the Church before the Flood so it is probable that it was much opposed and derided by that corrupt violent and wicked generation which afterwards perished in their Sins Hence Enochs Prophecy and Preaching among them was to confirm the Faith of the Church therein Jude 14 15. And probably the hard speeches which are specified as those which God would severely revenge were their contemptuous mockings and despisings of Gods coming to Judgement as Peter plainly intimates 2 Pet. 3. 3 4 5. This seems to be the great controversie which the Church before the Flood had with that ungodly generation namely whether there were a future Judgement or no in the contempt whereof the world fell into all profligacy of abominable wickednesses And as God gave testimony to the truth in the Prophecy of Enoch so he visibly determined the whole matter on the side of the Church in the Flood which was an open pledge of Eternal Judgement And hence those words the Lord cometh became the Appeal of the Church in all Ages 1 Cor. 16. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects not the duration of this Judgement but it s â—â—d and effect For it shall not be of a perpetual duration and continuance which to fancy is both absurd in nature and inconsistent with the proper end of it which is to deliver men over into their everlasting Lot and Portion And it is both curious needless and unwarrantable to enquire of what continuance it shall be seeing God hath given no Revelation thereof Neither is the mind of man capable of making any tolerable conjecture concerning the process of the infinite wisdom of Christ in this matter Neither do we know as to time or continuance what will be necessary therein to the conviction and confusion of impenitent sinners or as to the demonstration of his own Righteousness and Glory It may be esteemed an easie but will be found our safest wisdom to silence even our thoughts and enquiries in all things of this nature where we cannot trace the express foot-steps of Divine Revelation And this Judgement is called Eternal 1 In opposition to the temporal Judgements which are or have been passed on men in this world which will be all then called over again and revised Especially it is so with respect unto a threefold Judgement First That which passed upon the Lord Christ himself when he was condemned as a Malefactor and Blasphemer He never suffered that sentence to take place quietly in the world but from the first he sent his Spirit to argue reason and plead his cause in the world Joh. 16. 9 10 11. This he ever did and ever will maintain by his Church Yet is there no absolute determination of the case But when this day shall come then shall he condemn every tongue that was against him in Judgement and all his Adversaries shall be confounded 2ly All those condemnatory sentences whether unto death or other punishments which almost in all Ages have been given against his Disciples or true Believers With the thoughts and prospect hereof did they always relieve themselves under false Judgements and cruel Executions For they have had Trials of cruel mockings and scourgings yea moreover of bond and imprisonment they have been stoued and sawn in sunder tempted and slain with the Sword have wandred about in Sheep-skins and Goat-skins being destitate afflicted tormented not accepting deliverance upon the worlds terms that they might obtain a better Resurrection as Heb. 11. 35 36 37. In all these things they possessed their Souls in patience following the example of their Master committing themselves unto him that judgeth righteously 1 Pet. 2. 23. 3ly The false sentences which under their provocations professors have passed on one another see 1 Cor. 4. 3 4 5. 2 Because it is Judicium inevitabile an unavoidable sentence which all men must stand or fall by For it is appointed unto all men once to dye and after that is the Judgement This Judgement is no more avoidable unto any than death it self from which the experience of some thousands of years leaves unto men no hope of escape 3 Because in it and by it an unchangeable determination of all mens estate and condition is made for Eternity The Judgement which disposeth of men unalterably into their Eternal estate whether of Blessedness or of Misery Two things must be yet farther spoken unto to clear this great principle of our Faith First the general nature of this Eternal Judgement and then the Evidences we have of its truth and certainty 1. The general concerns of this Eternal Judgement are all of them plainly expressed in the Scripture which declare the nature of it 1 As to its time there is a determined and unalterable day fixed for it God hath appointed a day wherein he will judge the world in Righteousness Acts 17. 31. And this time is commonly called the day of Judgement Matth. 10. 15. Chap. 11. 22 24. Chap. 12. 32. Mark 6. 11. 2 Pet. 2. 9. 1 Joh. 4. 17. And this day being fixed in the foreknowledge and determinate counsel of God can no more be either hastened or deferred than God himself can be changed Until this appointed time comes whatever falls out he will satisfie his Wisdom and Glory in his ordinary government of the world enterwoven with some occasional extraordinary Judgements and therein he calls all his own people to be satisfied For this precise time the knowledge of it is among the principal secrets of his Soveraignty which he hath for reasons suited to his infinite Wisdom laid up in his own Eternal bosom Hence is that of our Saviour Of that day and hour knoweth no man no not the Angels that are in Heaven neither the Son that is in and by the humane nature but the Father Mark 13. 32. which is the highest expression of an unrevealable divine secret God hath not only not revealed it but he hath decreed not to reveal it All enquiries about it are not only sinfully curious but foolish and impious Then it is certain when all things foretold in the Scripture are accomplished when the Obedience of all the Elect is compleated and the measure allotted unto the wickedness of the world in the patience of God is filled up then and not before the End shall be In the mean time when we see a man old weak diseased nature being decayed and infirmities abounding we may judge that his death is not far off though we know not when he will die so seeing the world come to that state and condition so weakened and decayed as unto its principal end that it is scarce any longer able to bear the weight of its own wickedness nor supply the sinful Lusts of its inhabitants seeing all sorts of Sins new and old heard and unheard of perpetrated every where in the light of the Sun and countenanced with Atheistical security as also considering that the Gospel seems to have finished its work where it is preached with all sorts of
gives it to whom he pleaseth of his own good Pleasure Acts 11. 18. 2 It is immediately collated on the Souls of men by Jesus Christ as a fruit of his Death and an effect of that All Power in Heaven and Earth which was bestowed on Him by the Father He gives Repentance to Israel Acts 3. 31. The Soveraign disposal of it is from the Will of the Father and the actual Collation of it is an Effect of the Grace of the Son And 3 the Nature of it is expressed in the Conversion of the Gentiles It is unto Life Acts 11. 18. The Repentance required of men in the first Preaching of the Gospel and the Necessity whereof was pressed on them was unto Life that is such as had saving Conversion unto God accompanying of it This kind of Repentance is required unto our Initiation in the Gospel state Not an empty Profession of any kind of Repentance but real Conversion unto God is required of such persons But moreover we must consider this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Repentance in its own Nature at least in general that we may the better understand this first Principle of Catechetical Doctrine In this sense it respects 1 The Mind and Judgement 2 The Will and Affections And 3 The Life or Conversation of men 1. It respects the Mind and Judgement according to the Notation of the word which signifies a Change of Mind or an after Consideration and Judgement Men whilst they live in dead works under the Power of Sin do never make a right Judgement concerning either their Nature their Guilt or their End Hence are they so often called to remember and consider things aright to deal about them with the Reason of men and for want thereof are said to be Foolish Bruitish Sottish and to have no Understanding The Mind is practically deceived about them There are Degrees in this Deceit but all sinners are actually more or less deceived No men whilst the Natural Principle of Conscience remains in them can cast off all the Convictions of sin Rom. 2. 14 15. That it is the Judgement of God that those who commit such things are worthy of death Rom. 1. 32. But yet some there are who so far despise these Convictions as to give up themselves unto all sin with Delight and Greediness See Ephes. 4. 17 18 19. Practically they call Good Evil and Evil Good and do judge either that there is not that Evil in sin which is pretended or however that it is better to enjoy the Pleasures of it for a Season than to relinguish or forego it on other Considerations Others there are who have some farther sense of those Dead works In particular they judge them Evil but they are so intangled in them as that they see not the Greatness of that Evil nor do make such a Judgement concerning it as whereon a Reliquishment of them should necessarily ensue Unto these two heads in various Degrees may all Impenitent sinners be reduced They are such as despising their Convictions go on in an unbridled course of Licentiousness as not judging the Voyce Language and Mind of them worth enquiring into Others do in some measure attend unto them but yet practically they refuse them and embrace motives unto Sin turning the Scale on that side as Occasion Opportunities and Temptations do occur Wherefore the first thing in this Repentance is a through Change of the Mind and Judgement concerning these Dead works The Mind by the Light and Conviction of saving Truth determines clearly and steadily concerning the true Nature of Sin and its demerit that it is an Evil thing and bitter to have forsaken God thereby Casting on tall Prejudices laying aside all Pleas Excuses and Palliations it finally concludes Sin that is all and every Sin every thing that hath the Nature of Sin to be universally evil Evil in its Self Evil to the Sinner Evil in its present Effects and future Consequents Evil in every kind shamefully Evil incomparably Evil yea the only Evil or all that is Evil in the world And this Judgement it makes with respect unto the Nature and Law of God to its own Primitive and present depraved Condition unto present Duty and future Judgement This is the first thing required unto Repentance and where this is not there is nothing of it 2. It respects the Will and Affections It is our Turning unto God our turning from him being in the bent and inclination of our Wills and Affections unto Sin The Change of the Will or the taking away of the Will of sinning is the principal part of Repentance It is with respect unto our Wills that we are said to be dead in Sin and alienated from the Life of God And by this Change of the Will do we become dead unto Sin Rom. 6. 2. That is whatever remainder of Lust or Corruption there may be in us yet the Will of sinning is taken away And for the Affections it works that Change in the Soul as that quite contrary Affections shall be substituted and set at work with respect unto the same Object There are Pleasures in Sin and also it hath its wages With respect unto these those that live in dead works both delight in Sin and have complacency in the Accomplishment of it These are the Affections which the Soul exerciseth about Sin committed or to be committed Instead of them Repentance by which they are utterly banished sets at work Sorrow Grief Abhorrency Self detestation Revenge and the like Afflictive Passions of mind Nothing stirs but they affect the Soul with respect unto Sin 3. It respects the course of Life or Conversation It is a Repentance from dead works that is in the Relinquishment of them Without this no profession of Repentance is of any worth or use To profess a Repentance of Sin and to live in Sin is to mock God deride his Law and deceive our own Souls This is that Change which alone doth or can evidence the other internal Changes of the Mind Will and Affections to be real and sincere Prov. 28. 13. Whatever without this is pretended is false and Hypocritical like the Repentance of Judah not with the whole heart but feignedly Jerem. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a lye in it for their works answered not their words Neither is there any mention of Repentance in the Scripture wherein this Change in an actual Relinquishment of dead works is not expresly required And hereunto three things are necessary 1 A full Purpose of Heart for the Relinquishment of every Sin This is cleaving unto the Lord with Purpose of Heart Acts 11. 23. Psal. 14. 3. To manifest the stability and stedfastness which is required herein David confirmed it with an Oath Psal. 119. 106. Every thing that will either live or thrive must have a Root on which it grows and whence it springs Other things may occasionally bud and put forth but they wither immediately And such is a Relinquishment of
three things must be considered in these words 1 The state and Condition of Christ as an High Priest He liveth alwayes or for ever 2. What he doth as an High Priest in that state and Condition He maketh Intercession for us 3. The Connexion of these things their mutual regard or the Relation of the work of Christ unto his state and condition the one is the end of the other He lives for ever to make intercession for us 1. As to his state and condition He lives for ever He is alwayes living The Lord Christ in his Divine Person hath a threesold life in Heaven The one he lives in himself the other for himself and the last for us 1. The Eternal life of God in his Divine Nature This he liveth in himself As the Father hath life in himself so hath he given unto the son to have life in himself Joh. 5 26. He hath given it him by eternal Generation in a communication unto him of all the divine Properties And he that hath life in himself a life independent on any other he is the living one the living God No creature can have life in himself For in God we live move and have our being He is hereby Alpha and Omega the first and the last the Begining and end of all Revel 1. 11. because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living one ver 18. And this Life of Christ is the foundation of the efficacy of all his Mediatory Actings namely that he was in his own divine Person the Living God Act. 20. 28. 1 Cor. 2. 8. 1 Joh. 3. 16. But this is not the immediate cause of his Mediatory Effects nor is it here intended 2. There is a Life which he liveth for himself namely a Life of unconceivable Glory in his Humane Nature He lead a mortal life in this world a life obnoxious unto misery and death and died accordingly This life is now changed into that of immortal eternal Glory Hence forth he dyeth no more death hath no more Power over him And not only so but this Life of his is unto him the cause of and is attended with all that ineffable Glory which he now enjoyes in Heaven This Life he lives for himself it is his reward the Glory and Honour that he is crowned withal All the endowments all the enjoyments and the whole eternal exaltation of the Humane Nature in the Person of Christ belong unto this Life of Glory And the glorious exaltation of that individual humane nature which the son of God assumed far above all Principalities and Powers and every name that is named in this world or the world to come is the principal part of the Design of Infinite wisdom in the work of the new Creation But neither is this the Life here intended 3. The Lord Christ lives a Mediatory Life in Heaven a Life for us So saith our Apostle he was made a Priest after the Power of an endless Life whereof we have treated before He lives as King Prophet and Priest of the Church So he describes himself Revel 1. 18. I am he that liveth and was dead and behold I am alive for evermore and have the keys of Hell and Death As he died for us so he liveth for us and is entrusted with all Power over the Churches adversaries for its good As he died for us so he liveth for us in Heaven and therefore tells us that because he liveth we shall live also Joh. 14. 19. Now this life differeth not essentially from that life of Glory in the Humane Nature which he liveth for himself in Heaven Only it denoteth one especial end of it and that only for a season The Lord Christ will have the life in himself the divine life unto all Eternity and so also will be the Life of Glory in the Humane Nature But he shall cease to live this Mediatory Life for us when the work of his Mediation is accomplished 1 Cor. 15. 28. But he shall lead this life alwaies for us until the whole work committed unto him be accomplished and shall lead it as a Life of Glory in himself unto Eternity Obs. It is a matter of strong consolation unto the Church that Christ lives in Heaven for us It is a spring of unspeakable Joy unto all true Believers that he lives a Life of Immortality and Glory in and for himself in Heaven Who can call to mind all the miseries which he underwent in this world all the reproach and scorn that was cast upon him by his enemies of all sorts all the wrath that the whole world is yet filled withal against him but is refreshed rejoyced transported with a spiritual view by Faith of all that Majesty and Glory which he is now in the Eternal Possession of so was it with Stephen Act. 7. 56. And therefore in all the Appearances and Representations which he hath made of himself since his Ascension into Heaven he hath manifested his present Glory Act. 26. 13. Revel 1. 14 15 16 17 18. And the due consideration hereof cannot but be a matter of unspeakable Refreshment unto all that love him in sincerity But herein lyeth the Life of the Churches Consolation that he continues to live a Mediatory Life in Heaven for us also It is not I fear so considered nor so improved as it ought to be That Christ dyed for us all who own the Gospel profess in words though some so explain their Faith or rather their Infidelity as to deny its proper use and to evacuate its proper ends That so he lived for us here in this world so as that his Life was some way or other unto our Advantage at least thus far that he could not have died if he had not lived before all men will grant even those by whom the principal end of this Life namely to fulfil the Law for us is peremptorily denyed But that Christ now lives a life of Glory in Heaven that most men think is for himself alone But the Text speaks to the contrary He lives for ever to make Intercession for us Neither is this the only end of his present Mediatory Life in Heaven though this only be here expressed Should I undertake to shew the ends of the present Mediatory Life of Christ for the Church it would be too great and long a decursion from the Text. However the whole of the work of this Life of his may be reduced into these three heads 1. His immediate Actings towards the Church it self which respects his Prophetical Office 2. His Actings for the Church in the world by Vertue and Power of his Kingly Office 3. His Actings with God the Father in their behalf in the dischage of his sacerdotal Office 1. The first consisteth in his sending and giving the Holy Ghost unto the Church He lives for ever to send the Holy Spirit unto his Disciples Without this constant effect of the present Mediatory Life of Christ the Being of the Church would fail it
2 Cor. 9. 15. Thanks be to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Gift that cannot be declared that is fully or sufficiently Now this Gift was his Grant of a free charitable and bountiful Spirit to the Corinthians in ministring unto the poor Saints The Grant hereof is called Gods Gift So is the Gift of Christ used also Ephes. 4. 7. according to the measure of the Gift of Christ that is according as he is pleased to give and grant of the fruits of the Spirit unto men see Rom. 5. 15 17. Ephes. 3. 7. sometimes it is taken for the thing given properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jam. 1. 17. so it is used Joh. 4. 10. If thou knewest the Gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gift of God that is the thing given by him or to be given by him It is as many judge the Person of Christ himself in that place which is intended But the context makes it plain that it is the Holy Ghost For he is the Living water which the Lord Jesus promiseth in that place to bestow And so far as I can observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift with respect unto God as denoting the thing given is no where used but only to signifie the Holy Ghost And if it be so the sense of this place is determined Acts 2. 38. Ye shall receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gift of the Holy Ghost not that which he gives but that which he is Chap. 8. 20. Thou hast thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Gift of God may be purchased with money that is the Power of the Holy Ghost in miraculous Operations So expresly chap. 10. 45. chap. 11. 17. Elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far as I can observe when respecting God doth not signifie the thing given but the grant it self The Holy Spirit is signally the Gift of God under the New Testament And he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly or from Heaven This may have respect unto his work and effect they are heavenly as opposed to carnal and earthly But principally it regards his Mission by Christ after his Ascension into Heaven Acts 2. 33. Being exalted and having received the Promise of the Father he sent the Spirit The Promise of him was that he should be sent from Heaven or from above as God is said to be above which is the same with Heavenly Deut. 4. 39. 2 Chron. 5. 23. Job 31. 2 8. Isa. 2. 2 15. and chap. 45. 8. When he came upon the Lord Christ to anoint him for his work the Heavens were opened and he came from above Matth. 3. 16. so Acts 2. 2. At his first coming on the Apostles there came a sound from Heaven Hence he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sent from Heaven 1 Pet. 1. 12. Wherefore although he may be said to be Heavenly upon other accounts also which therefore are not absolutely to be excluded yet his being sent from Heaven by Christ after his Ascension thither and exaltation there is principally here regarded He therefore is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavenly Gift here intended though not absolutely but with respect to an especial work That which riseth up against this Interpretation is that the Holy Ghost is expresly mentioned in the next clause And were made partakers of the Holy Ghost It is not therefore probable that He should be here also intended Answ. 1 It is ordinary to have the same thing twice expressed in various words to quicken the sense of them and it is necessary it should be so when there are divers respects unto the same thing as there are in this place 2 The following clause may be exegetical of this declaring more fully and plainly what is here intended which is usual also in the Scrptures so that nothing is cogent from this consideration to disprove an Interpretation so suited to the sense of the place and which the constant use of the word makes necessary to be embraced But 3 The Holy Ghost is here mentioned as the great Gift of the Gospel times as coming down from Heaven not absolutely not as unto his Person but with respect unto an especial work namely the change of the whole state of Religious Worship in the Church of God Whereas we shall see in the next words he is spoken of only with respect unto external actual operations But he was the great the promised Heavenly Gift to be bestowed under the New Testament by whom God would institute and ordain a new way and new Rites of Worship upon the Revelation of himself and Will in Christ. Unto him was committed the Reformation of all things in the Church whose time was now come Chap. 9. 10. The Lord Christ when he ascended into Heaven left all things standing and continuing in Religious Worship as they had done from the days of Moses though he had virtually put an end unto it And he commanded his Disciples that they should attempt no alteration therein until the Holy Ghost were sent from Heaven to enable them thereunto Acts 1. 4 5. But when he came as the great Gift of God promised under the New Testament he removes all the carnal Worship and Ordinances of Moses and that by the full Revelation of the Accomplishment of all that was signified by them and appoints the new holy spiritual Worship of the Gospel that was to succeed in their room The Spirit of God therefore as bestowed for the introduction of the New Gospel state in Truth and Worship is the Heavenly Gift here intended Thus our Apostle warneth these Hebrews that they turn not away from him who speaketh from Heaven chap. 12. 25. that is Jesus Christ speaking in the Dispensation of the Gospel by the Holy Ghost sent from Heaven And there is an Antithesis included herein between the Law and the Gospel the former being given on Earth the latter being immediately from Heaven God in the giving of the Law made use of the Ministry of Angels and that on the Earth but he gave the Gospel Church state by that Spirit which although he worketh on men in Earth and is said in every Act or Work to be sent from Heaven yet is he still in Heaven and always speaketh from thence as our Savour said of himself with respect unto his Divine Nature Joh. 3. 13. Secondly We may enquire what it is to taste of this Heavenly Gift The expression of tasting is metaphorical and signifies no more but to make a Trial or Experiment For so we do by tasting naturally and properly of that which is tendred unto us to eat We taste such things by the sense given us naturally to discern our food and then either receive or refuse them as we find occasion It doth not therefore include eating much less Digestion and turning into nourishment of what is so tasted For its
Before its proper time its appointed season it will not be but then the Lord will hasten it that no opposition shall be able to stand before it From this state of the Promises three things have fallen out 1 That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised which hath been to the singular advantage of the Church For the exercise of Faith is that whereon the flourishing of all other Graces doth depend And from hence hath there been a Treasure of fervent Prayers laid up from the beginning which shall in their proper season have a fruitful return In that Faith and Patience in those Supplications and Expectations wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise hath God been exceedingly glorified as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require 2 Hence it was that in most Ages of the Church there have been mockers and scoffers saying Where is the Promise of his coming for since the Fathers fill asleep all things continue as from the beginning of the Creation 2 Pet. 3. 4. The Fathers were they who received the Promises especially that of the coming of Christ. These they preached and declared testifying that they would be accomplished and that great alterations should be wrought in the world thereby The sum of what they so declared was That the Elect of God should be delivered and that Judgement should be executed on ungodly men by the coming of the Lord Jude 14 15. But what now is become of these Fathers with all their great Promises and Preachments upon them Things go on in the same course as they did in the beginning and are like to do so to the end of the world what we pray is this Promise of his coming you have so talked of Such Scoffers have most Ages abounded withall and I think none more than that wherein our Lot is fallen Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word they scoff at all who dare to own an expectation thereof 3 Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account Some have feigned to themselves other things than God ever promised as the generality of the Jews looked for a carnal Rule Glory and Dominion at the coming of the Messiah which proved their temporal and eternal Ruine And it is to be feared that some are still sick of the same or like Imaginations And some have put themselves on irregular courses for the Accomplishment of Promises walking in the Spirit of Jacob and not of Israel But whatever of this or any other kind may fall out by the unbelief of men all the Promises of God are Yea and Amen and will make their way through all difficulties unto an assured Accomplishment in their proper season Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them We find so many difficulties so many oppositions as that we are continually ready to call in question the Accomplishment of them and indeed few there are that live in a comfortable and confident assurance thereof In the times of Temptation or when perplexities arise from a deep sense of the guilt and power of sin and on many other occasions we are ready to say with Sion The Lord hath forsaken us our way is passed over from him as for our part we are cut off In all these cases it were easie to demonstrate whence it is that the Promise hath its insuperable efficacy and shall have its infallible Accomplishment but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared Again Although there may be priviledges attending some Promises that may be peculiarly appropriated unto some certain persons yet the Grace of all Promises is equal unto all Believers So Abraham had sundry personal Priviledges and Advantages communicated unto him in and by this Promise which we have before re-counted Yet there is not the meanest Believer in the world but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance The next thing considerable in the words is the especial confirmation of the Promise made to Abraham by the Oath of God For God when he could swear by no greater he sware by himself And sundry things we must enquire into in this peculiar dispensation of God unto men namely in swearing to them 1. The Person swearing is said to be God God sware by himself And ver 17. in the Application of the Grace of this Promise unto Believers it is said that God interposed himself by an Oath But the words here repeated are expresly ascribed unto the Angel of the Lord Gen. 22. 15 16. And the Angel of the Lord called unto Abraham out of Heaven the second time and said By my self have I sworn saith the Lord. So it is said before ver 11. The Angel of the Lord called unto him out of Heaven and said Abraham and adds in the close of ver 12. thou hast not with-held thy Son thine only Son from me He is called an Angel that speaks but he still speaks in the name of God Three things are insisted on to assoil this difficulty 1 Some say that he spake as a Messenger and Ambassador of God in his name and so assumed his Titles although he was a meer created Angel For so a Legate may do and use the name of him that sends him But I do not see a sufficient foundation of this supposition An Ambassador having first declared that he is sent and from whom may act in the Name and Authority of his Master but not speak as if he were the same person But here is no such Declaration made and so no provision laid in against Idolatry For when one speaks in the Name of God not as from God but as God who would judge but Divine Honour and Religious Worship were due unto them which yet are not unto Angels however gloriously sent or employed Rev. 19. 10. chap. 22. 9. Wherefore 2 It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do And those of this mind countenance their Opinion with those words used by him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord the words whereby the Prophets solemnly ushered in their messages But yet neither will this solve the difficulty For these words saith the Lord are often used in the third person to express him unto us whom in all our Duties we regard
〈◊〉 〈◊〉 〈◊〉 〈◊〉 sure and not a deceiving Imagination It maketh not ashamed Rom. 5. 5. by any failure or disappointment Groundless Presumptions are the deceitful Engines whereby the Souls of multitudes are ruined every day of no more use than if the Mariners should cast out a Logg or a burden of Straw to stay their Vessel in a Storm But Hope proceeding on and built on Faith is infallible and will not deceive 2 In its Use it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firm and invincible against all oppositions not indeed from its self but from the ground which it fixeth upon namely Christ in the Promise as the next words declare For Secondly The way or means whereby this spiritual Anchor secures our Souls is expressed in the words following and which entereth into that within the Vail And herein there is a dissimilitude in the comparates For an Anchor is cast downwards and fixeth it self in the Earth at the bottom of the Sea but Hope ascendeth upwards and fixeth it self in Heaven or in that which is therein And we must enquire 1 What is this Vail 2 How Hope entreth it 3. What is that within it that Hope entreth into 1 For the Vail it self the Apostle unto that natural Allusion which he insists upon adds also one that is Typical which renders the whole context figurative as we shewed before The Vail therefore here alluded unto was that which parted the most holy place from the Sanctuary or Body of the Temple This our Apostle calls the second Vail chap. 9. 3. and here the Vail absolutely For the Body of the Temple whereinto the Priests only entred to offer Incense was separated from the People by the first Vail as the most Holy place was from that by the second Vail Through the former the ordinary Priests passed every day to offer Incense through the latter the High Priest passed and that once a year Now that which was denoted hereby with respect unto Christ and his Priesthood were these aspectable Heavens through which he passed in his Ascension into the glorious Presence of God See our Exposition on chap. 4. ver 14. Within the Vail therefore is within and above these visible Heavens the place of Gods glorious Residence the Holy Tabernacle not made with hands where the Lord Christ continueth to administer for his Church 2 This Hope entreth into or passeth through The Heavens are as a Vail unto the sense and reason of man there their sight and their thoughts are bounded they can neither discern nor judge of any thing that is above or within that Vail But Faith with Hope pierceth through it no created thing can keep them at a distance from God himself As an Anchor stays not in the Waves of the Sea as it cannot fix it self in the Waters but pierceth through them until it come unto solid Earth in the bottom no more doth or can the Hope of a Believer fix it self on any thing under these Heavens but it pierceth through all till it come within the Vail And this it doth 1 under the conduct of Faith which goes before it and presents unto it the things hoped for Heb. 11. 1. 2 By the Rule and Line of the Word which on no occasion it will vary from And 3 this it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which is within And what is it that is within this Vail not an Ark and a mercy-seat not Tables of Stone and Cherubims the work of mens hands but the things signified by them God himself on a Throne of Grace and the Lord Christ as the High priest of the Church standing at his Right Hand God the Father as the Author of the Promise of Grace Christ as the Purchaser of all Mercy the Counsel of Peace being between them both Here Hope fixeth it self to hold the Soul stedfast in all the Storms and Tempests that may befall it Wherefore that which Hope fixeth on within the Vail is 1 The Father as the Author 2 The Lord Christ as the Purchaser 3 The Covenant as the Conveyance of all Grace which were all Typically represented by the things within the Vail of Old And the Apostle makes use of this Expression for two Reasons 1 Because our Hope and Faith are not now fixed and bounded on Types Shadows and obscure Representations of the good things of the Promise as things were under the Old Testament All these things are now passed away and we have immediately to deal with God and Christ Jesus 2 To instruct the Hebrews in the Nature and Use of the Old Tabernacle Institutions and from thence in the true Nature of the Priesthood of Christ which he is now returning unto And we may observe from these words That all true Believers are exposed to Storms and Tempests in this world This makes Anchors so necessary for them The wise God would not have provided an Anchor for them and enjoyned its use if he had not known they would be exposed unto Storms He that dwells at peace in his House of all things thinks least of an Anchor But we are to look for Storms Suppose we might pass our time of sojourning here without outward Troubles which yet he is exceedingly unwise who promiseth unto himself any such thing whilst we are in the Flesh and accompanied with so many occasions of Distress on every hand yet who can escape from those inward Trials Exercises and Troubles from Temptations Darkness Sin and the Law wherewith we are often tossed and afflicted and it may be for a season not comforted For These Storms would prove ruinous unto the Souls of Believers were they not indefeasibly interested by Faith and Hope in the Promise of the Gospel Every Storm almost will be too hard for Ships without Cables or Anchors And as little security have we in a time of Trial from any thing in our selves if Hope hold not fast on the Promise which is the Anchor of the Soul And this it will do if it be genuine For No distance of place no Interposition of difficulties can hinder the Hope of Believers from entring into the Presence of and fixing it self on God in Christ. It pierceth through the Clouds passeth through the Heavens stops not at their glorious Vail until it comes unto the Eternal Fountain and Spring of all Grace and Mercy And therefore The strength and assurance of the Faith and Hope of Believers is invisible unto the world They enter in within the Vail where no Eye of Reason can pursue them There all their concerns are hid and the secret Influence which unto all purposes they have from thence is sometimes admired sometimes derided by the blind and wicked world However it is effectual to their good For Hope firmly fixed on God in Christ by the Promise will hold steady and preserve the Soul in all the Storms and Trials that may befall it It is an Anchor both sure and stedfast Wherefore It is our Wisdom at all times
Melchisedec unto his Office was extraordinary and consisted in an extraordinary Unction of the Spirit And this had two things attending of it 1. That it gave unto himself sufficient Security and Warranty to undertake and execute the Office whereunto he was Called So did every extraordinary Call accompanied with a Divine Afflatus and Inspiration Amos 7. 14 15. 2. That it evidenced it self unto all that feared God who thereon willingly submitted unto his Administrations in the discharge of his Office And this is all that we can know as to the way and manner of his becoming a Priest That he was not so by Succession unto any other by the Right of Primogeniture nor made so by men are certain from the Apostle's Discourse The Time Place Season and Occasion of his Call are all hidden from us but he was made a Priest by God himself For 1. Every one is that in the Church and nothing else which God is pleased to make him so to be Wherefore for us to rest in Gods Vocation is our Honour and our Safety as well as our Duty For 2. Where God Calleth any one unto a singular Honour and Office in his Church it is in him a meer Act of his Sovereign Grace So he took this Melchisedec who had nothing of Stock Race Descent or Succession to recommend him but as one as it were newly sprang out of the Earth and raised him to the highest Dignity that any Man in those Days was capable of Let us not therefore repine or murmure at any of Gods Dealings with others nor envy because of his Gifts bestowed on them may he not do what he will with his own seeing he is greater than Man and giveth no account of his matters 3. A Divine Call is a sufficient Warranty for the acting of them according unto it who are so Called and the Obedience of others unto them in their Work or Office By Virtue hereof this Melchisedec arose in the midst of the Nations of the World took on him a new Office and Power being owned and submitted unto therein by Abraham and all that Believed 4. The first Personal Instituted Type of Christ was a Priest This was Melchisedec There were before real Instituted Types of his Work as Sacrifices And there were Moral Types of his Person as Adam Abel and Noah which Represented him in sundry things But the first Person who was Solemnly designed to teach and represent him by what he was and did was a Priest And that which God taught herein was That the Foundation of all that the Lord Christ had to do in and for the Church was laid in his Priestly Office whereby he made Attonement and Reconciliation for Sin Every thing else that he doth is Built on the supposition hereof And we must begin in the Application where God begins in the Exhibition An Interest in the Effects of the Priestly Office of Christ is that which in the first place we ought to look after This being attained we shall be willing to be Taught and Ruled by him and not else Secondly The Apostle adds the Limitation of this his Office of Priesthood as to its Author and especial Object and that is the most High God For so by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth he render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Moses 1. He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Priest to God This determines the sence of the word Cohen to the Office of the Priesthood contrary to the Pretensions of some Modern Jews and the Targum on Psal. 110. For whereas they cannot understand how the Messiah should be a Priest and perceive well enough the inconsistency of the Legal Priesthood with such a supposition they would have the word Cohen in the Psalms to signifie a Prince or a Ruler But although the word used absolutely may be applyed sometimes to such a Purpose yet where God is proposed as its object a Priest of God or unto God none can be signified but one in the Priestly Office 2. He was a Priest unto the most High God This is the first time that this Title is ascribed unto God in the Scripture which afterwards is frequently repeated and so also are others of the same Importance as God above God over all the God of Heaven and absolutely the most High And it is either Descriptive or Distinctive as all such Attributes and Epithets are 1. As it is Descriptive the Majesty Power and Authority of God over all are intended therein The most High God is the Glorious God with whom is terrible Majesty To Represent them it is said That his Throne is High and lifted up Isa. 6. 1. And he is called the High and Lofty one that Inhabiteth Eternity Isa. 57. 17. Thus is he styled to fill our Hearts with a Reverence of him as one infinitely above us and whose Glorious Majesty is absolutely unconceivable So when the Holy Ghost would express the Glory of Christ as exalted he says he is made Higher than the Heavens and he is sate down at the Right hand of the Majesty on High The most High God therefore is first God as inconceiveably exalted in Glory and Majesty Again his Power and Authority are also intended herein The most High Ruleth over all Dan. 4. 17. God over all in Power and Authority disposing of all things is the most High God So Abraham explains this Name Gen. 14. 18. 2. As it is Distinctive it respects other gods not in Truth and Reality but in Reputation For so there were then Lords many and Gods many in the World So they were esteemed by them that made them and Worshipped them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Apostle speaks such as were called gods 1 Cor. 8. 5. but by Nature were not gods Gal. 4. 8. They were all Earthly and though some of them had their Being above as the Sun Moon and Host of Heaven yet they had all their Deity from beneath nor ever had it any Existence but in the deluded Imaginations of the Sons of Men. In Opposition unto them with Distinction from them God is called the most High God The World was at that time fallen into all manner of Idolatry Every Countrey every City every Family almost had made new gods unto themselves The most general Veneration as I have elsewhere shewed was then given unto the Sun and that because he appeared to them on High or the Highest Being they could apprehend Hence had he the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Greeks from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High one In Opposition unto all these gods and Renunciation of them Melchisedec professed himself the Priest of the most High God as Paul Preached at Athens the unknown God in Opposition unto all their known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Idols whom they supposed themselves acquainted withall And whereas God had not yet Revealed himself by any especial Name as he did afterwards on sundry occasions the first he made of that kind being El
the Serpents Head wound the Head over the large Earth Psal. 110. 6. This was to be Effected by a Glorious Conquest and Victory which is every where so described in the Scripture See Col. 2. 15. And because outward Force and Opposition is always used by the World in the Defence of the Interest of Satan He will also sometimes apply the outward Sword for the Destruction of his stubborn Adversaries Isa. 63. 1 2 3. Rev. 19. This therefore was no unmeet Season for the Introduction of him who made so Solemn a Representation of him 2. Abraham himself was in this Victory herein also a Type of Christ not absolutely of his Person as was Melchisedec but of his Power and Presence in his Church Melchisedec I say Represented Christ in his Person and his Offices Abraham Represented his Presence in the Church or the Church as his Body I will neither approve of nor reject that Conjecture of some that these four Kings were Types of the four great Monarchs of the World which the Church of God was to conflict withal and at length to prevail against as Dan. 7. 18. ver 27. And indeed many things in their Names and Titles do notably countenance that Conjecture But it is certain in general that they were great Oppressors of the World roving up and down for Dominion and Spoyl Wherefore Abraham's Conquest of them was not only a Pledge of the final Success of the Church in the VVorld but also a Representation of the Usefulness of the Church unto the VVorld whenever its Pride and Blindness will admit of its help and kindness Micah 5. 7. The Church is indeed the onely means of conveying Blessings unto the VVorld as the Oppression thereof will prove its Ruine 3. The Land of Canaan was now given unto Abraham and his Seed for a Possession to be the Seat of the Church and Gods VVorship among them The Nations now Inhabiting of it were devoted unto Destruction in an appointed Season And he was not to allow these Foreign Kings to set up any Dominion therein And God gave him this Victory as a Pledge of his future Possession 4. Abraham was obliged in Justice and Affection both to Rescue his Brother Lot whom they were carrying away Captive And this is expressed as the next cause of his Engagement against them ver 14. On all Accounts therefore this VVar was just and the Victory of God And because there was a Representation therein of the Victory and Success of Christ in his Church it was a Season most eminently proper for the Introduction of Melchisedec blessing him in the exercise of Sacerdotal Power 5. This Congress of Melchisedec and Abraham after Abraham had gotten the Victory over all his Adversaries was a Type and Representation of the Glorious Congress and Meeting of Christ and the Church at the last day when the whole Church shall have finished its warfare and be Victorious over the VVorld Sin the Law Death and Hell Then will the Lord Christ bring out the Stores of Heaven for their Eternal Refreshment and give them in the fulness of the Blessing and all things shall issue in the Glory of the most High God All the Promises are unto him that overcometh And we we may observe That 1. All the Commotions and Concussions that are among the Nations of the World do lye in or shall be brought into a subserviency unto the Interest of Christ and his Church I intend those places where either the Seat of the Church is or is to be A great VVar and Tumult there was between these Eastern Kings and those of Canaan and many Nations were smitten and destroyed in the Expedition Gen. 14. 5 6 7. And what is the final Issue whereinto all these things do come VVhy two things fell out hereon that neither side of the Combatants either looked for or had any Interest in 1. The Victory of Abraham or the Church over them all 2. A Glorious Type and Representation of Christ brought forth visibly acting in his Church Yea I may add that in Abraham's Glorious Victory and Royal Munificence on the one hand and in the Sacerdotal Blessing of Melchisedec on the other there was such a Representation of Christ in his Principal Offices as Priest and King as had never been made in the VVorld before This Issue did God direct that VVar and Tumult unto It will be no otherwise with all those Confusions and Disorders that the world is filled withal at this day though we can see nothing of the ways and means of their tendency unto such an end 2. There have been and are to be such Seasons wherein God will dispose of Nations and their Interest according as the Condition of the Church doth require as he did here with all these Nations Isa. 43. 3 4. Chap. 60. 6 7. 3. The Blessing of God may be expected on a Just and Lawful War This VVar and Victory of Abraham which he received the Blessing upon is Celebrated Isa. 41. 2 3. And our Apostle mentions that Circumstance of the Slaughter of the Kings as that which was a Token of Gods kindness unto Abraham and of his own Greatness And where these things occur 1. A Lawful necessary immediate Cause of War as Abraham had for the Rescue of Lot 2. A Lawful Call unto the War as Abraham had being a Sovereign Prince and raising his Army of his own People meerly and that to the securing of the Possessions of a Countrey granted unto him by God himself and 3. A Subserviency unto the Glory of Christ and the Good of the Church the Presence of God in it and the Blessing of God upon it may be justly expected VI. Melchisedec is farther Described by two Acts of his Sacerdotal Power or Office which he exercised on this occasion of meeting Abraham 1. He Blessed him and then 2. He received Tithes of him He met Abraham and Blessed him This Solemn Benediction is fully expressed Gen. 14. 19 20. And he Blessed him and said Blessed be Abraham of the most High God Possessor of Heaven and Earth and Blessed be the most High God who hath delivered thine Enemies into thy hand There are two parts of this Blessing 1. That which hath Abraham for its Object a Blessing of Prayer 2. That which hath God for its Object a Blessing of Praise Our Apostle seems to take Notice only of the first or that part of the Blessing whereof Abraham was the immediate Object But the Truth is the other part whereby he Blessed God being on the Account of Abraham and as it were in his Name it belongs also to the Blessing wherewith he was Blessed As to this Blessing we may consider 1. The Nature 2. The Form of it As to the Nature of it Blessings in general are the means of Communicating Good Things according unto the Power and Interest in them of them that Bless Gen. 33. 11. So also are Curses of Evil. Hence it is God alone that absolutely can
shall see more at large afterwards Chap. 9. 19 20. And if Moses were concerned herein it was as he executed the office of the Priest in an extraordinary manner Therefore the High-Priest offering solemn sacrifices in the name and on the behalf of the People making Attonement for them according to the terms of that Covenant supplyed the place of the Surety thereof And we may observe That How good and glorious soever any thing may appcar to be or really be in the Worship of God or as a way of our coming to him or walking before him if it be not ratified in and by the immediate Suretiship of Christ it must give way unto that which is better it could be neither durable in it self nor make any thing perfect in them that made use of it 2. In what is positively asserted in the words we may observe 1. The Person who is the subject spoken of and that is Jesus He had in general declared the nature of the Priesthood of him who was to have that Office according to the order of Melchisedec But he had not yet in this whole chapter that is from the beginning of this discourse mentioned who that Person was or named him But here he makes application of the whole unto him it is Jesus who in all these things was intended And this he doth suitably unto his design and occasion For two things were in question among the Hebrews 1. What was the Nature of the Office of the Messiah 2. Who was the Person For the first of these he proves unto them from their own acknowledged Principles that he was to be a Priest as also what was the nature of that Priesthood and what would be the necessary consequents of the setting up that office in the Church and the exercise of it this his whole precedent discourse is designed unto Now he asserts the second part of the difference namely that it was Jesus who is this Priest because in him alone do all things concurre that were to be in that Priest and he had now discharged the principal part and Duty of that Office It was sufficient for the Church of the Jews to believe in the Messiah and to own the work of Redemption which he was to accomplish Nor did the meer actual coming of Christ make it absolutely necessary that they should all immediately be obliged to believe him to be the Person Many I doubt not died after his Incartion and went to Heaven without an actual belief that it was He who was their Redeemer But their obligation unto Faith towards that individual person arose from the Declaration that was made of him and the Evidences given to prove him to be the Son of God the Saviour of the world So he tells those unto whom he preached and who saw his miracles if ye believe not that I am he ye shall dye in your sins John 8. 24. It would not now suffice them to believe in the Messiah in general but they were also to believe that Jesus was He or they must perish for their unbelief Howbeit they only were intended who hearing his words and seeing his Miracles had sufficient Evidence of his being the Son God Of others in the same Church this was not as yet required Nor it may be doth our Saviour oblige them immediately unto Faith in this matter only he declares what would be the event with them who upon his Accomplishment of his work in the Earth and the sending of the Holy Ghost after his Ascension whereby he gave the principal Declaration and Evidence of his being the Messiah should continue in their unbelief Hereon and not before the Belief in his individual Person in Jesus the Son of God became the Foundation of the Church so that whoever beleived not in him did die in their sins Wherefore the Apostles immediately upon the coming of the Holy Ghost made this the first and principal subject of their Preaching namely that Jesus was the Christ. See Acts 2 3 4 5. so our Apostle in this place having asserted the Nature of the Office of the promised Messiah makes an application of it unto his Person as he also had done Chap. 2. 9. And we may observe that All the Priviledges Benefits and Advantages of the Offices and Mediation of Christ will not avail us unless we reduce them all unto Faith in his Person Indeed it is not so much what is done though that be unconceivably great as by whom it is done namely Jesus the Son of God God and Man in One Person It is a matter of somewhat a surprizing Nature that divers in these days do endeavour to divert the minds and Faith of men from a Respect unto the Person of Christ. But that the crafts of Satan have made nothing be it never so foolish or impious in Religion to seem strange a man could not but admire how such an Attempt should be either owned or countenanced For my part I must acknowledge that I know no more of Christian Religion but what makes me judge that the principal trouble of Believers in this world lies herein that they can no more fervently love nor more firmly Believe in the Person of Christ than what they have as yet attained unto But this notion hath been vented and carried on among us by Persons who out of an aym after things novel and contrary to the received Faith have suffered themselves to be imposed on by those who have other Principles than what they seem to own For the Socinians denying the Divine Nature of Christ do in the pursuit of that Infidelity their utmost to take the minds of men from a regard unto his Person and would reduce all Religion unto a meer Obedience unto his Commands And indeed there can be no place for that Divine Faith in him trust on him and Love unto him which the Church always professed if it be supposed that he is not God and Man in one Person And their reasonings they are unto this purpose which some represent unto us who yet will not avow that Principle from whence alone they are taken and do rise But so long as we can hold the Head or this great Foundation of Religion that the Lord Christ is the Eternal Son of God which alone gives life and efficacy unto his whole work of Mediation our Faith in all its actings will be reduced unto his Person there it beginneth there it endeth It is Jesus who is this Mediator and Surety of the Covenant in whose Person God Redeemed the Church with his own Blood 2. That which is affirmed of this Person is that he was made a Surety 1. The way whereby he became so is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was made so So is this word used with respect unto him Chap. 1. 4. of the same importance with another translated appointed Chap. 3. 2. and it signifies what is expressed Chap. 5. 5. The places may be consulted with our exposition of
unto the Glory of our High Priest For after he had offered his great Sacrifice unto God he entred not into the Holy Place made with hands but into Heaven it self And he entred not to stand with humble Reverence before the Throne but to sit on the Throne of God at his right hand Nor did he do so to abide there for a season but for evermore 2. As to the words themselves we may observe that the Apostle three times in this Epistle maketh use of them with some little variety Chap. 1. 3. Chap. 12. 2. And in this place Chap. 1. 3. He sate down at the right hand of the Majesty on High where there is no mention of the Throne Chap. 12. 2. He is sate down at the right hand of the Throne of God where Majesty is not added Here we have both the right hand of the Throne of the Majesty In the first place the Glory of his Kingly Power is intended in the last his Exaltation and Glory as they ensued on his Sufferings and in this place the Declaration of his Glory in his Priestly Office The same Glory and Advancement hath respect unto various Acts and Powers in the Lord Christ. The manner of his enjoyment of this Dignity and Glory is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sate down Hereof there was nothing Typical in the Legal High Priest who never sate down in the Holy Place But as he was in many things typed by the Levitical Priests so in what they could not reach unto he was represented in Melchisedec who was both a King and a Priest And hence he is prophesi'd of as a Priest upon his Throne Zech. 6. 13. And the immutable stability of his state and condition is also intended 2. The Dignity it self consists in the place of his Residence where he sate down and this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the right hand See the Exposition hereof Chap. 1. 3. 3. This right hand is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is frequent mention in the Scripture of the Thorne of God A Throne is Insigne Regium an Ensign of Royal Power That intended by it is the manifestation of the Glory and Power of God in his Authority and Sovereign Rule over all 4. This Throne is here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Majesty or Glorious Greatness and Power that is of God himself for his essential Glory and Power is intended The Right hand of the Throne of Majesty is the same with the Right hand of God Only God is represented in all his Glory as on his Throne Christ is sate down at the Right hand of God as considered in all his glorious Power and Rule Higher expression there cannot be used to lead us into an holy Adoration of the tremendous invisible Glory which is intended And this is the eternal stable condition of the Lord Christ our High Priest A state of inconceivable Power and Glory Herein he dischargeth the remaining Duties of his Mediation according as the nature of his especial Offices do require In this state doth he take care and provide for the application of the benefits of his Oblation or Sacrifice unto Believers and that by Intercession whereof we have spoken 5. Thus is he said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Heavens as in the other place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Highest that is Heavens And by the Heavens here not these visible aspectable Heavens are intended for with respect unto them he is said to be exalted above all Heavens and to have passed through them But it is that which the Scripture calls the Heaven of Heavens 1 Kings 8. 27. wherein is the especial residence and manifestation of the glorious presence of God With respect hereunto our Saviour hath taught us to call on our Father which is in Heaven And from the words we may observe that The principal Glory of the Priestly Office of Christ depends on the glorious Exaltation of his Person To this end is it here pleaded by the Apostle and thereby he evinceth his glorious Excellency above all the High Priests under the Law To evidence and make useful this Observation the things ensuing are to be observed 1. The Divine Nature of Christ is capable of no real Exaltation by an addition of Glory but only by the way of manifestation So God absolutely is often in the Scripture said to be exalted that is he is so when he himself by any Acts of Grace or Providence makes the eternal Glory of his Power his Holiness or any other properties of his Nature manifest and conspicuous or when others ascribe unto him the Glory and Praise that are his due So only may the Lord Christ be exalted or made glorious with respect unto his Divine Nature wherein he is essentially over all God blessed for ever And there is in this way an Exaltation or Manifestation of Glory peculiar and proper unto the Person of Christ as distinct from the Persons of the Father and the Holy Spirit For he did in a peculiar way and manner for a season forego and leave his Glory as to the Manifestation of it For being essentially in the form of God and counting it no robbery to be equal with God yet he made himself of no reputation and took upon him the form of a servant Phil. 2. 6 7. In his Incarnation and his whole converse on the Earth he cast a vail over his eternal Glory so as that it appeared not in its own native lustre Those indeed who believed on him saw his Glory the Glory as of the onely begotten of the Father full of grace and truth John 1. 14. But they saw it darkly and as in a Glass during the time of his Humiliation But after his Resurrection his Glory was unvailed and made conspicuous even when he was declared to be the Son of God with power according unto the Spirit of holiness by the resurrection from the dead Rom. 1. 4. 2. The Person of Christ as to his Divine Nature was always on the Throne and is uncapable of the Exaltation here mentioned of sitting down at the right hand of it Although he came down from Heaven though he descended into the lower parts of the Earth although he was exposed unto all miseries was obedient unto death the death of the Cross wherein God redeemed his Church with his own blood yet did he all this in the humane nature that he assumed his Divine Person can no more really leave the Throne of Majesty than cease to be So he saith of himself No man hath ascended up to Heaven but he that came down from Heaven even the Son of man which is in Heaven John 3. 13. His Ascension into Heaven in this place which preceded the actual Ascension of his humane Nature is nothing but his admission into the knowledge of heavenly things of all the secrets of the counsel of God see John 1. 18.
Matth. 11. 27. For it is of the knowledge of heavenly mysteries that he is there discoursing with Nicodemus In his Incarnation he came down from Heaven assuming a Nature upon the earth the highest condescension of God And whereas the actings of his power on the earth is often called his coming down from Heaven Gen. 18. 21. Isa. 64. 1. How much more may this infinite condescension of the second Person in assuming our Nature be so called But yet he was still in Heaven the Son of man which is in Heaven In his Divine Nature he was still on the Throne of Majesty For this being an inseparable property of Divine Authority he could never really forego it Then 3. It is the Humane Nature of Christ or Christ in his Humane Nature or with respect unto it that is capable of this real Exaltation by a real addition of Glory It is not the manifestation of his Glary with respect unto his Humane Nature but the real Collation of Glory on him after his Ascension that is intended This the whole Scripture testifieth unto namely a real communication of Glory unto Christ by the Father after his Ascension which he had not before See Luke 24. 16. John 17. 24. Acts 2. 33. Acts 5. 31. Rom. 14. 9. Ephes. 1. 20 21 22 23. Phil. 2. 9 10 11. Hebr. 1. 3. Chap. 12. 2. 1 Pet. 1. 21. Rev. 5. 9. And concerning this Glory given him of God we may observe 1. That it is not absolutely infinite and essentially divine Glory This cannot be communicated unto any A Creature as was the Humane Nature of Christ cannot be made God by an essential communication of Divine Properties unto it Neither are they so communicable nor is that a capable Subject of their inhesion Wherefore they speak dangerously who assert a real communication of the Properties of the one Nature of Christ unto the other so as that the Humane Nature of Christ shall be Omnipresent Omnipotent and Omniscient neither doth the Union of the two Natures in the Person of Christ require any more the Transfusion of the Divine Properties into the Humane than those of the Humane into the Divine If therefore by that Union the Humane Nature should be thought to be rendred subjectively omnipotent and omnipresent the Divine on the other hand must become limited and finite But whatever belongs unto Christ with respect unto either Nature belongs unto the Person of Christ and therein he is all that he is in either Nature and in both hath done and doth what in either of them he hath done and doth they yet continuing distinct in their essential Properties 2. Yet this Exaltation and Glory of Christ in his Humane Nature is not only absolutely above but also of another kind than the utmost of what any other created Being either hath or is capable of It is more than any other Creature is capable of because it is founded in the Union of his Person a Priviledge which no other Creature can ever pretend unto or be made Partaker of unto Eternity Hebr. 2. 16. This renders his Glory in his Exaltation of another kind than that of the most glorious Creatures in their best condition Again it consists greatly in that Power and Authority over the whole Creation and every individual in it and all their Concerns which is committed unto him See our Explanation hereof at large on Chap. 1. ver 3. 4. This Exaltation of the Person of Christ gives Glory unto his Office as the Apostle here declares It is the Person of Christ which is vested with the office of the Priesthood or God could not have redeemed his Church with his own blood although he exercise all the Duties of it both here below and above in the Humane Nature only And it is the Person of Christ which is thus exalted and made glorious although the especial Subject of this Exaltation and Glory be the Humane Nature only And this gives Glory unto his Office For 1. This is a manifest Pledge and Evidence of the absolute Perfection of his Oblation and that by one offering he hath for ever perfected them that are sanctified When the High Priest of old appeared for awhile in the Holy Place he returned again unto his former station that he might be in a condition to offer another Sacrifice at the return of the year And hence doth our Apostle prove That none of the Worshippers were perfected by those Sacrifices But our High Priest having offered himself once for all now sitting down for ever at the right hand of God in Glory and Majesty unconceivable it is evident that he hath fully expiated the sins of all that come unto God by him And this declares the Glory of his Office 2. By his Glorious Power he makes all things subservient unto the ends of his mediation For he is given to be Head over all things to the Church All things are in his Power and at his Disposal as he is exalted at the right hand of God and he will assuredly make them all work together for the good of them that do believe And 3. He is able to render the Persons and Duties of Believers accepted in the sight of God To present them unto God is the great remaining Duty of his Office That they be so is their only real concern in this world and that alone which their minds are principally exercised about And what greater security can they have hereof than the Interest and Glory which this their High Priest hath in Heaven 1 John 2. 1 2. VER 11. THE second Preeminence of our Lord Christ as our High Priest which the Apostle calls over in this Summary of his Discourse is contained in this second Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. Sanctorum Rhem. of the Holies Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Holy House or Domus Sanctuarii of the House of the Sanctuary Sanctuarii of the Sanctuary as we shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vul Lat. quod fixit Deus which God hath fixed or pitched Rhem. which our Lord pight following the Original as to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not a Son of man Some Copies of the Vulgar Latine Dominus A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not man There are two Parts of these words expressing 1. What is affirmed of our High Priest namely That he was a Minister of the Sanctuary and the true Tabernacle 2. An Amplification of what is so affirmed by the Description and Distinction of this Tabernacle which the Lord fixed and not man In the first also there are two things 1. The Assertion of his Office He is a Minister 2. The Assignation and Limitation of his Discharge of that Office it is the Sanctuary and true Tabernacle 1. It is affirmed that he is 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 a Minister Having declar'd the Glory and Dignity which he is exalted unto as sitting down at the right hand of the Throne of the Majesty in Heaven what can be farther expected from him There he lives eternally happy in the enjoyment of his own Blessedness and Glory Is it not reasonable it should be so after all the hardships and miseries which he being the Son of God underwent in this world Who can expect that he should any longer condescend unto Office and Duty Neither generally have men any other thoughts concerning him But where then would lie the advantage of the Church in his Exaltation which the Apostle designs in an especial manner to demonstrate Wherefore unto the mention of it he immediately subjoins the continuation of his Office He is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Publick Minister for the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to minister either with God or before God as a Priest for others or for God in the Name of God towards others as do Magistrates and Ministers of the Gospel And therefore all these sorts are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord Christ is expresly spoken of here as a Priest it is a name of his Priestly Office wherein he acts towards God Nor is he any where called or said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any of his Actings from God towards us although he be said therein to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 8. that is he was so in the days of his flesh but that name now no way belongeth unto him He is not therefore styled a Minister because he executeth the Purposes of God towards us as Schlictingius fancieth but he acts towards God and before God on our behalf according to the duty of a Priest He went into Heaven to appear in the presence of God for us and to discharge his Office before God on our behalf And it is granted also that by vertue thereof he doth also communicate all good things from God unto us For the whole administration of things Sacred between God and the Church is committed unto him And we must observe that The Lord Christ in the Height of his Glory condescends to discharge the Office of a publick minister in the behalf of the Church We are not to bound our Faith on Christ as unto what he did for us on the Earth The Life and Efficacy of the whole of his Mediation depends on what he did antecedently thereunto and what he doth consequently unto it For in these things doth the Glory of his Love and Grace most eminently appear Antecedently unto what he did on Earth and to make way for it there was his infinite condescension in assuming our Nature He was in the forme of God and in the eternal enjoyment of all the Blessedness which the Divine Nature is essentially accompanied withal Yet being thus Rich this was his Grace that for our sakes he became poor This ineffable Grace and Love of Christ is the principal object of our Faith and Admiration as it is declared by the Apostle Phil. 2. 6 7 8 9. And as he emptied himself and laid aside his Glory for a season to undertake the Work of Meditation So now he hath reassumed his Glory as to the manifestation of his Divine Power and hath the highest Addition of Glory in his Humane Nature by his exaltation at the right hand of God yet he continueth his care of and Love towards the Church so as yet to discharge the office of a Publick Minister in their behalf As all the shame reproach misery with death that he was to undergo on the Earth deterred him not from undertaking this work So all the Glory which he is environed withal in Heaven diverts him not from continuing the Discharge of it 2dly There is a Limitation of this ministration of our High Priest with respect unto its proper Object and that in a double expression For he is a Minister 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. He is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word may be either of the Masculine or of the Neuter Gender and so respect either Persons or Things If it be taken in the former way it is of the Saints And this is the ordinary sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Books of the New Testament Saints or Holy Persons But they cannot be here precisely intended And the Apostle useth this word frequently in another sense in this Epistle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Neuter Gender may have a double signification 1. Of Holy things in general 2. Of Holy Places 1. Of things So the Uul Lat. renders the word Sanctorum which the Rhemists translate Holies that is of Holy Persons or Holy things And ours place Holy things in the Margen And the sense is true if the signification of the word be extended unto all Holy Things For the ministration of them all is committed unto Jesus Christ. But the word hath yet a more peculiar signification The inmost part of the Tabernacle our Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 9. 3. That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the most Holy Place And absolutely he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holyes Chap 9. 8 12 24 25. Chap. 13. 11. And in answer thereunto he calleth our Spiritual Presence before God whereunto we have an Access by the Blood of Christ by the same name Chap. 10. 19. And hence the word is rendred by most Interpreters the Sanctuary as by the Syr. The House of the Sanctuary Particularly that Part of the Tabernacle whereinto the High Priest entred alone and that but once a year Take this Sanctuary properly and literally and Christ was not the minister of it He never entred into it nor could nor had any Right so to do because it belonged and was appropriated unto others as our Apostle declares ver 4. Wherefore we must take our Direction herein from the words following For mentioning the whole Tabernacle as he doth here one part of it namely the Sanctuary he gives it a note of Distinction from the Old Tabernacle of Moses the true Tabernacle So must the Sanctuary be distinguished from that of Old It is that which answers thereunto And this is nothing but Heaven it self Heaven not as considered absolutely but as the Place of Gods glorious Presence the Temple of the living God where the worship of the Church is represented and all its Affairs transacted This is called Gods Sanctuary Psal. 102. 19. He looked down from the height of his Sanctuary from Heaven did the Lord behold the Earth And so the Apostle himself plainly interprets this place Chap. 9. 24. Christ is not entred into the Holy Places made with hands which are the figures of the true but into Heaven it self And this is called the Sanctuary because there doth really dwell and abide all
cause God saw it necessary and it pleased him to put a grievous and heavy yoke upon them to subdue the pride of their spirits and to cause them to breathe after deliverance This the Apostle Peter calls a yoke that neither they nor their Fathers were able to bear Acts 15. 20. that is with peace ease and rest which therefore the Lord Christ invited them to seek for in himself alone Matth. 11. 29 30. And this yoke that God put on them consisted in these three things 1. In a multitude of Precepts hard to be understood and difficult to be observed The present Jews reckon up 613 of them about the sense of most of which they dispute endlesly among themselves But the truth is since the days of the Pharisees they have increased their own yoke and made obedience unto their Law in any tolerable manner altogether unpracticable It were easie to manifest for instance that no man under Heaven ever did or ever can keep the Sabbath according to the Rules they give about it in their Talmuds And they generally scarce observe one of them themselves But in the Law as given by God himself it is certain that there were a multitude of arbitrary Precepts and those in themselves not accompanied with any spiritual Advantages as our Apostle shews Chap. 9. 5. only they were obliged to perform them by a meer soveraign Act of Power and Authority 2. In the severity wherewith the observance of all those Precepts were enjoined them And this was the threatning of death For he that despised Moses 's Law died without mercy and every transgression and disobedience received a just recompence of reward Hence was their complaint of old Behold we die we perish we all perish whosoever cometh near unto the Tabernacle of the Lord shall dye shall we be consumed with dying Numb 17. 12 13. And the Curse solemnly denounced against every one that confirmed not all things written in the Law was continually before them 3. In a Spirit of Bondage unto Fear This was administred in the giving and dispensation of the Law even as a Spirit of Liberty and Power is administred in and by the Gospel And as this respected their present Obedience and manner of its performance so in particular it regarded Death not yet conquered by Christ. Hence our Apostle affirms that through fear of Death they were all their life-time subject unto Bondage This state God brought them into partly to subdue the pride of their hearts trusting in their own righteousness and partly to cause them to look out earnestly after the promised Deliverer 4. Into this estate and condition God brought them by a Solemn Covenant confirmed by mutual consent between him and them The Tenure Force and Solemn Ratification of this Covenant is expressed Exod. 24. 3 4 5 6 7 8. Unto the terms and conditions of this Covenant was the whole Church obliged indispensibly on pain of Extermination until all was accomplished Mal. 4. 4 5 6. Unto this Covenant belonged the Decalogue with all Precepts of Moral Obedience thence educed So also did the Laws of Political Rule established among them and the whole Systeme of Religious Worship given unto them All these Laws were brought within the verge of this Covenant and were the matter of it And it had especial Promises and Threatnings annexed unto it as such whereof none did exceed the Bounds of the Land of Canaan For even many of the Laws of it were such as obliged no where else Such was the Law of the Sabbatical year and all their Sacrifices There was Sin and Obedience in them or about them in the Land of Canaan none elsewhere Hence 5. This Covenant thus made with these Ends and Promises did never save nor condemn any man eternally All that lived under the Administration of it did attain eternal life or perished for ever but not by vertue of this Covenant as formally such It did indeed revive the commanding Power and Sanction of the first Covenant of Works and therein as the Apostle speaks was the Ministry of condemnation 2 Cor. 3. 9. For by the deeds of the Law can no flesh be justified And on the other hand it directed also unto the Promise which was the instrument of life and salvation unto all that did believe But as unto what it had of its own it was confined unto things temporal Believers were saved under it but not by vertue of it Sinners perished eternally under it but by the Curse of the original Law of Works And 6. Hereon occasionally fell out the ruine of that People their Table became a snare unto them and that which should have been for their welfare became a trap according to the Prediction of our Saviour Psal. 69. 22. It was this Covenant that raised and ruined them it raised them to Glory and Honour when given of God it ruined them when abused by themselves contrary to express declarations of his mind and will For although the generality of them were wicked and rebellious always breaking the Terms of the Covenant which God made with them so far as it was possible they should whil'st God determined to reign over them unto the appointed season and repined under the burden of it yet they would have this Covenant to be the only Rule and Means of righteousness life and salvation as the Apostle declares Rom. 9. 31 32 33. Chap. 10. 3. For as we have often said there were two things in it both which they abused unto other ends than what God designed them 1 There was the Renovation of the Rule of the Covenant of Works for righteousness and life And this they would have to be given unto them for those ends and so sought for righteousness by the works of the Law 2 There was ordained in it a Typical Representation of the way and means whereby the Promise was to be made effectual namely in the Mediation and Sacrifice of Jesus Christ which was the end of all their Ordinances of Worship And the outward Law thereof with the observance of its Institution they looked on as their only relief when they came short of exact and perfect righteousness Against both these pernicious Errors the Apostle disputes expresly in his Epistle unto the Romans and the Galatians to save them if it were possible from that ruine they were casting themselves into Hereon the Elect obtained but the rest were hard ned For hereby they made an absolute renunciation of the Promise wherein alone God had enwrapped the way of life and salvation This is the nature and substance of that Covenant which God made with that People a particular temporary Covenant it was and not a meer dispensation of the Covenant of Grace That which remains for the declaration of the mind of the Holy Ghost in this whole matter is to declare the differences that are between those two Covenants whence the one is said to be better than the other and to be built upon better Promises Those of
that end And we may hence observe That The humane nature of Christ wherein he discharged the duties of his Sacerdotal Office in making Atonement for sin is the greatest the most perfect and excellent Ordinance of God far excelling those that were most excellent under the old Testament An Ordinance of God it was in that it was what he designed appointed and produced unto his own Glory And it was that which answered all Ordinances of worship under the old Testament as the substance of what was shadowed out in them and by them And I have laboured elsewhere to represent the Glory of this ordinance as the principal effect of divine wisdom and goodness the great means of the manifestation of his eternal Glory The wonderful provision of this Tabernacle will be the object of holy admiration unto eternity But the Glory of it is a subject which I have elsewhere peculiarly laboured in the demonstration of And unto the comparison with those of old here principally intended its excellency and glory may be considered in these as in other things 1 Whatever they had of the Glory of God in Type Figure and Representation that it had in Truth Reality and Substance 2 What they only shadowed out as unto Reconciliation and Peace with God that it did really effect 3 Whereas they were capable only of an Holiness by dedication and consecration which is external giving an outward denomination not changing the nature of the things themselves This was Glorious in real internal Holiness wherein the Image of God doth consist 4 The matter of them all was earthly carnal perishing His humane nature was Heavenly as unto its original the Lord from Heaven and immortal or eternal in its constitution he was made a Priest after the Power of an endless life For although he dyed once for sin yet his whole nature had always its entire subsistence in the Person of the Son of God 5 Their Relation unto God was by vertue of an outward Institution or word of command only That of his was by Assumption into personal union with the Son of God 6 They had only outward Typical Pledges of Gods Presence in him dwelt the fulness of the Godhead bodily 7 They were exposed unto the injuries of time and all other outward occurrences wherein there was nothing of the glory or worship of God He never did not would suffer any thing but what belonged unto his office and is now exalted above all Adversities and Oppositions And other considerations of the like nature might be added 2. The Son of God undertaking to be the High Priest of the Church it was of necessity that he should come by or have a Tabernacle wherein to discharge that Office He came by a Tabernacle So it is said unto the same purpose that it was of necessity that he should have somewhat to offer chap. 8. 3. For being to save the Church by vertue of and in the discharge of that Office it could not be otherwise done than by the Sacrifice of himself in and by his own Tabernacle Secondly He describes this Tabernacle by a double Negation 1 That it was not made with hands 2 That it was not of this building And this latter clause is generally taken to be exegetical of the former only and that because of its introduction by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say I shall consider both 1. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not made with hands The Old Tabernacle whil'st it stood was the Temple of God So it is constantly called by David in the Psalms Temples were generally sumptuous and glorious Fabrics always answering the utmost ability of them that built them not to have done their best therein they esteemed irreligious For they designed to express somewhat of the greatness of what they worshiped and to beget a veneration of what was performed in them And this men in the degenerate state of Christianity are returned unto endeavouring to represent the Greatness of God and the Holiness of his Worship in magnificent Structures and costly Ornaments of them How beit the best of them all were made by the hands of men and so were no way meet habitations for God in the way he had designed to dwell among us This Solomon acknowledgeth concerning the Temple which he had built which yet was the most glorious that ever was erected and built by God's own appointment 2 Chron. 2. 5 6. The house which I build is great for great is our God above all Gods But who is able to build him an house seeing the heaven and heaven of heavens cannot contain him who am I then that I should build him an house save onely to burn sacrifice before him And 1 Kings 8. 27. Will God indeed dwell on the earth behold the heaven and heaven of heavens cannot contain thee how much less this house that I have builded Service was to be done unto God in that Temple according unto his appointment but a meet habitation for him it was not And our Apostle lays it down as a Principle suited unto natural light that God who made all things could not dwell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14. 24. in Temples made with hands Such was the Tabernacle of Old but such was not that wherein our Lord Jesus administreth his Office There seems to me to have been an apprehension among the Iews that there should be a Temple wherein God would dwell that should not be made with hands Our Lord Jesus Christ in the first year of his Ministry upon his purging of the Temple upon their requiring a sign for the justification of his Authority in what he had done says no more but only Destroy this Temple and in three days I will raise it up John 2. 19. He spake of the same Temple as to their destruction of it and his own raising it again Thus he called his own Body he spake saith the Evangelist of the Temple of his Body That other Fabric was a Type thereof and so partook of the same name with it but yet was no farther a Temple or an habitation of God but as it was Typical of that Body of his wherein the fulness of the Godhead did dwell This testimony of his seemeth to have provoked the Iews above any other unless it was that when he plainly declared his Divine Nature unto them affirming that he was before Abraham For this cast them into so much madness as that immediately they took up stones to cast at him John 8. 58 59. But their malice was more inveterate against him for what he thus spake concerning the Temple For three years after when they conspired to take away his life they made these words the ground of their Accusation But as is usual in such cases when they could not pretend that his own words as he spake them were criminal they variously wrested them to make an appearance of a Crime though they knew not of what nature So the Psalmist prophesied
of the word in all good Authors VER XII Neither by the Blood of Goats and Calves but by his own Blood he entered in once into the most Holy Place having obtained eternal Redemption IN this Verse there is a direct entrance into the great Mystery of the Sacerdotal Actings of Christ especially as unto the Sacrifice he offered to make Atonement for Sin But the method which the Apostle proceedeth in is what he was led unto by the Proposal he had made of the Types of it under the Law Wherefore he begins with the complement or consequent of it in answer unto that Act or Duty of the High Priest wherein the Glory of his Office was most conspicuous which he had newly mentioned And here because part of our design in the Exposition of this whole Epistle is to free and vindicate the Sense of it from the corrupt Glosses which the Socinians and some that follow them have cast upon it I shall on this great Head of the Sacrifice of Christ particularly insist on the removal of them And indeed the substance of all that is scattered up and down their Writings against the proper Sacrifice of Christ and the true nature of his Sacerdotal Office is comprised in the Comment on this Epistle composed by Crellius and Schlictingius I shall therefore first examine their corrupt wrestings of the words and false interpretations of them before I proceed unto their Exposition They begin Nunc etiam opponit Sacrificium ipsius Christi Sacrificio Pontificis antiqui This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their Interpretation of this and the following Verses If this be not so all that they afterwards assert or infer from it falls of it self But this is most false There is not any thing directly either of the Sacrifice of Christ or of the High Priest but only what was consequent unto the one and the other Yea there is that which excludes them from being intended The entrance of the High Priest into the Holy Place was not his Sacrifice For it supposed his Sacrifice to be offered before in the vertue whereof and with the memorial of it he so entred that is with the Blood of Goats and Calves For all Sacrifices were offered at the Brazen Altar And that of the High Priest on the day of Expiation is expresly declared so to have been Lev. 16. And the entrance of Christ into Heaven was not his Sacrifice nor the Oblation of himself For he offered himself unto God with strong cryes and supplications but his entrance into Heaven was Triumphant So he entred into Heaven by vertue of his Sacrifice as we shall see but his entrance into Heaven was not the Sacrifice of himself They add in Explication hereof Pontifex antiquus per sanguinem Hircorum Vitulorum ingrediebatur in Sancta Christus verò non per sanguinem tam vilem sed pretiosissimum quod alius esse non potuit quam ipsius proprius Nam sanguis quidem humanus sanguine Brutorum sed sanguis Christi sanguine caeterorum omnium hominum longe est pretiosior cum ipse quoque caeteris hominibus omnibus imò omnibus creaturis longe sit praestantior Deoque charior proprior utpote unigenitus cjus filius What they say of the preciousness of the Blood of Christ above that of brute Creatures is true But they give two Reasons for it which comprise not the true Reason of its excellency as unto the ends of his Sacrifice 1 They say It was the Blood of a Man 2 That this Man was more dear to God than all other Creatures as his onely begotten Son Take these last words in the sense of the Scripture and the true Reason of the preciousness and efficacy of the Blood of Christ in his Sacrifice is assigned Take them in their sense and it is excluded The Scripture by them intends his Eternal Generation as the Son of the Father they only his Nativity of the Blessed Virgin with his Exaltation after his Resurrection But the true excellency and efficacy of the Blood of Christ in this Sacrifice was from his Divine Person whereby God purchased his Church with his own Blood Acts 20. 28. Nor do I know of what consideration the Preciousness of the Blood of Christ can be with them in this matter for it belonged not unto his Sacrifice or the Oblation of himself as they pretend For they would have the Offering of himself to consist onely in his entrance into Heaven and appearing in the presence of God when as they also imagine he had neither Flesh nor Blood They proceed unto a Speculation about the use and signification of the Preposition Per By or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not andum est Autorem ut elegantiae istius comparationis consuleret usum esse in priori membro voce Per licet Pontifex legalis non tantum per sanguinem hircorum vitulorum hoc est fuso prius sanguine istorum animalium seu interveniente sanguinis eorum fusione sed etiam cum ipsorum sanguine in Sancta fuerit ingressus ver 7. Verùm quia in Christi Sacrificio similitudo eòusque extendi non potuit cum Cbristus non alienum sed suum sanguinem fuderit nec sanguinem suum post mortem sed seipsum quidem jam immortalem deposit is carnis sanguinis exuviis quippe quae regnum Dei possidere nequeant in coelesti illo Tabernaculo obtulerit proindeque non cum sanguine sed tantum fuso prius sanguine seu interveniente sanguinis sui fusione in Sancta fuerit ingressus idcirco Autor minus de legali Pontifice dixit quam res erat vel potius ambiguitate particulae Per quae etiam idem quod Cum in sacris literis significare solet comparationis concinnitati consulere voluit The design of this whole Discourse is to overthrow the Nature of the Sacrifice of Christ and to destroy all the real similitude between it and the Sacrifice of the High Priest the whole of its Sophistry being animated by a fancied signification of the Preposition Per or falsly pretended Reason of the use of it by the Apostle For 1 the High Priest did indeed carry of the Blood of the Sacrifice into the Holy Place and so may be said to enter into it with Blood as it is said he did it Not without Blood ver 7. Yet is it not that which the Apostle hath here respect unto but it was the Sacrifice at the Altar where the Blood of it was shed and offered which he intends as we shall see immediately 2 There is therefore nothing less ascribed unto the High Priest herein than belonged unto him for all that is intended is that he entred into the Holy Place by vertue of the Blood of Goats and Calves which was offered at the Altar less than his due is not ascribed unto him to make the comparison fit and meet as is boldly pretended Yea 3 the Nature of the Comparison used
first expressed and must first be explained The second time The Scripture is Express unto a double appearing or coming of Christ. The first was his coming in the flesh coming into the world coming unto his own namely to discharge the work of his mediation especially to make attonement for sin in the Sacrifice of himself unto the accomplishment of all promises made concerning it and all types instituted for its representation The Second is in Glory unto the judgment of all when he shall finish and compleat the eternal Salvation of the Church Any other personal appearance or coming of Christ the Scripture knows not And in this place expresly excludes any imagination of it His first appearance is past And appear the second time he will not until that judgment comes which follows death and the Salvation of the Church shall be compleated Afterward there will be no farther appearance of Christ in the discharge of his office For God shall be all in all 2. That which he affirms of him is He shall appear unto he shall be seen of There shall be a publick vision and sight of him He was seen on the Earth in the days of his flesh He is now in Heaven where no mortal eye can see him within the vail of that Glory which we cannot look into The Heavens must receive him unto the time of the restitution of all things He can indeed appear unto whom he pleaseth by an Extraordinary dispensation So he was seen of Stephen standing at the right hand of God Act. 7. So he appeared unto Paul 1 Cor. 15. 8. But as unto the state of the Church in general and in the discharge of his mediatory Office he is not seen of any So the High-priest was not seen of the people after his entrance into the Holy place until he came forth again Even concerning the Person of Christ we live by faith and not by sight And it is the great exercise of faith to live on the invisible actings of Christ on the behalf of the Church So also the foundation of it doth consist in our infallible expectation of his Second appearance of our seeing him again Act. 1. 11. We know that our Redeemer liveth and we shall see him with our eyes Whilest he is thus invisible the world triumpheth as if he were not Where is the promise of his coming The faith of many is weak They cannot live upon his invisible actings But here is the faith and patience of the Church of all sincere believers In the midst of all Discouragements Reproaches Temptations Sufferings they can relieve and comfort their souls with this that their Redeemer liveth and that he shall appear again the second time in his appointed season Hence is their continual prayer as the fruit and expression of their faith Even so come Lord Jesus The present long continued absence of Christ in Heaven is the great tryal of the world God doth give the world a trial by faith in Christ as he gave it a trial by obedience in Adam Faith is tryed by difficulties When Christ did appear it was under such circumstances as turned all unbelievers from him His state was then a state of Infirmity Reproach and Suffering He appeared in the flesh Now he is in Glory he appeareth not As many refused him when he appeared because it was in outward weakness so many refuse him now he is in Glory because he appeareth not Faith alone can conflict with and conquer these difficulties And it hath sufficient evidences of this Return of Christ 1 In his faithful word of promise The promise of his coming recorded in the Scripture is the ground of our faith herein 2 In the continual supplies of his Spirit which Believers do receive This is the great pledge of his Mediatory life in Heaven of the continuance of his love and care towards the Church and consequently the great assurance of his Second coming 3 In the daily evidences of his glorious power put forth in eminent acts of Providence for the Protection Preservation and Deliverance of the Church which is an uninterrupted assurance of his future appearance He hath determined the day and season of it nor shall all the abuse that is made of his seeming delay in coming hasten it one moment And he hath blessed ends of his not appearing before the appointed season though the time seem long to the Church it self As 1 That the World may fill up the measure of its iniquities to make way for its eternal Destruction 2 That the whole number of the Elect may be gathered in Though days of trouble are sometimes shortned for their sakes that they may not faint after they are called Mat. 24. 22. yet are they also in general continued that there may be time for the calling of them all 3 That all the graces of his people may be exercised and tried unto the utmost 4 That God may have his full revenue of Glory from the new Creation which is the first fruits of the whole 5 That all things may be ready for the glory of the great Day 3. To whom shall he thus appear Of whom shall he be thus seen To them that look for him But the Scripture is plain and express in other places that he shall appear unto all shall be seen of all even of his enemies Rev. 1. 7. And the work that he hath to do at his appearance requires that so it should be For he comes to judge the world in general and in particular to plead with ungodly men about their ungodly deeds and speeches Jud. 15. So therefore must and shall it be His second Illustrious Appearance shall fill the whole World with the beams of it The whole rational creation of God shall see and behold him But the Apostle treats of his Appearance here with respect unto the Salvation of them unto whom he doth appear He shall appear unto Salvation And this word unto Salvation is capable of a double Explication For it may refer unto them that look for him that look for him unto Salvation that is that look to be saved by him Or it may do so unto his Appearance He shall appear unto the Salvation of them that look for him The sense is good either way This looking for the coming of Christ which is a description of Faith by a principal effect and fruit of it called also waiting expecting longing earnest expectation consists in five things 1 Stedfast Faith of his Coming and Appearance This is in the Foundation of Christian Religion And whatever the generality of Hypocritical nominal Christians profess there are uncontroulable evidences and demonstrations that they believe it not 2 Love unto it as that which is most desirable which contains in it every thing wherein the Soul takes delight and Satisfaction That love his appearing 2 Tim. 4. 5. 3 Longing for it or desires after it Even so come Lord Jesus that is come quickly Rev. 22. 20. If
in the places compared are not the same This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are not absolutely to be taken in the same sense though the same things may be intended in various respects 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Habitable part of the Earth and can on no pretence be applyed unto Heaven 3. I have fully proved on that place that the Apostle in that expression intendeth only the Days and Times of the Messia or of the Gospel commonly called among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World to come that new Heaven and Earth wherein Righteousness should dwell But they add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self is used for Heaven Rom. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should be the Heir of the World that is of Heaven the World above But this Imagination is vain also For Abrahams being Heir of the World is no more but his being the Father of many Nations Nor was there ever any other promise which the Apostle should refer unto of his being Heir of the World but only that of his being the Father of many Nations not of the Jews only but of the Gentiles also as the Apostle explains it Rom. 15. 8 9 10 11 12. Respect also may be had unto the promised Seed proceeding from him who was to be the Heir of all things That which they intend by his coming into the World is what himself constantly calleth his leaving of the World and going out of it See Joh. 17. 11 12. 18. Chap. 13. 1. I leave the World I am no more in the World they are in the World This therefore cannot be his coming into the World And this Imagination is contrary as unto the express words so to the open design of the Apostle For as he declares his coming into the World to be the season wherein a Body was fitted for him so that which he had to do herein was what he had to do in this World before his departure out of it v. 12. Wherefore this Figment is contrary unto common sense the meaning of the words the design of the place and other express Testimonies of Scripture and is of no Use but to be an instance how Men of corrupt Minds can Wrest the Scripture for their ends unto their own destruction The General Sense of the best Expositors antient and modern is that by the coming of Christ into the World his Incarnation is intended See Joh. 9. 10. Chap. 3. 16 17. 19. Chap. 6. 14. Chap. 9. 5 39. Chap. 11. 27. Chap. 12. 46. Chap. 16. 28. The same with his coming in the Flesh his being made Flesh his being manifest in the Flesh for therein and thereby he came into the World Neither is there any weight in the Objection of the Socinians unto this Exposition of the words namely that the Lord Christ at his First coming in the Flesh and in his Infancy could not do the will of God nor could these words be used of him For 1. His coming into the World in the Act of the Assumption of our Nature was in Obedience unto and for the fulfilling of the Word of God For God sent him into the World Joh. 3. 17. And he came not to do his own will but the will of him that sent him 2. His doing the will of God is not confined unto any one single Act or Duty but extends it self unto all the Degrees and whole progress of what he did and suffered in compliance with the Will of God the Foundation of the whole being laid in his Incarnation But as these words were not verbally and litterally spoken by him being only a real Declaration of his Design and Intention so this expression of his coming into the World is not to be confined unto any one single Act or Duty so as to exclude all others from being concerned therein It hath respect unto all the Solemn Acts of the Susception and Discharge of his Mediatory Office for the Salvation of the Church But if any shall rather Judge that in this expression some single season and act of Christ is intended it can be no other but his Incarnation and his coming into the World thereby For this was the Foundation of all that he did afterwards and that whereby he was fitted for his whole work of Mediation as is immediately declared And we may observe 1. The Lord Christ had an Infinite prospect of all that he was to do and suffer in the World in the discharge of his Office and Undertaking He declared from the beginning his willingness unto the whole of it And an Eternal evidence it is of his Love as also of the Justice of God in laying all our Sins on him seeing it was done by his own Will and Consent 4. The Fourth thing in the words is what he said The substance of it is laid down ver 5. Unto which the farther Explication is added ver 6 7. And the Application of it unto the Intention of the Apostle in those that follow The Words are recorded Psal. 40. v. 6 7 8. being Indited by the Holy Ghost in the Name of Christ as declarative of his Will Of the First thing proposed there are Two Parts 1. What concerned the Sacrifices of the Law 2. What concerneth himself As unto what concerneth the Sacrifices there is 1. the expression of the Subject spoken of that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifice and Offering In the next Verse the one of them namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt Offerings or whole Burnt Offerings and Sacrifices for Sin It is evident that the Holy Ghost in this variety of Expressions comprizeth all the Sacrifices of the Law that had respect unto the Expiation of Sin And as unto all of them their Order especial Nature and Use I have Treated at large in my Exercitations before the First Volume of this Exposition Exercit. 24. whither the Reader is referred Of these Sacrifices it is affirmed that God would them not ver 5. and that he had no pleasure in them ver 6. The First in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wouldst not We render it in the Psalm thou didst not desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to will but always with desire complacency and delight Psal. 51. 6. Behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou desirest thou wilt or art delighted with Truth in the hidden part ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou wouldst not thou desirest not Sacrifice Gen. 34. 11. He had delight in Jacobs Daughter Psal. 147. 10. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Noun is delight Psal. 1. 2. The LXX render it generally by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will as also the Noun by 〈◊〉
appointed unto and for particular persons who had contracted the Guilt of particular Sins Levit. 4. This Sacrifice therefore was appointed both for the Sins of the whole Congregation namely all their Sins of what sort soever Levit. 16. 21. and the especial Sins of particular persons The one Offering of Christ was really to effect what by all of them was represented Concerning all these Sacrifices it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hadst no pleasure In opposition hereunto God gives Testimony from Heaven concerning the Lord Christ and his undertaking This is my Beloved Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whom I am well pleased Matt. 3. 17. Chap. 17. 5. See Isa. 42. 1. Ephes. 1. 6. This is the great Antithesis between the Law and the Gospel Sacrifices and Offerings for sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my Beloved Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to approve of with delight to rest in with satisfaction the exercise of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine good Will The Original word in the Psalm is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to ask to seek to enquire to require Wherefore as we observed before although the Apostle doth directly express the Mind and Sense of the Holy Ghost in the whole Testimony yet he doth not exactly render the words in their precise signification word for word Thus he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when an exact Translation would have required the contrary application of the words But the meaning is the same and the two words used by the Psalmist are exactly represented in these used by the Apostle There are two Reasons of this seeming Repetition thou wouldst not thou hadst no pleasure 1. A Repetition of the same words almost of the same signification about the same subject signifies the determinate certainty of the Removal of these Sacrifices with the disappointment and ruin of them who should continue to put their trust in them 2. Whereas there were two things pretended unto in the behalf of these Sacrifices and Offerings First their Institution by God himself and Secondly his acceptance of them or being well pleased with them one of these words is peculiarly applyed unto the former the other unto the latter God did neither Institute them nor ever accepted of them unto this end of the Expiation of Sin and the Salvation of the Church thereby And we may observe 1. It is the Will of God that the Church should take especial notice of this sacred truth that nothing can expiate or take away Sin but the Blood of Christ alone Hence is the vehemency of the rejection of all other means in the Repetition of these words And it is necessary for us so to apprehend his Mind considering how prone we are to look after other ways of the Expiation of Sin and Justification before God See Rom. 10. 3. 4. 2. Whatever may be the Use or Efficacy of any Ordinances of Worship yet if they are employed or trusted unto for such ends as God hath not designed them unto he accepts not of our persons in them nor approves of the things themselves Thus he declares himself concerning the most Solemn Institutions of the Old Testament And those under the New have been no less abused in this way than those of Old VERSE 7. Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God THis is the Close of the Testimony used by the Apostle out of the Psalmist which in the next Verses he interprets and makes Application of unto his purpose And it contains the second branch of the Antithesis that he insists on The Lord Christ having declared the Will of God and what God said unto him concerning Legal Sacrifices and their Insufficiency unto the Expiation of Sin and the Salvation of the Church he expresseth his own Mind Will and Design unto God the Father thereon For it was the Will and Grace of God that this great work should be wrought however he disapproved of Legal Sacrifices as the means thereof For there is herein represented unto us as it were a Consultation between the Father and the Son with respect unto the way and means of the Expiation of Sin and the Salvation of the Church In the words we may consider 1. How the Son expressed his Mind in this matter he said I said 2. When or on what consideration he so expressed himself It was Then then I said 3. A remark put upon what he said in the word Behold 4. What he undertakes or tenders himself to do in what he said it was to do the Will of God I come to do thy Will as unto that work and end with respect whereunto Sacrifices were rejected 5. The warranty that he had for this undertaking it was no more than what the Holy Ghost had before left on Record in the Scripture In the Volume of the Book it is written of me For these words do represent the Mind and Will of Christ upon his actual undertaking of his work or his coming into the World when many Prophesies and Divine Predictions had gone before concerning it 1. The expression of his Mind is in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I said There is no necessity as was before observed that these very words should at any one season be spoken by our Lord Jesus Christ. The meaning is this is my Resolution this is the Frame of my Mind and Will The representation of our Mind Will and Desires unto God is our speaking to him He needs not our words unto that end nor absolutely do we so our selves upon the account of his Omniscience However this is the work that the Lord Christ ingaged his Truth and Faithfulness to undertake And in these words I said he engageth himself in the work now proposed unto him Hereon whatever difficulties afterwards arose whatever he was to do or suffer there was nothing in it but what he had before solemnly engaged unto God And we ought in like manner to be faithful in all the Engagements that we make to him and for him Surely faith he they are my people Children that will not Lie 2. There is the season wherein he thus said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then or thereon For it may respect either the Order of the Time or the stating of the Case in hand First it may respect an Order of Time He said Sacrifice and Burnt Offerings thou wouldst not have Then said I. But it is as I judge better extended unto the whole Case in hand When things were come to this pass when all the Church of Gods Elect were under the Guilt of Sin and the Curse of the Law thereon when there was no hope for them in themselves nor in or by any Divine Institution when all things were at a loss as unto our Recovery and Salvation then
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
revealed from Heaven against the ungodliness of men Rom. 1. 18. and an intimation is given of what he will farther do hereafter For as he leaves not himself without witness in respect of his goodness and patience in that he doth good and giveth rain from Heaven and fruitful seasons filling mens hearts with food and gladness Acts 14. 17. so he gives testimony to his Righteousness and Holiness in the Judgements that he executes Psal. 9. 16. For whereas goodness and mercy are the works wherein God is as it were delighted he gives Testimony unto them together with his patience and long-suffering in the ordinary course of his Dispensations But Judgement in severity he calls his strange work that which he proceeds not unto but on great provocations Isa. 28. 21. he satisfieth his holy Wisdom with some extraordinary necessary instances of it And thus he hath himself singled out some particular instances which he gave on purpose that they might be as pledges of the future Judgement and hath given us a rule in them how we are to judge of all his extraordinary acts of the same kind Such was the Flood whereby the world was destroyed in the days of Noah which Peter affirms expresly was a Type to shadow out the severity of God in the last final Judgement 2 Pet. 2. 5. Chap. 3. 5 6 7. Of the like nature was his turning the Cities of Sodom and Gomorrha into Ashes condemning them with an overthrow making them an example unto those that after should live ungodly 2 Pet. 2. 6. He made them a terrifying example that others should hear and fear and do no more so presumptuously But now whereas God hath not in the space of four thousand years brought any such Judgement on any other places or persons if this Example had respect only unto this world it must needs have lost all its force and efficacy upon the minds of Sinners Wherefore it did nearly respect the Judgement to come God giving therein an instance what obstinate and profligate Sinners are to look for at that great day Wherefore Jude says expresly they are set forth for an Example suffering the vengeance of Eternal Fire ver 7. And this is the Language of all Gods extraordinary Judgements either on persons or places in the world Let mens Sins be what they will God can endure in his long-suffering the Sins of one as well as another among the Vessels of wrath that are fitted for destruction and so he doth ordinarily or for the most part But yet he will sometimes reach out his hand from Heaven in an extraordinary instance of Vengeance on purpose that men may know that things shall not for ever be passed over in such a promiscuous manner but that he hath appointed another day wherein he will judge the world in Righteousness And for this reason such signal Judgements as are Evidences of the future Eternal Judgement of God are in the Scripture expressed in words that seem to declare that Judgement it self rather than the Types of it Isa. 34. 4. Rev. 6. 13 14. Dan. 7. 9 10. Math. 24. 29 30. But 4. God hath not absolutely intrusted the evidence and preservation of this important truth which is the Foundation of all Religion unto the remainders of innate light in the Minds and Consciences of men which may be variously obscured until it be almost utterly extinguished nor yet unto the exercise of Reason on the consideration of the present Administration of Providence in this world which is oft-times corrupted depraved and rendred useless nor yet unto the influence which extraordinary Judgements may have upon the minds of men which some fortifie themselves against by their obstinacy in Sin and Security but he hath abundantly testified unto it by express Revelation from the beginning of the world now recorded in his word by which all men must be tried whether they will or no. It may not be doubted but that Adam was acquainted with this truth immediately from God himself He was so indeed in the Commination given against Sin at first especially as it was explained in the Curse after he had actually sinned And this was that which was taught him in the threatning and which his Eyes were open to see clearly after his fall where he immediately became afraid of God as his Judge Gen. 3. 10. Nor can it be doubted but that he communicated the knowledge of it unto his posterity But whereas they quickly in that profligacy in all wickedness which they gave themselves unto had together with all other sacred Truths lost the remembrance of it or at least practically despised and scoffed at the instruction which they had received therein God knowing the necessity of it either to restrain them in their flagitious courses or to give them a warning that might leave them without excuse makes a new express Revelation of it unto Enoch and by him to mankind Jude 14 15. For Enoch the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousand of his Saints to execute Judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodlily committed and of all their hard speeches which ungodly sinners have spoken against him And this is the second New Revelation that is recorded before the Flood There were two Revelations that were the foundation of the Church the one concerning future Judgement in the Threatning the other concerning the Recovery and Restauration of mankind in the Promise Both seem to have been equally neglected by that cursed generation But God solemnly revived them both the first by Enoch the latter by Noah who was the Preacher of Righteousness 1 Pet. 2. 5. in whom the Spirit of Christ preached unto them who are now in prison 1 Pet. 3. 19 20. And this Old Prophecy was revived by the Holy Ghost partly that we might know that God from the beginning of the world gave publick testimony unto and warning of his future Eternal Judgement and partly to acquaiâ—t us that in the latter days men would break out into an excess and outrage in sin and wickedness like that of those before the Flood wherein it would be necessary that day should be restrained or terrified or warned by preaching unto them this truth of the Judgement to come After this the testimonies given unto it in the Scriptures both of the Old and New Testaments do so abound and are so obvious to all that it is no way needful particularly to produce them This principle being thus cleared and confirmed it may not be amiss to shew what practical improvement it doth require And it is manifest that there is no Duty in Religion that is not or ought not to be influenced by the consideration of it I shall only name some of them whereunto it is in an especial manner applied by the Holy Ghost himself First Ministers of the Gospel ought to dwell greatly on the consideration of it as