shall all the Kindreds of the earth be blessed unto you first God having raised his Son Jesus sent him to bless you namely in the preaching of the Gospel So our Apostle in his Sermon unto them affirmed that it was necessary that the Word should be first spoken unto them Acts 13. 46. And this was all the Priviledge that was now left unto them For the Partition-wall was now broken down and all Obstacles against the Gentiles taken out of the way Wherefore this House of Israel and of Judah may be considered two ways 1 As that People were the whole entire Posterity of Abraham 2 As they were typical and mystically significant of the whole Church of God Hence alone it is that the Promises of Grace under the Old Testament are given unto the Church under those names because they were Types of them who should really and effectually be made Partakers of them In the first sense God made this Covenant with them and this on sundry accounts 1 Because He in and through whom alone it was to be established and made effectual was to be brought forth amongst them of the Seed of Abraham as the Apostle plainly declares Acts 2. 25. 2 Because all things that belonged unto the Ratification of it were to be transacted amongst them 3 Because in the outward dispensation of it the terms and grace of it was first in the counsel of God to be tendred unto them 4 Because by them by the Ministry of men of their Posterity the dispensation of it was to be carried unto all Nations as they were to be blessed in the Seed of Abraham which was done by the Apostles and other Disciples of our Lord Jesus Christ. So the Law of the Redeemer went forth from Sion By this means the Covenant was confirmed with many of them for one week before the calling of the Gentiles Dan. 9. 27. And because these things belonged equally unto them all mention is made distinctly of the House of Israel and the House of Judah For the House of Judah was at the time of the giving of this Promise in the sole possession of all the Priviledges of the Old Covenant Israel having cut off themselves by their revolt from the House of David being cast out also for their sins amongst the Heathen But God to declare that the Covenant he designed had no respect unto those carnal Priviledges which were then in the possession of Judah alone but only unto the Promise made unto Abraham he equals all his Seed with respect unto the mercy of this Covenant In the second sense The whole Church of elect Believers is intended under these denominations being typified by them These are they alone being one made of twain namely Jews and Gentiles with whom the Covenant is really made and established and unto whom the grace of it is actually communicated For all these with whom this Covenant is made shall as really have the
want of it is the Bane of publick Worship Where this is not there is no due reverence of God no Sanctification of his name not any benefit to be expected unto our own Souls 3. In all wherein we have to do with God we are principally to regard those internal Sins we are conscious of unto our selves but are hidden from all others The last thing required of us in order to the duty exhorted unto is that our Bodies be washed with pure water This at first view would seem to refer unto the outward Administration of the Ordinance of Baptism required of all antecedently unto their orderly Conjunction unto a Church-state in the causes of it and so it is carried by many Expositors But 1. The Apostle Peter tells us that saving Baptism doth not consist in the Washing away of the filth of the Body 1 Pet. 3. 21. therefore the expression here must be figurative and not proper 2. Although the sprinkling and washing spoken of do principally respect our habitual internal qualification by regenerating Sanctifying Grace yet they include also the actual gracious renewed preparations of our Hearts and Minds with respect unto all our solemn approaches unto God but Baptism cannot be repeated 3. Whereas the sprinkling of the Heart from an evil Conscience respects the Internal and unknown Sins of the Mind so this of washing the Body doth the Sins that are outwardly acted and perpetrated And the Body is said to be washed from them 1. Because they are outward in opposition unto those that are only inherent in the Mind 2. Because the Body is the Instrument of the perpetration of them hence are they called Deeds of the Body the Members of the Body our Earthly Members Rom. 3. 13 14 15 16. chap. 8. 13. and 12. 19. Col. 3. 3 4 5. 3. Because the Body is defiled by them some of them in an especial manner 1 Cor. 6. 2. Pure Water wherewith the Body is to be washed is that which is promised Ezek. 36. 25 26. the assistance of the sanctifying Spirit by virtue of the Sacrifice of Christ. Hereby all those sins which cleave unto our outward Conversation are removed and washt away For we are Sanctified thereby in our whole Spirits Souls and Bodies And that Scripture respects the Deeds of Sin as unto a continuation of their Commission he shall keep and preserve us We are so by the Grace of Christ and thereby we keep and preserve our selves from all outward and actual Sins that nothing may appear upon us as the Bodies of them who having wallowed in the Mire are now washed with pure Water for the Body is placed as the Instrument of the Defilement of the Soul in such Sins 1. Universal Sanctification upon our whole persons and the Mortification in an especial manner of outward Sins are required of us in our drawing nigh unto God 2. These are the Ornaments wherewith we are to prepare our Souls for it and not the Gaiety of outward apparel 3. It is a great work to draw nigh unto God so as to Worship him in Spirit and in Truth VERSE 23. Let us hold fast the profession of our Faith without wavering for he is faithful who hath promised This is the second Exhortation which the Apostle educeth by way of inference from the Principles of Truth which he had before declared and confirmed And it is the substance or end of the whole parenetical or hortatory part of the Epistle that for the obtaining whereof the whole Doctrinal part of it was written which gives Life and Efficacy unto it Wherefore he spends the whole remainder of the Epistle in the Pressing and Confirming of this Exhortation on a compliance wherewith the Eternal condition of our Souls doth depend And this he doth partly by declaring the means whereby we may be helped in the discharge of this Duty partly by denouncing the eternal ruine and sure destruction that will follow the neglect of it and partly by encouragements from their own former Experiences and the strength of our Faith and partly by evidencing unto us in a multitude of Examples how we may overcome the difficulty that would occur unto us in this way with other various Cogent reasonings as we shall see if God pleaseth in our progress In these words there is a Duty prescribed and an encouragement added unto it As unto the Duty it self we must enquire 1. What is meant by the Profession of our Faith 2. What is meant by holding it fast 3. What to hold it fast without wavering 1. Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profession of our hope which the Vulgar follows the profession of the hope that is in us and so it may have a respect unto the Exhortation used by the Apostle Chap. 3. 6. And it will come unto the same with our reading of it for on our Faith our Hope is built and is an eminent fruit thereof Wherefore holding fast our Hope includes in it the holding fast of our Faith as the Cause is in the Effect and the Building in the Foundation But I preferr the other Reading as that which is more suited unto the design of the Apostle and his following Discourse and which his following Confirmations of this Exhortation do directly require and which is the proper Subject of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or profession See Chap. 3. 1. Faith is here taken in both the principal acceptations of it namely that faith whereby we believe and the Faith or Doctrine which we do believe Of both which we make the same profession of one as the inward Principle of the other as the outward Rule Of the meaning of the word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joynt profession I have treated largely Chap. 3. 1. This solemn profession of our Faith is two-fold 1. Initial 2. By the way of continuation in all the Acts and Duties required thereunto The First is a solemn giving up of our selves unto Christ in a professed subjection unto the Gospel and the Ordinances of Divine Worship therein contained This of old was done by all Men at their First accession unto God in the Assemblies of the Church The Apostle calls it the beginning of our confidence or subsistence in Christ and the Church Chap. 3. 6. And it was ordinarily in the primitive times accompanied with excellent Graces and Priviledges For 1. God usually gave them hereon great Joy and Exultation with peace in their own Minds 1 Pet. 2. 9. Hath translated us out of darkness into his marvellous light The glorious marvellous light whereunto they were newly translated out of darkness the evidence which they had of the truth and reality of the things that they believed and professed the value they had for the Grace of God in this high and Heavenly calling the greatness and excellency of the things made known unto them and believed by them are the means whereby they were filled with joy unspeakable and full of Glory And
respect is had unto this frame of Heart in this Exhortation For it is apt on many accounts to decay and be lost but when it is so we lose much of the Glory of our profession 2. They had hereon some such Communication of the Spirit in Gifts or Graces that was a Seal unto them of the promised inheritance Eph. 1. 13. And although what was extraordinary herein is ceased and not to be looked after yet if Christians in their initial dedication of themselves unto Christ and the Gospel did attend unto their duty in a due manner or were affected with their priviledges as they ought they would have experience of this Grace and advantage in ways suitable unto their own state and condition Secondly The continuation of their Profession first solemnly made avowing the Faith on all just occasions in attendance on all Duties of Worship required in the Gospel in professing their faith in the Promises of God by Christ and thereon chearfully undergoing afflictions troubles and persecutions on the account thereof is this profession of our Faith that is exhorted unto II. What is it to hold fast this profession The words we so render are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 singly as 1 Thes. 5. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are indefinitely used to this end ch 3. 6. ch 4. 14. Rev. 2. 25. ch 3. 11. So that which is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 4. 14. And there is included in the sence of either of these words 1. A supposition of great difficulty with danger and opposition against this holding the Profession of our Faith 2. The putting forth of the utmost of our strength and endeavours in the defence of it 3. A constant perseverance in it denoted in the word keep possess it with constancy III. This is to be done without wavering that is the profession must be immovable and constant The frame of mind which this is opposed unto is expressed James 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is alwayes disputing and tost up and down with various thoughts in his mind not coming to a fixed resolution or determination He is like a Wave of the Sea which sometimes subsides and is quiet and sometimes is tossed one way or another as it receives impressions from the Wind. There were many in those days who did hesitate in the profession of the Doctrine of the Gospel sometimes they inclined unto it and embraced it sometimes they returned again unto Judaisme and sometimes they would reconcile and compound the two Covenants the two Religions the two Churches together with which sort of men our Apostle had great contention As mens minds waver in these things so their profession wavers which the Apostle here condemneth or opposeth unto that full assurance of Faith which he required in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not to be bent one way or another by impressions made from any things or causes but to abide firm fixed stable in opposition to them And it is opposed unto 1. An halting between two opinions God or Baal Judaism or Christianity Truth or Error This is to waver Doctrinally 2. Unto a Weakness or Irresolution of mind as unto a continuance in the profession of faith against difficulties and oppositions 3. To an yielding in the way of complyance in any point of Doctrine or Worship contrary unto or inconsistent with the Faith we have professed In which sense the Apostle would not give place no not for an hour unto them that taught Circumcision 4. To final Apostacy from the truth which this wavering up and down as the Apostle intimates in his following discourse brings unto Wherefore it includes Positively 1. A firm perswasion of mind as to the truth of the Faith whereof we have made profession 2. A constant resolution to abide therein and adhere thereunto against all oppositions 3. Constancy and diligence in the performance of all the Duties which are required unto the continuation of this profession This is the summ and substance of that duty which the Apostle with all sorts of Arguments presseth on the Hebrews in this Epistle as that which was indispensibly necessary unto their Salvation 1. There is an Internal Principle of saving Faith required unto our profession of the Doctrine of the Gospel without which it will not avail 2. All that believe ought solemnly to give themselves up unto Christ and his Rule in an express profession of the faith that is in them and required of them 3. There will great difficulties arise in and opposition be made unto a sincere profession of the Faith 4. Firmness and constancy of mind with our utmost diligent endeavours are required unto an acceptable continuance in the profession of the Faith 5. Uncertainty and wavering of mind as to the Truth and Doctrine we profess or neglect of the duties wherein it doth consist or compliance with errors for fear of persecution and sufferings do overthrow our profession and render it useless 6. As we ought not on any account to decline our Profession so to abate of the degrees of fervency of spirit therein is dangerous unto our souls Upon the Proposal of this Duty the Apostle in his passage interposeth an encouragement unto it taken from the assured benefit and advantage that should be obtained thereby for saith he He is faithfull that hath promised And we may observe in the opening of these words the nature of the encouragement given us in them 1. It is God alone who Promiseth He alone is the Author of all Gospel Promises by him are they given unto us 2 Pet. 1. 4. Titus 1. 1. Hence in the sense of the Gospel this is a just Periphrasis of God He who hath Promised 2. The Promises of God are of that nature in themselves as are suited unto the encouragement of all Believers unto constancy and final perseverance in the Profession of the Faith They are so whether we respect them as they contain and exhibit present Grace Mercy and consolation or as those which propose unto us things Eternal in the future glorious reward 3. The Efficacy of the Promises unto this end depends upon the faithfulness of God who gives them With him is neither variableness nor shadow of turning The strength of Israel will not lie nor repent Gods faithfulness is the unchangeableness of his Purpose and the Counsels of his Will proceeding from the Immutability of his Nature as accompanied with almighty Power for their accomplishment as declared in the Word See chap. 6. 18. Titus 1. 2. This therefore is the sense of the Apostles Reason unto the end he aims at Consider saith he the promises of the Gospel their incomparable Greatness and Glory in their enjoyment consists our eternal Blessedness and they will all of them be in all things accomplished towards those who hold fast their profession seeing he who hath promised them is