are also said to be the figures of the true that is of Heaven it self as it follows in the next words And we shall find in this Epistle to the Hebrews many things to this purpose by which we may learn that the Legal services and Sanctuary were shadows of good things to come and particularly that the most holy place in the Sanctuary was a type of the highest Heavens Heb. 9.7 8 9. But unto the second i.e. the most holy place which was within the veil and beyond the first Sanctuary through which the High Priest entred in his passage to it went the High Priest alone once every year the Holy Ghost this signifying that the way into the holiest of all was not yet made manifest whiles as the first Tabernacle was yet standing which was a figure for the time present Again Heb. 10.1 the law having a shadow of good things to come and not the very image of the things can never with those sacrifices which they offer year by year continually make the comers thereunto perfect Again he calls those things the patterns of things in the Heavens Heb. 9.23 ch 6.20 Conformably hereunto he tells us that Jesus is entred within the veil that is into Heaven represented by the most holy place The type or sign being frequently put for the anti-type He elsewhere speaks of a liberty gained for us to enter into the holiest by the bloud of Jesus Heb. 10.19 i. e. to enter into Heaven It is to be considered that this Epistle was written to the Hebrews and does very much refer to the customs and usages of that people and is not throughly to be understood without some knowledge of those matters When the Authour of it affirms that the Sanctuary was a symbolical representation of something else and that the Holy of Holies was a figure of Heaven into which Christ our high Priest is entred he speaks the sense of the Hebrew Nation And that so it is I shall prove not onely from the later Jewish Writers but from the most ancient of them also Abravenel tells us out of the Bereshith Rabba Abravenel in legem â— 190. c. 4. that the Shittim wood in the Tabernacle answered to the Seraphim above and that as there are Stars above so there were Stars in the Tabernacle And the same Authour adds that he that searcheth will find that all that was made in the Tabernacle was after the similitude of natural things The Tabernacle says he whose length was thirty cubits was divided into three parts The two first exteriour parts were allowed for the Priests to enter into and these do signifie the Sea and the dry Land which men have the liberty to converse upon But says he the third part or Holy of Holies signifies the Heavens which the foot of man does not enter into See Abravenel in his Preface to Joshua for the Heavens are the Lord 's Another of their late Authours tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Bechai in Leg. f. 108. c. 2. that the Tabernacle was a Specimen or representation of the Creation of the Vniverse And that the three parts of the Sactuary answer to the three worlds The world of Angels represented by the Holy of Holies the heavenly Orbs by that part where the Shew-bread and Candlestick were and the lower world by the Court And that open Court seems a very fit representation of this lower world as containing in it earth and air without a covering and sire and water also in the Laver or Sea and upon the Altar which stood in the Court which are the Elements of this lower world The same Authour tells us that in the building of the Sanctuary there were correspondences to the building of the world f. 127. c. 4. And he cites a Midrash to thâ—s purpose wherein they are said to answer each other viz. with reference to the Creation it is said he stretcheth out the Heavens like a Curtain Isa 40.22 with reference to the Tabernacle it was commanded that they should make Curtains Exod. 26. with respect to the Creation it is said let the waters be gathered together Gen. 1.9 with reference to the Tabernacle was commanded the making a Laver or Sea of brass Exod. 38.8 When the world was created it was said let there be lights Gen. 1.14 and when the Tabernacle was to be built it is said thou shalt make a Candlestick of pure Gold Exod. 25.31 In the creation of the world there is mention of Fowl that was to fly Gen. 1.20 in the Tabernacle were Cherubims that stretched forth their Wings on high Exod. 25.20 In the story of the Creation it is written God created man Gen. 1.27 In that of the Tabernacle it is said Take thou unto thee Aaron thy Brother Exod. 28.1 In the creation of the world it is said The Heavens and the Earth were finished Gen. 2.1 In reference to the Tabernacle it is said Thus was all the work of the Tabernacle of the tent of the Congregation finished Exod. 39.32 Several other correspondences he mentions which I omit he adds that the Tabernacle below was a figure of the Tabernacle above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. in Exod. Quaest 60. v. Quaest 72. De Vita Mosis l. 3. No wonder then that a Christian writer should call the Tabernacle the image of the creation when the Jews themselves affirm the same Philo the Jew tells us that it was needfull that they which built the Sanctuary should make use of the same materials which go to the making up of the Universe and he discourses at large of the symbolical representation of the Universe in the several parts of the Tabernacle and he tells us very expresly that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Holy of Holies were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They were Spiritually or typically to be understood Josephus the Jew lived in the Apostles times Joseph Antiqu. l. 3. c. 8. and was a Priest and a learned man in the Jewish affairs He gives us a particular account of the structure of the Tabernacle and adds that if any man consider the structure of the Tabernacle the vestments of the Priests and the utensils which they used in their Legal service he will conclude that their Law-giver was a divine person For all these things saith he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They were resemblances of the Vniverse He adds that for two parts of the Tabernacle they were left common to all the Priests and these saith he represent the earth and the sea which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 left at common for all men But then the third part is assigned to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because men may not enter that holy place where God dwells Where he makes the Holy of Holies a figure of Heaven it self as the divine Authour of the Epistle to the Hebrews doth To what hath been said I shall add the words of Solomon as
I shall mention two which were great proofs of our Saviour's Ascension into Heaven and of his power there and his being concerned on the behalf of his Church The first is the miraculous descent of the Holy Ghost at the day of Pentecost Act. 2. Our Saviour had promised to his sorrowfull Disciples a Comforter who should abide with them for ever This he did before his death and the better to support them under the sorrow which his death would occasion Joh. 14.16 18. ch 15. v. 26. and ch 16. v. 7. He repeated this promise after his Resurrection Luk. 24.49 And before his Ascension he commands them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me Act. 1.4 This promise he made good Act. 2. To the great amazement of the multitude which from several nations were come together to Jerusalem at the feast of Pentecost The Holy Ghost which was then miraculously bestowed upon the Disciples of Jesus was his Advocate and pleaded his cause Our Saviour had foretold that he would bear witness of him And this the Holy Ghost did Joh. 15.26 1. As he testified that Jesus was a true Prophet when he promised this heavenly gift to his disciples and did thereby bear Testimony to his veracity and make it appear that he was not an impostor or cheat They were now convinced abundantly that Jesus had made his word good Joh. 16.7 10. And now there was no suspicion left of his being a false Prophet or deceiver 2. Of the power and autority which Jesus had He told his followers that all power was given him in Heaven and Earth Mat. 28.18 This he told them after his Resurrection and a little before his Ascension into Heaven He gave at the day of Pentecost an undeniable proof of it Jesus had said before his death to the elders and chief Priests and Scribes that asked him if he were the Christ Hereafter shall ye see the Son of man sit on the right hand of the power of God Luk. 22.69 The meaning of which words is plainly this that they should be convinced e'er long of his great power which he had in Heaven upon his exaltation to that place and at the day of Pentecost he gave a great demonstration of this power of his And St. Peter does conclude from it that he is the Christ This Jesus saith he hath God raised up whereof we are all witnesses Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear And presently afterward he concludes as he very justly might do Therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have Crucified both Lord and Christ Act. 2. v. 32 33 36. Secondly another great effect following the exaltation of Jesus was the success of his Religion in the world which was a farther argument of the power of Jesus in Heaven and of his being concerned for his Church and an evident proof that this Jesus is the Christ But for the better speaking to this I shall shew First that according to the prophecies of old all nations were to serve the Messias Secondly that these prophecies have been in great measure fulfilled in our Jesus whose Religion did greatly spread over the world Thirdly that this success of the Religion of Jesus is an unexceptionable proof that Jesus is the Christ According to the prophecies of old all nations were to serve the Messias and consequently that the partition-wall between the Jew and Gentile should be thrown down Thus in those words of Jacob which the ancient Jews understand of the Messias it is said that unto him shall the gathering of the people be Gen. 49.10 That is the nations or Gentiles should obey and serve him No less is promised than this I shall give thee the Heathen for thine inheritance and the utmost parts of the earth for a possession Ps 2.8 The Prophet Isaiah foretells also that it shall come to pass in the last days that the mountain of the Lord's house shall be established in the top of the mountains and shall be exalted above the Hills and all nations shall flow unto it Isa 2.2 And again In that day there shall be a root of Jesse which shall stand for an ensign of the people To it shall the Gentiles seek Isa 11.10 And again the same Prophet tells us The Lord will have mercy on Jacob and will yet chuse Israel and set them in their own land And the strangers shall be joined with them and they shall cleave to the house of Jacob Isa 14.1 And farther we read It is a light thing that thou shouldest be my Servant to raise up the Tribes of Jacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou mayst be my Salvation unto the end of the earth c. 49.6 To which we may add Isa 54. as also what he tells us afterwards The Gentiles shall come to thy light and King 's to the brightness of thy rising The abundance of the Sea shall be converted to thee the forces of the Gentiles shall come unto thee c. 60.3 5. We shall hear what the Prophet Hosea also tells us I will have mercy upon her that had not obtained mercy and I will say to them which were not my people thou art my people Hos 2.23 No less perhaps is meant than this in that vision of Zechary where Jerusalem is not permitted to come under a measuring line and that because she should be inhabited as Towns without walls for the multitude of men and Cattel therein Zech. 2.4 However sure I am that the same Prophet speaks plainly in these words Many people and strong nations shall come to seek the Lord of Hosts in Jerusalem and to pray before the Lord c. 8.22 And as plainly still afterwards in these words Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem Behold thy King cometh unto thee he is just and having Salvation lowly and riding upon an Asse and upon a colt the foal of an Asse And I will cut off the chariot from Ephraim and the horse from Jerusalem and the battel bow shall be cut off and he shall speak peace unto the Heathen And his Dominion shall be from Sea even to Sea and from the river even to the ends of the earth c. 9. v. 4 10. To which I shall add the words of the Prophet Malachy From the rising of the Sun unto the going down of the same my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering for my name shall be great among the Heathen saith the Lord of Hosts Mal. 1.11 By which we may see that the Gentiles according to these prophecies were to submit to
to the Jews imply no less What nation is there so great that hath Statutes and Judgments so righteous as all this law which I set before you this day The giving a law to the Jews was a special dignation and favour He sheweth his word unto Jaâ—ob his Statutes and his Judgments unto Israel He hath not dealt so with any nation and as for his Judgments they have not known them This was a great treasure which the Jews had when the neighbouring Countries were not admitted to the favour of a Divine Revelation The study of this law is frequently pressed upon them And the devout Psalmist does upon all occasions express the great esteem which he had for it It was sweeter to him than honey more valuable than Gold and Silver 't was the joy of his heart the desire of his soul the delight of his eyes and great comfort of his life Jesus himself shewed all due regard to the law of Moses He professed that he did not come to destroy the law and the Prophets he puts the people upon searching the Scriptures he was circumcised according to the law he wore such a Garment as the law of Moses prescribed he observed the Feasts which that law appointed and when he had healed the Leper he sends him to the Priest to doe according to the law of Moses The Jews had no cause to quarrel with our Lord in this matter St. Paul who was the Apostle of the Gentiles yet allows that the giving of the law to the Jews was a singular privilege and advantage He reckons it their great advantage that unto them were committed the Oracles of God and that to them pertained the covenants and the giving of the law Deut. 4.8 Ps 147.19 20. Ps 19.10 Ps 40.8 Ps 119.70 72 92 97 136. Mat. 5.17 Joh. 5.39 Luk. 2.21 Mat. 10.20 Luk. 2.41 Joh. 2.13 23. and ch 7.2 Mat. 8.4 Rom. 3.1 2. Rom. 9.4 And as the law of Moses came from God so it must also be granted that it was as it is called by the Psalmist a perfect law That is it was well fitted for that people to whom and for that time in which and for those ends for which it was given It taught them their duty to God their neighbour and themselves and laid before them such precepts as concerned them as men as members of a Body Politick and of a Church It was so full and so complete that it wanted nothing for the end it was designed to It was expressly provided that they to whom it was given should neither add to it nor diminish from it Ye shall not add unto the word which I command you neither shall ye diminish ought from it that ye may keep the Commandments of the Lord your God which I commanded you It was indeed full of rites and ceremonies but it required nothing immoral and did not allow of the least shadow of Idolatry Its precepts were just they were consistent they were plainly revealed and sufficiently confirmed Indeed many rites and ceremonies were prescribed But as they were of God's own appointment so they were ordained for wise ends also viz. to keep the people from Idolatry to which they were prone and from the foppish and superstitious usages of their neighbours for a proof of their obedience to God and for the fore-shadowing of some better things to come they were many of them very instructive and were so many Sacraments or Symbols of very weighty things Ps 19.7 Deut. 4.2 Notwithstanding what hath been said it does not follow that the law of Moses was never to be altered The Jews might not add or diminish but God himself was not bound by that law It stood upon divine authority and was revealed by God but it does not thence follow that the same authority which set it up could not take it away God no where tells us that 't is his last Revelation and that he intended it should be taken as such God is not obliged to reveal his mind all at once He may make what laws he pleaseth and add to them when he will Nay God himself does expressly declare that he would make a new Covenant And it is added not according to the covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt Jer. 31.31 32. It reflects no dishonour upon God to say that he reverses some Constitutions of his own that he alters or adds to his own laws All the laws which proceed from him are not of the same importance and moment The Jews themselves will own this and the thing is very evident and plain This appears from the greater or less punishments assigned to the transgressors of these laws There were some sins so great as admitted no Sacrifice to expiate them There were others which were easily atoned for We do not call the wisedom of God in question nor disparage his law when we shew how far short it comes of the Gospel For all this while we do but compare one Divine Revelation with another God made the Heaven and the earth and all that which he made was good It is no reflexion upon his wisedom or goodness or veracity to say that God will make a new Heaven and a new earth For God who promised to make a new covenant promised to make a new Heaven and earth also Isa 66.22 These things I thought fit to premise that I might proceed in this weighty argument with the greater caution I shall now consider the law of Moses more particularly in order to the proving this that the Gospel of Christ does excell it The whole body of the law of Moses comprizeth those precepts given by him which were either Moral Ecclesiastical or civil The Moral law concerned them as men and was given at Mount Sinai in ten distinct precepts or Commandments These are called the word or words of God and the ten words and the words of the covenant word in Scripture phrase signifying at intire sentence or precept Ps 147.19 Exod. 20. 1. Deut. 4.13.10.4 Exod 34.28 Gal. 5.14 Mark 7.13 with Matth. 15.6 The other laws which Moses gave are expressed by statutes and Judgments Ps 147.19 as the Moral are by word or words in the same place For statutes the Jewish writers tell us that they are to be understood of those precepts the reason whereof is not revealed Bechai in Legem fol. 185. Abravenel fol. 177. or at least is not obvious and plain Such were the laws concerning divers kinds concerning the scape Goat and the red Heifer and the like And to these belong the ceremonial and ritual precepts which concerned the Hebrews as they were a Church Judgments are such precepts as are more agreeable to reason and such as might at least in some measure be found out by it Such are tâ—ose which relate to adultery and theft c. These have relation to a Polity or civil Society As for
Earth The third day on which Jesus rose considered as the first day of the Week pag. 264 265. CHAP. IX Of the Ascension of Jesus into Heaven That the Messias was to ascend thither This proved from Psalm 68.18 which is justly applied to this matter by St. Paul Eph. 4.8 Psalm 110.1 considered The Jews grant that Psalm to belong to the Messias An eminent type of Christ's ascension That Jesus did ascend into Heaven There were eye-witnesses of it Of the distance of forty days between his Resurrection and Ascension That Christ is not a Metaphorical Priest shewed against the followers of Socinus That this ascension into Heaven was typified by the High Priest's entring into the Holy of Holies That the Authour of the Epistle to the Hebrews does ch 9.24 and elsewhere infer this from the avowed principles of the Jewish Writers That the High Priest was an eminent type of the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is acknowledged by Philo. Three remarkable places of that Authour to this purpose That the Sanctuary was a representation of the Vniverse and the Holy of Holies of the highest Heavens proved at large from the Modern Jewish Writers and from the more Ancient Of the Veil of the Temple which rent when our Saviour suffered Mat. 27.51 What Veil that was and what was imported by the renting of it Of the effects which followed upon the exaltation of Jesus Of the mirculous gift of the Holy Ghost on the day of Pentecost That that gift was an argument that Jesus was a true Prophet and that he had that power which he had professed to be given to him Of the success of the Religion of Jesus in the world Success barely considered is no good argument of a good Cause and truth of a Religion yet the success of the Christian Doctrine is a good argument of it's truth if it be considered what the Authour and first Preachers of this doctrine were and what is the nature of the Doctrine it self and after what manner it did prevail pag. 305 306 307. CHAP. X. What was predicted of the Messias was fulfilled in our Jesus This appeared in the birth of Jesus in his Office and Character in his Works in his Sufferings and Resurrection and the spreading of his doctrine The adoreable providence of God in bringing Events to pass This shewed in very many particulars This is a farther proof that Jesus is the Christ pag. 376. CHAP. XI The Christian Religion more Excellent than that given by Moses and consequently the best in the World The Pagan Religion not worthy of regard The wiser Heathens guilty of great inconsistencies and evil Principles The Stoicks upon sundry accounts very blameable The Law given by Moses came from God in what sense it was a perfect Law It was not unalterable A general distribution of the Precepts of that Law The defects of it I As a rule of life Many of its Precepts not good in their own Nature They obliged the Jews onely and were annexed to their Land or some part of it Many of them Political II The reward annexed to the Obedience of that Law was but Temporal III It was not attended with the promise of Divine assistance IV Nor was there that hope of pardon which was afterward given in the Gospel The Sacrifices allowed to that purpose very defective This shewed at large For some sins no Sacrifice was allowed Sacrifices were not pleasing to God of their own Nature The Expiation did not depend upon the value of the oblation He that brought an Expiatory sacrifice was not allowed to eat any part of it The repetition of the Sacrifices another Argument of their weakness In some cases the Sacrifice was but one of those things required in order to pardon The Legal Sacrifices were not designed to continue for ever That the defects of the Law of Moses are supplied in the Christian Religion Of the excellent Precepts of the Christian Religion Of the promise of Eternal life therein clearly revealed and of the great moment of it Of the Divine assistance attending this Religion Of the assurance of pardon from the Christian Religion and the sure foundation which it lays for the quieting the Consciences of Men. The usefulness of the foregoing discourse A more particular inquiry into the great Ends or Causes for which the Law of Moses was given The Conclusion of this Discourse pag. 394 395. THE INTRODUCTION I Do intend with God's assistance in the ensuing Discourse to prove that our Jesus is the Christ And shall by way of introduction to this weighty Argument reflect something upon the words of St. Peter to the Jews Act. 2.36 And for the better understanding those words it is to be remembred that our Jesus before he left his Disciples promised them the presence and the aid of the Holy Ghost and a little before his Ascension into Heaven he commanded them that they should not depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me Act. 2.4 Nor did our Saviour fail to make good his promise but when the day of Pentecost was fully come they are filled with the Holy Ghost and spake with divers tongues as the Spirit gave them utterance This happened at Jerusalem at a great solemnity and at a time when the devout and religious of several Nations were together in the City who heard the Apostles speak in the language of their several Countries the wonderfull works of God And they were all amazed and were in a doubt saying one to another what meaneth this v. 12. And there were among the rest very evil men that were so malicious as to mock and say these men are full of new wine v. 13. This calumny St. Peter disproves and lets them know that they spake by the power of the Holy Ghost And then he preaches to them the resurrection and ascension of Jesus who was approved of God by miracles and wonders and signs And he gives them to understand that as this Jesus had received of the father the promise of the Holy Ghost so he had also now bestowed this Holy Ghost upon them the effect of which gift they saw and heard And thereupon concludes as well he might that he is the Messias that was promised Therefore let all the House of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ Act. 11.36 Before I proceed I shall take notice of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath made that same Jesus That is says Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath ordained or appointed Jesus to be Lord and Christ And the Greek word will well bear this sense as well as the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus it is said of our Saviour Mar. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. he made twelve or ordained twelve as we translate it well He chose twelve says the Syriac version Again Gen. 41.34 〈◊〉 〈◊〉 〈◊〉 〈◊〉
But if you say where are these Conquests of our Lord 's to be seen shew us the men that are thus redeemed from their crimes and follies I answer that there are and ever were such men in the World since the Gospel appeared But that their number is small is not from the Religion they profess but because it is not entertained It is because they are false Christians not because the Religion is not able to make them such If we would receive our Lord's precepts and beg his aids and use his assistances and helps we should find a mighty change in the minds of men Lactant. Institut l. 3. c. 26. One of the Ancients tells us that there were daily experiments in his time how far the Precepts of Religion did prevail upon the minds of men And I cannot but take notice of his words to this purpose Da mihi virum qui sit iracundus c. Give me a man says he that is given to wrath to evil speaking and who is unruly With a very few words of God I will render him tame as a sheep Give me one that is craving covetous tenacious I will render him liberal and bountifull Give me one that is fearfull of grief and death He shall soon despise crosses and flames and the torments of a Tyrant Give me one that is lustfull adulterous and gluttonous and you shall soon see him sober chast and continent Give me one that is cruel and bloud-thirsty and that fury shall soon be changed into an unfeigned Clemency Give me one that is unjust foolish and sinfull and he shall presently become just and prudent and inoffensive Thus did Religion doe in those times when it was considered and entertained Those deliverances under the law of Moses were more particular and restrained to the people of the Jews but our Jesus is the Saviour of Mankind He is the authour of eternal salvation to all them that obey him Heb. 5.9 And he that saves the World is preferrible to him that delivered the Israelites onely The time was when Religion and all the more eminent dignations and favours of God seemed to be inclosed and confined within the narrow compass of the land and people of the Jews There had God his Temple and dwelt among them to them he gave his responses from heaven There were his Prophets and they had his Law amongst them He had not dealt so with any nation and for his judgments they had not known them Psal 147.20 In Judah was God known His Name was great in Israel in Salem was his Tabernacle and his dwelling place in Zion There brake he the arrows and the bow the shield and the sword and the battel Psal 76.1 And What one nation in the Earth was there like that people 2 Sam. 7.23 Among them he wrought his Wonders and the Gentiles were so far from being bettered by those Wonders that they were to their loss They were strangers to the Commonwealth and to the mercies of Israel Their land was the glorious land and the Valley of Vision when others sate in darkness Nay which is more still the Messiah was promised to them and to be of their seed The Apostle in sew but very comprehensive words reckons up their Prerogatives To whom pertaineth the adoption and the glory and the covenants and the giving of the law and the service of God and the promises Whose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Rom. 9.4 The deliverances that were wrought by Moses and Joshua c. were for the sake of them and they were but the Saviours of the Israelites But our Lord is the Saviour of Mankind of the Gentile as well as Jew He is that light which lighteth every man that comes into the world That Sun of righteousness whose light and influence is not confined to any one nation or kindred but displays it self upon all the nations of the Earth The partition wall is taken down and the difference between man and man is taken away And whoever comes to our Jesus shall in no-wise be cast out Now all the faithfull are the children of Abraham And God is no respecter of persons but in every nation he that feareth Him and worketh righteousness is accepted with him Acts 10.34 Upon the birth of Jesus the Angel tells the shepherds Behold I bring you good tidings of great joy which shall be to all people Luke 2.10 And the heavenly Host praised God and said Glory to God in the highest and on earth peace good will towards men v. 14. Our Lord came not to save the Jews onely but all that believe And 't is worth our observing after what manner the love of God in sending his Son is expressed Not as confined to the Jews any longer but as reaching to the race of Mankind God so loved the world not the Jewish people onely that he gave his onely begotten Son c. John 3.16 After the same manner the Apostle speaks of this love of God After that the kindness and love of God our Saviour toward man appeared Tit. 3.4 Our Saviour is a light to lighten the Gentiles as well as the glory of the people of Israel Luke 2.32 Our Lord hath delivered Mankind Moses and Joshua delivered the Israelites onely Sampson dyed and by his death destroyed the enemies of the Hebrews Our Lord by his death destroyed the enemies of Mankind The Sacrifices of the Law at the most attoned for the whole Congregation of Israel But Christ gave himself a ransome for all 1 Tim. 2.6 He is the propitiation for our sins and not for ours onely but also for the sins of the whole World 1 John 2.2 Our Lord tasted of death for every man Heb. 2.9 And would have all men to be saved and to come to the knowledge of the truth 1 Tim. 2.4 And what the men of Dan said to Micha's Levite that it was better for him to be a Priest to a tribe than to be a Priest to one man is accommodable to my present purpose He is the great deliverer that rescues Mankind rather than one people And such an one is our Jesus the Saviour of the World By the Religion of Christ Jesus we may be justified and acquitted from that guilt which admitted no attonement from the law of Moses Though in the law of Moses several oblations were prescribed and allowed to expiate for sins of Ignorance yet there was no expiation allowed for him that sinned presumptuously but such a sinner was to be cut off from among God's people Numb 15.30 31. There were many sins of this high nature that the law was not furnished with an attonement for as may be seen Levit. 20. Among these wilfull murther was to be reckoned as a sin that admitted no sacrifice of attonement And to this sense are the words of the Psalmist understood when he prays to be delivered from bloud-guiltiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and a sacrifice to God for a sweet-smelling savour Eph. 5.2 2. The death of Christ is to be considered as the death of a Testator for so is Christ to be considered also He himself calls his bloud the bloud of the New Testament or the New Testament in his bloud I very well know that the Greek word which we render Testament does signifie Covenant but yet it does not always do so in the New Testament For sometimes it signifies the last Will or Testament of a Testator And when it does so it does not exclude the notion of a Covenant neither but rather imply it For the right we have to the inheritance is one part of the Covenant but then the declaration of that right is peculiarly and properly the part of a Testament which signifies the last will of a man by which he disposeth of his goods Matt. 26.28 Mark 14.24 Luk. 22.20 Our Blessed Saviour is said to be the heir of all things And we are elsewhere told that the Father loveth the Son and hath given all things into his hand And we are farther informed upon what account it is that the Father loveth the Son and consequently hath given all things into his hands in these words of our Saviour Therefore doth my Father love me because I lay down my life From whence it is Evident that upon the account of the voluntary death of Christ this full power and authority is given to Christ as the great Mediator between God and man Christ was in the form of God and thought it not robbery to be equal with God But made himself of no reputation and took upon him the form of a servant and was made in the likeness of men and being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross Heb. 1.2 Joh. 3.35 10 17. Phil. 2.6 Thus low did the Son of God stoop for our Salvation from being equal with God to the likeness of men and from the form of God to that of a servant from life to death from glory to shame and contempt If you would know the effects of all this the next words will inform us Wherefore God also hath highly exalted him and given him a name which is above every name That at the Name of Jesus every knee should bow of things in heaven and things in earth and things under the earth and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father Our Blessed Saviour a little before his death bequeaths a Kingdom to his followers as a Testator in these words and I appoint unto you a Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as my Father hath appointed unto me Luk. 22.29 But then by his death he procured our right to this glorious inheritance For where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilst the Testator liveth 'T is the death of the Testator that makes way to the Heir He hath no claim till the Testator dye But upon his death his title is unquestionable and it is not in any man's power to alter what is thus setled and confirmed Though it be but a man's Testament yet if it be confirmed no man disanulleth or addeth thereto Heb. 9.16 17. Gal. 3.15 Our Lord suffered the most shamefull and painfull death He did this voluntarily and not by Constraint He dyed not intestate nor yet like other Testators who when they have made their Testaments do avoid death with all their care and skill and are not willing to part with their lives for the benefit of their Heirs or Successours 'T was otherwise with our Saviour I lay down my life says he no man taketh it from me but I lay it down of my self I have power to lay it down and have power to take it again Joh. 10.17 18. Now after Christ had suffered death and risen from the dead he tells his Followers of the plenitude of his power and authority All power is given unto me says he in heaven and in earth And a while after his own ascension into heaven he sends the Holy Ghost which is the earnest of our inheritance Mat. 28.18 Eph. 1.14 3. The death of Christ is to be considered as the death of a Martyr or a Witness Our Blessed Saviour had professed himself to be the light of the World the Messias whom the Scriptures had foretold and that he came from heaven and that he was the Christ the Son of the Blessed It is of great moment that these truths should be sufficiently confirmed to us Upon these things depends the whole Religion that he taught If these things be sufficiently proved we can make no doubt of the truth of any part of the Doctrine which Jesus taught Joh. 8.12 c. 5.39 6 40. Mark 14.61 62. Now it will appear that the death of Christ does mightily confirm these truths and that Jesus gave up himself to death for the same end and purpose When Pilate asked Jesus whether he were a King or not Jesus answered thou sayest that I am a King that is Jesus answered in the affirmative To this end was I born and for this cause came I into the World that I should bear witness unto the truth With respect to the undaunted courage of Jesus before Pilate St. Paul saith that before Pontius Pilate he witnessed a good confession Joh. 18.37 1 Tim. 6.13 'T was upon this account that Jesus was put to death He was accused indeed of something else that was charged upon him But the Testimony was weak and incoherent that with which he was born down was that he professed himself to be Christ a King Or as it is in St. John because he made himself the Son of God Our Saviour was silent when the false witnesses accused him But when the High Priest asked him if he were the Christ the Son of the Blessed and he answered I am c. We find thereupon the High Priest renting his Cloaths and saying what need we any farther witnesses ye have heard the blasphemy what think ye and they all condemned him to be worthy of death Luk. 23.2 Joh. 19.7 Mark 14.61 Our Saviour dyed for his adhering to this great truth and that he did so must be acknowledged a great confirmation of it and of the Religion which he planted Life is too sweet a thing to be trifled away for nothing Much less will a man in his wits dye in confirmation of a lye Had Jesus been disposed he might have kept out of the way of his enemies or have saved himself by denying the truth He had now a great temptation before him either to renounce what he had professed or by some trick or mean art or other to escape the danger But he is far from taking any such course to deliver himself but instead thereof confirms
as Kings and Priests are for their people whom they govern or for whom they intercede 1 King 2.19 Matt. 26.64 Heb. 1.3.8.1 Ro. 8 34. For the Typical representations of this great truth I doubt not but I might find many However I shall take notice but of one but that a most eminent and illustrious one and that which the divine Author of the Epistle to the Hebrews takes a more particular notice of viz. The going of the High Priest into the Holy of Holies on the day of expiation to make an atonement with bloud which was shed without for the sins of the people Lev. 16.2 This was an exact type of our Saviour's entring into Heaven and his being concerned there on our behalf Heb. 9.11 12. Christ beiâ—g come an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Neither by the bloud of Bulls and Calves but by his own bloud he entred in once into the holy place having obtained eternal redemption for us But of this I shall have occasion to speak at large afterward I shall shew that our Jesus did ascend into Heaven and that he is there concerned in behalf of his people In speaking to which I shall not enlarge at present because afterward I shall have occasion farther to confirm this truth from arguments in their own nature the most powerfull and unexceptionable By Heaven is meant the highest heaven and it is very reasonable to suppose so because the Holy of Holies into which the High Priest onely entred was the type and shadow of the Heaven into which the Messias was to enter And as the most holy place in the Sanctuary was of all others whatsoever whether in the Sanctuary or elsewhere the most separate and holy place so it is but reasonable to suppose that when Christ ascended into Heaven he did not take up in any of the lower parts of Heaven but was exalted to the highest of them all The Sanctuary was divided into three parts The Courts the holy place and the most holy each of these are frequently called the Sanctuary or the Temple though the third of these were the most holy place And so the Air and the place of Planets and Stars are called Heaven and yet there is a third or higher Heaven into which St. Paul was caught up and into which our Lord entred Our Saviour is said to be received up into glory i. e. into the highest Heavens the Anti-type of that holy place where God did more especially presentiate himself and where the Ark stood the symbol of his presence and which was called the Glory Jesus is elsewhere said to have passed through the Heavens and to be made higher than the Heavens and to have ascended up far above all Heavens and to be entred into that within the veil And as he humbled himself greatly so God highly exalted him and set him at his own right hand in the Heavenly places far above all principality and power and might and dominion and every name that is named 1 Tim. 3.16 1 Sam. 4.22 with Rom. 9.4 Heb. 4.14.9.5.7.26 Eph. 4.10 Heb. 6.19 Philip. 2.9 Eph. 1.20 21. That Jesus did ascend into Heaven is plainly taught Luk. 24.51 Act. 1.9 10. and there were eye-witnesses of it His Disciples stood by when he went up into Heaven They did not doe so when he rose from the dead Not that his Resurrection did not need attestation as much as his Ascension into Heaven His followers had need be assured of the truth of that and indeed they had the utmost assurance and did upon all occasions bear witness to it and were particularly the witnesses of his Resurrection But in order to their being so it was not needfull that they should be the eye-witnesses thereof as they were and indeed ought to be before they could be competent witnesses of it of his Ascension into Heaven It was enough to make them competent witnesses of his Resurrection that they saw him that was risen they need not see him rise For it being certain and granted so to be even by the Jews themselves that he died it was not needfull that they should see him rise from the dead it was enough if they saw him who died alive again But then he ascended in the view of his Disciples and 't was in this case needfull that there should be eye-witnesses and so it was that nothing might be wanting to the strengthning of our faith And as we are by eye-witnesses assured of the Ascension of Jesus into Heaven so those witnesses were unexceptionable also For besides that they knew his person and had of a long time conversed with him so they had done it a competent time after his Resurrection from the dead Act. 1.3 To them he shewed himself alive after his passion by many infallible proofs beiâ—g seen of them forty days c. This was a sufficient time to give them abundant proof that it was the same body which was nailed on the Cross and was buried that was risen from the dead And this distance of forty days which were between his resurrection and ascension to heaven Act. 13.31 Luk. 2.21 22. with Levit. 12.2 4. is the very same space of time which did intervene between his birth of the Virgin and his being presented according to the Law of Moses in the Temple Our Saviour was twice born and twice presented He was born of the Virgin and raised out of the grave And he was twice presented too first at the Temple at Jerusalem and afterwards at the Temple above or Heaven And forty days after each birth he was presented After the first in the Temple below after the second in Heaven or the Temple above the Anti-type of that which was made with hands Just so many days did he continue upon earth after his Resurrection as Jonas who was a type of him allowed the Ninevites to repent in So exactly did he answer the type The Jews had the sign of the Prophet Jonas forty days though they repented not as the Ninevites did Again they were allowed a year for a day likewise from Christ's Resurrection to the destruction of Jerusalem Such was the Lenity of God so great his forbearance Their Forefathers wandred forty years in the Wilderness for their Rebellion God allowed the Jews the same time for repentance But this will be thought too great a digression But as Jesus is entred within the Veil so he is for us entred also as our high Priest and Patron with God And as his Ascension was not figurative and metaphorical but real so is his Priesthood He is now concerned for us there He ever lives to make intercession for those who come unto God by him Again who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us
Again if any man sin we have an advocate with the Father Jesus Christ the righteous Again he appears in the presence of God for us Heb. 7.25 Rom. 8.35 1 Joh. 2. 1. Heb. 9.24 After this manner is that care and concern expressed which Jesus hath for his followers Shall he after all this be called a Metaphorical Priest onely Heb. 8.2 Shall he that is the Minister of the true Tabernacle be himself but improperly a Priest shall Aaron the type be truly a Priest and shall the Anti-type be one improperly so called Can any thing be said by the followers of Socinus upon weaker grounds than this There need to have been no change of the Law if the change of the Priesthood had onely been into that which is figurative Heb. 7.11 12.8.4.8.3 Christ might have been a Metaphorical Priest upon earth and very consistently with the order of Aaron What need had this High Priest as well as those of the order of Aaron to have something to offer if he had been onely Tanquam Pontifex Crellii Paraphras in Heb. 9.14 as it were an high Priest for such an one never can want an offering Spiritual Sacrifices are always at hand to every good man Shall the High Priest of this order of Melchisedeck not deserve this name which was justly due to the Sons of Aaron And the Anti-type be less real than the Type is It is evident that Jesus is a Priest of the highest order and nothing is wanting to speak him so in the most perfect sense For he wants not power with God nor compassion for his people and then he ever lives and is a Priest for ever after the order of Melchisedeck And the High Priest in the Holy of Holies on the day of expiation was but a Type of our high Priest and his concern in Heaven for us And this leads me in the next place To shew that the divine Authour of the Epistle to the Hebrews does chap. 9.24 and elsewhere infer this truth from the avowed principles of the Jâ—wish writers For we find he spends much time in discoursing of the Priesthood of Christ and of his concern for his people now he is in Heaven and infers this from what the High Priest among the Jews did in the Holy of Holies and it will appear that this discourse of his is so far from being inconsequent and impertinent that it is founded upon principles allowed by those Jews to whom he directs that Epistle and especially upon these two First that the High Priest under the law of Moses was a type of the Messias Secondly That the Holy of Holies was a type of the highest Heavens into which Christ entered he being said to have entred into that within the veil Heb. 6.19 First that the High Priest under the law of Moses was a type of the Messias And that he was so and a most eminent one no Christian can deny and it would be no hard task to prove it at large and shew a great many correspondences between the type and the anti-type But to doe that is no part of my present business All that I am to doe at present is to shew that the Jews have no reason to quarrel with the way of arguing which the divine Authour of the Epistle to the Hebrews makes use of because the high Priest was among them esteemed a type of the Messias To this purpose I shall not trouble my self in searching after the opinions of the latter Jews touching this matter I shall content my self with the Testimony of one of their ancient writers who for his antiquity for his singular wit and learning for his being unsuspected of any bad design and interest in the question we are now speaking of is more valuable than some scores of their later Authours and that is Philo the Jew And I find in that Authour three considerable Testimonies to my present purpose Phil. Jud. de Profugis This Authour discoursing of the Cities of refuge under the law of Moses inquires the reason why the man-slayer was not to be released till the death of the High Priest and thereupon he does expresly affirm That the High Priest was not a man but the divine word free from all sin both voluntary and involuntary The meaning of which can be no more nor less than this that he was in this the type of the divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ph. Jud. de Victimis by whom alone we obtain our redemption which he hath wrought for us by his death The same Authour elsewhere speaking of those words Lev. 4.3 if the Priest that is anointed do sin according to the sin of the people tells us that the latter part of those words do insinuate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. That he who is truly the High Priest and not falsely so called is free from sins And he adds that if he do chance to slip that it happens to him upon the peoples account and not upon his own And in another place speaking of the vestments of the High Priest he adds That it was necessary that he who was a Priest to the Father of the World and bore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on his breast Ph. Jud. de Vita Mosis l. 3. of which he speaks just before should make use of his most perfect Son as an advocate to procure pardon of sins and a plentifull supply of good things Secondly that the Holy of Holies was a type of the highest Heavens into which Christ entred he being said to have entred into that within the veil I shall consider what the Authour of the Epistle to the Hebrews says of this matter and afterwards shew how agreeably he discourses of it to the Hebrews and their sense of this matter Christ is not entred saith he into the holy places made with hands Heb. 9.24 which are the figures of the true but into Heaven it self now to appear in the presence of God for us By the holy places made with hands rendred by the Vulgar in that place Manufacta Sancta is meant the Holy of Holies or the Holiest of all as it is v. 3. And if we compare v. 8. and v. 12. with what we read Levit. 16.2 16 20. We shall find the Holy of Holies is sometimes expressed by one word viz. the Holy or Holies which we render here by the holy places and might perhaps as well have been rendred by holies onely This holy place is said to be made with hands and indeed the whole Sanctuary was made by the hands of men and the name of the workmen are upon record and it is called by Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ph. Jud. de Vita Mosis l. 3. the Sanctuary made with hands And is by the Author of the Epistle to the Hebrews called a worldly Sanctuary Heb. 9.2 ch 8.2 and that in respect to the true Tabernacle which the Lord pitched and not man These holy places
he is brought in speaking in the Book of Wisedom of the Temple which he built in these words Wisd 9.8 Thou hast commanded me to build a Temple says he upon thy holy mount and an altar in the City wherein thou dwellest a resemblance of the holy Tabernacle which thou hast prepared from the beginning To what hath been said I shall add this that as the Holy of Holies was by the Jews allowed to be a type of Heaven so it was the fittest representation of that holy place where God dwells into which no unclean thing shall enter Rev. 21.27 Maimon Beth Habbechir c. 7. Maimon tells us that though the whole land of Israel was more holy than other lands yet there are ten degrees of holiness one above another in that holy land 1. Walled Cities were more holy than the rest of the land and hence Lepers were shut out of them and dead bodies were buried without their gates 2. Jerusalem was more holy than other Cities within the Walls of which were eaten holy things and the second tithes 3. The mountain of the Lord's house was more holy than the City from which were excluded those who were unclean by issues or fluxes upon Child-bearing or on account of menstruous impurities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The inclosure or intermural space about the Court was holier still which would admit of no Gentile nor of any that were defiled by the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The Court of Women was holier than that for it excluded him who was defiled with such an uncleanness onely as required his washing and the setting of the Sun 6. The Court of Israel was holier still for that admitted not of a man that wanted expiation 7. The Court of the Priests was holier still for that did not ordinarily admit any Israelite unless upon necessary service 8. The space between the Porch and the Altar admitted of no blemished Person of the Priests nor any of them bare-headed or with garments rent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. The Temple still was more holy no man might enter into it with unwashed hands and feet 10. The Holy of Holies was more holy still no man was permitted to enter in thither but the High Priest once a year on the day of Expiation From what hath been said it appears that the Holy of Holies in the sense of the learned among the Jews was a type of the highest Heavens into which Christ is entred And this being so great a truth and so Universally acknowledged that the Sanctuary below was a sign or type of that which is above it is not strange that it should be put for it It being very usual to put the sign for the thing signified and represented Thus says the Psalmist The Lord is in his holy Temple v. Kimchi in Psalm 11.4 Psal 18.6 i.e. he is in Heaven as it follows the Lord's throne is in Heaven Again he heard my voice out of his holy Temple i.e. Out of Heaven And conformably hereunto Jesus is said to have entred within the veil Heb. 6.20.9.23 and we are said to have a liberty of entring into the holiest by which Heaven is meant the type being put for the anti-type I shall take this occasion to give some account of a passage in S. Matthew relating to my present argument He tells us that upon the death of Jesus the veil of the Temple was rent in twain from the top to the bottom Matt. 27.51 This is a particular that requires a distinct consideration This rupture of the veil not being the effect of the earth-quake mentioned in the next words for then it would rather have been rent from the bottom to the top it not being reasonable to suppose that a rent from the top to the bottom should be the consequent and effect of an earth-quake or renting of the Rocks And for that reason I suppose it mentioned here before the mention of the earth-quake and renting the Rocks as that which was not the effect of them and was of a separate consideration from them It will be worth our while to inquire what veil it was that was rent and what the renting of it did import and by that time I have done this it will appear that this passage hath a relation to the argument I am now upon Maimon tells us Maimon Beth Habbechirah cap. 4. that in the first Temple there was a Wall between the holy and the most holy place of the thickness of a Cubit and that when they built the second Temple there arose a doubt among the builders whether the space that this Wall took up were to be allowed out of the holy or most holy place and that for that reason they left a space between the one and the other of the extent of a Cubit and built no Wall but instead of that they made two Veils one towards the Holy of Holies and the other towards the holy place leaving a space between them of the thickness of a Cubit where the Wall was supposed to stand in the Temple of Solomon Of this partition between the Holy and Holy of Holies the words of the Evangelist are to be understood There were indeed two Veils in the Sanctuary One at the entring into the holy place Exod. 26.37 Another which divided the holy from the most holy place Exod. 26.35 Which is called the second Veil Heb. 9.3 And that the words of the Evangelist are to be understood of this second Veil is evident from the words themselves For he uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the very word the LXXII make use of Exod. 26.35 Where that Veil is mentioned they having another word for the other Veil v. 37. Besides Ph. Jud. de Vita Mosis l. 3. this being the principal Veil the Greek word with the Article prefixed where the Subject matter will bear it will determine the sense to this Veil But besides all this Philo the Jew when he mentions both these Veils does call that which divided the most holy from the holy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas he calls the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or covering It will not be hard to understand what this imported The Veil rent asunder and the most holy place is thereby laid open which was shut up before and none had access to it but the High Priest once a year Jesus hath opened the Kingdom of Heaven to all beleivers he hath brought life and immortality to light and made manifest the way into the holiest of all into which we have a liberty to enter by his bloud Heb. 10.20 by a new and living way which he hath consecrated for us through the Veil that is to say his flesh I shall make it appear from the effects following upon the exaltation of Jesus in Heaven that he did indeed ascend thither and was there concerned on our behalf and that therefore our Jesus is the Christ