is deceitful above all things and desperately wicked who can know it Jer. 17. 9. Of this heart and these motions it 's said That the Word of God is the discerner For this Law must needs discern them otherwise it could not discover the pravity and rectitude of them as it must do if it will be a perfect Rule of Judgment The word discerner may signify a perfect judicial knowledg To understand this the better you must observe 1. That when it 's said the Word or the Law is a discerner it 's meant that God in his Word discovers and distinguisheth these 2. That in Judgment he will as clearly discern all moral acts and operations of the Soul as agreeable or disagreeable to this Law and will judge the party accordingly 3. That he by execution will make this Word effectual to the eternal confusion of disobedient and rebellious Wretches And lest any should think that something might be concealed from the Judge it 's added Ver. 13. Neither is there any Creature that is not manifest in his sighâ— but all things are naked and opened unto the eyes of him with wâ— on we have to do THis place informs Us of the perfect knowledg of God as He is Judge without which his Judgment cannot be just and perfect It presupposeth that perfection and attribute of God's understanding whereby he fully and clearly knoweth himself and all things else In this place it 's an exercise of that perfection restrained to things created and especially to matters of Judgment as all Persons and Causes of Men to whom the Gospel is made known as to be judged by him Where we may observe 1. The object all and every thing For it 's said not any thing and all things 2. The manifestation and clear representation of all in general and every thing in particular For there is not any Creature that is not manifest and all things are naked and open We need not here stand upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turned here opened For in it there is a Metonymy and a Metaphor whether the Metaphor be taken from a body laid upon the back or flead and excoriated or divided through the back-bone it all comes to one for it signifies some thing made manifest 3. They are thus manifest in his sight naked and opened to him Which implies two things 1. That they are manifest naked opened that is very clearly most evidently and fully discovered to him 2. That if they be so clearly and fully manifest in his sight and to his eyes he must needs know them fully and clearly The sum of this is that God knows all things fully and clearly and therefore cannot be ignorant of any Man or any thing in any Man who must have to do with him that is be judged by him This is the matter of this Text considered in it self and is the same with that of the Prophet I the Lord search the Heart and try the Reins even to give every Man according to his â—ays and the fruit of his doings Jer. 17. 10. The force of it as a reason is this That seeing we must be judged according to a just Law by a most exact impartial and all-knowing Judge it concerns us much to labour and use all means to persevere For if we neglect this work or perform it sleightly or secretly in our deceitful hearts turn away and depart from God he will one day summon 〈◊〉 to Judgment we must appear before his Tribunal he will fully and clearly discover the persidiousness of our hearts shut us out of his eternal Rest and cast us into everlasting Flames and though now we will not believe it yet then we shall find it to our woe what a fearful thing it is to â—isobey the Laws of this most Just All-knowing and Almighty God Men now do little regard the Word of God and his Commands Promises Threatnings fear not to transgress his decrees seldom seriously think of that Day when all their baseness and treachery shall be discovered to their everlasting shame confusion and destruction This will be the end of such as do not consider with whom they have to do § 7. The third Reason is from the Priest-hood of Christ For Chap. 3. ver 1. we are exhorted to consider the Apostle and the High-Priest of our Profession He hath formerly pressed the duty of perseverance upon the consideration of his Apostleship and prophetical excellency and here urgeth it again upon the consideration of his Priest-hood This is the first connexion of these words with ver 1. of the third Chapter Again he seemed in the two former Reasons taken from the sad consequent of Apostacy and the severity of the Judge to set before them the Arduum or difficulty of the performance and in these words the possibile that though it be difficult yet it may be done by means of our great High-Priest The former arguments tended to work fear this to cause hope the former well considered might make them careful and diligent this last might encourage and give them comfort This is the second Coherence with the Text immediately antecedent But the words must be considered in themselves before we can understand the force of the Reason contained in them For this end we must take notice that the subject matter of them is the Priest-hood of Christ or Christ our great High-Priest Jesus the Son of God And concerning this High-Priest He 1. Affirmeth some things 2. From the things affirmed inferrs the main Conclusion He affirms of him 1. That he is entred into Heaven 2. Is very merciful to us and compassionate 3. Will prove very helpful The conclusion inferred is To hold fast our Profession Seeing Christ as Priest is the subject of the Text and this last part of the Chapter let 's hear what he writes Ver. 14. Seeing then that we have a great High-Priest that is passed into the Heavens Jesus the Son of God Where we may observe 1. The eminency of the person 2. The excellency of his Office 3. His Relation to us THe person is Jesus of Nazareth the Son of the Virgin Mary conceived at Nazareth born at Bethlehem and Crucified at Jerusalem This Jesus is Son of God not only because of his supernatural Conception and Birth but his eternal Generation For that Word which was from everlasting and by which the World was made was made Flesh and did assume that humane Nature conceived by the Holy Ghost and born of the Virgin Mary and possesseth the same inseparably and eternally This is the eminency of the Person who is Superiour to all Men and Angels The excellency of his Office is that he was a Priest and not only so but an High-Priest as Aaron was above other Priests and President in all matters of Divine Worship and might perform some sacerdotal Acts which none but he might do Many High-Priests were of that Dignity that they were equal with Kings But he was not only High-Priest but
unto is To consider Christ the Apostle and High Priest of our Profession and to presevere in his Doctrine ver 1. 2. The Reasons by which he presseth the performance of this Duty are 1. Christ was not only faithful in his Trust as Moses was but also far greater then Moses in two respects For 1. Moses was but part in the House builded Christ was the Builder of all things and especially of the Church ver 3 4. 2. Moses was but a Servant in that House Christ was the Lord and Owner ver 5 6. 2. If they persevere in his Doctrine and the Faith they shall be his House of Glory wherein God shall for ever dwell and make them fully blessed ver 7. 3. If they that disobeyed and hardned their hearts against Mose's Doctrine fell in the Wilderness and by a peremprory Oath were shut out of God's Rest much more shall they disobeying the Gospel and falling from the Faith be shut out of God's eternal Rest in Heaven In this Reason we must consider 1. That it 's taken out of Psal. 95. the words whereof are recired ver 7 8 9 10 11. 2. That from these words applied unto them he dehorts them from Unbelief and Apostacy and exhorts them to use all means of perseverance that so he might be partakers of that eternal Rest which Christ had merited for them ver 12 13 14 15. 3. He wisheth them to take special notice of such as did and such as did not enter into God's Rest and what was the cause of the exclusion of those whom God destroyed in the Wilderness and would not suffer to enter into Canaan and that was Unbelief ver 16 17 18 19. CHAP. IV. VVHerein the Discourse upon the words of the Psalm is continued and application made by way of Exhortation And 1. The Duty exhorted unto is To be obedient and mix the word with Faith ver 1. 2. The Reasons are 1. They are partakers of the heavenly Call and the Gospel was preached unto Them as well as to their Fathers 2. They not mixing the Word with Faith but being disobedient to the heavenly Call did not enter but came short ver 2. 3. They which do believe do enter into God's Rest ver 3. And here lest they should be ignorant what Rest of God is meant and to be expected he informs them of a three-fold Rest of God 1. His Rest of Creation 2. His Rest which he promised in the Land of Canaan to their Fathers 3. His spiritual and eternal Rest promised in the Gospel It was not the first ver 3 4. For after this he speaketh of another Rest ver 5. It was not the second into which many of their Fathers because of unbelief did not enter and after this he limitteth another Time and Rest which had never been mentioned if Joshua who brought their Fathers into the Land of Canaan had brought them into This ver 6 7 8. It 's a spiritual and eternal Rest in Heaven which remaineth for the People of God and is to be enjoyed when they cease from all their works of Obedience and Sufferings as God did from his when he had finished the work of Creation ver 9 10. 4. If they do not persevere they may fall after the example of their unbelieving Ancestors and lest they should presume or be secure he lets them know that Christ by the piercing Word of the Gospel will discover their inward and most secret sins and will be a severe and impartial Judg ver 11 12 13. 5. The same great Prophet who hath called us by the Word of the Gospel is our High Priest very sensible of our infirmities and entred into Heaven the eternal Rest of God in our behalf and if we wanting strength do come boldly by him before the Throne of Grace we shall obtain help in due season when we have greatest need ver 14 15 16. CHAP. V. VVHerein after the discourse of the excellency of Christ's prophetical Office he begins to speak of his Priest-hood And 1. Delivers the Doctrine thereof from this Chapter to ver 19 of the 10th 2. Applies the same and continues the Application from the 19th verse of the 10th Chapter unto the latter end of the last The scope of the Apostle in the Doctrine is To demonstrate the excellency of Christ's Priest-hood in respect of 1. The Constitution from the beginning of this Chapter to the 8th 2. The Ministration from the beginning of the 8th to the middle of the 10th In this Chapter we have 1. A Discourse of Priest-hood 2. A Digression begun in the latter end of this Chapter and continued in the 6th 1. The Discourse is 1. Concerning a Priest in general 2. Concerning Aaron 3. Concerning Christ. 1. An High Priest in general is described 1. From his Vocation He is taken from amongst men and ordained ver 1. 2. From his Ministration He must offer Gifts and Sacrifices for sins Ibid. 3. From his Qualification He must be merciful and compassionate ver 2 3. 2. Vocation which consists in Election and Ordination is not from Man but God for no Priest-hood can be efficiently conducing to Man's spiritual good except it be instituted from Heaven as Aaron's was ver 4. 3. Therefore Christ did not usurp his Sacerdotall Power but he had his Vocation Confirmation Consecration from God 1. His Vocation he finds Psal. 2. in these words Thou art my Son this day have I begotten thee by which upon his Resurrection he was made and constituted King and Priest ver 5. 2. His Confirmation he reads Psal. 110. 4. I have sworn and will not repent Thou art a Priest for ever after the Order of Melchizedec ver 6. 3. His Consecration which tended to his fuller Constitution was finished in his Agony and Death upon the Cross by which he became the Author of eternal Life to as many as obey him ver 7 8 9. Thus far the Author's Discourse of Priest-hood which is closed up with the Repetition of the words of Confirmation 1. Because the Confirmation followed the Consecration 2. From the same the Apostle takes occasion to make the Digression which followeth And therein he reproves them of their Ignorance contracted by their negligence which was such that whereas for the time they might have been more and apt to able teach others yet were Babes had need to be taught again the first Principles and were uncaple of the Doctrine which he intended to deliver concerning the Priest-hood of Christ ver 11 12 13 14. CHAP. VI. VVHerein 1. The Digression is continued 2. The principal Subject resumed ver 20. In the Digression we have 1. His Resolution 2. An Exhortation In the Resolution 1. The Thing Resolved upon 2. The Reasons of his Resolution The thing resolved upon is expressed 1. Negatively Not to go back and lay the Foundation 2. Affirmatively To go on with his intended Discourse ver 1 2 3. The Reasons are 1. If any of them after a clear conviction and considerable
believs and this High-Priest makes intercession effectually for his People who come to God by him and then it 's consummate when all the sins of his People are for ever pardoned and they finally justified This is a Work of great Mercy and if God commit it to him he undertake it and Man rely upon him if it be not done how can he be said to be faithful To reconcile and propitiate is a Work of greatest fidelity because of greatest Consequence Ver. 18. For in that he hath suffered being tempted he is able to succour them that are tempted § 21. In this Text and by these words we are informed of the Reason why Christ is so merciful and faithful an High-Priest and how he became such and that was by suffering and temptation whereof he had experience in himself In the words we have his Suffering and Temptation Power to help the tempted 1. His Sufferings were many and cruel and such as never any did endure yet his greatest Sufferings were reserved to the last And though he never sinned yet he knew and felt the woful Consequences of Sin and the Punishments it deservs 2. He was tempted for no sooner was he baptized and publickly initiated and declared in the sight of Heaven and Earth to be the Son of God but Satan the great Enemy set upon him and attempted his ruine yea all his Sufferings as from Satan were temptations and it 's very likely he did assault him most violently in the end By both these he knew what a sad and woful thing Suffering for Sin is and how hard a thing it is to be tempted and not to sin and how much such as being violently tempted do sin are to be pitied For if he who had the greatest power that ever was to resist and overcome temptations was hardly put to it he must needs know and could not be ignorant how dangerous Man's condition is and how easily a frail Sinner may be foiled 2. This Suffering and Temptation made him more merciful and faithful and able to succour To succour is to do all things for the procuring the Reconciliation of his People and his ability to succour is his mercifulness and fidelity whereby he is every way fitted powerfully inclined and effectually moved to succour them To be able sometimes is to be sit as Varinus observeth and so it may be here taken And the more fit the more able The saying is None so merciful as those who have been miserable and they who have not onely known misery but felt it are most powerfully inclined not onely to inward compassion but to the real relieving of others miserable And this was a contrivance of the profound Wisdom of that God who is infinitely knowing and merciful to find a way how to feel misery and be merciful another way This was by his Word assuming Flesh that in that Flesh he might be tempted violently and suffer most grievously and all this that he might be more merciful and effectually succour sinful Man This is the most powerful Remedy against despaire and the firmest ground of hope and comfort that ever sinful miserable Man sensible of his Sin could have And that was the great reason why Christ must suffer being tempted that he might be a merciful and faithful High-Priest and that he might be such was the end why it behoved him to be like his Brethren not onely in being Man and assuming flesh but in Suffering and Temptation too And thus the Son of God for a little time was made lower than the Angels This the Apostle insists upon so largely to let the Hebrews know that there was little reason why they should be offended with his Humiliation either because he was a mortal Man or that he suffered death For 1. It was fore-told that he must be lower than the Angels 2. That he should be lower for a little time 3. That this his Humiliation for a time was a way to Glory he was lower than those heavenly Spirits for a little time that he might be above them for ever 4. That thus to be humbled became God and it seemed in his Wisdom to be the most excellent way of consecrating the great Captain of our Salvation 5. It was most fitting that he that was sent to redeem and sanctify Man should be Man and not an Angel 6. It was infinitely beneficial unto us for by this means 1. He tasted death for us 2. By his death destroyed the Power of Satan 3. By destroying his Power delivered us from the slavish fear and danger of death 4. By his Humiliation in Suffering and Temptation he became a most merciful and faithful High-Priest and most able effectually to procure their Reconciliation And why should this voluntary Humiliation be either any the least derogation from the Excellency of Christ or stumbling-block unto the Jew or seem foolishness to the Gentiles There is no reason at all but it argues the Ignorance if not the wilful blindness of both Jew and Gentile The Errours of Crellâ—us we shall meet with hereafter For 1. He denieth Christ's Sufferings to be Punishments 2. He affirmeth that to succour is to expiate Sin 3. He saith that the principal Function of Christ's Priest-hood is performed now in Heaven and was not performed by his death on Earth which he denyes to be an Expiation by suffering Punishment for our sins CHAP. III. Ver. 1. § 1. THE Sum and Substance of this Chapter is an Exhortation to perseverance in the Christian Faith yet upon new grounds and reasons distinct from those in the two former Chapters For they shew that Christ was more excellent than the Prophets and the Angels and that the World to come was not subject to Angels but to Christ who though by his Sufferings he was for a little time lower than the Angels yet upon his Resurrection and Ascension was far above them This Chapter manifesteth his Excellency far above Mofes and argues that if Moses was to be heard then Christ much more and if they which disobeyed Moses were punished much more they which disobey Christ. In the Exhoâ—tation we must observe 1. The parties to whom the Exhortation is directed 2. The Duty exhorted unto 3. The reasons whereby the performance of the Duty is urged And these Reasons are taken from the Excellency of Christ. Benefit of Perseverance Punishment of Apostacy The Punishment is set forth by an Example of their Fathers Proposed Applied Ver. 1. Wherefore holy Brethren partakers of the heavenly Calling c. § 2. This is the Description of the parties exhorted They were Hebrews yet Christians and described as Brethren Holy Partakers of the heavenly Call They were Brethren and as such related to Paul an Hebrew and one unto another And the ground of this Relation and Fraternity was not onely Generation but chiefly Regeneration not so much natural as supernatural For though they were Brethren by natural Generation as descended from Abraham the same Father as the unbelieving Jews
〈◊〉 〈◊〉 turned wherein by some are interpreted because and then the sense is that because an Oath is the end of all strife therefore God to remove all doubts and fears and establish and assure the Heirs of Promise was willing to swear and by that Oath to manifest more fully the immutability of his Counsel and that which was the end and issue of Men's Oath was the end and issue of this Oath of God If Men will believe Men swearing how much more should we believe and rest satisfied in the Oath of God From all this it 's clear that the Promise of God is as certain on God's part as possibly can be § 20. This is the immediate end of God's Oath yet it is but a means in respect of a further end which God intended For thus it followeth Ver. 18. That by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to the hope that is set before us IN which words we have 1. A strong Consolation 2. The parties to whom it doth belong 3. The means whereby it is obtained 1. Strong Consolation is the ultimate end both of the Promises of God and his Oath The mind of Man is discomforted vexed weakened from Doubts Fears Sorrows and whatsoever removes or abates these doth quiet refresh revive and strengthen the heart and so comfort it This comfort it may be weak it may be strong the comfort here is strong and prevailing comfort and such as will overcome all doubts fears and sorrows caused by Temptations Persecutions Tryals from without or from within This is opposed to all worldly and seeming joys and comforts which appear and vanish in a moment and cannot firmly stay and revive the heart for every blast of temptation scatters them It must be the hope or enjoyment of some solid lasting and substantial good that can be the cause of solid and lasting comfort Some by comfort understand Faith or Hope the cause of comfort 2. Though there be a firm and strong comfort yet it belongs not to every one but it 's intended for Believers the Heirs of Promise who sly for refuge to take hold upon the Hope set before them where we may observe 1. Hope 2. Hope set before us 3. The taking hold of this Hope 4. A flying for refuge to take hold on this Hope 1. Hope in this place is the thing hoped for considered as a formal object of the divine virtue of Hope and it is that blessed and glorious estate which is reserved in Heaven to be enjoyed there 2. This Hope is set before us as a prize and represented in the Promise as ours which we must seek and aym at as being called to the enjoyment thereof It 's set in our view that we might eye it much and often look upon it and press earnestly towards it 3. We must take hold upon it and that is done two wayes 1. By gaining a title and right unto it for so we take hold on it by Law 2. By getting some possession and that either in part as when we receive the first Fruits of the Spirit or in whole which is reserved for Heaven Both these are done by Faith and Hope and the more we exercise our Faith and Hope with other heavenly virtues the stronger hold we take For hereby we make more evident to us our right and obtain a greater measure of the first-Fruits 4. We fly for refuge to take hold of this Hope for it 's our Sanctuary and safety far better then a City of refuge and it 's a far greater security to take hold on this Hope then to take hold upon the Horns of the Altar For many have held fast hold upon the Altar and have either been pulled away or slain in the very place as Joab was Blessed is the man that maketh the Lord his trust and respecteth not the Proud nor such as turn aside to lies Psal. 40. 4. For all things and persons though never so great so strong so excellent are lies and if we trust in them they will fail us God never will For who or what can separate us from his love in Christ Eternal life is unchangeable and God who hath promised it and confirmed his Promise by Oath is unchangeable too Those who in all dangers storms and tempests retreat unto him find strong consolation For what need terrify or trouble them or shake their hearts when God hath assured them of eternal life 3. This security and strong comfort is grounded upon two immutable things wherein it 's impossible for God to lye These two things are the Promise and the Oath of God and as it is impossible for God to cease to be God so it is impossible for God to violate his Promise or his Oath These are sure things Heaven and Earth may pass away but these cannot fail nor frustrate our hopes § 21. The Apostle in the next words gives a reason why they did and we should fly to take hold upon the Hope set before us and it is this because Ver. 19. It was to them an ancre of the Soul both sure and stedfast and which entereth into that within the Vail VVHere we have a two-fold Reason 1. Because it 's like unto a sure and stedfast Ancre 2. It entereth into that within the Vail 1. It 's like an Ancre for what an Ancre is to a Ship the same is Hope unto the Soul that is a stay and means of safety in the midst of all the Waves and Storms of Temptation in this floating troublesome World For that which stays strengthens quiets the Soul of man is the hope of everlasting Glory grounded upon God's Promise and Oath For eternal life as theirs is the Ancre for though it be excellent in it self yet it 's nothing unto them if they have not a right unto it and a well-grounded hope of it 2. It enters into that within the Vail In the Tabernacle or Temple within the second Vail was the Holy of Holies which was a type of Heaven in allusion to this it signified that the object of our hope is something excellent and above the World something heavenly glorious and eternal Therefore it 's said That the Inheritance of God's Sons is reserved in Heaven for us 1 Pet. 1. 4. And that the great object of our hope is laid up in Heaven Col. 1. 5. Where we shall fully enjoy our God and all things in him And surely nothing under Heaven can stay and firmly fix the floating heart of man neither can this Ancre fasten firmly but in Heaven This Hope may be said to be stronger and our hearts more assured because Ver. 20. The fore-runner is entred into Heaven THis fore-runner is entred Heaven to take possession for himself and also in our behalf and make the way passible this is more then ever Abraham did or could do Therefore we have a rare example far above that of
it comes to pass in a necessary Axiom which is opposed to impossible 3. This is more evident when we consider that both this Change and this necessity follows after and upon another Change For though God in his absolute power could have continued this Law and prevented this Change yet if he once change the Priest-hood the Law must be changed And so the force of the Consequence comes in to be considered which presupposeth some strict Connexion of both and a dependance of the Law upon the Priest-hood For if God did determine that the Priest-hood and Law should stand and fall together then it must necessarily follow that whilst the Priest-hood did stand the Law must stand and when the Priest-hood shall fall and be abolished then the Law of necessity must be abrogated And that this was the determination of God was made evident by the event and the execution of his Decree Again if the Priest-hood be once taken away the Law was useless because there was no Priest appointed by God remaining to officiate according to that Law as we see it is at this day And this might be the Reason why God did not only by the Death and Sacrifice of the great High-Priest after he was once exhibited on Earth and his Ministration in Heaven abolish that Levitical Priest-hood but also destroyed the Temple and the City where he had put his Name and to which he had confined that Priest-hood and never yet suffered either of them to be rebuilt And from these Reasons the force of their Consequence is strong and evident § 20. He proves further that the Priest-hood was changed because the great Priest after the Order of Melchizedec was not called after the Order of Aaron because he was not of the Tribe of Levi but of another Tribe and by Name of the Tribe of Judah Thus the Text informs us Ver. 13. For he of whom these things are spoken pertaineth to another Tribe of which no man gave attendance at the Altar Ver. 14. For it is evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning the Priest-hood THE words of the Psalmist do prove that the Levitical Priest-hood must be changed and these prove that it was already changed And the Reason whereby he proves the Change of the Priest is the Change of the Tribe which presupposeth that the Levitical Priest was confined to one certain Tribe and that was the Tribe of Levi and to one certain Family the Family of Aaron From whence it follows that if the Tribe was once changed and God institute a Priest of another Tribe the Priest-hood must be changed And this great Priest which is after the Order of Melchizedec must not be was not called after the Order of Aaron neither was he of that Family In the words he informs us 1. Who the Person was that must be the Priest intended in the Psalm 2. What his Descent is and that two wayes 1. Negatively 2. Positively and affirmatively 1. The person of whom these things are spoken was Jesus Christ. The thing spoken of him are 1. That he was a Prophet above Angels all the Prophets and above Moses himself 2. That he was a Priest for ever after the Order of Melchisedec And though a Prophet might be of any Tribe yet a Priest must be of the Tribe of Levi. Of this great Priest he saith 1. He was of another Tribe 2. Of a Tribe of which no Man gave attendance at the Altar He was of another Tribe This implies the Negative He was not of the Tribe of Levi 1. This is general and so is that which follows For 2. He was of a Tribe where of no man served at the Altar To serve at the Altar and offer Sacrifice was the proper work of a Priest and if any of that Tribe had ever been a Priest and according to God's Institution then though Christ had been of that Tribe yet the Priest-hood had not been changed But God's constitution was otherwise for it excluded all the Tribes but one that one of Levi and so that not any person of any other Tribe could lawfully serve at the Altar This makes the Negative more clear and full and peremptory By this we understand that Christ was of another Tribe that he was not of the Tribe of Levi yet all this will not inform us of what Tribe in particular he was Therefore to give full satisfaction the Authour adds Ver. 14. For it 's evident that our Lord sprang out of Judah of which Tribe Moses spake nothing concerning the Priest-hood THe Apostle presupposing that which cannot be denied that the Tribe of Judah is not the Tribe of Levi and that Christ being of the Tribe of Judah was made a Priest after the Order of Melchisedec seems by these things to prove that the Priest-hood is changed and that more particularly and distinctly then he had done in the former verse For it might have been argued and replyed that if he was of another Tribe then of Judah or Ephram or Benjamin or some of the rest If he was of another Tribe name it or else nothing is done And this was convenient to be done to name the Tribe in particular out of which Christ sprang and it was that of Judah In the words we have three propositions 1. That Christ sprang out of the Tribe of Judah 2. This is evident 3. That of Judah Moses spake nothing concerning the Priest-hood The first proposition is made clear out of the Histories of the Evangelists delivering the Genealogy of Christ from Abraham and David by way of descending Matth. 1. and of Christ's descent from David by way of ascending Luke 3. It 's further evident by the Calling of Joseph his Father-in-Law and his Mother to be enroled with the Tribe of Judah in Bethlehem the City of David Luke 2. And his Name was found long after his Ascension in these Rolles kept in the Arches at Rome He saith our Lord to signify that Christ was that Lord to whom the Lord Jehovah said Sit thou at my right hand c. The second proposition This was evident This might be evident then to them not only by these Histories but by the publick Records of the Roman Cense and Enrolment and the Registers both publick and private of their pedigrees For the Jews were very careful to Register their Discents for their distinction of their Families and their Tribes and God's providence did order it so to be not only by these Genealogies to manifest who had title to the Priest-hood but principally to preserve the Tribe and Families of Judah distinct till Christ was exhibited that so it might be evident that Christ was of that Tribe and of the House of David By this God did manifest his Promise concerning Christ to Descend of David to be fulfilled in that it was evident that Christ was the Son of David and so often called by that Name The third proposition That of that Tribe
and divine and that 's evident from the effect which is Salvation he is able to save This Salvation is not natural or temporal but spiritual and a full deliverance from sin the greatest evil and the most woful Consequents thereof for he so delivers that he makes the parties saved fully happy and blessed 3. He might save Man and that spiritually and yet but for a time but he is able to save for ever and this is full and compleat Salvation indeed and it 's indifferent whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be turned to the uttermost or for ever for both are intended Neither could Christ save fully and to the uttermost except he should save for ever with an everlasting Salvation 2. The subject and parties whom he thus saves are not all and every one but such as come to God by him Some will not come to God at all some will come to God but not by him But they who will be saved must 1. Come to God and none else And 2. Must come to God by him and by none else This is the qualification and right disposition of the subject without which it 's not capable of Salvation For Actus activorum sunt in passo unit disposito may be applyed here For as this rule is true in natural so it 's true in supernatural Phisophy To come to God some times is to turn from Sin and Satan to God and Righteousness and the further we depart from Sin the nearer we come to God For this coming is a spiritual and divine motion between the terms of Sin and God it 's from Sin and to God Sometime it 's to worship God which if done aright presupposeth the former motion When a man doth worship God he turns his back upon all other things and leaves all other business and company and turns his face the face of his Soul to God as Supream Lord and the fountain of all happiness One part of Worship is to pray and present our petitions unto God wherein as we seek for many things so amongst others we sue for pardon This is a principal Suit which sinful man hath to his God therefore to come to God in this place is by prayer to sue earnestly for pardon of Sin everlasting Salvation and the more sensible of Sin we are the more powerful is our prayer Yet we may come to God and sue earnestly for mercy and not speed except we take the right way We must therefore not only come but come by Him that is by Christ God is not accessible to sinful guilty man without a Mediatour who may and can satisfy his justice merit his favour and mercy and will effectually intercede for him and plead his Cause These things only Christ can and will do and if we will speed we must believe that he alone is our Mediatour and rely upon him alone as our only Propitiatour and Intercessour And all such as live under the Gospel must rely upon him as having suffered Death already offered his great Sactifice obtained eternal Redemption hath ascended Heaven and is set at the right hand of God where he is made an everlasting King and interceding Priest They who thus come to God by him renounce all righteousness in themselves acknowledg themselves guilty and miserable Wretches plead the Blood of Jesus Christ and cast themselves wholly upon his infinite mercy which he hath merited and God hath promised with a resolution to subject their selves wholly to him and obey him for ever Thus the Saints of God did come to him by Faith 1. In the Seed of the Woman who should bruise the Serpents Head Then 2. In Christ as the Seed of Abraham in whom all Nations should be blessed 3. In the Son of David who should sit upon his Throne and reign for ever and ever 4. In him as exhibited and glorified The faith of the former was but implicite the faith of these last is more explicite clear and distinct This is his ability to save wholly and to the uttermost 2. The reason of this is Because He ever liveth to make Intercession for then Where we must consider 1. What it is to make Intercession 2. For whom this Intercession is made 1. To intercede is to sue plead and sollicite for another and so in generall it 's taken here This Intercession presupposeth that he is immortal is in Heaven appears continually before his Father's Throne for all his Clients in the Court of Heaven He hath great interest in the supream Judge as a most beloved Son before a Father sitting in the Throne of Grace He sues for Pardon and Salvation He pleads his own Blood and Propititation his Father's Promise his Clients Faith and except he should plead his Propitiaion he could not make the cause of his Client good Therefore we have his Intercession and Propitiation joyned together for he is our Advocate with the Father and the propitiation for our Sins 1 Joh. 2. 1 2. This is directly against the Socinian 2. The parties for whom he pleads are they who come to God by him for it 's in vain and against the rules of that Court to plead for any others who are impenitent and unbelieving For though the Scripture saith He died for all to make their sin 's reâ—sissible yet it no where saith He makes Intercession for all to obtain actual Remission and Salvation For his Blood and Sacrifice doth merit Remission the Covenant doth promise it to Believers Faith makes us immediately capable and justifiable and by virtue of the Promise gives us right Christ's Intercession obtains actual pardon These who come to God by him are his Clients and he undertakes their cause and is alwayes ready to carry it for them The reason why Advocates were appointed by the imperial Laws as Civilians tell us was to supply the defects of such Clients as could not alwayes be present were ignorant of the Law and could not manage their own cause before the Judge So the imperfection of our prayers our unworthiness and our many defects gave occasion to the supream and universal Lord and Judge out of his abundant mercy to appoint Christ Jesus Advocate-General in the Court of Heaven and to make our Justification to depend not only upon his death suffered on Earth but his intercession made in Heaven He is that Angel which John saw in Heaven who came and stood by the Altar having a Golden Censer and there was given unto him much Incense which he should offer or add unto it the prayers of all Saints upon the Golden Altar which was before the Throne Rev. 8. 3. This is an allusion to the Levitical Priest offering Incense in his Golden Censer upon the Golden Altar before the Throne or Mercy-seat of God and praying for the People And in this he was a Type of Christ making such Intercession in Heaven as that the prayers of penitent Sinners perfumed with the Incense of his merits and offered unto God the
Throne of the Majesty in the Heavens The Order of things and not of the words is 1. There is such an High-Priest 2. He is ours 1. He is a Priest and he is such an High-Priest so eminent and so excellent tâ—â—t he is set at the right hand of the Throne of the Majesty in the Heavens A Robe a Scepter a Sword a Diadem a Throne are Ensigns and Ornaments of Sovereign Power To sit in the Throne of Majesty is to possess Sovereign Power and Dominion There is an earthly Dominion and Sovereignty and also an heavenly and supercelestial Majesty which is proper to God as the Supream universal and eternal Lord. This is here to be understood Christ this High-Priest sits at the right hand of this Throne As he is the Word by which the World was made he sits in this Throne with the Father and the Spirit as one God and Lord with them yet as Man though assumed by the Word he sits but at the right hand of this Throne And so to do is to possess the highest degree of dignity and power next to that which is infinite and eternal The place of residence of Christ this great High-Priest where he possesseth and exerciseth this power is Heaven whither he ascended after his Resurrection and it was the highest degree of his Exaltation and a Reward of his deep Humiliation This Power and super-excellent Dignity agrees to him as a King who was fully invested with this Regal Power when God said unto him Sit thou on my right hand at which time God sware unto him Thou art a Priest for ever after the Order of Melchizedec For Christ was both King and Priest and from the 110. Psal. we learn that he was first made King and then at the same time by Oath confirmed in his everlasting Priest-hood and these words are an Abridgment of the first four Verses of that Psalm 2. This High-Priest is ours for we have him The Jews had their High-Priest ministring in the Temple at Jerusalem and upon him they relyed for their Justification and Salvation The Christians and amongst others these believing Hebrews had their High-Priest not on Earth but in Heaven and the same far more excellent than the Levitical Pontiff who might stand and not sit before the Mercy-seat on Earth not at the right hand of the heavenly and eternal Throne This was proper to Christ who is the High-Priest of all Christians upon whom they rely for eternal Salvation and all such as are sincere Believers have Interest in him as in their own For he was made and consecrated for them to benefit and save them and none other And if we knew his excellency and being sensible of our sin and misery would rely upon him with our whole hearts we might find unspeakable Comfort in him It 's our honour that we have an High-Priest at the right hand of God and our great happiness that he is able to save us for ever who come to God by him But our Ignorance of his excellency the senslesness of our sins and the want of a true and lively Faith deprive us of those inestimable benefits we might certainly expect from him These things are the Sum of all that excellent Discourse in the former Chapter upon the Text of Psal. 110. 4. For that Christ 1. Is a Priest after the Order of Melchizedec 2. That he is a Priest for ever 3. That he is made such by Oath 4. That he after his one Sacrifice once offered was higher than the Heavens 5. That he being the Son consecrated for evermore needs offer no more Sacrifice but remains at the right hand of God lives for ever to make Intercession and by this exercise of his Regal and Sacerdotal power makes his Sacrifice eternally effectual for his Saints are all comprised in these words § 2. If Christ be an High-Priest he must officiate and that in some place and so be the Minister of some Sanctuary or Temple and so he is For Ver. 2. He is a Minister of the Sanctuary and of the true Tabernacle which the Lord pitched not Man THese words may be so understood as to be the latter part of the transition Yet whether they be so or no they plainly speak of Christ's officiation in some Sanctuary For in them we have 1. A Sanctuary and Tabernacle 2. A true Tabernacle pitched by God not Man 3. A Minister of this Sanctuary this Tabernacle 1. A Sanctuary or an holy place for the most part with men is a place or Building made by Man and dedicated unto God who sanctifies it by his special Presence For the presence of a Deity makes a Temple or a Sanctuary and the special Presence of the true God manifested by some Divine effect makes a Sanctuary of the true God For when God by a bright Cloud entred the Tabernacle and after the Temple then he took possession of those places and made them his House The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plural yet may be turned Sanctuary not Sanctuaries because we find it so used by the Septuagint The reason why it 's plural is because in the Tabernacle and the Temple there were divers parts and partitions and every one of them were holy yet altogether made but one house Thus it 's used Exod. 29. 30. Ezâ—k 44. 11. Lev. 20. 3. 24. 12. and in many other places One part of this Sanctuary is that within the second Veil which is the principal and most holy and signified the holy place of Heaven which here is chiefly meant That 's a true Sanctuary and Temple and that in a most eminent manner because of God's eminent and more glorious presence in that place So the word signifies Chap. 9. 12. and is so interpreted Ver. 24. ibid. Tabernacle is here the same with Sanctuary and so it might be called because the whole Building was holy yet in the Tabernacle that part within the first and that within the second Veil were the Sanctuary more properly Yet these were called Tabernacles by a Synechdoche and the first was called the Sanctuary or Holy the second the Holiest of all Heb. 9. 2 3. And this is the difference between a Tabernacle and Temple in the Type that the one was removable the other fixt But what is here to be understood by Tabernacle is much controverted Some will have it to be the Church both Militant and Triumphant and especially the Triumphant because of Christ's bodily presence there Some conceive that it 's the Body of Christ wherein the Schekina or the divine Glory and Majesty fixed it's habitatation Thus Junius Beza and others following them expound it and give their reasons for that Interpretation But their Arguments are of little or no force at all as if it were worth the while might be easily made evident Others and the most for number understand the Heavens mentioned in the former Verse And this is the most genuine sense for the Priest did never
which took away these Rites not as sinful but as imperfect and then useless when a better kind of Service was instituted The word here used in the Greek may signify Perfection Confirmation and Establishment and if we consult the Septuagint they tuâ—â— the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify to perfect confirm and establish That therefore which in our Translation is a time of Reformation is a time of Perfeâ—â—â—â— Confirmation and Establishment and this is the time of the Gospel when the 〈◊〉 imperfect is taken away and that which is firm and stable shall be brought in and 〈◊〉 for evermore By this we may observe That because the Ceremonial Law was imposed by God the Jews were bound to observe it 2. That God intended not the Serviâ— of the Law as a means to sanctify the Conscience for then it should have continued 3. It was imposed onely for a time untill the Introduction of a better Service and then it was to cease And this is the third Imperfection it was not perfect firm stable and of perpetual continuance And this is to be understood not onely of some of these Services but of all even of that which is the principal and more excellent than all the rest even the yearly Sacrifice of Expiation § 10. Thus far the Typical Tabernacle and Service the Anti-Typical follows and begins in these words Ver. 11. But Christ being 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 Ver. 12. Neither by the Blood of Goats and Calvs but by his own Blood he entred in once into the holy place having obtained eternal Redemption for us TO understand this Text the better it 's to be observed 1. That as in the Type so here in the Anti-Type to make the Comparison perfect there are three things 1. An High-Priest 2. A Tabernacle with two Sanctuaries 3. A Service and Sacrifice to be performed by the High-Priest in the inmost Sacrary and Holiest of all into which he could not enter but by passing through the Sanctuary within the first Veil 2. That the words have special Reference to the seventh Verse which speaks of the Highest Levitical Service and Sacrifice which the High-Priest alone was to perform once a Year in the Holiest of all 3. That the Scope of the Apostle is to set forth the Excellency of Christ's Priest-hood as far above that of Aaron's in respect of the Service 4. That seeing this was the highest and most excellent Service which could procure the greatest good promised in the former Covenant therefore the Apostle singles out this informing us that it was but a shadow of a far more excellent Service which was of far greater Power and Efficacy to be performed by Christ. 5. That the Excellency of this Service and Sacrifice is set forth by rare and excellent Effects Consequents and Benefits which were such as the best and greatest Service of the Levitical Priest could not reach 6. That the first Effect is eternal Redemption which immediatly follows upon the performance of this Service and is the principal thing in this Text. In the Text we have four things 1. Christ come an High-Priest of good things to come 2. The Tabernacle whereof he is Minister 3. The Service and Sacrifice performed by this High-Priest 4. The first most excellent Effect thereof eternal Redemption The first Proposition is concerning Christian High-Priest and it 's affirmed 1. That he is come that is exhibited present and consecrated 2. That 〈◊〉 â—onsecrated he is a compleat High-Priest both these are demonstratively 〈…〉 in the former part of the Epistle 3. That he is an High-Priest 〈…〉 The end of all Priests and especially High-Priest 〈…〉 and Ministry to procure some Mercy and Benefit which the People want desire and have need of Yet they can proâ—â—â—â— no Mercy but such as God hath promised in that Covenant where of they are Priests 〈◊〉 Mediators therefore the Legal High-Priest could not obtain any greater Mercy than the Law did promise But because Christ is the Mediator of the new Covenant established upon better Promises he doth procure for his People far greater Mercies which God hath promised in this Covenant Therefore 1. By good things understand those Mercies Benefits and Blessings which are promised in the new Covenant the principal whereof are Remission of Sin for ever and eternal life following thereupon 2. These good things are said to be future and to come and that either in respect of the Law which went before the Gospel according to that 〈◊〉 follows Chap. 10. 1. For the Law having a Shadow of good things to come Or 〈◊〉 of full enjoyment of them which is reserved for Heaven and that World 〈…〉 is yet to come For there is a World to come a Life to come an abidiâ—◠〈…〉 me a Glory to come which shall be revealed upon the Sons of God 〈…〉 long after and wait for this Life this City this Glory to come Again the time of the Gospel is said to be the World 〈◊〉 Chap. 2. 5 6. 5. The sense therefore may be this That Christ was an High-Priest effectually procuring these good things which were shadowed out and typified in the Law and were then to come but present and exhibited in the times of the Gospel The second Proposition which is concerning the Tabernacle doth affirm That Christ's Tabernacle wherein he must minister is greater and better than the Legal as not being of that Building To be greater may be understood of quantity or quality iâ— of quantity then it 's signified that it 's far larger and so Heaven where Christ doth minister is if of quality then the latter word explains the former and so greater is 〈◊〉 and both together inform us that it 's far more glorious and excellent And that it â—â— so it 's evident because it 's not of this Building but of a far better The former was made 〈◊〉 〈◊〉 pitched by the Art and Industry of Man yet so that the pattern and direction was from Heaven The Workman and Builder was not Man but God and is the Wisdom skil and Hand of God is infinitely above the Wisdom Skill and Power of Man so his Building must needs be far more excellent Therefore the Apostle told us before Chap. 〈◊〉 That Christ was the Minister of High-Priest of the Sanctuary and of the true Tabernacle which the Lord pitched not Man The former was but a Shadow and diâ— but imperfectly represent this which was the Substance The Holiest of all though the most sacted and glorious place of the former Tabernacle and Temple was nothing to this Yet it 's much doubted 1. What this Tabernacle is 2. Whitherto these words are to 〈◊〉 referred First Some think this Tabernacle to be the Body of Christ yet this was the thing to be sacrificed and offered Others conceive it was the Church Militant
For unnecessary private Conventicles with the neglect of the publick Assemblies are usually the Seminaries of Errours and Schisms and very prejudicial to the publick good of the Church So that the Duty exhorted unto is to frequent constantly these Assemblies and make right use of them to edify confirm and encourage one another to perseverance in the Christian Faith and to Love and good Works I might here take occasion to enlarge and reckon up all the particular Duties to be performed in these religious Meetings and shew how subservient they are every one severally and all joyntly to that end whereat the Apostle chiefly aims but I proceed to the Reason § 24. For it might be said What Reason Suasive Motive may be given why we should be so careful to perform this Duty Yes there is a great and powerful Reason and that is Because the day approacheth Where 1. We must understand the words of the Reason considered in it self 2. The force of the Reason in respect of the performance of the Duty In the words of the Reason we have 1. A Day 2. The Approach of that Day 3. The nearer Approach 1. A Day is a part and the principal part of time as opposed to the Night and in this place it signifies some special and more than ordinary time as the day of death of the destruction of Jerusalem of the End of the World The day of death every Man must look for Nothing more certain than death though nothing more uncertain than the Hour of death Every man must dy and then be brought unto his last Account and as that shall be made so shall be the condition of every Man for ever for where the Tree falleth there it lyeth and as Death leavs us Judgment finds us There was a day of Jerusalem's destruction and of the ruine of that Nation appointed and made known by Christ and his Apostles and these Hebrews could not be altogether ignorant of it There is another greater day of the final and universal Judgment and this was part of their Creed All these and every one of these are special and great dayes And one or two or all these three may here be meant Some think the day of Jerusalem's râ—ine was most of all intended by the Apostle though that cannot be evidently evinced to be pointed at so as to exclude the other two 2. This day did approach and was near for first the day of every Man's death could not be far off the day of Jerusalem's destruction was near and so near as many then living might survive not only the Peace and Happiness of that Nation but the very Being and Existence of that City and of the Temple they might see the ruine and destruction of both and for ought they knew the end of the World 3. This day drew nearer and nearer For 1. We no sooner begin to live but we begin to dy for we are born mortal and ready we are to return to that dust from whence we were taken and raised at the first and the more of our Life is past the less is yet to come and every Day Hour Minute of our Life we approach nearer unto death and death unto us 2. As for Jerusalem's destruction there were many Signs of that approaching fore-told and then known to be past It was fatal and unavoidable even then when Christ wept over it lamenting her Sin and Punishment which he certainly did fore-know and when this Letter was written to these Hebrews that day of her Calamity was far nearer 3. For the day of Judgment the particular Year Month Day was hid yet the times of the Gospel were the last times and upon us the ends of the World are come And that which is alwayes unknown may alwayes be looked for seeing it will certainly come and that suddenly And though that day in those times was far off yet it 's nearer now and though now it may be many years before the Son of God shall come from Heaven and the time to Man may seem long yet a thousand years with God is but as one day Besides that day of final Judgment if we consider that the unchangeable condition of every Man begins immediately upon his death then the great day of Judgment may in some sense be said to be as near as death to every particular Person This is the meaning of the words considered in themselvs and now the force of them as containing a Reason remains to be considered For this end we must take notice of the thing here urged and it 's 1. The performance of a Duty 2. The performance of it the rather and the more for the more the day approacheth the more we should prepare for it Not to forsake the assembling of our selvs together and to exhort one another and to be careful very careful diligent and frequent in this Work of Association and Exhortation is a Duty commanded by God and pressed upon us by the Apostle to neglect this Duty is our Sin and Disobedience to do it constantly is our performance And this is that which is intended by this Reason The force thereof is great For seeing 1. The day of our great Account God's final Sentence to be passed upon us and the Execution thereof is so near it concerns us much not only to know our Duty but to bestir our selves and to perform it constantly with all our Power Our progress towards Heaven should be like a natural Motion which is slow or not so swift at the beginning and is swifter and swifter towards the end Upon this performance depends our final and eternal estate For if we neglect fail and fall away then we are undone for ever if we perform and be prepared we are eternally happy Seeing therefore that day is a day of eternal Rewards or Punishments and approacheth so near What should not we do to provide for our everlasting safety Yet men think little of these things If we under stand the Text of the day of Jerusalem's Calamities and desolation which was near at hand and was a day of death to many thousands yea to hundreds of thousands and a lively resemblance of the final Judgment this also might effectually work upon them and move them to performance and perseverance For then they should see and clearly behold the woful End of that unbelieving Nation and most of all of all Apostates from Christianity Then their seducing Brethren and their persecuting Enemies should be destroyed the Temple burnt and demolished all their Judaism and Legal Service wherein they trusted for ever abolished and those which out of fear complyed with them or of Christians turned Jews should suffer in the highest degree Therefore there was no Reason in the World they should forsake or deny Christ and turn from him to Moses from the Gospel to the Law for the day was approaching when they should see God's Judgment executed upon the unbelieving seducing persecuting Jew and the eternal Confusion of
Slaughter of the Person to be sacrificed and he trust be offered as a burnt Offering upon the Altar This Offering once consummate would be the total Destruction of Isaac as to this mortal Life and that before he had any Issue Abraham is said to have offered him though he did not consummate and compleat the Oblation For 1. In his heart he had parted with him and given him wholly unto his God and was resolved to slay him and burn his Body upon the Altar So that this Oblation was finished in his heart 2. He proceeded further began really to do what he had resolved came to the place of Offering had prepared the Wood bound Isaac laid him upon the Altar and had lift up his hand to give the fatal blow and had done all the rest of his Work if God by the Voice of his Angel had not instantly staid his hand This was a difficult piece of Service and the more difficult the more excellent his Obedience for it was Isaac his only begotten of Sarah whom he was commanded to offer § 18. The next thing to be considered is his Faith for by Faith he offered Isaac This Faith was high and excellent because having so many difficultie to encounter yet conquered all and became finally victorious so that nothing could stand before it The difficulties may be reduced to two sorts 1. Such as seemed to be contrary to Reason 2. Such as were contrary to dear and tender Affection 1. Reason might doubt whether the Revelation was from God or a delusion of Satan and this was the first debate Yet upon serious consideration he knew assuredly that it was from God and as from him he by Faith receives it 2. But suppose it were from God and as from him he by Faith receivs it 2. But suppose it were from God yet he might scruple whether it was a Command and of absolute Obligation 3. Let it be so He might question the matter of the Command as contrary to an express Law against the Light of Nature and against all Justice and Equity to slay an innocent Person seemed so to be 4. Reason would most of all plead the Promise of God which was to be fulfilled in Isaac and would alledg that if Isaac be slain offered burnt then the Performance would be impossible and God would not prove faithful But Abraham in all these particulars wholly resigned up and sacrificed his reason to the Wisdom of God and by Faith was perswaded that the Commandment was from God was just did absolutely bind him and rested upon God's Almighty Power as able to raise him again out of the Ashes as he created the first man out of the Dust. And he had an Experiment of this Power which in his very Generation and Conception and Birth did above the Power of Nature as it were raise him from the dead according to those words From whence he received him in a Figure whereby is signified that his Generation was a kind of Resurrection from the dead and was very like unto it For his Body when he begot him and Sarah's Womb when she conceived him were in respect of generative Power both dead So that the Knowledg and Experience of God's Almighty Power and his full Assurance of God's fidelity in fulfilling his Promise did wholly silence and refuse the debates of Reason natural and not enlightned 2. As his Reason so his dear and tender Affection not only natural but moral was hardly and sorely put unto it For 1. God did not command him to offer his Bullocks Goats Rams or Lambs but his Son not his Son Ismael but Isaac the Son of his Joy the Son of his Love whom he loved as his own Son as his only Son by Sarah as a dutiful and pious Son as a Son given him extraordinarily from Heaven as the Son of Promise and which is more than all a Son from whom he expected Christ and in whom all the Promises were to be fulfilled To part with a Son with such a Son to have him slain to slay him himself and embrue his hands in the innocent Blood of so dearly beloved a Child whom he prized above any thing in the World for whose life he would have given his greatest Estate in whose Person so many of his Comforts were treasured up was grievous to Flesh and Blood and a Service and Work above the Power of Nature yet Faith was strong and overcame his Affection By this Act of Obedience we learn that Faith is a rare vertue and a great gift from Heaven that when God requires hard and difficult things from us as to forsake Father Mother all our dearest Relations Life it self and to bear the Cross we must deny our Reason and our Affections and resign our selvs wholly up to God's Wisdom and Will and the more we love our God the more we love our selvs in God This Isaac in this particular was a lively Type of Christ whom God gave for us For Christ was the only begotten and the dearly beloved Son of God better than all the World yet God to manifest his Love unto us sent him into the World and made Him a Burnt-Offering for us And he suffered most cruel pains was slain indeed and suffered a cruel and ignominious death In this Example which we are all bound to follow we may observe God's great Mercy unto Abraham in that he put him not to this hard Trial till his Faith was highly improved and was taught to love nothing above his God § 19. The Apostle observing the Order of time descends from Abraham to Isaac of whom it 's written thus Ver. 20. By Faith Isaac blessed Jacob and Esau concerning things to come BEfore I enter upon the Example I will put you in mind of some things only hinted and darkly implyed or not mentioned formerly As 1. Though God commanded Isaac to be sacrificed upon which Sacrifice and burnt-Offering once consummate the Performance of God's Promise seemed impossible yet God did fulfil in Isaac what he promised in that manner that the Command was no wayes contrary nor prejudicial to the Performance of the Promise 2. That though Abraham thought that the raising of Isaac from the dead might he a way for God to shew his faithfulness yet that was not God's way but another for when Abraham was ready to give the fatal and mortal blow God stayed his hand prevented his death and saved his Life Yet this was till that very moment concealed from Abraham that he might fully try him and manifest his total Resignation of himself to God 3. That though Abraham was willing yea resolved and ready to sacrifice his Son and for this was highly accepted of God yet this doth no wayes warrant or justify such as sacrificed their Children or were ready to offer the fruit of their Body for the Sin of their Soul For 1. They had no Commandment or Warrant from God as Abraham had 2. They offered their Children to Idols and
a Text found in the Old Testament and here alledged and applyed to these Hebrews 2. In that which is expressed or expresly delivered we find three things 1. The manner how this Text is brought in and applied 2. The Text it self 3. The Apostle's Discourse upon the same 1. It 's brought in by way of Reprehension for they are charged with forgetfulness of an Exhortation of a Father to them as Children This informs us 1. That the words are an Exhortation 2. This Exhortation is directed unto them 3. It 's directed to them as Children 4. They had forgotten it 1. The words are an Exhortation To understand this we must consider both what an Exhortation is and also how these are an Exhortation An Exhortation in Scripture hath alwayes for Object some Duty commanded by God and is a stirring up of Man to the Performance of the Duty and that the Will may be more effectually moved the Performance is urged upon powerful Motives That they are an Exhortation may easily appear if we understand the general nature of all Exhortations and consider the Portion of Scripture whence these words are taken wherein we find the wise man pressing many and weighty Duties The word it self here used in the Greek doth sometimes signify a Consolation and such the Text is sometimes an Exhortation and such it may also be Yet in strict sense it is a Dehortation for it 's Negative despise not faint not and to despise the chastening of the Lord and faint under his Rebuke is an Evil a Sin which is forbidden in God's Law and here dehorted f om But yet as every Negative implies an Affirmative so doth every Dehortation an Exhortation to some Duty and the Duty here exhorted to is to take our Sufferings as Chastisements from God and to bear his Rebukes patiently 2. This Exhortation is directed to them for so it 's said The Exhortatien which speaketh unto you It 's true that the words are the words of God written by Solomm and seem to be directed more immediately to the People of God in his time yet this is a certain Rule that when a Duty is ordinary and general and of general Concernment and commanded in the Scriptures by God the universal Law-giver then it concerns all men so that no man can be exempted nay further if it be not only universal but also perpetual it binds all men of all timos And in this respect it may be said that what God speaks to one he speaks to all like that of our Saviour What I say to you I say to all Watch. Therefore we must understand this as spoken even to us as well as to others of former times This therefore would be our wisdom that when we read or hear of exhortations to duties of universal and perpetual Obligation to apply them to our selves and to make full account that God in them doth speak to us 3. It 's directed to them as Children This he infers from the word my Son where word Son though singular must be taken collectively so as to include the whole body and community of Sons both all joyntly and every one severally without exception This implies a special Relation such as is between Father and Children and also the love and authority of a Father and the Duty and Obligation of a Child Yet there are many kinds of Sons as natural adopted amongst men and also spiritual who are related unto God and such are here meant Such all should be but many are nor some are These are made by spiritual Regeneration and gracious Adoption and so soon as any shall sincerely believe in Christ they are justly Sons and so in this special manner related to God The matter of the Exhortation is such that it must be directed unto them and them alone 4. This they had forgotten It was their duty to have remembred it yet they did not For 1. It was forgotten this was a sin 2. They had forgotten it this was their sin and therefore so charged upon them by the Apostle actually to remember this expresly at all times was impossible neither was it required yet in time of Affliction when God's chastising and rebuking hand was upon them they should have thought upon it But it was not necessary to remember these very words but the thing contained in the words neither is the remembrance here required meerly speculative and an act only of the Understanding but it 's also practical For they must so remember the Duty as to do it memory without this is to no purpose This seems to imply that we are bound to understand the word of God in Scriptures necessary to Salvation and often to call to mind that which we do understand § 6. Thus the Text which we find Prov. 3. 11. is brought in and now the matter is to be considered wherein we have 1. The compellation 2. The exhortation it self 1. The compellation is sweet and comfortable for the person speaking and calling unto us is God as a Father the parties called unto are sinful men as children This implies a great condescension and a special love on God's part and a near relation and happy condition on mans part How low did the glorious and eternal Lord of Heaven and Earth descend to look upon respect and love poor mortal man dust and ashes who had defaced his Image imprinted upon him and was become his Enemy To redeem him with the precious Blood of his only begotten Son to call him regenerate him adopt him and make him Heir of an eternal Crown was matter of astonishment to Angels And how much is this silly and unworthy Creature honoured and how much is his estate advanced by this Relation How deeply is he engaged and obliged to eternal gratitude and obedience David might well admite and say Lord What is man that thou takest knowledg of him or the Son of man that thou makest account of him Psal. 144. 3. This compellation my Son is full of comfort and should be a mighty motive and incentive unto perseverance in the midst of greatest Sufferings 2. In the exhortation it self we may consider 1. The Duty exhorted unto 2. The Motive unto performance 1. The Duty is 1. Not to despise the Lord's chastening 2. Not to faint under his Rebuke In the first we may take notice 1. Of Chastisement and Rebuke 2. Of not despising not fainting 1. Chastisement and Rebuke are here taken for the same and signify their Sufferings from their unbelieving Brethren yet so that in the Book of the Proverbs they signify any Afflictions suffered by God People The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to restrain or correct by instruction admonition chiding threatning punishing So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to blame or reprove Both these are either verbal or real by words of the Mouth or violence of the Hand and here both may be meant and especially the latter The former word used in the Greek seems
round about the Throne of God are ten thousand times ten thousand even thousands of thousands Revel 5. 11. To come to these is to be of their Society and every true Believer upon his Regeneration begins to have Communion with these blessed Spirits for regenerate Men and Angels are fellow-Citizens of the heavenly Jerusalem and fellow-Subjects of the same Kingdom They are above us and we are a great Distance from them in respect of our present Estate yet some of them are very near us though we do not see them nor speak unto them nor familiarly converse with them and they love us have a special care of us and all of them are ministring Spirits for us who shall be Heirs of Salvation § 21. Yet there are other Subjects of this Kingdom of a lower and inferiour Ranck and a Supream Lord and Judg of all For we come Ver. 23 To the general Assembly and Church of the first-born who are written in Heaven and to God the Judge of all and to the spirits of just men made perfect VVHere we have God the Soveraign both of Angels and Men the Men who are Subjects in this Kingdom are the Living or Dead both in his Dominion and under his Power Some Copies and Translations joyn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the word Angels in the former verse You are come to Myriads the general assembly of Angels But others read as we do in our English The sense is not much altered by this difference for there is a general Assembly of Angels and a general Assembly of Men and these are different yet both make but one Body and Community of Subjects in this heavenly and spiritual Polity The Propositions are these 1. There is a general Assembly and Church of the first-born who are written in Heaven 2. There is God the Judge of all 3. There are Spirits of just men made perfect 4. They were come to these 1. In the first we have the first-born these are written in Heaven these are a great Assembly and Church 1. The first-born in this place are 1. Such as are regenerated and adopted for here to be born is to be born again and made the Sons of God by Word and Spirit They are God's first-born because they have the spiritual priviledges of primogeniture they are Heirs and also Kings and Priests to God for ever This signifies their excellent dignity above other men and their near relation to God and Christ. 2. These first-born are written or enroll'd in Heaven which is the same with having their Names written in Heaven and in the Book of Life Luke 10. 20. Rev. 20. 12. and in the Book of the Lamb. The meaning of the Phrase is that upon their serious Faith in Christ God doth account them as his Children and Heirs of Glory therefore it imports two things 1. Their title unto everlasting Glory 2. The certainty of the possession in due time so that there shall be no alteration of their Condition They are destined to an eternal Inheritance by an immutable decree and therefore their Names are said to be written in this Book from the beginning of the World and so they shall never be blotted or rased out again This enrolment is but virtual which upon their new Birth becomes actual This is a great priviledg to have our Names enrolled in the Register of Heaven which never shall be changed and an unspeakable comfort by our sincere Faith and Obedience to know it 3. There is the Church of these first-born that is though they be many yet they are called chosen congregated and united into one spiritual Body politick and made one Society therefore the Church is so often compared to a Body which hath many members yet all these united make but one Systeme called the Church the members and parts whereof are not natural but naturalized and by free Grace ingrafted 4. They are a general Assembly made up of many different persons gathered together out of several Countries into one Body though not into one place Some think the Apostle alludes unto the Olympian and other Assemblies of the Greeks wherein many from many places met together Some were Schollars as Philosophers Poets Orators who did exercise their wit some did manifest their activity in running wrastling and other bodily Exercises they had also their Delights and Recreations But the Analogy is not in these things but in this that they were one general Assembly and so did represent the Church as Catholick and Universal For these are a number gathered and redeemed by the Blood of Christ out of every Kindred and Tongue and People and Nation and a great multitude not only of Jews but Gentiles which no man can number of all Nations and Kindreds and People and Tongues Rev. 5. 9 7 9. They were come to these and were incorporated into this Society and made Subjects of this Kingdom and the first-born of God had a title to the same heavenly Inheritance and their Names were enrolled in the Book of Life and they were destin'd to eternal Glory 2. They were come to God the Judge of all What is the Body without an Head a Kingdom or multitude of Subjects without a King who is the Basis of the People and the Center of them all wherein they are united and the Corner-stone that doth support them Therefore in this most excellent Society there must be a King and Soveraign and this is God who is here styled the Judg of all In Hebrew to judg is to rule and govern and a Judg is a Ruler and Governour and so it may be taken here Yet there are inferiour and subordinate Rulers and also supream and universal Such God is for all things are subject to his Power yet he hath a special Kingdom as he is Lord and Redeemer by Christ and so he is in a special manner the Supream Governour of this general Assembly and Church of the first-born who are not only his Servants and Subjects but his Sons and Heirs of Glory He is their Lord and Father their Law-giver and their Judg he takes a special care of them and by his Laws doth order them to eternal Happiness and in the End rewards them with Glory He is Almighty in Power exactly just wonderfully wise and infinitely merciful and exerciseth his Perfections in promoting their eternal Bliss And they were come to him and admitted into his Kingdom received into his Protection and as he is able so he is resolved to destroy all their Enemies and give everlasting Peace His Angels must guard them all Creatures serve them and all things must work together for their good He continually sits in the Throne of Grace not in the midst of Smoak and Fire as upon Mount Siâ—ai he is compassed with Light and ever shines upon them with his favour 3. They were come unto the Spirits of just men made perfect Those Spirits were not Angels but the Souls of Men yet not in their Bodies but
and now again in these last dayes then by Moses and the Prophets now by Christ his Son 2. That when he gave the Law and made the former Covenant he spake on Earth upon Mount Sinai but when he spake by Christ he spake from Heaven for he came from Heaven returned to Heaven again and from Heaven sent down the Holy Ghost upon the Apostles and by that Spirit in them revealed the Gospel 3. That some Sins are more hainous than others and the more hainous the Sin is the more heavy the Punishment will be 4. That to refuse God speaking on Earth was a grievous Sin and deserved a grievous Punishment and so to refuse him speaking from Heaven is a great Sin and renders the Refuser liable to fearful Punishment 5. That the latter is a more grievous Sin than the former and deservs a greater Punishment These things presupposed the Reason is clear and we must in any wise take heed of rejecting or renouncing the Gospel because if they who transgressed the Law given on Earth were severely punished then they if guilty of a far greater Sin as all such are who refuse the Gospel revealed from Heaven then they must suffer a far greater Penalty and no wayes could they escape it This differs something from the Argument used Chap. 2. 2 3 c. for that compares the Law delivered by Angels with the Gospel spoken and confirmed by Christ and the excellency of Christ above the Angels is the ground of his Argument But here God's speaking on Earth by Angels is compared with God's speaking from Heaven by Christ and here the Excellency of Heaven from whence the Gospel was revealed above the Earth where the Law was given is made the Foundation of the Reason And God by giving the Law on Earth and the Gospel from Heaven did intimate that there was some Excellency in the Gospel which was not in the Law in the new Covenant which was not in the old otherwise God could have revealed them both on Earth or both from Heaven Let us apply this unto our selvs and consider 1. Who speaks unto us 2. What he speaks 3. From whence he speaks 1. It 's not Man but God not Moses but Christ The Law indeed was by Moses but Grace and Truth by Jesus Christ. The Majesty and Power of him who speaks is such as Angels are bound to attend and obey with all humble Submission and shall we Worms nay Dust and Ashes refuse to hear this glorious Lord 2. The Matter that he speaks and we hear is the best the most sweet the most comfortable and the most excellent never better things seen or heard or understood by the Heart of Man The Gospel is a Doctrine of profoundest Wisdom of greatest Love and Mercy and of highest Concernment and most conducing to our everlasting good And shall we reject it Shall we sin against so great a Majesty so great a Mercy Sins against the Mercies of God so freely tendred to us in Jesus Christ are the most hainous of all others Let us tremble to think of these Sins and those Punishments which they must suffer that are guilty of them 3. He speaks from Heaven for the Gospel is a Mystery hid from the beginning of the World and was brought unto us from the Bosom of the Father by his only begotten Son and by the Holy Ghost it 's the clearest manifestation of God's deepest Counsels concerring Man's eternal Estate and of his greatest Love to sinful Wretches the brightest Light that ever shined from Heaven yet we hear it and most men regard it not but reject it to their everlasting Woe § 24. The Apostle draws to a Conclusion and urgeth Perseverance by another Argument in the words following Ver. 26. Whose Voice then shook the Earth but now he hath promised saying Yet once more I shake not the Earth only but Heaven also Ver. 27. And this Word Yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remain GOD shook the Earth when he gave the Law and from this shaking the Authour takes occasion from the words of Haggai to prove the Immutability of the Gospel and the Administration of Christ's Kingdom In the Text the Proposition concerning this Immutability is 1. Cleared 2. Applyed in the two last Verses of the Chapter In the first he doth 1. Affirm the shaking of the Earth in giving of the Law 2. Alledgeth God's Promise of another shaking not only of Earth but Heaven 3. From that Promise he infers the Immutability of the Evangelical Administration The Propositions of the first part of the Text are two 1. That God then shook the Earth 2. That he that then shook the Earth promised to shake once more not only the Earth but Heaven also 1. God then shook the Earth The Adverb then points at the time of giving the Law on Mount Sinai for in the former Verse it 's said that he spake on Earth in the Hearing of all Israel That then he shook the Earth is the express words of the History Mount Sinai was all on a Sâ—â—ak and the whole Mount quaked greatly Exod. 19. 18. With this agrees that of the Psalmist When thou O God wentest before thy People when thou didst march through the Wilderness The Earth shook the Heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel Psal. 68. 7 8. The principal things then signified by this shaking the Mount and the Earth were two 1. The Alteration of the former Administration of the Church and 2. The Constitution of that Order which continued untill the times of the Gospel For 1. Then God made a great Alteration in the Kingdom of Aegypt divided the Red Sea and shook the hearts of men in several Nations 2. He reduced the People of Israel into a Polity both Civil and Ecclesiastical made a Covenant with them gave them Laws Moral Ceremonial Judicial ordained a Priest-hood instituted a Form of Worship to continue till the coming of the Messias Thus then he shook the Earth 2. He promised once more to shake not only the Earth but Heaven Where the Subject is Shaking and presupposeth one Shaking past and informs us of another and the same far greater The former was only of the Earth the latter of Heaven too This Shaking is the thing promised the Promise was made first the Performance followeth several hundred years afterwards The Promise we find in Haggai the Prophet the words are these For thus saith the Lord of Hosts Yet once it is a little while and I will shake the Heavens and the Earth and the Sea and the dry Land And I will shake all Nations and the Desire of all Nations shall come and I will fill this House with Glory saith the Lord Hag. 2. 6 7. Where we may observe 1. That the Occasion of these words was this the
People of Judah returned out of Captivity rebuilt the Temple and dedicated the same with great Joy yet so that many in this Solemnity did weep for the ancient People which had seen the former House built by Solomon knew that it was far more magnificent than this latter Temple which was no wayes comparable to the former God to comfort these dejected Jews makes a Promise to make this latter House far more glorious than the former by the coming of Christ who should honour it with his presence 2. That the Apostle neither follows the Hebrew nor the Septuagint precisely yet he takes that which was for his purpose and retains the sense and rather expounds than translates or cites the Prophet for â—ie signifies 1. That the words are a Promsse of God 2. That the Shaking promised and to come was greater than the former for then God's Voice shook the Earth but now he would shake not only the Earth but the Heavens 3. That the Earth the Sea the dry Land are the same and only different parts of the same Globe By all this we understand the mighty Power of God who by his Word and Voice can shake the Earth the Rocks the strongest Mountains who can shake not only Earth but Heaven who can make great Alteration in the World when he pleaseth yet the proud and stony Heart of Man is little moved at the word of this glorious God But for the more full Explication of the words of the Prophet we must consider what this shaking of Heaven and Earth is and how this was fulfilled 1. This Shaking is a Work of God whereby he makes great Alterations and Commotions in the World preparing for something to follow and in this he usually manifests his glorious Power and Wisdom Yet these Alterations are seldom made without some prodigious and miraculous Works and such as many times amaze and terrify mortal men Thus before the coming of Christ when this Promise was fulfilled there were many prodigious and dreadful Signs iâ— Heaven Earth the Sea before the Civil Warrs between Pompey and Cesar and that between Augustus and Brutus Cassius Lepidus Antony Upon these followed the Alteration of the Roman Government and an universal Peace At Christ's Birth the universal Enrollment was a great Commotion amongst men the Angels from Heaven singing and celebrating Christ's Nativity on Earth and the new Star seen of the wise men in the East and directing them to the place where Christ was born imply an extraordinary Commotion in Heaven When Christ suffered and dyed upon the Cross the Heavens were darkned the Earth did quake the Rocks were rent asunder and the Graves were opened and at his Resurrection there was an Earth-quake and a glorious Angel descended from Heaven so that even then the Earth and the Heaven were shaken and so they were before the Ruine and Destruction of Jerusalem But the principal performance of this Promise was the Alteration made by taking away the Law and bringing in the Gospel Then Heaven was shaken for Christ ascended entred sate down at the right hand of God began to reign and make Intercession the Angels and all the Holls of Heaven became Subject unto him and all Creature were at his Command Then the Earth was shaken for the Holy Ghost descended upon the Apostles the Gospel was preached to Jews and Gentiles the Law and Levitical Service and Priest-hood were taken away the Idolatâ—y of the Gentiles beaten down the Jews and Gentiles are converted and became Christian. So that this Shaking was an Alteration in Religion and in the Administration of Christ's Kingdom and it was universal in Heaven and Earth § 25. The latter part of the Text is a Discourse of the Apostle upon the words of the Propher wherein he 1. Takes notice of the word Yet once more 2. Informs us what it signifies and imports Yet once more hath no sense without the Verb I will shake which is therefore to be understood The Action is Shaking yet once more the Circumstance The meaning is I have once shaken the Earth and I will shake it again and not shake it but Heaven also and make a far greater Alteration yet I will but do this once and no more From hence in the second place the Apostle inferrs two things 1. That whatsoever was removed and abolished in this latter Shaking was removed for ever and 2. Whatsoever was then brought in must stand unalterable for ever This is that which the Apostle saith is signified by that word Yet once more If the words be reduced to Propositions they are these 1. There is a removing of things shaken as of things made 2. There are things which cannot be shaken which remain 3. The former things were removed that the latter might remain 4. All this was signified by the word of God's Promise Yet once more 1. There is a removing c. 1. We have things shaken The things are the Levitical Law Priest-hood Tabernacle Service and the Administration of God's Kingdom under the Law and the first Covenant These things were shaken moved and altered yet an Alteration may be of the Substance or Accidents of the thing but this was of the Substance for they were so moved that they were removed the very Substance and Being of them was so changed that they were wholly taken away for as one Law may be so made as to repeal and wholly abrogate another so the Gospel and the Administration of Christ were so brought in by God as they took away and wholly abolished the Law It 's further said that there was a removing of these as of things made which some do so understand as though the things made were the Tabernacle or Temple with all the Utensils of both which though they were made according to the Pattern in the Mount yet were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things made with hands and but Shadows of far better things which once exhibited these must needs vanish Yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify things finished and past never to return again The Hebrew woâ—d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is very often turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify to destroy suppress and make an End of 2. There were things which could not be shaken which remained Things not shaken or moved are the Gospel and the manner of the Administration of Christ's Kingdom after his sitting at the right hand of God These are not shaken nor altered either in part or whole in Substantials or Accidentals but they remain in full force and shall so continue unto the End No other Doctrine Manner of Worship Order in Heaven or Earth or Administration must be expected for the Christian Religion shall continue to the End till time shall be no more and this was God's purpose in the bringing in of these things 3. The former things were removed that these might be introduced and established When two things cannot stand together the one is removed that the other might take place and
Christ's Priest-hood in respect of the Constitution and now proceeds to prove his excellency in respect of the Ministration For if he be a Priest he must minister and officiate and his ministration is two-fold or there be two parts thereof The first whereof Which is his great Offering was performed on Earth The second Which is his Intercession is performed in Heaven He was a Priest elect when he offered on Earth He was a Priest constituted and confirmed before he did intercede in Heaven These things premised the Author doth 1. Sum up briefly the substance of his former Discourse Concerning the constitution of Christ's Priest-hood ver 1. 2. Proceed to set forth his excellency in respect of his Ministration 1. More generally in this Chapter 2. More particularly hereafter That he may do this the better he takes it for granted that the due ministration of a Priest requires 1. A Tabernacle or Temple 2. A Sacrifice or something to be offered 3. A Covenant whereof he must be Mediatour These things presupposed he proves the excellency of Christ's ministration in respect 1. Of the Tabernacle which is not made with hands but pitched by God ver 2. 2. Of the thing offered and the service both which are supernatural and divine not after the pattern of heavenly things ver 3 4 5. 3. Of the Covenant which he did confirm and make effectual as Mediatour which is better then that of Works whereof the Levitical High-Priest was Mediatour ver 6. That it was better he proves because it was established upon better Promises Where two things are observable 1. That the Promises of the Covenant were better 2. That it's stable and firm Ibid. To make both these evident he 1. Recites the words of the Prophet Jeremy concerning both the Covenants 2. In the words he 1. Informs us 1. Of the deficiency of the former ver 8 9. 2. Of the excellent Promises of the latter ver 10 11 12. 2. From the word Now he inferrs the abolition of the former to bring in the latter ver 13. CHAP. IX VVHerein the Apostle proceeds farther to evidence the excellency of Christ's ministration and this he doth more particularly by setting forth the excellency of his great Sacrifice and Offering That he may do this the better he singles out from all the other legal Services the anniversary Sacrifice of Expiation with the Blood whereof the High Priest alone once in the year only entred into the Holiest of all and proving Christ's Sacrifice upon the Cross to be far more excellent than this he doth clearly evince the excellency of Christ's Priest-hood The parts of the Chapter are two The first is concerning the Typical Tabernacle Priests Service The Tabernacle is described ver 1 2 3 4 5. The Priests ver 6 7. The Service Ibid. The imperfection of their Service ver 8 9 10. The principal part of the Tabernacle was the Holy of Holies The principal Priest the High Priest The principal Service the presenting of the Blood of the Expiatory Offering in the Holiest place Where the Apostle observes 1. That because none but the High Priest alone might enter within the 2d Veil therefore the way into the Holiest was not yet made manifest 2. That because the Services and so the Ministration were but carnal therefore they could not perfect the Performers The second part is concerning the Antitypical Tabernacle Priest Service and especially the Service of Christ's great Offering which he proves to be far more excellent then the legal great Sacrifice of expiation and so than all other legal Sacrifices from the Effects and Consequents thereof For by it Christ entring the Holy place 1. Obtained eternal Redemption ver 11 12. 2. Purgeth the Conscience from dead Works to serve the living God ver 13 14. 3. Confirms the new Covenant makes it effectual and unalterable ver 15. This Confirmation is illustrated 1. From the Testaments of Men confirmed by the Death of the Testator ver 16 17. 2. From the Sanction and Confirmation of the former Covenant by Blood ver 18 19 20. The former purifying and expiating Virtue of Christ's Sacrifice is illustrated from the Purification Expiation and Consecration of most things under the Law by Blood And hence inferrs That heavenly and spiritual things must be purified by better Sacrifices ver 21 22 23. 4. Entring Heaven he appears before God for us making Intercession and needs not come out of that Holy place again to re-iterate his Death and Sacrifice as the High Priest under the Law did but he stayes there pleading his One Offering of eternal Virtue untill he come to Judgment and give the actual possession of eternal life to all such as wait for him and this is the ultimate benefit of this Great Offering ver 24 25 26 27 28. CHAP. X. VVHetein 1. The Doctrine of Christ's Sacrifice is continued 2. The same Doctrine is applied Of this Doctrine there be two parts 1. Concerning the imperfection of the legal Offeringâ— 2. Concerning the perfection of Christ's The imperfection of the former was in this They could nor sanctify because 1. They were but shadows ver 1. 2. They were re-iterated and left a conscience of sin ver 2 3. 3. They were but carnal and the Blood of Bulls and Goats could not take away the spiritual stain and guilt of Sin to purge the immortal Soul 4. God did reject them as insufficient for that purpose and did accept Christ's one Offering This is proved out of Psal. 40. 7 8 c. and here 1. The words are cited ver 5 6 7. 2. The principal thing intended thence concluded that not by them but this Sacrifice of Christ we are sanctified ver 8 9 10. 3. They being many offered many times by many Priests could not take away sin but this one Sacrifice offered but once and by one Priest doth consecrate the Sanctified for ever ver 11 12 13 This he proves out of Jer. 31. 1. Citing the words ver 15 16 17. 2. Thence concluding the eternal Virtue of this Offering ver 18. Thus far the Doctrine now follows the Application continued from this place to the latter end of the last Chapter In this Application we may consider 1. The Duties exhorted unto which are many but the principal is Perseverance 2. The Motives 3. Sometime the Means The first Duty exhorted unto is To draw near with a sincere Heart in assurance of Faith 2. The Motives The holy place is open A new way is made We have an High Priest ver 19 20 21 22. The second Duty is To hold fast our Profession and persevere ver 23. The Means 1. To stir up one another ver 24. 2. Not to forsake the Assemblies ver 25. The Motives 1. God is faithful who hath promised ver 23. 2. The time is near at hand ver 25. 3. If we fall away after we have received the Truth the Sin will be very hainous the punishment very grievous and unavoidable ver 26 27 28 29 30
another then a third till the whole was finished One part was declared as it was revealed by one Prophet another by another a third by a â—â—ird 3. That one part was written at one time another at another and the whole â—â— several and sundry times 4. There was a considerable time between the Prophet and the parts and a great distance between the first and the last For some of the best Chronologâ—ts â—ell us that the time from Moses to Malachi was a thousand and two hundred years 5. This 〈◊〉 â—ay referr to the matter which was various 4. As it was delivered by parts and in several times so it was revealed and declared many and several ways as it seemed good to the manifold wisdom of God â—ho 〈◊〉 many ways both to inform his Prophets and instruct his People In this they all agreed that they were moved inspired illuminated and infallibly directed by the Holy Ghost Yet this eternal Spirit did inform them by several representations made to the oâ—â—ward 〈◊〉 whilst they were waking or to the inward senses in Dreams oâ— Exâ—â—fies or more partly of immediately to the immortal Soul by illaps and powerful penâ—â—â—tion with a divine Light into the intellectual Spirit And as he did notify and make known his thoughts and 〈◊〉 lent Counsels several ways unto the Prophets so by them he declared them to â—â—â— People in any ways as by words by writing by writings read by visible Figures So that he 〈◊〉 any way did apply himself to the Fathers and used several means to cause them to understand his Will He omitted no way which was either necessary or expedient for their good From all this we may collect a Description of that part of the Scripture which we call the Oâ—â— Testament It is the Word of God which at sundry times by parts many 〈◊〉 〈◊〉 times past he spake by the Prophets to the Fathers These were not all the Prophets 〈◊〉 the beginning For Adam was a Propher so was Eâ—och and 〈◊〉 and Nâ—â—h â—â—â— Abraham but these were they by whom God spake to the Fathers and Ancestors of those 〈◊〉 and were the pen-men of the holy Scriptures of the Old Testament whereof 〈◊〉 were Priests and Kings That God by these was pleased to speak unto the Fathers 〈◊〉 a peculiar mercy and special favour to that People above all other People and was in act of â—â—â—gular care and extraordinary providence And it was a prerogative and a 〈◊〉 priviledg that they were trusted with his Oracles It 's true that the Church never was without some Prophecy and Word of God whereby he supplyed the ignorance and negligence of men and defects of humane reason and memory in divine things in 〈◊〉 known those things concerning man's eternal good which otherwise could never have been known § 5. The first Proposition is That the Prophets are excellent as hath been made evident The second follows and affirms That Christ is more excellent and that not only as a Prophet but many other ways Both are excellent because God spake by both and the Fathers as also their Children happy because God spake to both Yet Christ is more excellent because God spake by Him as by his Son and their Children more happy then the Fathers because God spake to them not by Prophets but his Son For in these last Days God hath spoken to us by his Son c. Ver. 2. In the words four things are to be considered 1. Who spake 2. To whom He spake 3. When He spake 4. By whom He spake 1. Who spake It was God the same God who spake unto the Fathers For the same God is the Authour of the whole Canon of the Scripture both of the Old and New Testament 2. To whom did He speak To us that is the Children and Posterity of the Fathers living in the time of Christ and the Apostles Such were these Hebrews and the Apostles For whom God reserved this special happiness above their Ancestors For many Prophets and Kings desired to see those things which they saw and did not see them and to bear those things which they heard and did not hear them Luke 10. 24. 3. When did God speak to the Children Even in the last days which in this respect were the best days because of clearest light and greatest mercy wherewith this time was blessed above the former days 4. By whom did he speak then unto them By his Son the Greatest and most Excellent of all the Prophets and far above them all For the Word was made Flesh and dwelt amongst them and they beheld his Glory the Glory as of the only begotten of the Father full of Grace and Truth Joh. 1. 14. § 6. The intention of the Apostle in these words is to set forth the excellency of Christ and therefore he gives us a description of Him which we must 1. Understand 2. From thence conclude his Excellency both absolutely and comparatively In the description some things affirmed of Christ agree to him as the Word not made Flesh some agree to him as the Word made Flesh or Incarnate Christ Jesus if we observe is the Son of God by whom he spake whom he hath made Heir of all things by whom he made the Worlds the brightness of his Fathers Glory c. 1. He is the Son of God and that in a Supereminent manner so as neither Men or Angels though Sons of God are therefore is He said to be his only begotten He is a Son not only in respect of his person Divine but of the humane Nature united to the Word He is a Son not only because like God or because adopted but by a divine and ineffable generation and production which far transcends the capacity of humane reason As the Word He is so near to God that He is God as Flesh and Man He is nearer then either Men or Angels 2. This Son of God is a Prophet for God spake by him as he did by the Prophets yet by him in a more perfect and excellent manner 3. God hath appointed him Heir of all things To be Heir is to be Lord to be made Heir is to receive Power to be made Heir of All is to receive an Universal and supream Power not only over Men but Angels This Power he received and it was given him upon the Resuâ—rection Therefore being risen he saith All Power in Heaven and Earth is given unto me Matth. 28. 18. This includes 1. A right 3. A possession upon a Solemn investicure In this phrase he seems to allude unto the priviledg of the first born Son who was Lord of the whole Inheritance and must Rule over his Brethren And this agrees to Christ as Man yet united to the Word 4. By him he made the Worlds This is affirmed and to be understood of Christ as the Word not incarnate and made Flesh. In the words we may observe 1. Worlds made 2. The making of them 3. By whom they were made
one Person and if that Person be Christ then all not onely one of them agree unto him This Erasmus Johannes did very well observe in his dispute with Socinus concerning some kind of existence which Christ must needs have before the Incarnation Socinus in his Answer doth miserably shift and offers plain violence to the place Volkelius doth the like Crellius Volkelius Socinus make this the Scope of the Apostle in this first Chapter to demonstrate that Christ is more excellent than the Angels onely in such things as he received as Man from God after his Death and Resurrection But as you heard before his intent is to prove 1. That Christ is more excellent than the Prophets 2. Than the Angels And as he was more excellent than the Prophets not onely as sitting at the right hand of God but as creating the World and being the brightness of his Father's Glory and the express Image of his Person so he was more excellent than Angels not onely as sett at the right hand of God but as creating the World It was an hard thing and is still to understand the Mystery of the Incarnation That the eternal Word and Wisdom of God by which he created the World should be made Flesh and possesse dwell in and be united to the Nature of Man is plain Scripture but how he doth possess it dwell in it and is united to it so as he never possessed or dwelt in or was united unto any other Man or Angel is far above our reach and capacity Believe that it is so we must we may we are bound unto it it 's clear certain and the Word of God expresseth it plainly Understand the manner how it is we cannot And how should we seeing we are so ignorant how the Soul and Body are united In this Case as in many other Non vivacitas intelligendi sed simplicitas credendi not our evident Knowledg but our Faith must save us But it 's a wickedness which God will punish to deny that which God doth plainly affirm because we cannot fully comprehend it § 18. Ver. 13. 14. But to which of the Angels said he at any time c. These words may be understood to be a Conclusion of the former premisses or a new Argument If a Conclusion then we must conceive the premisses and the former discourse to amount to this that God set Christ at his right hand and not the Angels and here he briefly sums up the whole and inferrs therefore Christ is above the Angels Yet they rather seem to contain a new another Argument taken from the Psalmist Psal. 110. The Lord said unto my Lord Sit thou on my right hand c. 1. To sit at the right hand of God is not onely to be for ever happy and blessed by enjoying those pleasures which are at God's right hand for evermore nor onely to be advanced to the highest place of honour and dignity next unto God but to be invested with a supream and universal Power above all Men and Angels and by the same actually to reign for with the Apostle to sit at the right hand of God is to reign 1 Cor. 15. 25. This is to be Administrator-general as Law-giver and Judge in that spiritual Kingdom whereby God orders sinful Man unto eternal Glory This agrees to him as the Word made Flesh raised from the dead and ascended into Heaven 2. This Glory Dignity and Power was given to Christ as Man yet united to the Word For the Lord said unto my Lord that is David's Lord who yet according to the Flesh was David's Son who though Flesh was far greater after his Humiliation than his Father David not onely as the Word and the same Supream Lord with the Father but as Flesh and Man The Chaldee turns it to his Word the Lord said to his Word yet to his Word made Flesh. 3. The party who advanced him to his right hand was God for it was God who gave him a Name above all Names none else could give it 4. He gave it him by his Word and Edict For he said In this word we have the Patent or Commission of Christ in which he signifies his Will was that he should be Lord and King and with the word gives him the Power so that his Title is good and valid and stands firm and inviolable 5. The date of this Reign is expressed in those words untill his Enemies be made his Foot-stool that is till the Resurrection and final Glorification of all his Saints This being the meaning of the words the Apostle insists chiefly upon that part of the Text said to my Lord as though he should say 1. You confess that Psalm to be part of the holy Scripture revealed from Heaven 2. That the words are not to be understood of Angels but the Messiah 3. That in the first words of that Psalm God speaks to some certain Person to whom he gives Power to reign 4. He did not by those words give Power unto the Angels but to Christ thence he argues If God gave this Power to Christ and never to any of the Angels did the like then Christ is more excellent than the Angels and the Angels inferiour to Christ But this was said this power was given to Christ and not to the Angels therefore he is more excellent This Argument is stronger and more convictive because it 's negative and exclusive for they might have said that though God did advance and honour Christ and gave him an everlasting Kingdom yet he might do the like to some of the Angels To prevent this he out of the Text proves that God said this to Christ and there is no mention there nor in any part of the Scripture of God's advancing any of them to his right hand And that his Argument might be more forcing he proposeth it interrogatively To which of the Angels said he at any time That is He said not any such thing at any time to any of the Angels If he did he challengeth them to prove or produce the place which they could never do § 19. Ver. 14. Are they not all ministring Spirits c. These words may be considered absolutely in themselvs or relatively as conducing unto the main Conclusion intended by the Apostle The subject of them are Angels of whom something here is affirmed The manner of Expression is Rhetorical by way of Interrogation The Answer implyed is affirmative for they say that negative Interrogations are more vehement Affirmations The Proposition in general is That all the Angels are ministring Spirits sent forth to minister for them who shall be Heirs of Salvation The parts infolded in the general or the whole are many 1. They are Spirits 2. Ministring Spirits 3. Sent forth to minister 4. The Minister for the Heirs of Salvation 5. They are all such 1. They are Spirits that is incorporeal incorruptible intellectual active substances the most noble and excellent Creatures God made 2. They are ministring
were yet here they are called Brethren as believing in Christ and holy as sanctified by the Spirit of Christ So that this is a Fraternity in respect of Religion Christian. They became such Brethren and so holy by the heavenly Call they were partakers of the heavenly Calling For as they were not Brethren so neither were they holy by natural Generation but by supernatural and spiritual Regeneration as before To be partakers of this Call is either barely to be called or to be partakers of this Mercy together with others It 's said to be Heavenly as some understand it in respect of the efficient and the final Cause It 's from Heaven that is from God who is the principal Cause of this Work and because they are to be called to Heaven that is eternal Glory which is the end and ultimate Effect thereof In it we may consider 1. The Work of God 2. The Duty of Man 3. The Benefit following upon both The Work of God is by the Word of the Gospel and the Power of the Spirit to enlighten and sanctify man and gave him a Divine Power to believe and turn unto Him The duty of Man is to be obedient to the heavenly Call The benefit is the admission of him as obedient unto his heavenly Kingdom and receiving him as an Heir of Glory Upon this heavenly Call followeth a great change both in the disposition and condition of man called For his disposition he is made of unholy holy and therefore said to be called with an holy Calling and to be called unto Holiness For his condition he is made of miserable happy and therefore said to be called unto eternal Glory And because the distance between holiness and happiness and sinful and miserable Man is so great therefore this work of God is a work of great power and because the change is so happy therefore it 's a work of great mercy wherein God freely prevents man so that if he should not thus prevent him he would be for ever sinful and miserable Wo unto all such as are disobedient to this heavenly Call and neglect this preventing Grace for as their Sin is more hainous so their Punishment shall be more grievous The Apostle seems to put them in mind of this Calling to let them know how deeply they are engaged to God and how unworthy they should be if they should not persevere unto the end § 3. The duty exhorted unto is expressed ver 6. It 's to hold fast the confidence and rejoycing of the hope firm to the end and is repeated ver 14. It 's opposed to unbelief ver 12. Take heed Brethren lest there be in any of you an evil heart of unbelief in departing from the living God The duty therefore is persevetance which presupposeth that they had received the Truth of the Gospel and professed their Faith in Christ and is a continâ—ance in this Faith once received and professed to the end This Faith was from God and was wrought in them by the heavenly Call and the continuance of it depends upon God He gave it at the first he continues it to the last yet so that man must be obedient at the first and use all means with diligent care to preserve it to the last Some refuse to obey at the first others who have professed and received the Truth fall off before the end and both these are sins and they only guilty of them § 4. The reasons follow 1. From the excellency of Christ which is set forth by Comparison The parties compared are Christ and Moses both excellent but Christ far more And here it is observable 1. That the duty is the same with that which was pressed Chap. 2. 2. That the ground of that was the excellency of Christ above the Angels of this the excellency of Christ above Moses 3. The reason there was that if the disobedience unto the word of Angels was punished with Death how much more grievously shall they be punished which disobey the Gospel of Christ 4. The reason here is that if their fathers for their unbelief and disobedience to the Doctrine of Moses were eternally shut out of God's rest how much more shall they he shut out of Heaven and Christ's eternal rest if they do not continue in the Faith of Christ but fall off from their profession To understand this first reason we must consider 1. The excellency of Christ and the excellency of Moses absolutely and positively 2. The excellency of both comparatively that so we may understand the excellency of the one fâ—t above the the excellency of the other 1. Therefore they must consider the excellency of Christ Jesus which is this That he is the Apostle and High-Priest of their Profession Their profession was of the Christian Faith and Religion which they did professe The Authour Apostle and Legate sent from Heaven who first published this Faith and Doctrine was Christ the Son of God by whom God spake who was formerly proved to be more excellent then the Prophets then the Angels So that their Religion was from God nor by Prophets or Angels but by Christ the great Prophet For here to be an Apostle is to be a Prophet Yet Moses and so many others may be Prophets yet no High-Priest but Christ Jesus is not only the Prophet but the High-Priest who mediates between God and Man and officiates so as to make his Doctrine effectual and saving and expiate his Peoples Sin that they may be reconciled to their God This two-fold power was necessary as without which he could not have been a perfect Saviour These are his two Offices upon which the Apostle so much enlargeth and insisteth But 〈◊〉 may be an Officer and yet prove unfaithful and not discharge his trust yet Christ was faithful For it follows Ver. 2. Who was faithful to him that appointed him § 5. This is concerning Christ's fidelity expressed both absolutely in these words and comparatively in those which follow 1. Absolutely He was faithful to him who appointed him 2. Comparatively As Moses was faithful in all his House The former words 1. Imply his ordination 2. Expresse his fidelity to him that ordained him Where we have two Propositions 1. That God appointed Him 2. He was faithful to God In that He was appointed or made an Apostle and High-Priest of our Christian profession for so the words are to be understood it 's evident that He did not Usurp this two-fold Power and Office but received it and acquired it legally and none could invest Him with this Power but onely God and the reason is because it is so eminent and transcendent After he was once advanced he was faithful to that God who advanced and trusted him with so great a Power This fidelity was the true and full discharge of his Apostolical and Sacerdotal Office in perfectly doing all things necessary for the eternal Salvation of Man so far as it depended upon this two-fold Office As an Apostle or Prophet
a great High-Priest above all others as Universal and Supream Pontiffe of Heaven and Earth in comparison of whom all other Priests even the highest are but shadows This is the excellency of his Office His Relation to us is this that we have him that is He is our great High-Priest in whom we who professe our Faith in him have a special Interest so that He as a Priest doth officiate for us and his excellent Office was instituted of God for our eternal good no Unbelievers can be said to have him in this manner Of this great High-Priest it 's affirmed that He is passed into the Heavens This entrance into Heaven was shadowed by the High-Priests entrance into the inmost sacrary of the Tabernacle or Temple which was called the Holy of Holiest The reason why this which is here first affirmed of him is mentioned may well be this because by this he hath not only obtained and taken possessiâ—â— of this eternal Rest wherein we must seek to enter but by this means hath procured an entrance for us For where he is there we shall be and the Head and Members must be and abide together Therefore if we labour and strive we cannot doubt of entrance seeing he hath made a passage open for us This of it self is a great encouragement that our High-Priest is passed into the heavenly Rest not only for himself but also in our behalf even to assure us that if we follow him trust in him and labour to enter that we shall not come short yet this is not all the encouragement is yet greater For it followeth Ver. 15. For we have not an High-Priest which cannot be touched with the feeling of our Infirmities but was in all points tempted like as we are yet without Sin I Will not here mention the principal Exhortation expressed in the former verse but reserve it to the last For it is usual upon several Reasons delivered to repeat the exhortation In the words we may observe two things 1. Christ's merciful disposition towards us 2. The Reason of it His mercy is set down negatively in that he is not sensless of our Infirmities but is one that will be touched with the feeling of our Infirmities To be inwardly affected and moved with the miseries of others doth argue an excellent temper of spirit and is a proper act of that we call mercy and compassion and it issues from goodness and love Christ as God is infinitely merciful and mercy it self and in his Word doth signify how readily and abundantly he is inclined unto it and he would have man to know it And as Man none so merciful as He and that God might manifest what store of his mercy he had for sinful Man He became Man nay miserable and mortal Man and because experimental knowledg and sense is the most effectual therefore as Man he was willing to Suffer and be Tempted And this is the Reason why he is so sensible of our sad condition because he was tempted in all points like unto us This is that wonderful way which God by his profound Wisdom contrived to make his mercy greater and in some sort more then Infinite He would have a kind of knowledg of man's infirmities which as God and infinite he could never have That which makes us an object of compassion is our infirmity that which makes him so sensible of our condition is That he was tempted in all points like us yet alwayes without Sin Infirmity is sometimes weaknesse and so the word signifies sometime Sickness and Diseases which cause weaknesse The one is opposed to strength and the other to eucrasy and health and both are twofold either of Body or Soul and here is meant the weakness and distemper of the Soul and may be Sin or Punishment which makes our Case very miserable For sin taken either for native or acquired corruption and imperfection doth fearfully weaken the Soul because it doth not only incline to actual sin but makes us unable to resist temptation so that we are easily overcome by Satan a potent subtle malicious enemy who will not only violently but continually assault us This is the reason why our sins are so many and we so often and so halnously guilty and have continually great need of mercy and pardon which cannot be obtained without the effectual intercession of this righteous Advocate and merciful High-Priest And how merciful must he needs be that was tempted himself For he was tempted in all points like unto us but without Sin Where two things are observed 1. That his temptations were in all points like ours 2. That yet he was without Sin Temptation may be taken for Sufferings or for an inducement to Sin as directly tending to sin and having a power or causality moving us thereunto As for Christ's Sufferings they were exactly like unto Ours To that end he took a Body and Soul and continued for a while in a state of Humiliation whereby he was obnoxious unto them and did actually fall under them and felt them As for temptation to sin it 's inward outward inwardly he was not tempted outwardly he was Of us it 's truly said that every man is tempted when he is drawn away of his own lust and enticed But in him there was no such corruption lust or inward concupiscence yet he was outwardly vehemently assaulted by Men and Devils as much as ever any Man was and was tempted to the same kind of sins to which we being tempted to do commit This appears from the History of the temptation and passion yet though we being tempted do often sin yet he being often and violently tempted never sinned never yielded to the temptation but alwayes resisted and alwayes overcame This is a great comfort to us that he never sinned for because of this his Intercession for us is the more effectual with God and the more acceptable unto him For a guilty person pleading for guilty persons could not have made reconciliation for their sins As it is a comfort so it 's a rare example for us to follow that when we are tempted we should use all means to avoid Sin as he did § 8. But let it be granted Christ is so merciful an High-Priest and though entred into Heaven so sensible of our miseries what benefit do we receive by him This the Apostle resolves in the words following Ver. 16. Let us therefore come boldly unto the Throne of Grace that we may obtain mercy and find grace in time of need IN which words we may observe 1. That as we may so we ought to come boldly unto the Throne of Grace 2. That coming thus we may speed and attain that which we desire That which in the first Proposition is presupposed is that God sits in the Throne of Grace There is a Throne of Justice and a Throne of Grace If He look upon Man according to the Law of works he must needs sit upon the Throne of Justice as a severe Lord
and strict Judge to condemn us But being propitiated and attoned by the Blood of Christ his Throne is the Throne of Grace and Mercy In this phrase he alludes unto the propitiatory or seat of mercy above the Ark in the Tabernacle or Temple which did typify the propitiation to be made by the Death of Christ upon which accepted of God man's Sins become pardonable and God reconcileable and without this reconciliation it 's no coming near this Throne If once it be made a Throne of Grace then we may come boldly unto it For it 's not like Mount Sinai a Mount of Darknesse Thunder Lightning and Terrour but Mount Zion a Mount of Light Grace and Glory So that now we need not fear God's Wrath but hope in his Mercy And though we may justly be afraid to approach if we look upon our selves yet when we consider that Divine Justice is satisfied by our High-Priest's Sacrifice and that he is the admissional of Heaven ready to take us by the hand and bring us to his Father and plead our cause with his Blood then we may come boldly and ought so to do To come is to pray or to approach for to pray to come with boldness is in the Name of Christ to pray with great confidence not onely to be admitted but to be heard for his sake For by him we have accesse unto that Grace wherein we stand Rom. 5. 2. By him we have accesse by one Spirit to the Father Ephes. 2. 18. And in him we have boldness and access with confidence in the Faith of him cap. 3. 12. But suppose we come what may we expect or what shall we receive We may obtain mercy and find Grace for help in the time of need All our time on Earth is a time of need for we alwayes have need of help yet somtimes we have greater need than at other seasons The word in the Original is seasonable help help in due season and then it 's most seasonable when most needful To afford this help must need be an act of Mercy and Grace whereby sins past are pardoned and power of Sanctification with assistance to prevent sin for time to come obtained And without this help mercy pardon and assistance it 's impossible to enter into God's eternal Rest but by it we assuredly may So that if we persevere and so enter it 's to be ascribed to that Grace and Mercy which we obtain by Prayer if we come short the fault will be our own who do not seek help by our continual and instant Supplications in the Name of Christ. To understand the force of this as a Reason delivered in these three last Verses we must call to remembrance 1. What the Duty is which is to labour to enter into Rest and to hold fast our Profession which is nothing else but perseverance 2. We must consider that it 's taken from Christ as a Priest and it 's very effectual For if 1. He be our great High-Priest 2. Passed into the Heavens and hath taken possession of that eternal Rest and also in our behalf 3. So merciful and sensible of our Infirmities 4. So ready to procure us help when we seek it by Prayer before the Throne of Grace then let us not onely with all diligence but with greatest hope and confidence labour to persevere For a conclusion of these four first Chapters let us observe 1. That the Subject of them is Christ's Prophetical Office as most excellent and above that of other Prophets Angels Moses 2. That though this be the principal and intended Subject yet he speaks something of his Regal and Sacerdotal Function yet onely upon the by and with some reference to his Prophetick Faculty 3. That the principal Duty which he urgeth so strongly upon us from his Prophetical Excellency is perseverance in the Profession of his blessed Doctrine and the Observation of his Laws given by him as a Regal Prophet and Apostle 4. In the pressing of this Duty he insisteth upon the latter part of Psal. 95. where he â— Sexs forth the Example most clearly 2. Applies it to these Hebrrews 5. The last reason is taken from his Priest-hood which is handled and brought in with such Art that it not onely servs for to perswade us to attend to his Prophetical Doctrine and continue in it but also to prepare and make way for his admirable discourse following concerning his eternal Priesthood and is an imperfect Transition CHAP. V. Ver. I. For every High-Priest taken from among men is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins § 1. BEfore I enter upon the Chapter it self the connexion of this part with the former must be considered and I find the Agreement to be two-fold 1. General 2. More particular The general is very clear for after that in the former four Chapters the Apostle had set forth the Excellency of Christ's Prophetical Office wherein he was far above the former Prophets Angels and Moses and thereupon had exhorted to perseverance in the Profession of his Doctrine declared in the Gospel and pressed the performance of the Duty both from the fearful Punishment of Apostacy and the glorious Reward of Constancy He now in this Chapter enters upon a discourse of his Priest-hood as â—ar more excellent than that of Aaron's so that there was all the Reason in the World to persevere in respect of this Office likewise This is the general Method The particular seems to be implyed in the Particle For which many times is a causal Conjunction and renders a reason of something formerly delivered For seeing he had formerly affirmed Christ to be an High-Priest here he proves him to be such indeed and to have the Nature Properties Qualities and Power of such an Officer This particular refers to the three last Verses of the former Chapter which made way for this discourse that follows § 2. As the occasion of the former Doctrine was an high conceipt which the Hebrews had of the Law as delivered to them by Prophets Angels Moses so the occasion of what follows was their high esteem of Aaron and the Levitical High-Priest The Scope is to demonstrate the Excellency of Christ's Priest-hood as far above that of the Law and perswade them to continue in their Faith in him as so excellent an High-Priest as far above all others The Method is this 1. He delivers his Doctrine 2. Confirms it 3. Applies it The Doctrine is this Christ is a perfect High-Priest more excellent than Aaron or any of the Levitical Order The Confirmation is from his Calling and Order his Ministration and his excellent Sacrifice and this continues from this Chapter to the 19th Verse of the tenth After this confirmation finished he proceeds in cap. 10. 19. to Application which is made principally by way of Exhortation In this Chapter the Apostle doth 1. Manifest Christ to be a Priest for ever according to the the Order
of Melchizedeâ—k 2. Conceiving these Hebrews hardly capable of that discourse concerning this excellent and eternal Priest-hood which he intended he iâ—proves their Ignorance caused by their great negligence In the first part he 1. Informs us what an High-Priest in general is 2. Shews that none can be a lawful Priest who is not called 3. Proves Christ to be called and by Commission from Heaven made an High-Priest and invested with a Sacerdotal Power But to proceed unto particulars and enter upon the Text which gives us a description of an High-Priest and lets us know that he is an Officer in matters of Religion 2. That his Work is to offer Gifts and Sacrifices for Sin 3. He must be of a mercifull disposition and inclined to compassionate the People as having Infirmities of his own 4. The end whereat he must aim to make God propitious and procure his favour for the remission of the Peoples Sin He is an Officer in matters of Religion To be an Officer is the general wherein he agrees with all others in any Office to be such in matters of Religion differenceth him from all Magistrates and Civil Officers Before we handle the parts of the Description we must take notice first what the definitum or thing described is and it 's said to be an High-Priest Priest-hood if we consult the Greek or Latine Name is a sacred Office the word Cohen in Hebrew also is an Officer either sacred or civil and comes of a Verbe in Piel which signifie to minister or act in political or religious matters and such a Person may be a Magistrate or Minister a Prince or a Priest For anciently Princes were Priests and Priests Princes so Melchizedeck was King and Priest and such if we may believe some ancient Authours were the first-born of Families and had the Power and Charge of Civil and Ecclesiastical Government in the Family This Office is a place of power and dignity Yet there usually was an inequality between Priests for some were high-Priests some inferiour and the High-Priest was President over the rest of greater dignity and power and could and might officiate in some things wherein the inferiour could not In this place the thing or Person described is an High-Priest though many of these things might agree to other Priests And first he is an Officer For He is one taken from among men and ordained for men By this with that which follows we may easily understand that the Priest here described is a Man and not an Angel and an Officer for men and for sinful men 1. He must be taken from among man which implies not onely that he must be a Man but of the same ranck and quality with other men who are no Officers no Priests but of no Priests made Priests yet they should be duly qualified and fit for the place how else can they officiate as they ought to do This phrase to be taken from among men we find Exod. 28. 1. where Moses is commanded to take Aaron and his Sons from the midst or from among the children of Israel and a like Expression is used Levit. 8. 1. when Aaron must be consecrated This is a kind of election and designation of the person whereby he is singled out of and separated from the rest to be put in another and higher rank and order This designation is made by Lot or Birth-right or Election or divine immediate determination for here there must be no Usurpation After the Person is once designed and determined upon he must be constituted ordained set over other men for their good for the end of all Officers is to seek and endeavour the temporal or spiritual good of those to whom they are made Officers For though God can do all things immediately himself yet he is pleased to make use of man and by man communicate his Blessings to man This constitution is by a Mandate of him or them who can constitute an Officer and by this Mandate is signified the Constitutor's Will The effect of it is to give the Person constituted Power and to bind him to officiate For every Officer by his Ordination receivs a power and a charge to do the Works of his place And as the power and charge are many times great so the Constitution is made with solemn Rites which are used in the Inauguration of Princes and Consecration of Priests This is the general Nature of a Priest he is an Officer Yet there be Civil and there be Religious Officers but a Priest is an Officer in Religion and the things of God For we have to do with Men and we converse with God The Subject therefore wherein a Priest is imployed is things pertaining to God for he is the Supream Lord to whom all Glory Service and Obedience are due in the highest degree upon him we all alwayes do wholly depend both for our Being and Happiness both spiritual and temporal And though all men must worship him yet there are publick Services which none but a Priest may perform so as to be accepted Every one doth not know how God will be served neither if they knew it are they fit or qualified for it Therefore God ordained Priests who knew his Will his instituted Worship and how it should be performed and to come to God without them was in vain and for any other to officiate in that place is an Usurpation and a great Offence By this Office God did signify that sinful Man cannot come near unto him without a Mediator And it was an unspeakable Mercy of God to institute such Services as he requires at Man's hands and to ordain such Persons for the performance as he would accept As Religion so Priest-hood in general sin presupposed seems to be of the Law of Nature For no Nation is without Religion no Religion without a Priest therefore we read in Authours so much of Temples Altars Priest and amongst these High-Priests and Supream Pontiffs Yet there may be Officers in Religion who are no Priests but subservient unto them therefore we must know what is the proper Work of a Priest which is the next thing whereof the Apostle informs us in these words That he may offer both Gifts and Sacrifices for Sins The Law and Ligh of Nature dictate unto us that something must be offered unto God in acknowledgment of his Supream Dominion and because men have their Sins and are guilty and God is just and hath power of life and death of punishment and pardon therefore Sacrifices must be offered to satisfy his Justice avert his Wrath and procure his favour But by what Gifts and Sacrifices God may be propitiated and in what manner they must be offered the Law of Nature will not teach us These things must be revealed and instituted from Heaven and so must the Priest-hood and party officiating too for every one must not offer these Gifts and Sacrifices either for himself or others but such as God shall either mediately or
which follows as will appear anon Two things here I will only observe 1. That to be called is openly and solemnly with power to be declared For this inauguration and confirmation was made with great solemnity and that in the presence of all the Host and Angels of Heaven Whether God commanded any Archangel with sound of heavenly Trumpet to proclaim him and ouer these words before the Throne of Glory and the place of his special presence in the Heaven of Heavens we know not It 's certain by these words he was made an eternal Priest and thereupon all the Angels of Heaven did acknowledg him The second thing to be observed is that he was not only made a Priest but also a King for without either of these he could not be so powerful a Saviour yet he was not so made by these but other words § 10. Now follow a Digression For after that the Apostle had proved him to be a Priest and so made of God and a Priest for ever after the Order of Melchisedec and not after that of Aaron order did require he should enlarge upon the words of the Psalmist yet because this Doctrine was mysterious and profound and they not so capable of it he takes occasion by the way to reprove their dulness stir up their attention and prepare them for this Doctrine concerning Christ's Priest-hood which he intended more fully to declare unto them This reproof is brought in artificially by a kind of Transition and in this manner Ver. 11. Of whom we have many things to say and hard to be uttered seeing â—â— are dull of hearing IN these words and those which follow We have 1. The excellency and copiousness of the matter 2. The Hebrews incapacity 3. The reason of their incapacity The subject whereof he intended to speak was the Priest-hood of Christ and seeing he was a Priest after the Order of Melchisodec he must needs speak something of him The copiousness and aburdince of matter is signified by those words Of whom we have many things to say the excellency in those and hard to be uttered their incapacity they were dull of hearing The cause of this For when for the time ye ought to be Teachers ye have need that one teach you again c. which implies their negligence Of whom Some think this Relative whom referrs to Melchisedec others to Christ as Priest But it referrs to both to Christ principally to Melchisedec in order unto Christ For many things were to be known of Melchisedec that it might be made evident how he did typify Christ and how Christ was a Priest according to that Order and not the Order of Aaron This is the subject of which he intended to speak Of this subject he had many things to say This implies 1. That he knew many things concerning this Priest and Priest-hood and the same certainly and infallibly true as revealed unto him by the divine Spirit 2. That these things he could utter and express and that clearly and perspicuously enough and he was willing yea desirous to make them known if he could have found Schollars capable of this excellent Doctrine But such they were not for many excellent things might be taught if men would be careful to learn and improve their time and parts Yet these many things were hard to be uttered This implies that they were excellent and above the capacity of Babes and Children They were not hard or obscure to him for he knew them and fully understood them neither were they such things as he learned when he was rapt up into the third Heaven unutterable in themselves but they were hard to be uttered so as they might understand them For They were dull of hearing This was their incapacity The meaning is not that they were deaf either in whole or part or that such amongst them as were learned could not read them if written or understand the language but by hearing is meant understanding There are outward ears and outward hearing of the body inward ears and inward hearing of the Soul the former they had the latter they had not so as to be capable of such things as he had to say of this Priest and Priest-hood This was no obscurity in the matter but an indisposition in the Soul to receive this Doctrine Dulness was this indisposition which in general is a defect of active Power in particular in this place of the intellective faculty as not able to perceive discern apprehend and judge of this higher Doctrine It 's opposed to that we call acâ—â—â—n the sharpness quickness and piercing power of the wit and intellect yet here this dulness is restrained to a certain object for in other things they might be apprehensive and judicious enough By reason of this defect it is that much excellent and divine Doctrine is lost or at least useless to the greatest part of the People who are no whit moved with Doctrine though excellent if above their capacity For this cause the meanest Teachers are most popular though it 's true that all wise men must have respect unto the capacity of their Hearers and condescend unto them yet men should not be alwayes Babes and Dunces in God's School But what might be the cause of this dulness The Apostle informs us Ver. 12. That when for the time ye ought to have been Teachers you have need that one teach you again the principles of the Oracles of God and are become such as have need of milk and not strong meat § 11. THis incapacity and defect of the Understanding may be either from natural imperfection as in Ideots and Naturals or such as are not much better or from want of teaching instruction and disciplination or from God's just Judgment and the delusions of Satan or from the negligence of such as are taught and do not attentively hear heed consider or from the sublimity and excellency of the matter taught or from ignorance of the language or terms or manner of expression used by such as take upon them to be Teachers or from the want of Understanding in principles upon which the knowledg of other things doth depend Dulness and so ignorance from some of these causes is blamless and will not be charged upon man in his last tryal For ignorance invincible is not counted a Sin but ignorance and dulness from neglect of the means God hath given Man to improve his knowledg for his own good is inexcusable If the things to be known be necessary and concern his everlasting Salvation or conduce to the same it 's far more hainous Such was the dulness and ignorance of these Hebrews and it 's implyed in this that they had had time and all other necessary means to improve their knowledg to that of Teachers and yet they were so ignorant that they had need to be taught again the very principles of Christianity This was a Sin and the same very grievous and a great impediment to their Salvation and increase
Name of that City was Zedec afterwards it was called Salem and then Jerusalem 2. That Melchizedec and Adonizedec was the common Name of the Kings of that place as Pharaoh was of the Kings of Egypt and Caesar of the Romane Emperours Whether this King was by descent a Canaanite or some other is not material to know yet Moses informs us that he was not onely a King but a Priest and such he might be and yet an Idolater But to take away that doubt it 's added that he was the Priest of the most High God This word Priest doth signify his Superiority and Authority in matters of Religion and he was a prime Minister and did officiate in things pertaining to God As a King he governed men as a Priest he worshipped God The word Cohen which signifies a Prince or a Priest is here determined to the signification of a Priest or publick Officer in sacred things Whereas it 's said that he was the Priest of the most High God it may be understood 1. That he was constituted and consecrated a Priest by God and so received his Power immediately from Heaven as he must needs do because he derived not his Power from any Predecessor and his Order vvas very high and so high that he was said for to be a lively Type of Jesus Christ the Son of God and the supream and eternal Priest of Heaven 2. That he did worship no Idols or petty Gods but the Supream Lord and Living God that made Heaven and Earth and taught his People so to do From these words Ver. 1. For this Melchizedec King of Salem and Priest of the Most High God VVEE may observe 1. That Religion was not so generally corrupted in those times but that there were some as well as Abraham and even in cursed Canaan as well as in other places who did worship the true God 2. That the Offices of King and Priest are not so inconsistent but that they may lawfully be assumed and exercised by one Person For Melchizedec though one single Person was invested both with Civil and Ecclesiastical Power And if one person be so qualified that he is able to discharge both places so far as he is bound there is no doubt to be made of the Union of both in one man and the Duties of both might be the more easily performed by one when the Power extended but to a Family or a little Territory as this of Salem was especially when onely the greater Services were to be done by him that was King and Priest who had the Superintendency and Command over the rest who both in matters of State and Religion were subservient unto him Yet when Israel was multiplied to a great Nation it pleased God to separate these two Powers and gave the one to one Tribe and the other to another And if this separation had not been made by God himself the opposition made by Corah Dathan and Abiram could not have bin so hainous a Sin And Christ himself though a King and Priest would not take upon him any Civil Jurisdiction neither did he give his Apostles any Power Civil for their Commission was to teach and baptize to build the Church and not the State neither would he have his Souldiers entangled with the Affairs of this life The Work of the Ministry was so great that there rather wanted more Labourers to be sent into that Harvest And for any man to take upon him more Power than he can well manage or a greater charge than he is able to discharge must needs be unlawful § 6. These were the Offices The Acts of his Priest-hood come next to be considered the first whereof was that he blessed Abraham For Ver. 1. Melchizedec met Abraham returning from the Slaughter of the Kings and blessed him In these words with those that follow we have the exercise of his Sacerdotal Power And in this Exercise three things 1. The Person upon whom he did exercise it 2. The Time when 3. The distinct Acts thereof 1. The Person was Abraham one of the most eminent and excellent men of the World the friend of God the Father of Israel of all Believers of Christ according to the Flesh who had received the great Promise and was a Priest and Prince himself and all this did argue the greatness and excellency of Melchizedec 2. The time was when he met him returning from the Slaughter of the Kings For 1. Abraham as we read in Gen. 14. had conquered and slain the Kings recovered the Captives and their Goods and taken a great Spoil 2. After this great and glorious Victory he was returning towards Mamre 3. In his return near to Salem Melchizedec met him with Provision of Bread and Wine to refresh him and his Army Then it was that he exercised his Sacerdotal Power 3. The first Act was he blessed him The words and form of this Benediction are these Blessed be Abraham of the most High God Possessour of Heaven and Earth This Blessing was not a meer expression of his desire for so any Inferiour may bless a Superiour but it was a sacerdotal powerful and authoritative Benediction yet in the Name of God as it was by Commission from God and therefore real and effectual upon the Subject Whether it was particular or general is not expressed Some as Mercerus think the words to be Indicative and so to be understood as though he had said Blessed is Abraham c. Others Let Abraham be blessed or The Lord bless Abraham as the Blessing of the Levitical Priests is delivered The Lord bless thee and keep thee c. Numb 6. 24. This Blessing is neither a Wish and desire nor properly a Prayer nor yet a meer Prediction A Prayer is directed unto God a Blessing unto Man the one seeks it from God by Petition the other pronounceth and declareth it by Warrant and Commission from God In the one the Priest doth represent Man in this other he represents God Here by the way we may observe That a Priest hath Power by vertue of his Office and God's Institution to bless So this Priest and the Levitical also and the Minister of the Gospel may and ought to do § 7. The second Act was the Tything of Abraham for so the next words twll us Ver. 2. To whom Abraham gave the tenth of all This is the first place of the Scriptures which speaks of Tythes or the Tenth of mens Goods paid unto God and received by his Priests and such as represent him in matters of Religion And here we may observe 1. Who paid them 2. To whom they were paid 3. Of what they were paid 1. Abraham the party blessed payes them and so they who receive spiritual Blessings and are made fit Subjects of God's Mercy in Christ must give and pay them 2. The party receiving them was Melchizedec who as a Priest blessing Abraham and not as King receivs them and to him they are paid So Christ appointed the
to Christ. God never intended them for that perfection which is here meant though if rightly observed and used they might make good the Promises of that former Covenant § 18. Because there was no perfection by that Priest-hood therefore there was further need of another Priest which is the second Proposition David who lived above 400 years after the first Institution of the Levitical Priest-hood and knew the imperfection thereof being inspired from Heaven and enlightned by the Spirit fore-saw that the Lord would make his Lord and Saviour sit at his right hand not onely a King but also a Priest and give him an eternal Priest-hood and did fore-tell that in times to come he would say to Christ I have sworn and will not repent Thou art a Priest for ever after the Order of Melchizedec These words Paul by the same Spirit knew as well as any other to be meant of Christ as a Priest and that to make him such was an Act of God which did presuppose his excellent Wisdom which could neither decree nor effect any thing needless And therefore from them infers the necessity of another Priest which God would never have brought in nor have signified his Will to do so if the Levitical Priest had been sufficient and able to save sinful Man Yet there might have been another Priest endued with excellent power and priviledges that might have been sufficient to sanctify God's People and of some Order but 3. This Priest must be after the Order of Melchisedec This is the third Proposition This was very fitting and suitable to the Divine Wisdom seeing Melchizedec was so great a Priest and of such an excellent Order that from the Creation we do not read of a greater Yet why might he not be called after the Order of Aaron Could not God have raised a Priest of that Order far more excellent than Aaron Not to dispute God's power and what he could have done yet his Will was otherwise For 4. This other Priest must not be called after the Order of Aaron And this is the fourth and last proposition of the Text which informs us That though he might have his Name and so his bate Title after that Order yet this was no wayes fitting But if he should be constituted according to that Order for to be called may signify either to be named or to be constituted then there could be no difference between the Levitical Priest and Him neither could there be any hope of Perfection or Sanctification by him This Negative he infers from the words after the Order of Melchizedec For if he be after that Order and so constituted he could not be constituted after the Order of Aaron which was far inferiour to that of Melchizedec's which was far more excellent § 19. Yet because the words speak of another Priest therefore the Apostle infers two things 1. The Change of the Priest-hood 2. From that the Change of the Law For so we read Ver. 12. For the Priest-hood being changed there is made of necessity a Change of the Law VVHere the Apostle doth two things 1. Presuppose the Change of the Priest-hood 2. Proves from that Change a necessary Change of the Law The Reason why he presupposeth the former Change is because it was necessarily implyed in the words of the former Verse and a necessary Consequent of the words of the Psalm which expresly speaks of another Priest and the same after another Order therefore he might well presuppose it The Reason why he infers a necessity of the Change of the Law is because some might reply That though the Priest-hood was changed and another Priest brought in yet that other Priest might officiate according to the Law and so be a Mediator of that Covenant The Apostle's Argument in Form is this If the Priest-hood be changed the Law of necessity must be changed But the Priest-hood is changed Therefore of necessity the Law must be changed The words of the Text are not difficult therefore I will briefly handle them and 1. Reduce them to propositions 2. Declare the meaning of the word Changed 3. Examine the force of the Consequence 1. The Propositions are two 1. The Priest-hood is changed 2. There is made of necessity a Change also of the Law 2. By Change in this place is meant an abolition and taking away the Levitical Priest-hood For God never intended it to continue to the end but had fixed a time how long it should be in force and when that time once came it might be said to be abolished by exspiration Yet it seems rather to be taken away by actual Constitution of another Priest-hood the Priest-hood of Christ for when he had offered up his great Sacrifice and began to officiate and make Intercession in Heaven the other Priest-hood did cease and could not consist with this which was far better but was made useless When that which is perfect and can perfectly sanctify for ever shall come then that which was imperfect and could not sanctify was put away That it must be changed and the reason why it must be changed you heard before and this is the reason why the Apostle doth presuppose it as a thing made evident and to be granted 3. The force of the Consequence is clear enough to him that shall observe what hath formerly been said In the words of the second Proposition considered in it self we may observe 1. The Change of the Law 2. The necessity of the Change 3. This necessity of this Change after the Change of the Law 1. By Change is meant the abrogation of the Law which answers to the abolition of the Priest-hood Though the bringing in of this Law 430 years after the Promise could not make void the Promise yet the bringing in of a better Law and Covenant made null and void this Law And God as he limited a time how long it should continue so he determined to take it away by a better Covenant and would not abrogate it till that was established and published For the promulgation of the Gospel and the Instituton of Christianity did abrogate it and made it of no force And this was the great Mercy of God 1. That he would change and abrogate that which was imperfect and insufficient 2. That he would not abrogate it till he had confirmed that which was better 2. Of necessity there must be a Change of this Law This implies that the Change was not casual and contingent or arbitrary or any wayes to be provented yet this was not an absolute necessity but upon supposition of the Decree and Promise of God and the Sanctification of sinful Man and the Imperfection and Inability of the Levitical Priest-hood to effect any such thing So that it 's necessitas Consequentiae non Consequentis This word of necessity seems to make the Proposition modal though in strict sense it is not so for the truth of the Proposition doth not depend upon any absolute Connexion of the terms as
in his Conception Birth Life Death as innocent and harmless as the new born Child never tainted or stained with the lest Sin and so separate from Sinners that though he did converse with them to convert them yet he was far from being drawn to sin by them or partaker of sin with them or any wayes guilty by his presence amongst them All these do signify that he was both habitually and actually more virtuous and righteous then ever any was and far more free from any vicious quality habit act then any Priest on Earth or Angel in Heaven ever was and therefore was the fittest of all others to be a Priest as being more like and nearer unto God then ever any other In this respect he was more fit then any to draw nearer unto God as one that had the greatest interest in him And therefore He was made higher then the Heavens For he ascended far above all Heavens where he ever liveth and keeps his Residence and being entred into that holy and glorious Sanctuary he was made King to Reign and by Oath confirmed an everlasting Priest to officiate there and make his great Sacrifice effectual and actually beneficial to all true Believers And God advanced him not only above the highest place but above all the Angels and Inhabitants of that glorious Palace His work in this Temple is to make Intercession not to Sacrifice for Ver. 27. He needed not daily as those High-Priests to offer Sacrifice first for his own sins and then for the People's for this he did once when he offered up himself THis Text though here brought in upon the By and handled of purpose and more at large Chap. 9. 10. is concerning one of his chiefest Services which was his great Sacrifice wherein he far excelled all the Levitical Priests in severall respects for in this 1. He offered Himself whereas they offered Bullocks and Goats 2. He offered not for his own but the Peoples sins but they offered first for their own then the Peoples sins 3. He offered but once they daily and often Therefore is it said That this man Christ after he had offered one Sacrifice for sins for ever sate down at the right hand of God From henceforth expecting till his Enemies be made his Foot-stool Chap. 10. 12 13. Where it 's observable That this Sacrifice was of that eternal efficacy as that he needed not to offer any more but only to enter into the Sacrary of Heaven and make Intercession and plead this Sacrifice for every penitent and believing Sinner And these words are added to the former That he was holy harmless undefiled and separate from Sinners made higher then the Heavens 1. To signifie that the reason why this Sacrifice was of so great virtue was because the Priest was so holy and devoid of sin that he had no need to offer for himself as not having any infirmity which the best of the former Priests had 2. To shew why upon this offered he was advanced above the Heavens 3. To manifest the time when he was by Oath confirmed a Priest for ever after the Order of Melchizedec and that was after he had offered this Sacrifice and was set at the right hand of God in the highest Heavens In these words we may note 1. His excellent qualification whereby he was free from all sin 2. His pure unspotted Sacrifice and offering of himself 3. His exaltation above the Heavens upon the same so that he had no need to offer any Sacrifice again And these things were so ordered of God that one should be subordinate to another the first to the second and that to the third For without this qualification he could not have offered so perfect a Sacrifice without this Sacrifice thus offered he could not have entred the Sanctuary of Heaven neither could his Intercession have been so powerful to save No God did not swear unto him and by Oath make him a Priest for ever but as so qualified and as by vertue of that qualification having offered so perfect a Sacrifice and as by virtue of this Sacrifice having entred Heaven This man and thus considered was he who by the Oath of the everlasting God was made an everlasting Priest And in the Text we might as formerly observe 1. The similitude 2. The dissimilitude and difference 3. The superexcellency 1. The similitude they were Priests Christ was a Priest they offered Sacrifice Christ offered Sacrifice 2. The dissimilitude they were many he but one they offered often he but once they offered Buls and Goats and other things he himself they offered for themselves and the People he offered not for himself as having no infirmity but only for the People 3. The superexcellency of Christ above them especially in two things 1. That he needed not offer for himself as being without sin 2. He needed not to offer often for the People but only once and by that one Sacrifice once offered he did infinitely far more then they did or could do by their daily offerings This superexcellency also did appear both in his perfect qualification and his exaltation above the Heavens These things are so plain in these Enthymatical words that there is no need to reduce them to the precise form of a Syllogism or Syllogisms according to the rules of Logick The first words of these two verses 26 27. which are handled last are these For such an High-Priest became us wherein we must consider 1. What such an High-Priest is 2. How and in what sense he is said to become us 1. Such an High-Priest is one who is described from 1. His Qualification 2. His one perfect Sacrifice 3. His being made higher then the Heavens For 1. He must be pure and holy without any sin or else he cannot offer a pure unspotted Sacrifice which being offered is able to purge the Conscience and expiate the sins of the People for ever 2. If he do not offer such a Sacrifice he cannot enter into the holy place of Heaven as the High-Priest without Blood could not enter the earthly Sanctuary 3. Except he enter Heaven he cannot be ready there to make Intercession for us 2. Such a Priest doth become us To become is 1. To be sit suitable convenient 2. To be useful and profitable 3. Sometimes to be necessary All these significations are here intended But to whom is he so convenient profitable necessary even to us To understand this we must consider what our condition is It 's sinful miserable for we are guilty polluted with sin liable to Death have no access to God and at a great distance from eternal Life and that which is worst of all we are sensless of this sad condition and if we once know it we are hopeless helpless We cannot propitiate God or sanctify our selves or come near the Throne of God's Justice and except we find one that is fit to mediate and deal with God in our behalf we perish utterly and for ever For our
offer the Tabernacle but in the Tabernacle did not minister it but in it And the Apostle seems to take his expression from Exod. 29. 30. where it 's said That that Son which is Priest in Aaron 's stead shall put on the holy garments seven dayes when he cometh into the Tabernacle of the Congregation to minister in the holy place or Sanctuary Where we have 1. A Minister that must minister or officiate 2. The Tabernacle of the Congregation into which he must come 3. The Sanctuary where he must officiate The very same words of Minister Sanctuary Tabernacle are used by the Septuagint in that place which the Apostle taketh up in this place And though the Body of Christ may be called a Tabernacle yet that 's nothing except it be so taken here And we find the word here turned Sanctuary signifying Heaven Heb. 9. 12. and also Ver. 24. of that Chapter makes it more plain where it 's written That Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self to appear in the presence of God for us Where we may observe 1. That the word which there is turned holy places and Ver. 12. before the holy place is here translated Sanctuary 2. That this Sanctuary or holy places into which Christ entred was not made with hands which is the same with not pitched by Man 3. This place is said to be Heaven it self 4. That Christ doth minister there by his Intercession for us after that he had offered his great Sacrifice and by the Blood thereof entred into the heavenly Sacrary within the Veil To signify this the inner Veil of the Temple rent instantly upon the death of Christ to signify that the great High-Priest was entring Heaven with his Blood 2. The Excellency of this Tabernacle is set forth 1. By the quality 2. The Cause The Quality it 's the true Tabernacle True is not here opposed to that which is feigned or nothing at all but to the Typical Tabernacle which was a real and true sacred Building yet so far inferiour to this that comparatively it might be said to be nothing or but a shadow at the best and this is the Substance For though that was glorious and honoured with God's special presence yet earthly things are poor to heavenly though we who never saw the inward glory of Heaven may admire them The Cause is expressed assirmatively pitched by God negatively and not by Man By both which is signified the excellency of it far above any Work and Building made by the power and skil of Man For the efficient power and skil of Man is nothing to the efficiency of God whose Power is almighty and Wisdom infinite and who hath made Heaven a far more glorious place than any on Earth 3. Christ is the Minister of this Sanctuary and Tabernacle to minister and officiate in it For every High-Priest must have some Temple or sacred place wherein he must minister and serve for Priest-hood Temple and Service must go together When the Temple was destroyed by the Chaldeans the High-Priest might pray but he could not offer Sacrifice burn Incense expiate Sin by entring the Holy of Holies with blood These Services were confined by God's Institution to that House and sacred Building after once it was consecrated Neither could they perform such Services till it was re-built and dedicated again Neither have the unbelieving Jews any High-Priest that can do any such thing since the second Temple was demolished by the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to minister and serve and these two words are often used by the Septuagint For so they turn several Hebrew words and especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signify to serve in general but many times to serve God the Supream Lord and to worship him And though the performance of this Service be the general Duty of all even of private Persons yet there are certain parts of this Service proper to the Priests and some to the High-Priest who is not a private but a publick Minister as the rest of the Priests be and mediates between God and the People and by whom the People offer their Services to God The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the New Testament and doth signify not onely to perform the Levitical but also the Evangelical Service and from this Verbe comes Liturgy a Form or Directory for the Worship of God In this place a Minister is 1. A Priest 2. An High-Priest 3. The great High-Priest of the heavenly Sanctuary Christ Jesus And here it might be observed that a Minister is not a contemptible but an honourable Title as given not onely to the Levitical Pontiff but to the Apostles and to Christ himself The Text thus explained contains an Argument to prove the excellency of Christ above the Legal High-Priest for he indeed was a Minister and did officiate yet he did this onely in an earthly Sanctuary and Tabernacle but Christ officiates as an High-Priest in Heaven And this second Verse may be part of the former Sum and Abridgment and a Conclusion deduced from the former words For if Christ be an High-Priest in the Heavens then he must needs be the Minister of an heavenly Sanctuary yet it 's so deduced from the former that it brings in new matter and gives occasion of a new Discourse concerning Christ's Ministration for if he be a Minister of a Sanctuary he must officiate and amongst other things offer something to God Ver. 3. For every High-Priest is ordained to offer Gifts and Sacrifices wherefore it is of necessity that this Man have somewhat to offer § 3. THis Text must be examined 1. In its relation to that which goes before 2. In it self 3. In reference to what follows First It relates to Chap. 5. 1. where in the Description of an High-Priest we have the very words For 1. He must be taken from amongst men 2. Ordained for men in things pertaining to God 3. Thus he is ordained for to offer both Gifts and Sacrifices For there we have his Election Ordination and Ministration And hitherto the Apostle having spoken of his Election and Ordination now begins to treat of his Ministration in offering Gifts and Sacrifices for Sin The nearer Connexion is with the Text immediately antecedent and 1. With the word Minister for if he be a Minister he must minister and officiate by offering 2. With the word Tabernacle For if that signify the Body of Christ as Beza Junius and Dr. Goug◠with divers others do understand the place He must have his Body to offer But of this I have said something already and shall have occasion to say more hereafter The words in themselves are discursive for the Apostle argues thus Every High-Priest being ordained to offer Gifts and Sacrifices must have somewhat to offer But Christ is ordained
signified by God's Promise to Abraham I will be thy shield and thy exceeding great Reward Gen. 15. 1. and that Acknowledgment of the Psalmist The Lord God is a Sun and a Shield Psal. 84. 11. To be a Shield is to save and protect either by prevention or removal of all dangers and evils not only temporal but spiritual and eternal And to be a Reward a great Reward and an exceeding great Reward cannot come short of Heavens Glory and that eternal Bliss which is an aggregation of all Blessings which shall ever issue from that Sun which shall in his Meridian fully and for ever shine upon his Saints And to be a People to this God is to be a subject of all Mercies Man can possibly desire He begins to be our God in this manner upon our first Connversion when his Laws are first written in our hearts and goes on to bless and save us more and more till we be fully happy for the more his Laws are imprinted in our heart the more he will manifest himself to be our God and when he is once engaged he will go on and finish our felicity till he be all in all Some make this writing of his Laws to depend much upon our Free-will and that by it we may lose our God But it 's certain that though by our Free-will we may neglect the means and so be guilty of not receiving the Impressions of these heavenly Doctrines yet by this natural Freedom we can do nothing to purpose in this business we can by it neither prepare our hearts nor apprehend nor relish these heavenly Doctrines which are above out Sphere And the beginning and continuance of God being our God depends upon an higher more efficacious and more excellent Cause This Promise is most excellent and a Fountain of unspeakable Comfort for happy is that People who have God to be their God and miserable are they who are without the Covenant of Promises without hope without Christ without God How vast is the distance between them and eternal happiness As they come not near their God so God will not come near them § 12. After this second Promise it followeth Ver. 11. And they shall not teach every Man his Neighbour and every Man his Brother saying Know the Lord for all shall know me from the least unto the tâ—â—â—reatâ—st THese words are not so easily understood as appears by the many and different Interpretations of several Expositors which here I will not recount The Subject of them is the Knowledge of the Lord which shall be far more excellent clear full and effectual and generally diffused then in the times of the former Covenant Whether it be a distinct Promise from the former or the same and these words added for the fuller Explanation of the former shall be examined hereafter In themselvs they seem to be an Enthymeme which may be supplied and reduced into this Form If in the new Covenant all shall know the Lord from the least to the greatest then they shall not teach every man his Neighbour and every man his Brother But all shall know the Lord from the least to the greatest Therefore they shall not teach every man his Neighbour c. In the Text there are two Propositions 1. They shall not teach every man his Neighbour and every man his Brother 2. They shall all know the Lord from the least to the greatest The former is inferred from the latter and the Connexion of both as Conclusion and Premisses is expressed by the causal Conjunction For The Conclusion is negative and signifies that there shall not be any such teaching under the new Covenant as was under the old In the words we have 1. The Master 2. The Schollar 3. The Lesson taught by the Master to the Schollar 4. The teaching of this Lesson The Master is every Man not absolutely but every man that hath the Knowledge of God and is able to teach another For every one that hath any Knowledge of God should teach others that are ignorant and this is a general Duty of all knowing men but most of all of such as having a more eminent degree of Wisdom do take upon them the Charge of others The Schollar is every man's Neighbour and Brother that is Such as are near unto them by Co-habitation or Relation or both and are ignorant of God so as they need Instruction and Teaching yet are capable The Lesson is to know God this is the chief and best Lesson any Man can learn The Object to be known is the most excellent there is none better not any so good the Act is answerable to the Object For of all Knowledg the Knowledg of God as it is most necessary to Man's Salvation so it is far above any other Knowledg But this Knowledge is not a bare Knowledge but to know the Lord is to fear him serve him and obey him Therefore the Chaldee Paraphâ—ast doth usually interpret the Knowledg of the Lord to be the Fear of the Lord. And this is agreeable to that of the Apostle 1. Hereby we know that we know him if we keep his Commandments He that saith I know him and keeps not his Commandments is a Liar and the truth is not in him 1 Joh. 2. 3 4. Not they who have some high Notions of God and can discourse of his eternal Power and glorious Perfections and yet are Workers of Iniquity but they who keep his Commandments may be said truly and really to know him To teach in this place is not barely by Instruction to inform the Understanding but by exhortation to move the heart and stir up Man to Obedience and Practice To teach this Lesson and to perswade and exhort men to know and fear God is a good Work and a Moral Duty and as such of perpetual and universal Obligation and therefore must continue in the Church Christian as it did in the Jewish Yet it 's said that they shall not so teach under this new Covenant which implies there was some defect and imperfection both in the teaching and also the Knowledge which did depend upon it which shall not be found in the Teaching and Knowledge of the new Covenant But of this anon The second Proposition is That All shall know the Lord from the least to the greatest Where we have 1. The party to be known 2. The Knowledge of him 3. The parties that shall know him and that is All from the least to the greatest The party to be known as in the former so in this part of the Text is the Lord For they shall know Me saith the Lord so it 's in the Hebrew Jereâ— 31. 34. And this is the fourth time that Expression is taken up in that Prediction of this Covenant Yet God is Lord by Creation by Preservation by Redemption and Regeneration In this place is meant God not onely Creator and Preserver but Redeemer by Jesus Christ exhibited glorified manifested and represented to us in the
Chapter we have the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first and Covenant understood Few or none make any mention of Priest-hood The Predicate and that which is affirmed of this Covenant is That it had Ordinances of Divine Service and a worldly Sanctuary The meaning is that in the time of the Law the Levitical Priest-hood and the Tabernacle there were such Ordinances and a Sanctuary belonging to the Covenant In the words we have the Sum and Abridgment of the nine following Verses which describe unto us both the Ordinances of Service and the Sanctuary In the words therefore we have two things 1. The Ordinances 2. A Sanctuary The Ordinances of Divine Service imply That there was under the Law the Work of Service and the Ordinances of this Service And because there is Service due to Man and Service due to God and Latreia signifies both therefore the Translators for difference sake and to signify what Service is here meant do add the word Divine For Divine and Religious Service is due only unto God and is to be performed to him as Supream Lord and it cannot without injury be given to any other And when it is so given to any but the true and living God it 's called Idolatry and is against the first Commandment Some distinguish between Service and Worship and it 's true they differ much if Worship be taken for Adoration which is terminated upon the divine Excellency and Dignity and not upon his Power yet the words are used indifferently But whereas the Socinian Expositor saith that Latreia properly signifies Worship he is much deceived as will be evident if we examine the places of the Old Testament where the Septuagint turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that so often This Service of God is two-fold 1. Positive 2. Moral The Moral is the principal as being spiritual and performed by a Spirit unto a spiritual and eternal Substance which is God Positive and Ceremonial is far inferiour and is here meant This Ceremonial Service which never should be performed without the Moral had Ordinances as a Rule to direct both Priest and People in the performance of it and these Ordinances were given by God and were part of the Ceremonial Law determing what religious Rites and Ceremonies must be used especially by the Priests For the Service here meant is chiefly that which was proper to the Priests for as we now serve God by the Ministers in publick so they then by their Priests The word turned Ordinances is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used above 60 times by the Septuagint to interpret the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and though it often signifies Ceremonials yet not alwayes Men ever depending upon God as upon their Supream Lord are ever bound to serve him that they may receive Protection and Happiness from him He that will not serve a God is a profane Atheist he that servs any but the true God is an Idolater he that servs the true God after his own fancies and the inventions of Man is a superstitious fool he that inventeth Rites and Ceremonies and Modes of serving God and imposeth them on others is a presumptuous Wretch For as God alone doth know what kind of Worship and Service is fittest to be performed unto him so he onely hath Power to impose it The highest degree of Service is due unto him alone and he alone hath Power to make Ordinances for it This is the Service and the Ordinances of God which must be performed in some place of his special presence Therefore there was then a worldly Sanctuary A Sanctuary is an holy place consecrated to God and sanctified by his presence There is a bodily and earthly and also a spiritual Sanctuary This was a bodily earthly Sanctuary a Type of a far better and to difference it from a fat better it 's called a worldly Sanctuary though the word may signify a beautiful decent and glorious place And in respect of outward earthly decency beauty and glory it did excel It was made not according to the fancy of Man but according to a pattern given from Heaven and every thing in it was Mystical and the greatest Glory of it was God's special presence This Sanctuary was said to be the Throne and Palace of God residing as a glorious Being in the midst of his People It may be considered mystically as shadowing a far more excellent Throne and Palace which may be Heaven the Humanity of Christ and the Souls and Bodies of sanctified Persons or it may be considered as a convenient place for God's People to assemble there for publick Worship In the former consideration it 's abolished in the latter it may continue for if all things in the Worship of God must be done decently and orderly then surely it 's decent and orderly according to the Law of Nature and the Law of God to have convenient places for Religious Assemblies and Publick and Divine Worship To think there is any holiness in these places as places is the superstitious conceipt of some to think they may not be called Churches is the superstitious fancy of others For a Church or Kirk is but a convenient place where Christians ordinarily assemble to perform Divine Service and God's presence is not tyed to the place but to God's People observing God's Ordinances in this place neither is he tyed to any special presence in such place but by vertue of his gracious Promise neither is there in these places any divine special effectual and spiritual presence there but to such as there worship him in Spirit We are not so bound to these places as though God would not accept our Service else-where or more in such a place than in another but onely in respect of conveniency and the testification of our Union with God's People in the Christian Religion § 4. After that the Subject and Heads of his following discourse were determined and named he proceeds to discourse of them more particularly 1. Of the Sanctuary 2. Of the Service and Ordinances So that we may in the following nine Verses observe a Description 1. Of the Sanctuary or Tabernacle Ver. 2 3 4 5. 2. Of the Service from Ver. 6. to the 10. 1. This Sanctuary leaving out the Court where they sacrificed is divided into two parts The first is the Holy place The second the Holiest of all The holy place divided from the Court by the first Veil or Hanging is described from the sacted things and Utensils therein which are here said to be the Candlestick the Table the Shew-Bread and this was called the Sanctuary Both the place and Utensils of the place had their mystical Representations though not so well known to us The second part divided from the Sanctuary by the second Veil and called the Holy of Holies that is the Holiest of all is set forth from the things therein As 1. The Golden Censer 2. The Ark
Othâ—â— imagine it was the whole World which with the parts thereof both the Tabernacle and Temple did represent wherein the Heaven of Heavens is the Sanctum Sanctorâ—n the Holiest of all and the Sanctuary through which the High-Priest passed into the Holiest place the Aethercal part of the World where the Sun and Moon and Stars represented by the Lights in the Golden Candlestick do ever shine Others determine it to 〈◊〉 the Heaven of Heavens whereof they make some different parts as one to be the place of Angels and Saints and another far more glorious which was the place of God's most blessed and special presence That Christ entred the Heaven of Heavens and that 〈◊〉 he ever ministers and makes Intercession there is express Scripture what difference and degrees of places be there we do not certainly know But let the Tabernacle â—e his Body or the Church Militant or the World or the Heaven of Heavens the second doubt is Whither these words concerning this Tabernacle are to be referred If to the former words which say that Christ being rome an High-Priest of good things to come then it 's nothing but this That Christ is the Minister and High-Priest of a far more glorious Sanctuary But some refer them to the word entred and make the sense to be that as the High-Priest under the Law passeth through the first Sanctuary to enter into the second which is the Holiest of all so Christ passed through the Militant into the Church Triumphant And it 's very true that Christ hath his Sanctuary and Temple here on Earth and that 's his Church wherein God dwels in a special manner and he passed through and from this into the Church Triumphant of Saints and Angels where God is more gloriously present and powerful nay he entred through the Aetherdal part of the World into the highest Heavens and through the Heaven of Angels and Saints unto the highest and most glorious place and Throne of God But the former sense that Christ is come an High-Priest and Minister of a far more glorious and excellent Sanctuary seems to be more genuine and confirmed by Chap. 8. 2. § 11. The third Proposition is concerning Christ's Service and Sacrifice offered in this Temple For Christ not by the Blood of Goats and Calves but by his own Blood iâ—â—red in once into the holy place Where 1. We have the Holy place 2. Christ's Entrance into it 3. His Entrance once 4. His Entrance once by Blood not of Goats and Calvs but by his own Blood 1. The Holy place is the Heaven of Heavens signified by the Holiest of all in the Tabernacle and in the Temple for that was the place into which the High-Priest with Blood entred in once every Year so that there is no difficulty in this particular And that Christ entred into Heaven is clear enough For Christ is not entred into the holy places made with hands which are the Figures of the true but into Heaven it self there to appear before God for us Ver. 24. of this Chapter 2. Christ entred into this Holy place But there is a Question made of the time when he entred That he entred forty dayes after the Resurrection it 's clear and express For he was taken up into Heaven Acts 1. 11. He was carried up into Heaven Luke 24. 71. And He that descended is the same also that ascended far above all Heavens to fulfil all things Ephes. 4. 10. But there seems to be another entrance before this and that was immediately upon his Death For when he had given up the Ghost immediately the Vail of the Temple was rent in the midst from the top to the bottom and his Soul separated from his Body and commended into his Fathers hands entred into Paradise That he entred at that time into Heaven with his Soul separated from his Body the Text doth seem to affirm And what should the renting of the Catapetasm and the Inner-Vail immediately upon his Death signify but that the great High-Priest was ready to enter Heaven Again it may be said more properly that he entred Heaven with or by his Blood when his Soul was separated from his Body than when his Body was risen and made immortal and both Soul and Body joyntly ascended For it was the custom of the High-Priest according to God's Institution upon the slaying of the Sacrifice and taking of the Blood to enter the holy Place and the Type and Anti-type should agree especially in this particular Further the expiatory Offering was not compleate till the Blood was presented before the Throne of God in the inner Sacrary and it was suitable to the Type that the great High-Priest should after he was slain on Earth present himself as slain in Heaven before the Supream Judge as having suffered Death and satisfied Justice for the sin of man But all this I leave to the judgment of Learned men who shall seriously search the Book of God and impartially examine whether God doth not speak this in Scripture And howsoever it 's certain that whether he entred thus then yet he so entred at one time or other that he obtained eternal Redemption 3. He entred once This informs us that though the High-Priest entred once every year and so might enter above a thousand times yet Christ entred thus but once For as we shall read both in the latter end of this and also in the beginning of the next Chapter once to enter or one entrance in this manner was sufficient because one Death one Offering was able to do that which all the Offerings of all the High-Priests under the Law could not do neither was any more Offering needful seeing this had done all that was requisite for satisfaction and merit 4. This entrance was by or with Blood and this is set down negatively and affirmatively Negatively this was not blood of Goats and Calves and that with which the Legal High-Priests did enter within the Vail For as we may read Levit. 16. upon the day of expiation a Bullock and a Goat must be slain and with the Blood of these he must enter the holy Place The reason of this is because the blood of Beasts could not satisfy divine justice expiate the sin of man and purge his conscience and immortal Soul and so make the eternal penalty removable Therefore it must be a far more excellent blood the blood of the Son of God his own blood which was pare unspotted and most precious The reason 1. Why it must be by blood is because as without blood under the Law there was no Legal Remission or Expiation so it was the Will of God that without blood there should be no eternal Remission For though God was merciful and sate in the Throne of Grace and Mercy yet his Justice did require that satisfaction should be made and seeing sin was committed and punishment was deserved and due by his Law violated therefore sin must be punished before it could be pardonable
Oblatio the death of the thing Sacrificed and the offering of it to God and the blood must not only be shed but in the Law it must be sprinkled either upon the horns of the Altar without or upon and before the Mercy-seat within the second Vail The blood being shed was the death of the thing Sacrificed and the sprinkling of it upon the Altar or the Mercy-seat was the presenting it to God These both did signify that life must go for life and the blood wherein is the life must be presented to God as Supream Judge and accepted of him before the work of Sacrificing could be finished and made efficacious Therefore Christ's Sacrifice could not be compleated except he be not only slain on Earth but present himself as slain before the Mercy-seat of God in Heaven and both the suffering and offering must be with Incense and Prayer requesting eternal Redemption Whether he did miraculously take some or all his blood shed as some conceit into Heaven is not necessary to be believed except it be evident out of Scripture unto us that he did so Some Socinians affirm and inferr from hence that Christ was not a Priest till he entred Heaven because though his Suffering was on Earth yet his Offering was in Heaven But this is ridiculous and not worth the answering For though this work of Sacrificing was not finished before he entred Heaven yet it doth not follow that he was no Priest before that time because this great Sacrifice was not finished For Aarou must be a Priest before he can minister in the Tabernacle much more before he enter into the inner Sanctuary with the expiatory blood The Socinian doth not assert any entrance of Christ into Heaven but that only one by and upon his Ascension yet Christ was made a compleate Priest instantly upon his Resurrection For from these words This Day which was the day of Resurrection have I begotten thee the Apostle proves Christ to be made a Priest and that by those words This is point-black against his assertion Christ may be and was a Priest by Designation Consecration Constitution Confirmation He was designed from his Birth yet more solemnly upon his Baptism he was consecrated by his great Sacrifice he was fully constituted and made a compleate Priest upon his Resurrection he was confirmed Priest by Oath upon his Ascension and Session at the right hand of God He must needs therefore be very ignorant that shall think that he was no Priest before this confirmation in Heaven But 2. How was this propitiation made and this eternal Redemption obtained for us It 's said he gave himself a Ransome for all 1 Tim. 2. 6. That he gave his life a Ransonâ—â— for many Matth. 20. 28. That he was delivered for our Offences Rom. 4. 25. That he is the propitiation for our sins and not for ours only but also for the sins of the whole World 1 Joh. 2. 2. And more fully in the Prophet All we like Sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquities of us all Esay 53. 6. Out of all which places especially the last we may observe 1. That Christ suffered and by his blood entred Heaven for man 2. For man as sinful 3. To make God propitious to us for ever 4. God in this is to be considered as a Judge punishing us in him and by laying the iniquities that is the punishments of the iniquities of us all upon him 5. He did not suffer not offer for his own sins for God made him who knew no sin sin that is a suffering or propitiatory and redemptory Sacrifice for us so that the benefit redounds to us 6. Seeing he suffered for sin though not for his own his Death was a punishment in proper sense 7. The blood of Christ shed and offered to God as Supream Judge was the price of our Redemption and the immediate effect thereof was eternal propitiation 8. In this work Christ by God's appointment and his own voluntary submission became our Surety and Hostage and so liable to Death That God did punish sin in him was justice that he did punish our sins in him was mercy unto us It 's true that God considered as a private person and as the party offended was merciful and pityed Man but as supream Law-giver and Judg of Mankind he must be just and punish Sin that his Justice being satisfied he might have free and full power to pardon Sin and that without any breach of Justice The Intention of the Apostle in this Text is to prove and make it evident That this Service and Sacrifice was far more excellent than the greatest Service the Levitical High-Priest could or did perform This super-excellency is set forth in respect 1. Of the Blood which was not that of Goats or Calvs but his own Blood 2. In respect of the place into which he entred which was not an earthly Sanctuary but the Holy place of Heaven 3. And most of all in respect of the Effect which was not a yearly Expiation but an eternal Redemption In Form he argues thus That Service wherein by his own Blood he enters Heaven but once and obtains eternal Redemption is more excellent than the Service of that Priest who enters often with the Blood only of Calvs and Goats into an earthly Sacrary and obtains but a yearly Remission But Christ's is such and the Levitical High-Priest's Service but such as is formerly described Therefore Christ's Service is more excellent § 12. The Apostle goes on and proves by a second Argument that the Service and Ministry of Christ is far more excellent and that in respect of the Effect which it hath vertue to produce The former Effect was Propitiation or Expiation this latter and second is cleansing or Purification This as the former is delivered by way of Comparison and the Comparison is in Quantity yet presupposing another in Quality The whole may be reduced to Propositions in this manner 1. The Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the unclean sanctify to the purifying of the Flesh. 2. The Blood of Christ who through the eternal Spirit offered himself without Spot to God purgeth the Conscience from deaÌ„d Works to serve the Living God 3. If the Blood of Buls and Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh then much more doth the Blood of Christ who through the eternal Spirit offered himself without spot unto God to purge the Conscience to serve the Living God The Comparison in quality is between the Blood of Buls and Goats the thing wherein they are compared and do agree is purging and sanctifying The Comparison in quantity presupposing also a dissimilitude in this that one doth sanctify the Flesh the other the Conscience is this That if the one hath power to purge and cleanse the Flesh the other hath much more
They were all in themselves considered indifferent things and a fit matter and subject of some positive Law 3. The offering and also the shedding of the blood of Christ were in respect of Christ acting and officiating in both purely moral and divine in the highest degree of Service For his suffering of Death for the sin of man at the Command of his heavenly Father was the highest degree of obedience that ever was performed to God There was in it so much love to God so much love of Man so much self denial so much humility and patience and such a resignation of himself to God as never could be parallel'd It was so excellently qualified that it was in a moral sense most powerfull to move God to mercy who is so mightily inclined to mercy of his own accord It was most pleasing unto God and most highly accepted of God considered in it self But seeing it was the suffering of a party different from man guilty who was bound himself to make satisfaction or to suffer according to the Law transgressed that it should be so far accepted of God as to make the Sinner pardonable and that certain pardon should follow upon Repentance and Faith depended upon the free will of God who in strict justice might have refused any satisfaction offered him in behalf of man who deserved to dye and might justly have been condemned to eternal Death It was one thing to accept the service and obedience in it self and another thing to accept it so for sinful man as to determine such inestimable benefits should follow thereupon and accrue to the sinful guilty Wretch The Socinian upon the Text is very muddy and obscure And 1. Though he deny Christ's satisfaction and merit yet he confesseth that the shedding of the blood of Christ even of its own nature had force and power to procure unto Christ all power in Heaven and Earth and all judgment and arbitrament of our Salvation and to produce in us the cleansing of Conscience This is not only obscure but if well examined false For what is it of its own nature to procure For if he mean by the word procure merit upon satisfaction it 's true that by his blood he satisfied and merited but both these he denies If he understand that of it own nature it did so procure this power and this effect so as it did solely or principally depend upon the will of Christ as Man for he denies him to be God and not principally and solely upon the will of God it 's false Here I must demand What difference he makes between procuring and meriting and also take occasion to shew the nature of meriting which is a moral act upon which some good or reward doth follow not necessarily and exnaturá rei but voluntarily according to the will of him in whose power the reward is but of this else-where 2. He puts a difference between Christ's Priest-hood and his Mediatourship and makes his Mediatourship to end with his Death and his Priest-hood there to begin But the Apostle makes no such difference but in this Epistle he takes Mediatour and Priest for the same That his Mediatourship should end and his Priest-hood should begin with and upon his Death I will believe when he can prove it which he can never do for there is not the least ground for it in the Word of God and it must needs be false upon this account that both are the same 3. He affirms that the blood of Christ takes efficacy and force to purge fin from the subsequent oblation of Christ in offering himself in Heaven and this he not only here but else-where doth often assert But 1. It 's very clear and certain that the total resignation of himself unto the will of his heavenly Father and his willing suffering of Death the voluntary laying down of his life the making himself a whole Burnt-offering was properly the oblation of himself This was on Earth this was the great act of Obedience the great Service that was so acceptable to God wherein Christ shewed himself a mirrour of so many heavenly virtues The representing of himself slaln in Heaven was not this offering nor the appearing before his Fathers Throne upon his Ascension The Scripture no where affirms it he cannot instance in one place for this And though God did require it yet it was not the meritorious act therefore never let him or any of that party delude us with his false and groundless notion of offering himself in Heaven By his Death Christ did satisfy and merit by his Resurrection and Ascension he makes his Death effectual unto us both by revealing the Gospel and sending the Spirit to work Faith in us and make us capable of remission and eternal life and by his Intercession and pleading his blood he obtains actual pardon and in the end full fruition of eternal life This is the meaning of those words Who was delivered for our Offences and rose again for our Justification Rom. 4. 25. 4. He tells us that Christ was filled with the eternal Spirit that is with the power of God which clarified him from all mortality and made him eternal subject to no destruction This is a strange fancy of his own and invented because he is so great an Adversary to Satisfaction And 1. He saith that eternal Spirit is the power of God which he so understands as that he denies him to be God 2. The power is either God himself or some active power whether natural or supernatural created by God in some of his Creatures or an act of God extrinsecally supporting and preserving something creued Now that which made Christ's Sacrifice and Suffering so acceptable to God and so efficacions was the sanctifying power of the Spirit enduing him with such heavenly virtues and supporting him in this great Service of sacrificing himself For if he had not received a divine and supernatural active power of holiness and righteousness inherent in his Soul which so strongly inclined and moved him to obedience in greatest temptations and had been extrinsecally supported by him this Offering had never been so acceptable to God nor efficacious to purge the Conscience And this was a far more glorious effect of the Spirit then to make him immortal and bring him into Heaven For this immortality and entrance into Heaven were Rewards not Virtues and only made way for the exercise of his Regal and Sacerdotal Power in the Palace and Temple of Heaven 5. He saith that by the Offering of Christ is signified his singular and only care for the Expiation of our Sins and for our Salvation Where it is to be observed 1. That he understands this of Christ as entred by his Ascension into Heaven 2. That by Expiation he means Remission and Sanctification without any respect unto Propitiation and Satisfaction by blood antecedent 3. Christ's offering of himself is a religious Service performed unto God as Supream Lord and Judge offended with sinful
and heavenly things principally intended are the Consciences and immortal Souls of men which being purged make up the Body of the Church which is Militant first on Earth and after that to be Triumphant in Heaven 2. The better Sacrifice above the former is the Sacrifice of Christ and the pure unsported Blood of him who offered himself by the eternal Spirit to God The purifying vertue of this Sacrifice was in this that Christ the Son of God innocent holy righteous as Surety and Hostage of Man-king appointed to be so by God did deny himself took up the Cross shed his Blood for to expiate the Sin of Man and was obedient unto death the death of the Cross For him so excellent to suffer death so willingly for so glorious an end and that at the Command of God was the highest and purest degree of Obedience that ever was performed unto God and was highly accepted and did fully satisfy divine Justice so far as was required In the offering of this Sacrifice he gave himself wholly to his heavenly Father and became as it were a whole Burnt-Offering being wholly consumed with the Zeal of his Father's Glory and the Love of Man-kind And here it is to be noted upon the By That though in the Text we read Sacrifices in the plural number yet this one Sacrifice of Christ is onely meant Estius thinks it's an Enallage of number the Plural for the Singular for the Sacrifice whereby heavenly things are purified is but only one once offered Yet it may be called Sacrifices because it had more vertue than all other purifying Sacrifices and also because it was one of those expiating Sacrifices which were offered unto God yet more excellent than all the rest It 's like that expression of Jâ—phtah's Butial for it 's said he was buried in the Cities of Gâ—lead that is one of the Cities of that Country which was Mizpeh as some think Judg. 12. 7. 3. For the heavenly things and the Consciences of men to be purified is to be freed from Sin that is from the Guilt and Dominion of Sin which is to be justified and sanctified as these words are usually taken This Purification is vertual or actual for when the Blood of Christ was shed offered and accepted for the Sins of men then they may be said to be purified virtually as upon the death of Christ we are said to be reconciled because made reconcilable And when by Faith this Blood is sprinkled upon our Consciences and pardon obtained by Christ's Intercession for peniâ—ent and believing Sinners then they are said to be actually purified and when they are wholly freed from all the Guilt and Power of Sin then they are perfectly purified 4. This Purification by this Sacrifice was necessary for supposing God's Will and Decree concerning the eternal Happiness of sinful Man in Communion with his God it was necessary Man should be purified for otherwise he could have no fellowship with God so as to derive eternal Happiness from him For as God is Light and just and holy so they must be Light just and holy who shall see and enjoy him And because no Sacrifice but this of Christ could thus qualify him therefore it was necessary both that he should be purified and purified with this Sacrifice § 22. Thus far you have heard of the necessity of the death of Christ for the Confirmation of the Covenant illustrated by Similitudes taken from the Law of Nature and the Ceremonial Law of Moses Therefore the Jews except they were very ignorant could have no cause to be offended with this death upon the Cross seeing it was so necessary to the purchasing of the eternal Inheritance and the purging of mens Consciences that they might be capable of the Possession and have a Title unto it for the ground of the Promise from whence the Title is immediately derived is this Sacrifice without which the Promise was never made neither if it had been made could it without this have been valid But let 's consider what follows for he saith Ver. 24. For Christ is not entred into the Holy places made with hands which are Figures of the true but into Heaven it self now to appear before God for us THese words considered absolutely in themselvs seem to be plain and easily understood but the coherence is doubtful Some and amongst the rest Esâ—ius takes little notice of it as not much material Many others finding the causal Conjunction For do agree that in these words the Apostle gives a Reason of something that went before but they differ much in the particular Explication of the Reason Dr. Gouge conceivs that the Apostle's intention is to prove that the Sacrifice of Christ is more excellent than the Sacrifices of the Law and this is true but yet imperfect Beza thinks that the Author in this Text begins another and a new Collation or Comparison to prove the excellency of this Offering and this cannot be denyed Dr. Lushington who is said to be the Translator of Crellius tells us that here is proved That the Heavenly places are purified by better Sacrifices and that because Christ entred not into the earthly Sanctuary but into Heaven it self This doth presuppose that Heaven it self is purified by the Blood of Christ and that Christ entred thereinto for that end But this is difficult to understand and supposeth that which few will grant him A Lapide differs from all these and saith that the Apostle gives in this Text a Reason why he called the Church heavenly or heavenly things and that is because Christ entred into Heaven to unlock the Gates and open the Doors thereof that the faithful might enter thereinto This is not so clear and satisfactory though it hath something of Truth To find out the Connexion we must observe 1. That the Conjunction for or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes expletive and redundant 2. Sometimes the same that but or moreover is 3. That though it be called by the Grammarians a Causal yet it doth not alwayes imply a Cause but it 's used to bring in any other Reason or Argument and therefore might be called a rational Conjunction Yet Whittington in his Grammar saith that a Causal Conjunction signifies the Cause or Order of that which goeâ— before where he implies that it doth not alwayes joyn the Cause and the Effect 4. Let it be taken for a Conjunction which joyns these words to the former so as to contain a Reason we must consider what was formerly â—ffiâ—med and how it 's here proved To this end let us remember that the Subject of the former discourse was Purification or Expiation of things by Blood of Sacrifices and these things are earthly and carnal or spiritual and heavenly Of these latter he affirmed that it was necessary they should be purified with better Sacrifices The manner how he proves this is this He presupposing that these heavenly things must be purified proves 1. That they were purified by
better Sacrifices because they were purified by the Sacrifice of Christ. This Reason 1. Presupposeth and taketh for granted that Christ's Sacrifice is better than those of the Law but not content to suppose he proves it to be better because Christ by it entred Heaven and it once offered was of eternal vertue 2. He proves the necessity implicitly for here it 's implyed that no other Sacrifice in the World could purify them For earthly Sacrifices could not purify spiritual and heavenly Persons Or more briefly thus It was necessary that the heavenly things should be purified by the Sacrifice of Christ but that was better than all the Levitical Sacrifice It was better because by the Blood thereof Christ entred Heaven and it once offered had vertue to purify not here expressed for ever This Reason implies several things as 1. That it was the Will of God that the Types and Anti-Types should be purified 2. That though the Types and Figures might be sufficiently purified by the Blood and Sacrifice of Bulls and Goats yet heavenly things which were the Anti-Types could not 3. That only the Sacrifice of Christ was sufficient and fit to purify these heavenly things 4. That it was God's Will that this this alone should purify them From all this it 's evident how these words come in upon the former and also what they add unto them For formerly the Author had made a Comparison whereof there were two parts 1. The Proposition 2. The Reddition The Proposition was this That under the Law there was no Purification and Expiation of the Types and Figures without the Blood of Legal Sacrifices The Reddition this So there is no Purification and Expiation of the Anti-Types of heavenly things without the Blood of some better Sacrifice which is the Sacrifice of Christ. So that these words belong unto the Reddition which formerly affirmed only in general That the heavenly things must be purified with some better Sacrifice and here it 's added that the only better Sacrifice was the Sacrifice of Christ to which the Author by vertue of the Comparison must needs be understood to add a singular vertue of purifying heavenly things § 23. But to enter upon the Text absolutely considered in it self the Subject whereof is Christ and his Sacrifice we find in it 1. An Act of Christ which is entrance into a Sanctuary 2. The end of that Act which is to appear before God for us To understand this we must note 1. That what is here done by Christ was done in Figure by the Levitical High-Priest 2. That this High-Priest after he had slain and taken the Blood of Bulls and Goats enters into the Sanctuary within the second Veil 3. That bâ—i geâ—tred he appears before God for the People 4. That appearing before the Mercy-Seat which was said to be the Throne of God he sprinkles the Blood upon the Ark and the Mercy-Seat 5. That by this and Prayer he expiates the Sins of the People and procures a Legal Remission These things give Light to the Text For here 1. Christ must be considered as a High-Priest 2. To be slainand crucified upon the Cross. 3. Having shed his Blood to enter into Heaven 4. Being entred to appear before the Throne of God the Supream Judg. 5. By his Blood and Death presented to God to expiate our sins and procure Remission But here it may be doubted Whether the first or second Entrance and Appearance be intended or rather both For Christ first entred and appeared with his Soul separated from his Body when the Veil of the Temple was rent to signify the Entrance of the great High-Priest having sacrificed himself into Heaven Of this you heard before He entred the second time when risen again and made immortal he ascended into the Heaven of Heavens where as a King he fits and reign at his Father's right hand and as a Priest appears as an Advocate before his Father's Tribunal and pleads his Blood for all his penitent Clients on Earth Both may be meant both purify and the latter presupposeth the former The former purifieth vertually and by way of Merit the latter actually by obtaining actual Remission So that in these words we have 1. A Sanctuary 2. An Entrance into it 3. An Appearance before God 4. An Appearance for certain Persons 1. The Sanctuary is described negatively affirmatively Negatively It was not any Holy place or places made with hands which are the Figures of the true For the Levitical Holy places were made by the Art and hands of men and were true Sanctuaries but they were not the true but the Figures of them They were â—laces Holy places and Figures for so the word Anti-Types doth sometime signify of far more holy and glorious places where God did manifest his presence in a far more glorious manner Affirmatively It was Heaven it self the highest and most holy and glorious place of all sanctified by the special presence of God Therefore this Sanctuary is not earthly but heavenly not the Figure but the place figured the supernatural celestial and eternal Betheâ— 2. Christ entred not into the figured Sacrary but into Heaven it self both the first and second time and it was expedient that so he should do For that was the place where God had appointed a special piece of Service to be done even there and no where else 3. He did not onely enter but being entred did appear and appear as a Priest having offered his great Sacrifice and now presenting himself as slain for the Sin of Man and after this appears again as immortal and as a Priest to plead his Sacrifice for his People And he as a Priest must appear first as Mortal secondly as Immortal and present himself before the Supream Lord and Judg or else his Sacrifice is not compleat and actually effectual 4. He dyed he entred he appeared for us sinful men and guilty First that Sin our Sin might be remissible and then the second time for us though sinful yet penitent that our Sins might be actually remitted and both Souls and Bodies sanctified § 24. But it might be said If Christ must expiate Sin by Sacrifice as the High-Priest did he must often offer often enter as he did For every Year once at least he entred and appeared with Blood before the Mercy-Seat To this the Apostle answers by way of Anticipation That as Christ entred not into the earthly Sanctuary so neither had he need as the Levitical High-Priest to offer himself and often to enter into Heaven for one Offering in the end of the World and one Entrance upon that Offering with his Blood was sufficient to take away Sin The Apostle's words are these Ver. 25. Nor yet that He should offer Himself often as the High-Priest entreth into the Holy place every Year with Blood of others Ver. 26. For then He must have often suffered since the Foundation of the World but now once in the end of the World hath He appeared to
his Body the Veil of the Temple was rent from the Top to the bottom to signify that Christ the great High-Priest was ready by his own Blood being shed to enter the Holy place of Heaven to procure eternal Redemption or Remission for sinful Man and by this means divine Justice being satisfied God was made accessible And no Man now can have actual access into his presence but by this Blood and through this Veil of the Flesh by him who was crucified and whose Body was separate from his Soul § 16. Thus the Way is made and consecrated The next thing is the Liberty which we have to enter into the Holiest through this way by the Blood of Christ where three things are to be observed 1. The place into which this way doth lead us 2. The Liberty to enter through this Way into this place 3. The means whereby we obtain this Liberty 1. The place is the Holiest for into that the High-Priest entred once a Year with the Blood of Expiation There was the Mercy-Seat which must be sprinkled with Blood We need not here enquire Whether that Holiest place on Earth signify Heaven or some other thing for it 's certain the Mercy-Seat did signify that which this Apostle calls The Throne of Grace Chap. 4. 16. The Throne of Grace is the Throne of God propitiated by the Blood of Christ so that to enter into the Holiest is to come to God as Supream Lord first offended by the Sin of Man and then made propitious by the Death and Sacrifice of Christ which was so acceptable unto him that for and in consideration of the same he is willing to admit Man into his presence graciously to receive his Petitions and bless him The Throne of God might be said to be three-fold 1. Of Justice 2. Of Grace 3. Of Glory To the Throne of Justice strict Justice no sinful guilty Man can approach To the Throne of Grace every penitent Sinner may have access The Throne of Glory is inaccessible to mortal Man We need not locally ascend into Heaven for to come unto the Throne of Grace it stands in the midst of God's People as the Tabernacle did in the midst of Israel For God is alwayes in all places nigh to such as call upon him in truth Christ stood before the Throne of Justice when he suffered for our Sins Penitent Sinners stand before the Throne of Grace when they worship him in Faith And after the Resurrection we shall all stand before the Throne of Glory and ever abide in his presence Yet this way lyes by the Throne of Grace and we pass by it to the Throne of Glory There is one way to both 2. We have Liberty to enter into the Holiest The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you have heard signifies Freedom and Boldness of Speech it signifies also Liberty The Vulgar and the Syâ—iack turn the word Confidence which is the same with Boldness though some what more The Arabick and Arias Mortanâ—â— Liberty The Aethiopick Grace or Licence All agree for they signify 1. That we have a Licence and Liberty graciously granted unto us 2. A Right 3. This Liberty and Right is so full that we may come with Boldness and Confidence to be admitted and accepted This is a great Priviledge and Favour which God doth graciously vouchsafe unto Believers and denies to all others which are not admitted to come so near him 3. We have this Right Liberty and Confidence by the Blood of Christ for the Blood and Death of Christ satisfied God's Justice and merited his Favour and made him accessible and upon the same he promised to admit penitent Believers And upon our Repentance and Faith we have actual Right and Liberty so that we who could not come near him for our sins may come near him by Faith in his Blood This Priviledg is more fully expressed in these words of the Apostle In whom we have boldness and access with Confidence by Faith of him Ephes. 3. 12. Where 1. We have access and may enter into God's blessed presence Yet 2. Because one may come with fear and doubt here we may come with boldness and confidence 3. There is no such access but by Christ the Blood of Christ. 4. Neither is there any such access granted but by Faith in that Blood that is to such as believe The sum of all is That Sin had made God as the fountain of goodness inaccessible to Sinners as Sinners Christ by his Death had made him accessible to Sinners as believing § 17. We have 1. A way 2. A liberty to enter into the Holiest And 3. We have an High-Priest over the House of God Where by the House of God we must understand the Church which is the Society and Corporation of Believers and by this High-Priest Christ Jesus as exalted at the right hand of God No man under the Law could come to God without the High-Priest he must present their Offerings their Incense their Prayers and the Blood of Expiation unto God and make Intercession for them So Christ is ever ready before his Fathers Throne to bring us into his presence as the Admissional of Heaven to make Intercession for us and as our Advocate to plead our Cause by his Blood and make all our Services acceptable and effectual without all which neither way nor liberty to enter could be beneficial and to purpose § 18. Thus the words are explained and inform us of a way made through the Veil of liberty to enter of Christ set over the House of God as an High-Priest to bring us unto God to make our prayers effectual and to procure for us all things necessary to make us happy Now it remains we consider the words 1. As a recapitulation of some former Doctrine 2. As a ground of the consequent exhortations and both these I will make clear in a few words 1. They are a brief abridgment of the former Doctrine concerning Christ's Priest-hood For in the 5th and 7th Chapters he had not only asserted but proved That Christ was an High-Priest for ever after the Order of Melchizedec That he had made a way to God by his Blood and procured us liberty to enter into God's presence before the Throne of Grace so that we might boldly come with confidence to obtain all mercies necessary to our everlasting happiness he had made evident by the rare virtue and excellent effects of Christ's Sacrifice partly Chapter 9th partly in the former part of this For Christ as a Son is over his own House Chap. 3. 6. And this House is the Church We have a great High-Priest who is passed into the Heavens and sensible of our Condition Chap. 4. 14 15. And he is the Minister of the Sanctuary and the true Tabernacle which the Lord pâ—tched and not Man Chap. 8. 2. From all this you easily understand that the former Doctrine is repeated and briefly contracted in these words 2. As it is a Recapitulation of the former
his transcendent Gifts nor his heavenly Wisdom nor his Glorious Workâ— nor his rare Virtues nor his great work of Expiation nor his Glory and Power which he enjoyes at the right hand of God could any wayes move him but he vilifies him and debaseth him that was higher then the Heavens as low as the dust and dirt under his feet yet this debasement was only an act of his base mind but could not in the least degree diminish or obscure the Glory and Excellency of Christ This is the first aggravation of Apostacy 2. He counteth the Blood of the Covenant whereby he was sanctified an unholy thing Where we have 1. The Blood of the Covenant 2. The sanctifying Power of this Blood 3. The counting of it unholy 1. By the Blood understand the blooddy Sacrifice of Christ so much magnified in the former Chapter for it 's that Blood by which Christ entring the holy place of Heaven obtained eternal Redemption that Blood which purgeth the Conscience from dead Works to serve the living God that Blood which confirmed the everlasting Covenant in which respect it 's called the Blood of the Covenant This Covenant is called the Conant of Grace wherein for and in consideration of the unspotted Blood of Christ once shed God promiseth Remission of Sins and the eternal Inheritance of Glory upon condition of Repentance and Faith in Christ. And it 's called the Blood of this Covenant because upon it the Covenant was grounded and by virtue of it all the Promises thereof are made unalterable firm and effectual 2. This was the Blood by which this Apostate upon his receiving the knowledg of the Truth was sanctified For 1. This Blood as offered and accepted of God made his Sin remissible 2. Upon the profession of his Faith and his Baptism his Sin was at least conditionally pardoned and purged 3. So long as he continued in his profession and so far as he proceeded according to certain degrees in Faith and the profession of it so far he might be said to be in a state of Justification or at least in the way to Justification and not only to Justification but Sanctification as it 's made distinct from Justification though Sanctification be taken in this Epistle for Justification For this Blood of Christ is more beneficial to those which receive the Gospel are baptized believe with some degree of Faith than to others who either never heard the Gospel or if they heard did reject it And all the power against sin that any professing baptized Christian receives all the hope joy comfort which follows upon their profession are from the Blood of Christ. And how far some men may proceed in Christianity and what benefit they may receive by Christ and yet after fall away you have heard something in this sixth Chapter And such is the benefit which such do receive by the Blood of Christ that in a fair sense they may be said to be sanctified and have their sins purged by it Yet the meaning of the Apostle may be not only that they were some wayes sanctified by it but that it was the Blood and the Blood alone which could sanctify them and from which alone they could expect Sanctification 3. Yet this sanctifying Blood the Apostate counts unholy or common To be common Blood may be understood 1. Such as hath no expiating and purging power 2. Such as is no better then the Blood of Bulls and Goats sacrificed 3. Such as differs not from the Blood of other men 4. Such as is the Blood of a Malefactor guilty and vicious person and that is impure and unholy Blood So that the Apostate though he had received some kind and measure of Sanctification from it yet ascribed no more virtue and excellency to it then to common Blood denyed the sanctifying power of it nay did account it unholy and polluted Yet you must note that though it be so vile in his conceit and judgment yet it 's really in it self the onely sanctifying Blood and effectually sanctifying to all such as do sincerely believe This is the second aggravation 3. The Apostate doth despite unto the Spirit of Grace where we must enquire 1. What this Spirit is 2. Why he is called the Spirit of Grace 3. What it is to do despite unto this Spirit 1. This Spirit is not the spirit of Man neither is it any Angel nor any created Person or Substance but it 's an uncreated Spirit the Spirit of God so as that it is God therefore the perfections and operations of God are predicated of it It 's that Spirit which with the Father and the Son is the Supream object of our Faith that Spirit by which God made the World preserves and governs the same that Spirit whereby he regenerates and sanctifies his People and animates the whole Body of the Church 2. This Spirit is said to be the Spirit of Grace Thus he may be called in opposition to the Spirit of bondage and fear which is the Spirit proper to the Law For the Spirit by the Law which had no Expiation for Sin no Blood to purge the Conscience no promise of power to keep it nor of pardon if transgressed could work nothing but fear which was a continued slavery and bondage The Spirit of the Gospel which is the Spirit of Christ promised and given in the Gospel is a Spirit of comfort and confidence a Spirit of Adoption which manifests the special love of God in Christ our Justification Reconciliation and gives us power to keep the Covenant Some understand it to be called the Spirit of Grace because he is given out of Grace and free Mercy Others think that this Name is given to this Spirit because by it God gives us Grace For by Grace they understand those spiritual and supernatural Graces which sanctify the Soul and dispose it for communion with God and all those supernatural comforts which issue from that Communion And it 's very true that as God by this Spirit works all things so especially by him he produceth these heavenly Virtues which tend so much unto eternal life 3. They do despite unto this Spirit In this despight there are Injury Reproach Contempt and the greater the Person to whom the despite is done the more hainous it is This here meant is not done to Man but God because done to that Spirit which is so the Spirit of God that he is God This is committed 1. By resisting the sanctifying Power of God 2. By undoing all that God by his Spirit had done in him for his Salvation 3. By accounting the Gifts Notions Motions of this Spirit the Works Delusions and Impulses of the Devil and that not only in himself but in others sanctified by this Spirit and endued with his Gifts This is the more hainous because done not out of ignorance or infirmity but out of pure malignity of the Will with malice to Christ and deâ—estation of Christian Religion and all this after upon conviction
which after you were illuminated ye endured a great fight of Afflictions THE former reason was from the certain and most grievous punishments of Apostacy the reasons following have some respect unto the Reward and they are two one in respect to time past the other to time to come The former is continued from this verse unto the 35. The latter from the 35. unto the end In the former we may consider 1. Their Suffering 2. The Time when they suffered 3. An exhortation to Remembrance of what they then suffered 4. The End of this remembrance 1. Their former Suffering is described and represented 1. In general 2. In particular The general we have in these words of this Text Ye endured a great fight of Afflictions Where we have 1. Afflictions 2. A fight of Afflictions 3. A great Fight 4. The enduring of this great Fight Christians ought to be endued with all heavenly Virtues not only such as encline and enable them to do good but also such as fit and strengthen them to endure evil in doing good and for serving their God To suffer for doing evil is no virtue but to suffer for Righteousness sake for Christ's sake is a noble and excellent Grace This is an high degree and a perfection of a Christian Therefore we are exhorted to let patience have her perfect work that we may be perfect and entire wanting nothing Jam. 1. 4. For without patience and fortitude it 's impossible to suffer as we ought and to attain this perfection 1. The thing to be suffered is Affliction which is some evil that doth vex trouble and â—â—reave us of that peace ease safety which we might otherwise enjoy and here it 's not one single affliction but a multitude of them for they endured Afflictions The word here turned by a Metonymy Afflictions signifies properly Sufferings because when we are afflicted we are patients and the Subject afflicted not the Agents afflicting and the evil dothly and press hard upon us to bruise and break us and all these tend to our destruction and misery 2. Here is a fight and a contest of Afflictions and the Contention is between the parties afflicting and the persons afflicted the one offending the other defending like two Enemies wherein the assailant seeks to overcome and subdue the party assaulted The great Enemy and Afflicter is the Devil his Agents and Instruments are unbelieving and wicked men His design is to break in pieces our Faith which is the strength of our hearts for Faith strives against fear and seeks to overcome those terrours which Satan would strike into us that so we might renounce our profession This is a spiritual Fight and Battle between spiritual Enemies between Faith and Fear between the Soul and Satan 3. This fight is great For the opposition on one side was cruel and violent and the resistance was strong and powerful so that the Enemy was beaten off and foiled When Fire and Water meet and encounter the violence on both sides is very great according to the degrees of contrary qualities destructive one of another Thus it is in the contest between the seed of the Serpent and of the Woman the Church and according as the emnity and the power of the Contendents are more intensive so is the Fight more fierce And this was a great Fight because the Devil doth most violently assail new Converts and the Dragon waits to devour the Churche's newly regenerate Children so soon as she shall bring them forth and would certainly do it if they were not taken up into Heaven and into God's protection 4. Yet though the Fight was great yet they endured it and this they did by patience and divine fortitude For they continued firm in their Christian profession without doubtings and fears Their Faith remained firm and was like a Shield impenerrable They bare and put off the blows and stood their Ground kept the Field and caused the Enemy to retreat and draw off and though they suffered temporally yet spiritually they did not § 33. Thus far of their Sufferings in general but least this should be insufficient he further expresseth what their Sufferings in particular were and he seems to reduce these to three heads 1. Shame 2. Pain 3. Loss For they were in disgrace they were scourged their Goods were taken from them they suffered in their Names in their Persons in their Goods and that not only for their own profession but their association with others Their first particular Sufferings we read Ver. 33. Partly while ye are made a gazing stock both by Reproaches and Afflictions and partly whilst ye became Companicus of such as were so used THis Text informs us both what they suffered considered in themselves and also what as considered joyntly with others The evils which they suffered are said to be Reproaches and Afflictions the manner how they suffered these and that was by being made a gazing-stock The words may be reduced to two Propositions 1. They were made a gazing-stock both by Reproaches and Afflictions 2. They were Companions of such as were so used Yet both these have reference to the words going before and might be delivered thus 1. They endured a great sight of Afflictions partly by being a gazing stock both in Reproaches and Afflictions 2. They endured a great Fight by being Companions of such as were so used In the first for explication sake we may observe 1. That they were Reproached and Afflicted 2. By these Reproaches and Afflictions they were made a gazing-stock 3. This was part of their great Fight 1. They were Reproached Thus they might be used either by Words or Deeds For to speak or do any thing that tends to our disgrace and infamy is to Reproach Perhaps they called them Sectaries Hereticks Apostates Innovators seditious Persons and also did so account them and in this respect did hate despise and desame them These Reproaches in themselves were bitter and grievous yet they were more grievous because of Afflictions for they afflicted them by scourging imprisoning banishing them these did straiten press vex torment their Bodies and deprive them of ease peace and liberty 2. Yet these were made still more grievous because they did reproach and afflict them not so much privately as publickly in open view to make their shame and ignominy the greater They brought them as it were upon a Stage and as into a Theater where multitudes even thousands might gaze upon them revile them scourge them and make a sport of their Sufferings Every one must take notice of them as base persons troublers of the World the reffuse and scum of mankind and abhorr them And in this they followed Christ and took up his Cross which was a suffering of pain and shame 3. This was part of their great Fight and a great Fight it was because naturally we much desire to preserve our credit honour and reputation which to some high Spirits which the World terms Generous is dearer then life for
ever This is called Treasure and an Inheritance but divine and far aboe all other Estates which may decay or be taken from the Owners 2. This Substance is in Heaven because 1. It 's in God and in his Power and at his disposal 2. It 's prepared for us in Heaven and the place of eternal Glory mounted far above the Sphear of corruptible things 3. It 's to be enjoyed fully and for ever in the Heavens That it 's better enduring and in Heaven we learn from that Exhortation of our Saviour But lay up for your selves treasures in Heaven where neither Moth nor Rust doth corrupt and where Thievs do not break through and steal Math. 6. 20. and from the words of the Apostle Peter who informs us that the Regenerate are born to an Inheritance incorruptible undefiled and which fadeth not away reserved in the Heavens 1 Pet. 1. 4. In both these places we find 1. Treasures and an Inheritance which are the same with Substance 3. These far better and more excellent than any earthly Substance 3. Enduring both in themselvs and in the Possession 4. Laid up and reserved in Heaven 3. They had this Substance that is by vertue of God's Promise they had a Title and Right unto it and some security for the full Possession of it in due time by the first-fruits and earnest of the Spirit For this Substance was promised only to them prepared only for them secured only unto them So that in Hope and Reversion they were the richest men in the World 4. They knew this in themselvs That which was the formal Object of this Knowledg was the Promise that which was the particular Object was their own Qualification and fulfilling of the Conditions of the Promise For all that are rightly qualified according to the tenour of the Promise had certain Right unto this Substance and this they knew by Faith But they were thus qualified and did certainly know it Therefore they might conclude thence that they had right unto it Besides the Spirit did testify to their Spirits that they were the Sons of God and if Sons then Heirs And this was the ground on which their Joy was bottom'd For to be Sons of God and Heirs of this Substance and Inheritance was Matter and to know this was an immediate Efficient of Joy This and this known did cause them even in tribulation to rejoyce and so much the rather because our Saviour had pronounced them blessed that suffered for Righteousness sake and they might rejoyce and be exceedingly glad because great was their Reward in Heaven Mat. 5. 11 12. And if we suffer with Christ as they did we shall be glorified with him Rom. 8. 17. The Patience and Faith of the Thessalonians in all their Persecutions and Tribulations which they endured were a manifest token of the just Judgment of God that they might be counted worthy of the Kingdom of God for which they did suffer 2 Thes. 1. 5 6. § 35. These were their Sufferings it remain we consider the time the remembrance of these Sufferings and the end of this remembrance 1. The time was after they were enlightned Some understand enlightning to be Baptism And it 's true that some upon their Baptism received a divine Light yet the Doctrine of the Gospel is a divine Light and when the blessed Spirit with this Light enters the Soul it gives a divine visive Faculty and Power unto the Understanding represents more clearly the Mysteries of God's Kingdom and works powerfully upon the heart and hence follows Conversion And they were first enlightned when they were first converted they who were first the Children of Darkness became the Children of Light and were translated out of the Kingdom of Darkness into the Kingdom of Light The Reason of this Expression is because Illumination is the beginning of Regeneration For as God first created Light in this visible World so in this second and more wonderful Creation he first makes the Light of the Gospel to shine in the heart by the Power of the Spirit The People to whom the Gospel was never preached are said to sit in Darkness and when the Gospel comes Light comes unto them and when by the Power of the Spirit it enters into our hearts then Light is in us and without this divine Light in us there is no Regeneration The sense is that they were no sooner enlightned converted and born from Heaven but they were persecuted became Souldiers and were put to fight 2. They must remember what then they suffered The Children of God must not only look forward and know what they must do but they must look back and consider both what they have done and also what they have suffered And so these Hebrews are exhorted to look back and call to remembrance former times especially those which followed upon their Conversion when they were reproached afflicted and spoiled of their Goods These Sufferings must be remembred yet not only these but their Patience their Faith their Joy their Victory and the foil of their Enemies and God's Assistance and Support the Battle and the happy Issue must not be forgotten 3. Yet to what end must they remember all this Not to boast and glory in their own strength and ascribe this happy issue to their own Wisdom and Prowess But they must remember they had been in the Battle had fought a great fight had conquered 1. That they might give the whole Glory unto God 2. For time to come to depend upon him 3. To be encouraged to go on and improve their strength more and more 4. To be ashamed to give back now after their strength is improved Did they when Tyrones and but newly-listed endure so great a fight keep the field and beat off the Enemy and will they now begin to faint and after so much experience prove Cowards and stain their former Honour The greatest brunt was past and the most violent Storm passed over the final Victory was almost in their hands and the great Reward almost obtained Therefore the Remembrance of their former Success and God's Assistance should encourage them much to march on till God had given the Anakims into their hands subdued all their Enemies and attained certain and eternal Rest on every side § 36. After this Motive of encouragement from Remembrance of what is past there is another from the great Reward which certainly follows upon Perseverance And because in the former great fight the Victory was obtained by Patience and Confidence he lets them know how needful this Patience and Confidence was for the attaining of the Reward For thus we read Ver. 35. Cast not away therefore your Confidence which hath great Recompence of Reward Ver. 36. For you have need of Patience that after ye have done the Will of God you might receive the Promise SOme think that the Work of the Apostle in these words and the rest of this Chapter is to give directions and prescribe the means whereby
are reckoned up jointly with others which are not mentioned by Name After the Catalogue of these Worthies is finished the Argument taken from their Example is applied In all this Discourse you must observe 1. That the end of the Apostle is to shew the Excellency of that Faith and Perseverance which was spoken of in the former Chapter 2. That the Argument or Suasive here used for to confirm them in the Faith is taken from Example of many of the most eminent Saints and Servants of God recorded in the Old Testament and of such as lived before the Exhibition of Christ. 3. That the force of the Argument is not only in this that they believed and persevered in the Faith but chiefly from this that all their rarest and most heroick Acts and Sufferings whereby they attained so many and great Blessings did issue from their Faith without which they could have done little or nothing § 2. But to enter upon the Chapter and the Text it self we read Ver. 1. Now Faith is the Substance of things hoped for and the Evidence of things not seen THis is said to be a Description of Divine Faith a perfect Definition it cannot be That Faith is such a vertue as here is described may easily be known from the former ter whence it may be and is deduced And the Apostle thought good to premise these words for the better understanding and application of the following Examples In the words which speak of Faith we have two Propositions 1. Faith is the Substance of things hoped for 2. Faith is the Evidence of things not seen In both these we may note 1. The Object 2. The Act of Faith In the first Proposition things hoped for are in the Object and the Act is signified by the word Hypostasis here turned Substance The whole Verse may be understood either of Faith in general whether Moral or Divine yet here it 's principally meant of that Divine Faith whereby we obtain Salvation To define what Faith in general is belongs to Logick which is the Rule of Man's Understanding whereof Faith is an Act and that Act which we call Assent and so it differs from Dissent and Doubting Yet Assent may be imperfect and mixt with some degrees of Doubt and this is ordinarily called Opinion and it may be perfect and certain and that without Doubt Yet this Assent may be firm and given unto a false Proposition conceived to be true or to a Proposition true in it self either as clear in it's own Light or upon demonstration and evident Proof or at second hand and represented unto us by some extrinsecal Lights as by the Testimony of another of whose certain Knowledg and Integrity we make no doubt This Testimony is humane or divine The ground of this Faith and Assent here intended is the Testimony of God And here two things are required 1. That the thing testified be credible 2. That we have certain Knowledg that the thing to be believed be testified by God The Tradition of the Church being but an humane Testimony cannot fully satisfy us herein but we must have other artificial Arguments to prove that which the Church saith is the word of God indeed And so far only as we know the things to be believed to be testified by God so far only can we believe with a divine and an infallible Faith So that the Testimony of God known certainly to us to be his Testimony is the ground of this Faith here intended One Object of this Faith is things hoped for Things hoped for in this Text are 1. Things and Rewards promised by God as to come and not yet received 2. The principal of these is eternal life and that great and glorious Reward mentioned in the former Chapter and to be received upon final Perseverance in Faith Of these things or of their futurition we can by Nature and the Light of Reason have no intuitive or demonstrative Knowledg The Truths concerning them and their fruition are revealed from Heaven and as so revealed they are fit and proper Objects of our Faith which is here said to be the Hypostasis of these things This word is interpreted several wayes for some will have it to signify the Substance Ground Foundation of things hoped for Others a certain persuasion and expectation of them Others the Subsistance or Existence of this great Reward to come This variety of Opinions concerning the signification of the word in this place makes the Proposition doubtful unto many The Syriack Translator turns the words in this manner Faith is the Certainty or certain Persuasion of these things which are in hope as though they did actually exist or were in effect to them that do believe This Certainty or certain Persuasion is an act of the Soul of Man divinely enlightned whereby it doth as firmly believe that such as persevere in Faith shall as certainly receive the great Reward as though they did actually enjoy it This is that we call a firm Assent grounded upon the Word and Promise of God for this Word and Promise is the Hypostasis Ground Foundation Basis of this Assent in respect of things hoped for upon which the Soul is firmly fixed and this Assent is the Principle of all other heavenly vertues and in particular and more immediately of our Hope So that by this Assent these things hoped for though in themselvs yet to come have a kind of mental ideal intellectual Existence as present by Faith unto him that hath Faith and this is a mighty motive to perseverance And here is to be noted 1. That though things future as hoped for are here only mentioned as the object of Faith yet it 's not the adequate object for Faith extends further and moves in a larger Sphear 2. That this Faith is not only a certain assent perswasion and belief of the Truths and Revelations of God concerning these things but also a certain expectation of the things promised and a firm confidence and reliance upon God promising concerning the performance of the promise Yet neither this expectation nor this confidence can be Faith strictly taken though it 's certain that in respect of things hoped for as such it 's often taken in this large sense The firm assent is indeed alwayes presupposed as the ground of both § 3. The second Proposition which is That Faith is the evidence of things not sin Where 1. The Object is things unseen 2. The Act is evidence of those things 1. The Object is something not seen Things unseen are not only such things as are invisible and such as cannot be received by the eye but also such as are not perceivable by any of our senses Neither are things insensible meant but such as are above the reach of reason Most of our knowledg is acquired by our senses especially of hearing and seeing according to that Maxim Nihil est in intellect is quod non prius fuer at in sensu Though this be true only
no Son to be a Son So he was called is that he was chosen and adopted which kind of Filiation is accounted good in Law by the Consent of Nations Yet there is another thing which may be signified by this word called that is he was not only so called by her but so accounted called honoured by others God had made her an Instrument not only of his Preservation but his excellent Education Honour and high Advancement 3. Yet he refused to be called her Son It 's not meant that he was base and unthankful as not acknowledging her tender Compassion towards him when he was ready to perish or her singular Love to him and special care of him manifested in his Education and Advancement No doubt he did account her as his best friend under Heaven and his greatest Benefactrix under God and he did give her all Respect and Honour due unto her as his Mother His own natural Mother might have been willing but was no wayes able to do so much for him This Refusal therefore was no unworthy Incivility Disrespect or base Ingratitude but a free and noble Act of his divine and sanctified Soul whereby he being illuminated from Heaven did see the baseness uncertainty and danger of that great Estate of Honour Wealth Power and rare Contents of the World and did judge the Enjoyment of it if not inconsistent with yet prejudicial to his spiritual and eternal Happiness And upon this account he was willing to part with them for a better end and a great good Whilest we are seeking the eternal Bliss of Heavens Kingdom we must be willing to part with and forsake all things even the most delicious and glorious though we affect them much In this Case we must not only forsake Sin but such things which at other times upon other occasions we may justly love and lawfully enjoy Isaac must be sacrificed if God command it and Christ himself for a time must lay aside his Glory if it be the Will of God that he should sacrifice himself upon the Cross Whosoever loves not Jesus Christ above all more than his Life more than himself he cannot be Christ's Disciple nor expect Salvation and eternal Life by him This was not the Spirit of the World for most men will rather refuse to be called the Sons of God that they might be the Sons of Pharoah's Daughter and advanced in Princes Courts than refuse to be called Pharoah's Sons that they might be the Disciples of Christ and Sons of God Man devoid of Grace and heavenly Wisdom is strongly bent and strongly inclined to the Glory Honour Wealth and Delights of this World they seem so glorious and taste so sweet that they much take the Soul they promise some rare Content and perfect Happiness Therefore men seek and pursue them eagerly hoping and expecting much from them and if they once are possessed of them and enjoy them Oh! How unwilling are they to part with them They prefer them before Heaven and the eternal felicity thereof The young man who so much desired to enter into the Kingdom of Heaven and yet refused to receive it upon our blessed Saviour's terms is an Example universally to be remembred and considered for it plainly tells us that to part them and the heart of Man once strongly affected with them is impossible to any created Power and only possible to the Almighty Power of God Hence it doth appear how highly elevated and how excellently qualified the Soul of Moses was who could so fully and freely refuse to be called the Son of Pharoah's Daughter This perhaps was not done without some great Conflict the issue whereof was a clear and glorious Victory 4. This mighty turn and change was made in Moses when he came to years of Age. The distinct and particular Year of his Age when he made this Refusal is not mentioned As for Instruction or Example for any such heavenly vertue it was not likely he should find any such thing in the Court of an Heathen Prince It might be that he might have some concealed Converse with his Parents or his Brethren in whom that Heavenly aspiring Spirit which was in Abraham Isaac Jacob might remain These might inform him of some divine and saving Truths and of that Seed in whom all Nations should be blessed yet in the midst of so many Temptations these could work little upon him Therefore it is to be presumed that as Abraham so he was Partaker of the heavenly Call and this did enable him to make this noble Resolution Howsoever it was with him yet we are born and bred up in the Church upon whom the Light of the Gospel doth continuallp shine and at the door of whose hearts Christ stands continually knocking should learn this Lesson betimes We having so many helps and means of Conversion should consecrate our tender years and much more the slower and time of our riper dayes unto God But wo unto us because we will not know the day of Visitation and the things which belong unto eternal Peace we are worse than the Ox that knows his Owner and the Ass which knows his Master's Crib than the Turtle the Swallow and the Crane which know their times and yet we do not know our God we do not know our Saviour § 24. This was his Self-Denial after which the Apostle informs us of his bearing the Cross Where we must consider 1. His Choice 2. The Ground of it 1. His Choice was rare and wonderful for he chose the Cross Two things indeed were proposed unto him 1. The Suffering of Affliction with God's People 2. The Enjoyment of the pleasures of Sin for a season The one was sweet and in present Possession the other bitter Yet if we consider the Society and Company with whom he must suffer they were the People of God but the other were cursed profane Wretches So that if he look at the Company the Choice was easily made yet if he compare Afflictions and present Sufferings with present pleasures and the Enjoyment of them it would prove very difficult to forsake the sweet and pitch upon the bitter And here we must observe 1. That Self-Denial and bearing the Cross do go together 2. That to refuse to be called the Son of Pharoah's Daughter and to for sake the Enjoyment of the pleasures of Sin and the Riches of Aegypt were the same and he that refuseth the one must forsake the other The matter will be more plain if we reduce this Text to Propositions in this manner 1. God's People suffered Afflictions 2. He was willing to suffer with them 3. He was willing rather to suffer with them than to enjoy the pleasures of Sin for a season 1. By People of God in this place may be understood the Israelites who at that time were the only Nation in Covenant with God and were his People in a special manner and then under grievous Afflictions by reason of the Cruelty of the Aegyptian King Yet this
Title of God's People may be given to the Church of all times which began to suffer in Abel and continued suffering to our dayes and shall do unto the end For as Affliction is the common Lot of all Christ's Members so it is the way of God's training them for an eternal Crown of Glory 2. He was willing to suffer with them for they were his own Brethren and the best Society in the World and had the highest Promises with the greatest Priviledges and the best Hopes Yet though these were in a suffering condition he had rather partake with them in their Miseries than forfeit their Hopes and Priviledges Though Suffering as Suffering was grievous and no way desirable or eligible as such yet as it was the Lot of God's People and tended to a most excellent End it put on the notion of Good and might be willingly accepted and as the Case then stood not to be refused 3. When there is no better Condition to be expected a wise man will make a vertue of necessity and make the best use of that which in it self was bad and no wayes avoidable But there were pleasures which he either did enjoy or might have enjoyed Yet these were pleasures of Sin and but for a time and these abated much and it was better to suffer a little Misery for an eternal Reward than to enjoy a little momentary pleasure and after that endure eternal Punishment As eternal Pleasures do far excel temporal so Justice is infinitely better than Sin Hoâ—ustum is far above Jucundum and infinitely more desirable To suffer with God's People willingly and patiently was a rare vertue but the Delights of Pharoah's Court though they should have been lawful were no such thing But they were not lawful they were Pleasures of Sin that is sinful Pleasures they could not be enjoyed without Sin The matter of them might be base and no wayes allowable and besides the Use and Enjoyment of them might be immoderate and inordinate and with all unsanctified Persons addicted to them they prove sinful in both respects These being carnal blind the hearts of men and cause them to forget their God and neglect their Souls and eternal Estate Besides they were but for a time a little season and vanish suddenly away a little pleasure leavs a cruel Sting behind it which will torment for ever The just and vermous Suffering with God's People upon which followed a glorious Estate of Bliss was far more eligible than momentary sruful Pleasures Therefore he did prefer and choose the one before the other He saw two wayes before him the one was rough the other smooth yet at the end of one he saw a Paradise and at the end of the other a Lake of Fire he refuseth the smooth to avoid the Lake of Fire and takes the rough that he might enter into the Paradise to which it led him This was Moses Choice which few in the World take Most men look at present Pleasures not at future Joyes § 25. The next thing to be enquired is the Ground of this Choice and that was the ultimate Dictate of illuminated and elevated Reasons whereby he did believe For by Faith he made both this Refusal and this Choice resolved to deny himself and to take up the Cross and actually and constantly did both for they were the principal parts of his Obedience The Objects of this Reason were three 1. The Reproach of Christ. 2. The Treasures of Aegypt 3. The Recompence of Reward The divine inspired Truth gave a true Representation of every one of these and did so direct him that he judged aright both of the Reproach of Christ and the Treasures of Aegypt and that not onely absolutely but comparatively tooâ— and did furnish him with a strong Reason taken from the Reward to determine his Election The first Object was the Reproach of Christ that is such a Reproach as that of the Cross which Christ was to suffer or which he resolved to suffer for Christ's sake and by the Dictate of Faith in Christ For Moses his Faith was conformable unto that of his Fathers whereby they believed in that Seed of theirs in whom all Nations should be blessed which was Christ. Some Apprehensions they had of Christ's Sufferings and his Glory which should follow after but whether they had any distinct Notion of the Cross which was the Sum of all Afflictions and Sufferings may be doubted of us because we know not what special Revelations they might have This Cross was not only a suffering of Pain but of Reproach for that kind of death was both cruel and very ignominious and therefore much abhorted by Flesh and Blood which sometimes fears Reproach more than Pain This Reproach if suffered for our own Crimes and not for Christ and Righteousness sake can minister no Comfort or be in any wise gainful Yet it was counted Riches and a rare Revenue an incomparable Treasure not in respect of it self but of that which followed by vertue of God's Promise Thus it was considered if suffered patiently for Christ out of Faith in Christ and Love to Christ. The second Object was the Treasures of Aegypt These he considered and knew to be great yet of a finite value for though men dote upon these earthly Treasures idolize them take them for a God yet the price and worth of them was not very much they were like the Pleasures that is sinful and only for a little season Thus he considered them absolutely but not content with that he weighs them in a true Ballance and compares them and finds the Reproach of Christ greater the Treasures of Aegypt less the latter base in respect of the former which was far more excellent And if we would compare the Treasures of the Earth which men so much affect with the Treasures of Heaven which few seek after they would appear no better than Trash or Dung The third Object was The Recompence of the Reward Reward here must be understood of the great and final Reward of eternal Glory this Reward though excellent in it self is little worth except it be rendred that is given by God and received and enjoyed by us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both that is the Reward and the rendring of it yet it 's given only to such as are willing to bear the Reproach of Christ in compensation of our Sufferings for Christ. At this Reward promised by God merited by Christ and to be rendred unto Man he looked he eyed it very much and understood and that most certainly that it put a very high price upon suffering the Reproach of Christ and made it of far greater value than the Treasures of Aegypt because it was the way and means for to attain eternal Glory a Reward which neither the Treasures of Aegypt nor of all the World could purchase or parallel So that the Reproach of Christ was not so excellent in it self but as leading to the Estate of Heaven's Glory not that it
The Immutability of that happy and glorious Estate which we receive by the Gospel The first Reason is from the former Examples in this manner Ver. 1. Wherefore seeing we also are encompassed about with so great a Cloud of Witnesses let us lay aside every weight and the Sin which doth so easily beset us and let us run with Patience the Race that is set before us IN these words the Apostle makes use of the former Examples inferring from thence an hortative Conclusion For they are brought in by the Illative Particle Therefore which implies that Logically considered they are Dianoetical So that in them we may observe 1. The Premisses 2. The Conclusion If we look upon the Text Theologically we find 1. A Duty commanded which is Perseverance 2. A Reason why we should perform it and that is the Multitude of Examples proposed for Imitation I will begin with the Reason wherein we have the Premisses and it is this We have a Multitude or are compassed with a Multitude of Witnesses This is the Assumption of the Syllogism and presupposeth the Proposition which is this That they who have a Multitude of Examples ought to follow them out of which the first words of the Text are assumed And in them two things are affirmed 1. There was a Multitude or a great Cloud of Witnesses 2. They were compassed with this great Cloud 1 There were Witnesses By Witnesses are understood the rare Worthies mentioned and reckoned up in the former Chapter as Abel Enoch Noah Abraham and the rest which here he doth not severally and distinctly name but puts them in one Body to make them a great Cloud These are called Witnesses not only passively because they obtained a good Report or Testimony for God witnessed of them and commended them but also actively because they testified and declared by their rare Acts and many Sufferings the excellency and necessity of Faith so that by it they became Examples worthy of Imitation Every one of them severally and all jointly speak to all future Generations and exhort them to believe constantly as they did and they shall receive the like Reward Yet they might be Witnesses and yet not so many as to make a Cloud but they were a Cloud that is a Multitude as a Cloud is made up of a Multitude of Vapours gathered together condensed in one Body The Expression seems to be taken from the words of the Prophet Who are these that fly as a Cloud and as Doves to their Windows Isa. 60. 8. The place speaks of the Multitude of Converts which should be added to the Church and they are compared for their Multitude to a Cloud and to Doves which fly in great Companies and darken the Air intercepting the Light of the Heavens Yet they were not only a Cloud and so many but a great Cloud and so very numerous and yet more numerous because they did compass them on every side All these did compass them and were set before them in such Multitudes as Examples and proposed to them for Imitation and Encouragement 2. The Conclusion he infers from the Euthymetical Premisses follows the Illation implies an Obligation to imitate them and the Duty is delivered by way of Exhortation For it was their Duty to follow their Example and he exhorts them to do so The Duty exhorted unto hath two parts 1. They must lay aside every weight and the Sin which doth so easily beset them 2. They must run with Patience the Race which was set before them The former is subordinate unto the latter which cannot be performed without the Performance of the former The Pharse and Expression is Metaphorical and taken from the Isthmian or Olympian Games wherein certain Persons did strive in wrastling or running or some other Excercises for a prize And in these there were many By-standers and Spectarors and a space in the midst of them for the Agonists and Contenders to run in and a Goal before them and he that by constant and speedy running did reach the Goal first obtained the Victory and wan the Prize and in the first place they laid aside their loose and heavy Garments that they might not be hindred or entangled with them but that they might more speedily and with greater Expedition finish the Stage and Course Thus much premised the parts of the Duty as you have heard before are two 1. They must lay aside every weight and the Sin that did so easily beset them 2. They must run with Patience the Race that was set before them 1. There is something to be laid aside It was their Duty removere prohibens to remove Impediments for there are Impediments and these must be removed and laid aside because they will hinder us in this heavenly Course The things that do hinder are said to be Weight and Sin By the former some understand all outward by the latter all inward things which make our Passage slow and troublesom By Weight no doubt is meant something which to the Soul is as heavy things are to the Body Some think the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here signifies Pride and an high Perswasion of our own Perfection as though we had finished our Course and obtained the Prize This is contrary to that of the Apostle Brethrea I count not my self to have apprchended but this thing I do forgetting those things that are behind and reaching forth to those things that are before I press towards the Mark for the high prize of the Calling of God in Christ Jesus Phil. 3. 13 14. This is Hensius his conceir Others by it do think are signified the cares of this Life the Multitude of secular business the many Temptations and Opposition from without and no doubt all these do hindet much Yet by Weight may be signified Sin and so the latter word is put exegerieally to interpret the former This Sin as many tell us is our imbred Corruption and this is not only native but acquired and improved and is not only our Imperfection which is our Weakness and Want of Strength but a positive Deprivation which with the Devil and the World will make a great Opposition By Reason of the former we can make but little speed by Reason of the latter we are often Interrupted From this Corruption arise our cares fears discouragements and our too much love of the World And our Translation takes notice of the Article in the Greek and turns it The Sin which some will have to be original Corruption and Concupiscence yet it may import that in every Man there is some Predominant Sin and in every regenerate Person some Reliques of that Sin from which is the greatest danger because as it followeth it will so easily beset us It 's like our Garments which enfold us and stick close unto us By Reason of this Weight and the Sin which doth easily beset us our spiritual Strength Vigour and Agility are much abated and our Course towards eternal Glory retarded
himself lest you be wearied and faint in your minds THe Apostle here seems to use a Rhetorical Prolepsis or anticipation for to prevent an Objection which might be made For they might say We have not only been reproached and spoiled of our Goods but much opposed and our profession is continually contradicted So the Jews at Rome could tell Paul As concerning this Sect we know that every where it 's spoken against Acts 28. 22. The Answer implied in these words is to this purpose What though it be so much contradicted and opposed yet there is no reason why ye should be wearied and faint in your minds if you consider Christ who endured such contradiction of Sinners against himself The Text is an Exhortation and in it we may observe 1. The Duty exhorted unto 2. The reason why we should perform it In the Duty we have 1. The Matter and Object to be considered 2. The Act of consideration All this may be reduced to Propositions thus 1. Christ endured much contradiction of Sinners against himself 2. This they must consider 3. It must be considered left they be wearied and faint in their minds For to understand the first we may note the several parts of it as 1. Christ himself was contradicted 2. He was contradicted by Sinners 3. He was contradicted much 4. Yet he endured all this contradiction from Sinners Propos. 1. 1. Christ himself was contradicted To be contradicted in strict sense is to be spoken against yet sometimes the word is taken more largely to be opposed and so one may be in words or deeds This contradiction presupposeth 1. A difference in Judgment 2. For the most part in Affection and this difference is signified usually by words or writing or some other way It 's either just or unjust Just when it ariseth from a certain knowledg of and a firm adherence unto the Truth with that affection that the party contradicting cannot brook the contrary errour Unjust issues either from ignorance or the contrary errour received into a man's mind and sometimes it 's joyned not only with an hatred of the Truth but of the person professing it Such was the contradiction here expressed The party contradicted was not John the Baptist though he was spoken against nor the Apostles and Disciples but Christ himself and they spake not only against his Doctrine and his Miracles but against his person and his divine Offices They not only denied his Doctrine as false and refused to receive it but accused him as a false Prophet a seducer of the People an Impostor an Enemy to Moses a Blasphemer They ascribed his glorious Miracles to Belzebuh the Prince of Devils They denyed him to be the Son of God the great Prophet the King of Israel and the Messias 2. This contradiction was from Sinners For though he was innocent and never deserved any blame nor ever gave them any cause of contradiction and they were many wayes guilty of many grievous sins yet they did oppose and contradict him so that the most worthy suffered from most unworthy wicked cursed persons It 's true that Christ suffered from all sort of persons both Civil and Military and Ecclesiastical and from these of all ranks even very abjects yet they who most opposed him were the Scribes Pharisees Priests and Rulers who under pretence of greatest Piety and purest Holiness were the most cursed wicked and abhominable Wretches under Heaven They were proud ambitious covetous envious malicious bloody wretches and guilty of most damnable Hypocrisy He was the best and they the worst of all others That he so excellent should suffer from them so vile did aggravate as their Sin so his Suffering very much For 3. He suffered much For such is so much contradiction And this implies that it was much and that it was so much that is very much And so it was in respect 1. Of the Persons which were Sinners and they very many 2. Of the Contradictions which were also many frequent bitter base malicious continued to the end of his Life yea after his Death and Resurrection Even Paul himself was a Blasphemer and many more and did violently contradict him 4. Yet he endured all this He was not wearied he fainted not but as the contradiction was continued so was his patience For he did not yield or abate the least of his heavenly zeal and fervour but went on to testify the Truth to confirm it by his miraculous Works to reprove Sin to convert Sinners to gather Disciples and to finish his Fathers great business His courage and constancy was invincible and unparallel'd Propos. 2. This is the thing to be considered to consider this is the Duty What consideration is you have heard before it is opposed to glances to leight sleighty superficial momentany thoughts and cogitations of a serious business It 's an act of the Understanding which more clearly apprehends more exactly judgeth of things and re-views and remembers them often so that in it we find the use of apprehension judgment memory and all the acts of the intellective faculty And they must not only consider what these Contradictions were but also how many and sum them up that they may appear not only what they are but how great they be this the word implies The end of all this is the more perfect knowledge of them both as absolute and also as comparative The object and matter which we must consider is 1. Christ so excellent the party suffering 2. The thing suffered Contradiction 3. The parties from whom he suffered Sinners so base so unworthy 4. How much how long he suffered 5. How patiently and constantly he endured all And shall he so far more excellent then we are endure so long so patiently from such unworthy persons so vile and so much contradiction And shall we so unworthy not endure far less Was not He most innocent and more glorious then the Angels and We poor and unworthy Wretches Are our Sufferings comparable to his And shall he endure and we be impatient under so light a burden O continue patient to the end Propos. 3. This must be considered left they be weary and faint in their minds wherein three things 1. The dificiency of their minds 2. The remedy to prevent it 3. The use of the remedy for prevention 1. There is a two-fold deficiency one of the Body another of the Mind The former is expressed in two words weariness and fainting These are accidential to the Body and may signify the same thing or if they differ it 's but gradually and weariness is a less fainting an higher degree of deficiency which may arise from labour hunger thirst sickness travall which abate the strength weaken the active power and dull the vital spirits and principle of motion so that the body requires some rest or refreshment or receiving Cordial without which all labour motion resistance toleration ceaseth and sometimes the vital power is contracted retires and leaves the curward parts
Method of the Apostle is this 1. He compares the Law and the Gospel 2. By this Comparison manifests the excellency of the Gospel above the Law 3. From this manifested he inferrs the Duty They must not reject the Gospel and fall away 4. He urgeth the Performance of the Duty from the severe and terrible Punishment which must be suffered by such as perform it not So that from the 18th Verse to the 25th we have the Doctrine and in the 25th the Use. This Argument hath great Affinity with that we find used Chap. 2. 2 3. § 19. This being the Coherence whereby the Scope of the Apostle may be understood Let us consider the words themselvs wherein we may observe the Doctrine concerning 1. The Law 2. The Gospel 3. Their passing from the one to the other 4. The Use to be made of it In the first we have 1. The Manner of Promulgation 2. The fear it caused in Israel and Moses 3. Their freedom from it According to these three things we have three Propositions 1. The Promulgation of the Law was terrible 2. Being terrible it caused both Israel and Moses to fear exceedingly 3. These Hebrews were freed from this Law 1. For to understand the manner of Promulgation we must know the place and that in general was a Mountain in particular Sinai a Mountain in Arabia the Desert This Mountain is said to be palpabilis tactilis touchable or which may be touched that is it was visible and sensible a Mountain bodily accessible though not at that time and on Earth This is added to put a difference between this Hill and the spiritual Zion which is sometimes called Heaven from whence the Gospel was revealed therefore when Christ revealed the Gospel it 's said he spake from Heaven whereas when God gave the Law on the Mountain he is said to speak on Earth Ver. 25. This place was not terrible in it self but at this time because of the Fire wherewith it burned at that time For some Mountains where there are Vulcans as upon Vesuvius Aetna Hecla the Pike of Tenariff and many in America and other places of the Earth to burn with Fire is usual But this Burning was extraordinary at this time for the Mountain then did burn with fire Deut. 5. 23. yea it did burn with fire up to the midst of Heaven Deut. 4. 11. as though Heaven and Earth had been on a flame And this was some resemblance of that dreadful Fire which shall consume the combustible World at the latter day The flaming Fire gave Light but there was Blackness and Darkness which might be caused by thick Clouds and Smoak which covered the Mountain for â—as before it burnt with Fire unto the midst of Heaven with Darkness Clouds and thick Darkness Deut. 4. 11. For Mount Sinai was altogether on a Smoak because the Lord descended upon it in Fire and the smoak thereof ascended as the Smoak of a Furnace and the whole Mount quaked greatly Exod. 19. 18. There were also Thundrings and Lightnings and the Noise of the Trumpet and the Mountain smoaking Chap. 20. 18. This was a Type of that utter Darkness of Hell Besides there were Tempests and terrible Storms a Sign of God's fearful Indignation which shall fall upon the Wicked The Sound of the Trumpet and the Voice of words did encrease the terrour for the Voice of the Trumpet was exceeding loud Exod. 19. 16. And all the People saw the Thundrings and the Lightnings and the Sound of the Trumpet Chap. 20. 18. This Trumpet did summon the People to appear before the Lord and did prepare them for to receive the Law and to hear their doom if they should transgress it As this was a Legislative so there shall be a Judicial Trumpet to convent the whole World to appear before the Judgment-seat of Christ An Arch-Angel shall sound the Trumpet and the Noise shall be loud and miraculous When the People were prepared on the third day the Trumpet sounded and then followed the Voice of words for God condescending to the Capacity of Man gave the Law out of the midst of the Fire and spake in an audible Voice in the Language of that People that they might understand it As the Sound of the Trumpet so the Voice of God was loud majestick terrible like Thunder so that the Words or Commands of the Law were dreadful not only in respect of the Sound but the Matter This dread and terrour did appear in two things 1. In this that they that heard entreated that the word should not be spoken to them any more for they said to Moses Speak thou with us and we will hear but let not God speak with us lest we dy Exod. 20. 19. And again they said Now therefore why should we dy for this great Fire will consume us If we hear the Voice of the Lord our God any more we shall dy Deut. 5. 25. Let me not hear again the Voice of the Lord my God neither let me see this great Fire any more that I dy not Chap. 18. 16. 2. They could not endure it and this is evident from their fear of Death And if Israel could not endure this Voice of the Law-giver and the sight of the Lord how will Wicked men endure to see Christ come from Heaven in flaming Fire and to hear his Sentence Go ye cursed into everlasting Fire prepared for the Devil and his Angels the most dreadful words that ever God spake or Man did hear or shall hear The terrour was yet greater for there was a Line drawn and a Range sixed to keep both Man and Beast at a Distance from the Mount and Moses was commanded to set these bounds before-hand to the People and if either Man or Beast came within the Range they were stricken dead instantly by Lightning or Thunderbolts The Reasons why this Law was given in this manner are many as 1. To signify the Majesty of the Supream Lawgiver and that they inight know that the Laws given were not the Laws of men but of the great Lord of Heaven and Earth And the more clearly he did manifest himself the greater Authority the Law must needs have 2. Great and weighty things are done with greatest solemnity and the more the solemnity is the greater Impression is made upon mens hearts 3. Seeing the very Promulgation and giving of the Law was so dreadful how dreadful must the Transgression be this was a mighty Motive to incline them to Obedience Therefore Moses said that God was come to prove them and that his fear might be before their faces that they sin not Exod 20. 20. 4. This did let them know that little Comfort was to be expected from that Law which did so strictly command and ministred no Power to obey had no Promise of Pardon therefore they should more earnestly desire and look for that great Prophet by whom God would speak unto them more comfortably and by whom they might have free access and
boldness to come before the Throne of Grace made accessible by his Blood This was a Law or Covenant rather of Justice than of Mercy of Fear than of Hope of Servitude and Bondage rather than of Liberty It was made to discover Sin to make it exceeding sinful to be a School-master to Christ. 2. This was the terrible manner of Promulgation the Effect whereof was fear and terror and the same very great and exceeding and that 1. In the People as we heard before who could not endure either the Voice or the strict Commands and Comminations They endured it a little but could endure no longer for fear of present death 2. And that which was more in Moses for so terrible was the sight that Moses feared did quake did fear and quake exceedingly and he said so and expressed his great fear And how terrible must that sight be which did strike such a terrour into a man so holy of such a constant Spirit so familiarly acquainted with God and who alone at that time should comfort and encourage the People That Moses said thus we do not read yet that which is affirmed by a man inspired as inspired must needs be true 3. They were not come to this Mount to receive so terrible a Law but they were freed from all these Terrours and from the Curses threatned and had received the Spirit of Adoption and therefore there was no reason why they should fall off to Judaism and return to that dreadful Mount and consuming Fire any more § 20. Thus far of the terrour of the Law the condition of such as were under it and the freedom of these Hebrews from it Now follows the condition of them as freed from the Law and living under the Gospel Before their Conversion they were in Minority Servitude and continual Fear but since they are in a more happy condition as being translated into the Kingdom of God's dear Son wherein they enjoyed incomparable Priviledges spiritual Liberty and many sweet Comforts To understand all this the Apostle saith Ver. 22. But ye are come unto Mount Zion the City of the living God the heavenly Jerusalem and an innumerable Company of Angels IN these words and those which follow unto the five and twentieth Verse we may observe 1. A Description of a spiritual and eternal Kingdom 2. The Enjoyment of or rather the Admission into the same In the Description some observe 1. The Place 2. The Persons of this Kingdom The Place is Zion the City of the Living God the new Jerusalem The Persons are Subjects Soveraign The Subjects are Angels Men. Living Departed The Soveraign is God the King and Judg. Christ the Priest and Mediator There was a certain Place and certain Persons and they were come unto this Place these Persons Here we have a Zion a City a Jerusalem this Zion is a Mount this City is the City of the living God this Jerusalem is the heavenly Jerusalem Zion the Mount the City of the Living God the heavenly Jerusalem here are the same and they may signify the Place or the Persons or the Association of Persons in such a Place and they may signify grammatically and properly or Rhetorically and Tropically Grammatically Zion opposed to Sinai is a Mount in Jerusalem where was first a Fort of the Jebusites then the Royal Palace of King David who adorned it with other Buildings and thence it was called The City of David On the North of this Mount some say the Temple was built and because that was the Palace and Throne of God therefore according to some Writers it was styled The City of the great King and because God did choose that place for his special presence it had the Name of The City of the Living God Shindler observs that the whole City was called Jerusalem in the Dual Number because it had two parts the one was the City of David on Mount Zion the other the City of Vision on Moriah which afterwards was inclosed But not to stand upon these things Zion and Jerusalem are taken for one City which God in former times did honour above all Cities in the World Therefore sung the Psalmist Why leap ye ye high Hills This is the Hill which God desireth to dwell in yea the Lord will dwell in it for ever Psal. 68. 16. For by God's special Residence in this place it was advanced above all other Cities of the Earth though never so magnificent But this was her greatest Glory That Christ the Son of God was presented there preached there and there did glorious Works there the Holy Ghost came down from Heaven upon the Apostles there the Gospel began first to be preached and thence it came out into all the World According to the Prophecy of old it came to pass for so the Evangelical Prophet wrote And in the last dayes it shall come to pass that the Mountain of the Lord's House shall be established in the top of the Mountains and exalted above the Hills and all Nations shall flow unto it And a little after for out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Isa. 2. 2 3. Where by Law and the Word of God understand the Doctrine of the Gospel This is the Grammatical sense Rhetorically Zion and the City of Jerusalem often signify the Church Militant and Triumphant by reason of God's spiritual and supernatural presence and habitation in the same If we consider this Church locally the place of our Pilgrimage is the Earth the place of our Rest and perpetual Abode is Heaven from whence we receive our spiritual Being where we must converse and whither we tend in these respects Heaven may be said to be the place whither upon our first Conversion we come The Persons which make up this Body and the spiritual Inhabitants are more intended by this Zion and this City yet they cannot make up this Politick Body Society and Common-weal but as associated under their Soveraign God-Redeemer And to distinguish this Zion and City of Jerusalem from that which was on Earth situate and lying in the Land of Canaan in the Tribe of Judah and Benjamin this is said to be The heavenly Jerusalem which is above and the Mother of us all which one day shall come down from Heaven as a Bride prepared for her Husband and God who dwells in her by Grace shall then dwell in her by Glory and bless her fully and for ever To come to this City and Kingdom is to be admitted and incorporated into the same upon our sincere Faith in Christ. In this City we find many Persons amongst whom the most eminent are the Angels those holy immortal and blessed Spirits of Heaven who ever see the face of God and environ his glorious Throne These are not few but many for they are an innumerable Company or Multitude for the Chariots of God are twenty thousand even thousands or many thousands of Angels Psal. 68. 17. The number of the Angels
High-Priest ascended into Heaven 2. This Blood of Sprinkling speaketh better things thau the Blood of Abel This Blood is the Blood of Christ and the End and so the principal Effect is to cleanse away Sin yet this it cannot do except it be first shed and then sprinkled Once shed it hath a cleansing Power and Vertue yet actually cleanseth and purifieth no man till it be sprinkled upon him The Blood of sprinkling is Blood to be sprinkled and it is to be sprinkled upon the unclean to make clean and therefore the Blood of Sprinkling is by a Metonymy cleansing and purifying Blood Yet there was a sprinkling of Blood in the Sanction and Confirmation of the Old Covenant and so Blood of Sprinkling here may be the Blood of Confirmation for as you heard Chap. 9. 16 17. a Testament is of force after men are dead so upon and by the death of Christ the new Covenant was made firm valid and in full force and power for that end God intended it If Christ had not dyed God might have abrogated or altered his Covenant but upon his death he was bound to stand to it for ever and the Title to the heavenly Inhâ—râ—tance is good to all such as observe the terms and conditions yet in this Expression it is very probable the Apostle alludes to the Legal Purifications by Water Ashes Blood which being sprinkled upon such as were Legally unclean or upon the Lepers did purify them The like Effect Christ's Blood hath upon all such as are capable of it therefore do we read that the Blood of Christ doth cleanse us from all Sin 1 Joh. 1. 7. and to cleanse is to forgive to be cleansed is to be pardoned as is implyed in that Text If we confess our Sins he is faithfull and just to forgive us our Sins and to cleanse us from all Unrighteousness Ver. 9. This Blood is sprinkled upon such as confess repent believe pray receive the Sacraments The means of sprinkling is the Word Sacraments and principally the Spirit or whatsoever worketh or increaseth and strengthneth Faith and then it 's sprinkled when it 's so applyed as that the Person receiveth the benefit of Christ's Passion one Effect and the principal is Remission of Sin and Sanctification whereby we are freed from Sin and the woful Consequents thereof for this Blood speaketh better things than that of Abel Abel's Blood was shed so was Christ's Abel's Blood shed speaketh so Christ's Blood shed speaketh Abel's Blood speaketh to God so Christ's speaketh to him likewise they both speak loud and cry so that God hears Abel's Blood was precious Christ's far more precious and the Cry of both is heard in Heaven Thus far they agree yet differ much for the one cryes for Mercy the other for Judgment the one cryes against Man that did shed it the other for Man though his Sins did cause it to be shed The meaning is that Cain's Murther of his Brother Abel did so much offend God that it moved him to revenge it Christ's death as caused by the cursed cruel impenitent Jews did so far provoke God that he fearfully punished them and their Children according to their own words Let his Blood be upon us and our Children yet as suffered for the Sin of Man and offered unto God it was so pleasing so precious and so highly accepted that for and in condsieration of it God was effectually moved both to reward him and pardon all penitent and believing Sinners and that for evermore This Blood spake when it was shed and speaks effectually when pleaded before the eternal Judg. 3. They were come to this Mediator to this Blood They were not come to the Mount of Fire Smoak Darkness Terrour Death where there was no Mediator to make their peace with God no blood to cry for Metcy and cleanse them from their Sin and free them from eternal Death But they were come into that Society where Christ was their Mediator and Priest where they were freed from the Law of Sin and Death and under the Covenant of Free Mercy Grace and Life where the Blood of Christ sprinkled upon their Souls did cry aloud to Heaven for Mercy and did cleanse them from all Sin for ever And now since they were received into an heavenly Society where Angels and the best of men both living and dead were their fellow-Subjects God Redeemer sitting in the Throne of Grace their Soveraign Christ the Son of God their Priest who shed his Blood to wash away their Sins and though they had many Offences yet upon their Repentance would make Reconciliation for them and though they had many failings yet he was a righteous Advocate with their Father and would plead their Cause with his own Blood procure their pardon according to the Covenant of Grace so that they should be justified and live for ever there was no Reason in the World to return to Sinai and the Law again and forsake the best and happiest Kingdom that ever was a Kingdom of eternal Righteousness and Peace If they did Heaven might be astonished and Earth amazed at their Folly In this with that which follows the Apostle seems to sum up briefly in a few words all the former Arguments taken from the excellency of the Prophetical Office of the Covenant of the Priest-hood of Christ and he doth this in that manner that he clearly takes away all colour of excuse from such as should incline to Apostacy § 23. Therefore he further argues thus Ver. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on Earth much more shall not we escape if we turn away from him that speaketh from Heaven THE words are a Dehortation wherein we have 1. The Sin dehorted from 2. The Reason why we should take heed of it 1. The Sin is to refuse him that speaketh 2. The Reason is taken from the greater Punishment to be suffered if they do refuse 1. To refuse him that speaketh implyes 1. That Christ doth speak and God by him To speak is not only to reveal the Doctrine of the Gospel which is the thing spoken but also to command Repentance and Faith in Christ with a Promise of Righteousness and eternal Life and a Commination of eternal Death unavoidable To refuse him that thus speaketh is either to reject this Doctrine and not receive it or if they have once received it to renounce it so that this Refusal includes both Unbelief and also Apostacy from the Christian Profession But they who had made Profession of this Doctrine must not refuse to continue in it nor renounce it to the dishonour and Contempt of God who out of greatest Mercy had tendred Salvation upon fairest terms 2. The Reason is taken from the hainousness of the Sin and the grievousness of the Punishment both which are set forth by a Comparison in Quantity And this Comparison presupposeth many things as 1. That God did speak in former times
Mother are born of the same incorruptible seed animated with the same Spirit of Christ and partakers of a divine Nature This spiritual consangunity is a principle of spiritual Love and this Divine Nature an object of a more ardent affection Though therefore we must love others truly and as our selves yet these if we be Christians we must love more then others And though we know no man's heart and reins yet such as appear and manifest themselves by their profession and practise to be Saints we must love as Brethren and though they be not such and we mistake yet our Love is acceptable to God This Love is not only a complacency in them and an esteem of their persons as having more of God in them then other men but we must effectually desire their good and happiness and when occasion serves really promote it It must be a real and a giving and a suffering love For as Christ laid down his Life for us so we must lay down our Lives for the Brethren And we must not love only in word and tongue but in deed and in truth 1 Joh. 3. 16 18. By vertue of this Love there is in us a secret Sympathy which will manifest it self by rejoycing with them that rejoyce and mourning with them that mourn Yet this spiritual Love and divine Affection is found in few and it 's not so fervent and effectual in us as it should be Self-love and love of the World do much abate it And as the Brethren love the Brethren so the World hates them and counts them their greatest Enemies This is the love we must love them but this love must remain and continue in them This doth presuppose that they formerly had loved them and that was evident enough for they had ministred unto the Saints and did minister Chap. 6. 10. and became Companions of such as were teproached Chap. 10. 34. And their Duty was that as they had begun so they should go on and love to the End Life and Love must end together whilest we live we must love the Brethren And the words are not onely Paul's Exhortation but God's Command and the same universal and binds us as well as them § 2. The second Duty is Hospitality Ver. 2. Be not forgetful to entertain Strangers for thereby some have entertained Angels unawares VVHere 1. The Duty is to entertain Strangers 2. The Motive is Because some have thereby been so happy as to entertain Angels unawares The Object of this Duty is Strangers the Duty it self is to entertain them the Cayeat is Not to forget so to do Strangers in this place may be either Christians or others both are an Object of Charity but especially the former We are Strangers when we are from home in another Place or Country where we have few Friends are not well known And being amongst Strangers where we have neither harbour nor other necessaries we must needs be in a miserable Condition and a proper Object of Hospitality Though this extends to others yet it 's principally understood of such as in these times were persecuted and scattered in strange Countries and being spoiled of their Goods were in great necessity not knowing sometimes where to have the next Lodging or Morsel of Bread These are principally meant and must be entertained To entertain them is freely to take them into our Houses and according to our ability supply their Wants for where should these receive Comfort or Relief but with Christian Brethren Some might pretend themselves to be such and that falsly and so abuse the Charity of well-meaning Christians yet there were several wayes whereby poor Christians and their sad Condition might be known And if they were once known we must not forget this Duty to forget is to neglect it not to forget is to perform it The Motive or Reason is this That by the performing of this Duty some have entertained Angels unawares The Persons who are here understood were Abraham and Lot both pious and righteous men of great Civility and Humanity and such as considered the Condition of Strangers as being Strangers themselves and dealt with them accordingly These received and entertained Angels who being sent by God did appear first to Abraham then to Lot Their business was to destroy Sodom Gomorrah and the Cities of the Plaines Yet in the Execution of this Judgment God remembred Abraham and Lot and according to his tender care of them gave these Angels a Charge and Instructions to preserve them They first came to Abraham in the appearance of men and of Strangers and as such he invites them and entertains them in the same manner they came to Sodom where they were invited and entertained under the same Notion yet they were truly and really Angels though conceived to be Men Therefore is it said they entertained them unawares that is though wittingly and willingly they received them as Men yet they knew them not at first to be Angels The force of this Reason to perswade Hospitality is 1. In respect of the Guests 2. Of the benefit they received by them 1. It was an Honour and a special Grace that the glorious blessed immortal Inhabitants of Heaven should enter their Houses and Tents accept of their Invitation and be so familiar with them 2. In respect of the benefit they received by them for first they came from Heaven to Abraham to let him know his Wife Sarah should bear him a Son and within a short time God would perform his Promise unto him This was a great Blessing much expected and desired of a long time and now determined assuredly to a certain Period within the present Year besides God acquainted him by these Angels with his Intention to destroy Sodom and yet upon his Intercession to save the Righteous in it and this Prayer may be conceived to be effectual for saving though not the City yet his Kinsman in it Lot also had the Honour and the Benefit too for by his blessed Guests he was saved not only from the cursed Sodomites but from the Flames that destroyed that City Yet it may be said What was this to these Hebrews or What is it to us It was a rare thing and not expected of these Saints and beloved Servants of God Yet it is much to us for by the receiving Strangers out of Faith in Christ and Love to God we may receive precious Saints and with them some blessed Angels which have a special Charge to keep and guard them in that condition and if a Cup of cold Water shall be rewarded how much more will so great a Work of Mercy be remembred Nay which is more by receiving them we receive Christ who will acknowledg this kindness as done to Him For in the day of final Judgment He will acknowledge before all Men all Angels and his heavenly Father that this Work of Mercy done to His was done to Him § 3. Yet there is another Work of Mercy which he exhorts them unto
prescribed in his Word Of this Sin there are many kinds and degrees For some cover superfluity and abundance and will not be content with Necessaries that they may maintain their pride and pleasure for both are costly In these Covetousnes is a grievous Sin yet not predominant but subservient to their love of other things which they more affect Others highly esteem and admire Wealth as some excellent thing as though it could make them happy These not considering the baseness uncertainty and emptiness of this worldly trash do insatiably thirst after it as the chiefest good man is capable of or can attain and these are flat Idolaters and Mammon is their God and him they serve with as great devotion as Saints do the true and living God Others fearing want for time to come and judging their estates poor and insufficient do distract themselves with fruitless cares and thoughts for the things of this Life These being weak in Faith do not consider that their heavenly Father knows they have need of these things and will certainly provide Bread for his Children and that if they first seek his Kingdom and the Righte câ—sness thereof these things shall be added unto them they must needs be guilty of this Sin And this is the Covetousness that seems to be here intended as the words following do imply Some of God's own Children in this particular can hardly be excused For whosoever loves and desires these earthly Necessaries more then God allows and dare not trust in their heavenly Father for daily Bread are certainly covetous though not in so high degree as others Therefore we must remember both the advice which Christ gives us when he saith unto us Take â—â— thought saying What shall we ent or what shall we drink or wherewith shall we be clothed and also the gracious promises wherewith he seeks to strengthen out hearts against these cares and thoughts of the World We can see and censure this Sin in others but not in our selves for it steals insensibly into the hearts of men and at the first doth not appear to be what it is Therefore some have taken very good pains in discovering of it by certain proper Marks and Characters But to speak of these and of the Causes and Effects of this Sin in general in this place is not so pertinent and therefore I refer the Reader to other Texts of Scriptures and to other Authours who have treated more at large upon it The exhortation follows in these words But be content with such things as ye have This discretive particle but implie that Coveâ—ousness and contentment are Contrary and inconsistent in one and the same heart This presupposeth 1. They had something for the present 2. Perswadeth to contentment with that they had What they had for the present is not here expressed yet some had more some had less and some very little yet he that had the least had Food and Raiment and did live and so live that he had time to serve his God seek his Kingdom and the Salvation of his Soul Such as had less might be perplexed with fear and doubt of want for time to come and out of a desire to prevent it resolve upon a course to supply their wants and to distract themselves Lest any should do thus or be thus perplexed he exhorts every one even him that had the least to be contented with what he had This contentment is opposed to murnuring against God to distrusting and distracting cares to covetous desires to all disquiet of mind about these earthly things It 's a quiet temper of the mind relying upon God's merciful providence and gracious promises for support and necessaries This Faith and Reliance is grounded upon certain principles of Divine Truth As 1. That we brought nothing into this World neither must we carry any thing out 2. That this Life was given us to seek a better 3. That these earthly necessaries are given us to preserve this Life 4. That all besides Food and Raiment which maintain this life are not necessary 5. That God careth for his People as knowing that we have need of these things 6. That if we be godly and first seek his Kingdom he hath bound himself to give us these things For godliness hath the promises of this Life and that which is to come Upon these and the like the heart quieteth it self in God is content with little mind the greatest business of Salvation and for these earthly necessaries casteth all care â—on God For he knows he is but a Pilgrim and Stranger here seeking after a better Conntry and cares not much for earthly Treasure if he can lay up Treasure in Heaven and knows for certain That godliness with contentment is great gain 2. After the Duty follows the Reason or Motive where we must consider 1. What God doth promise 2. What Man may expect For we have 1. God's Engagement unto Man 2. Man's Confidence and Security upon this Engagement The promise we find in several places of the Old Testament as 1. Deut. 31. 6. 2. Ibid. v. 8. 3. Joshua 1. 5 11. 4. 1 Chron. 28. 20. But these very words with the five Negative Particles yet in the third person are found no where but in the first Deut. 31. 9. The words according to the Septuagint and the Apostle turned verbatins word by word run thus I will not not leave I will not not not forsake thee As they are the words of God related by Moses the Verbs are of the third person as spoken by God himself to Joshua they are of the first In Hebrew in all the places the Verbs are the same For the better understanding of them we must observe 1. That the words are a Promise 2. That they are a Promise of God 3. The matter Promised is God's special presence and providence according to their Condition and Necessity 4. To assure us of both He 1. Useth the Negatives not leave not forsake which implies the affirmative without the least failing and this manner of expression is more full and peremptory and in a Promise more strongly obliging 2. He was not content to say I will not leave thee but adds further I will not forsake thee 3. He prefixeth two Negatives before the first Verb and three before the second 4. Though in the Hebrew the Negatives be simple yet the Septuagint and much more the Apostle knew that the fives Negatives were included in the Verbs 5. The sum of the Promise is That God would in no wise not in the least measure neglect or desert his People or withdraw his Wisdom his Mercy his Power or any wayes in the least degree remit them but he would most certainly and effectually be with them provide for them and help them in all things so far as their necessity required 6. Though this Promise doth extend to God's presence and providence in all things wherein they were requisite and necessary yet here it seems to be more
to submit our selves The parties who must perform this Duty are Christian People as having Rules over them they are the Flock under their Shepheards Subjects under their Governours The parties to whom the Duty must be performed are such as have the Rule over them who before were called Guides which taught unto them the Word of God and here such as watch over their Souls All this implies that they are Superiors Governours Officers and to distinguish them from Civil Magistrates they are said to be trusted with men's Souls not their Bodies and Estates these are Officers in the Church whether extraordinary or ordinary of what order ranck or quality soever if instituted by Christ yet ordinary are here chiefly meant These are called Ministers of the Gospel Elders Pastors Teachers Their work chiefly is in Word Prayer administration of the Sacraments These most be fitly qualified for knowledg life utterance and approved by such as being sufficient to judg of them are appointed by the Church for that work They should be such as against whom no exception can justy be taken And this is said to be their Vocation upon which usually follows Ordination by Imposition of hands a certain form of words and prayer These are acts of the Church designing and engaging fit persons but their power is from Christ All this is to be understood of ordinary Pastors These are the persons to whom the Duty is to be performed The duty is Obedience and Subjection Obedience presupposeth Commands and subjection Power The Commands must be done the Power must be acknowledged The Power is spiritual and from God for they are made Overseers of the Church by the Holy Ghost Act. 20. 28. And it 's so great that Christ plainly affirms That whosoever heareth and receiveth them heareth and receiveth Christ and God who sent Christ and he that despiseth them despiseth Christ and God who sent him Matth. 10. 40. Luke 10. 16. And this is true not only of the Apostles but of their Successors Yet this presupposeth that they do all things in their place according to their Commission from Christ and in his Name exercising their Power according to his Command 2. The Reasons are taken 1. From their Work 2. From their Account 1. Their work is to watch over their Souls and here we must take notice 1. That the subject of their work are mens Souls and the Soul is the principal and more noble part of man and here it 's to be considered as immortal and capable of an eternal estate of felicity or misery And here they are considered as in great danger of eternal punishment and the work of the Minister must be to prevent it so far as he can This is done by watching which is a Metaphor taken from a Shepheard or a Scout or Sentinel And whatsoever the one should do for his Sheep and the other for his Country to save and preserve them this he must do for the Salvation of mens Soul For mens Souls are as Sheep without a Shepheard wandring in the wayes of Sin in danger of Satan Hell and Death dâ—stâ—â—ute of all necessary saving Blessings and all power either to direct or protect themselves And this Watching includes many works as instruction of the Ignorant reproof of the Guilty threatening the Stubborn strengthening the Weak comforting the Sorrowful directing all giving good example to all encouraging all praying for all To Watch is to do the whole work of the Ministry for Doctrine and Worship in the right dispensation of the Word and Sacraments Some understand by these Guides and Rulers all other Officers and Governours of the Church for Discipline but these may be other besides Ministers which are here principally intended Seeing these watch and that over their Souls and for their eternal Salvation to prevent their damnation they should be considered as most necessary of all other men and should be esteemed highly in love for their works sake People do little consider how great a blessing from God and happiness to Man good and faithful Ministers are but if they once find the power of their Doctrine and the comfort of the Spirit they prize them as Messengers and Angels sent from Heaven out of great mercy for their eternal good Yet the best are most hated of the Devil despised by Men reviled persecuted and sometimes martyred Yet we must not think this any strange thing seeing they called Christ Beelzebub and counted the Apostles the filth of the World and the off-scouring of all things But the insufficiency and infidelity of vicious lazy ambitious covetous Wretches though it may give some occasion of contempt cannot excuse the wickedness of the World in this particular 2. As Watching over mens Souls is the first reason so the second is taken from their Account which may be good or bad in respect of the Ministers or the People committed to their Charge where it 's to be observed that it may be good in respect of the Minister who hath been faithful and yet bad in respect of the People who have been disobedient Yet here the account is chiefly considered with reference to the People And it is two-fold 1. Good and made with joy which is profitable 2. Bad and made with grief which is unprofitable to the People This implies that Ministers as they receive power from Christ so they receive Mandates with Instructions and are deeply charged and wo unto Paul if he preach not the Gospel For such will be guilty not only of their own sins but of the Blood and Damnation of the Peoples Souls this is an heavy Charge This implies they are Stewards and the Flock is not their own but Christ's who trusted them in their hands and will call them to account and as they prove faithful or unfaithful so he will deal with them and punish or reward them more then other men and surely if we did remember this Account or loved Christ we would feed his Flock which cost him so dear even his own Life and Blood And the People should consider the expence of Christ's Blood the charge the study the pains the prayers of their faithful Ministers and this consideration should work much upon them and perswade them to obedience and submission because the performance of the Duty will end in the Ministers joy and their profit For as it is a great grief to their Guides to see the People impenitent and all their labour lost in respect of them so it is a matter of great joy to see them converted and brought into an estate of Salvation so that they can say These Souls I have gained and saved from Hell and can present them blameless as washed in the Blood of Christ before the Judgment-seat of God And as it is a joy to their Pastors so it is a profit and great advantage unto them for their joy shall end in the Peoples Salvation who will bless the Day that ever they hearkened to them and in receiving them received
that he was miraculously delivered and restored unto them for their great Comfort and the benefit of the Church And it 's certain many Prayers were made for Paul's Liberty when a Prisoner at Rome For they thought it a great Prejudice to the Gospel a Dammage to the Church and an hinderance of the Conversion of many Souls that so vigilant laborious faithful zealous and eminent an Apostle should be imprisoned and consined And Paul himself knew that his Liberty and his Presence would be both a great Comfort and also a Benefit not only unto these Hebrews but to many other Christians and Disciples Therefore he requests them as they desired the Comfort and Benefit of his presence amongst them upon his speedy Release to pray for him frequently and servently § 18. The next part of the Conclusion is the Apostle's Prayer Ver. 20. Now the God of all Peace that brought again from the dead our Lord Jesus that great Shepherd of the Sheep through the Blood of the everlasting Covenant Ver. 21. Make you perfect in every good Work to do his Will working in you that which is well-pleasing in his sight through Jesus Christ to whom be Glory for ever and ever Amen THESE words are a perfect Prayer of which we have two principal parts 1. A Petition 2. A Doxology Yet these may be made four 1. The Compellation of the Party invocated 2. The Petition of the Party invocating 3. The Doxology 4. The Conclusion and Confirmation of the whole Yet the first and last of these four belong both to the Petition and Doxology To begin with the Petition which presupposing Adoration begins with the Compellation and goes on with the Petition In the Compellation we have a Description of God the Party prayed to and that is from his Titles 1. Of Peace and 2. Of Power He is first acknowledged the God of Peace as in another place the God of all Grace 1 Pet. 5. 10. The God of all Peace and Grace may be the same and that is a most gracious and loving God Yet if Peace be taken according to the Hebrew for perfect Happiness and the Enjoyment of all Blessings then the God of Peace is that God which is the Fountain of all Goodness and perfect full eternal Happiness yet such he is as a gracious God and loving Father reconciled and propitiated by the Blood of Christ. As he is a God of Peace so he is of Power and this Power is set forth by that glorious Work of raising Christ from the dead for therein was manifested the exceeding greatness of his Power according to the working of the sâ—â—e when he raised Christ Ephes. 1. 19 20. The Party whom he raised was Jesus Christ whom he describes from his Relation to the Church to be the great Shepherd of the Sheep through the Blood of the everlasting Covenant Where we may observe 1. That there is the Blood of the everlasting Covenant 2. By or through this Blood Christ became the great Shepherd of the Sheep 3. God raised this great Shepherd from the dead 1. The Covenant is the Law and Covenant of Grace wherein God binds himself to sinful Man by excellent Promise upon the Conditions of Repentance and Faith to give him remission of all his Sins and everlasting Life Of this you have heard Chap. 8. This Covenant is everlasting because though the Covenant made with Israel in the Wilderness was abolished yet this is unalterable and shall continue for ever and by it and it alone the Called attain both the title and possession of the eternal Inheritance The Blood of this Covenant so called by Christ Mark 13. 22. Luke 22. 20. is the Blood of Christ which was shed as for other ends so for the confirmation of this Covenant And the Blood Death and Sacrifice of Christ confirmed the Covenant because it made it effectual and able to reach the end which was the eternal Salvation of sinful man For by this Blood being shed he satisfied divine Justice and made Sin remissible and merited the mercies promised the promises themselves the terms and conditions and power to perform them and by this Blood pleaded in Heaven upon the performance of the conditions he obtains actual Remission and in the end actual fruition of their eternal Inheritance The former Covenant with Israel was indeed confirmed with Blood of Sacrifices yet because that Blood could not expiate Sin and the Levitical High-Priest could not enter Heaven to plead any such expiatory Blood therefore that Covenant was not everlasting In respect of this Blood purging mens Consciences from dead Works Christ was made the Mediatour of the New Covenant of which you may see Chap. 9. 15. By this Blood therefore it is said That Christ is the great Shepheard of the Sheep For because Christ took upon him the form of a Servant and became obedient unto Death the Death of the Cross and shed his Blood therefore God exalted him and gave him a Name above every Name And therefore did his Father love him and made him an eternal Shepheard of the Sheep because he had laid down his life for his Sheep Joh. 10. 17. For this very cause his Father gave him Poâ—er over all Flesh that he might give eternal Life to as many as he had given him Joh. 17. 2. So that by this Blood he became the Shepheard the Great Shepheard For all the Prophets and the Apostles and Ministers of the Gospel are Shepheards yet so that they are but Servants under him the Sheep are not theirs but Christ's who bought them by his Blood And God raised him and made him Lord and the great and chief Shepheard of the Flock that he might keep them raise them up at the last Day and then give them everlasting life This Shepheard was raised by the mighty power of God who not only raised him From the Dead but made him King and Priest for ever that is the great and chief Shepheard This is more at large described Eph. 1. 19 20 21. to the end for that place doth expound this for one part For if we consider Christ in this place as the Object of God's almighty Power We may observe 1. His Humiliation 2. His Exaltation His Humiliation is signified by his Blood and Death whereby the new and everlasting Covenant is confirmed Thus humbled thus Dead he is the subject of God's almighty Power which did manifest it self 1. By raising him from the Dead 2. By making him the great Shepheard Lord and King advancing him above the Angels the Principalities Powers and Dominions of Heaven and all Names and Powers on Earth and gave him to be Head and Shepheard of the Church-Universal And the reason why the Apostle gives God these titles of Peace and Power and instanceth in the Resurrection and Exaltation of Christ as glorious Effects of this Power is because the continued sanctification and perfection of man once regenerate which is the thing desired in the Petition following depends
it self both will and deed are from him because he makes us of unwilling willing and causeth us actually to do that which we do 2. That we cannot obtain any mercy of God but by Christ nor do any Good pleasing to God but by him For without me saith Christ ye can do nothing This Petition is reducible to that in the Lord's Prayer Thy will be done on Earth as it is done in Heaven The Doxology followeth To whom be Glory for ever and ever This presupposeth 1. God's glorious and excellent perfections for he is glorious for ever in himself 2. The manifestation of these glorious and excellent perfections 3. The acknowledgment of this glory manifested in his works unto him so as to ascribe praise honour thanks unto him as due 4. The ascribing of it to him as due for ever and ever This may be understood by that of the Apocalyptist Thou art worthy O Lord to receive Glory Honour and Power for thou hast created all things and for thy Will and pleasure they are and were created Rev. 4. 11. Where we may observe 1. That God did manifest his excellency and perfections by his glorious works 2. That in this respect Glory Honour and Power was due unto him and deserved by him for he was worthy to receive it both from Men and Angels 3. This they acknowledg and by their acknowledgment return and give them unto him And here this Glory may be understood as given unto him for that great and blessed Work of raising Christ and making him the great Shepheard of the Sheep for their eternal Salvation As when we depart out of the presence of Kings and great Ones we bow and bless them so when we have made our Prayers and presented our Petitions to the great Soveraigh of Heaven and Earth we do not abruptly and rudely turn our backs and so depart but in all humility bless and glorify his Name and acknowledg him worthy of eternal praise This is one of the Ceremonies used in the Court of Heaven The Petition presented is sealed up with Amen which is to be understood as added not only to the Petition but the Doxology it 's the conclusion of the whole and seems to request that God would subscribe his Fiat to our Petitions and so seal up and confirm our Prayer We find it used in the Old Testament to signify our consent with others in what they had said or pray'd and so it 's implyed it should be used under the Gospel 1 Cor. 14. 16. It 's a word of Faith and Hope as Prayer is an Act of both and though our Prayer be long yet it 's an Abridgment and contains the substance of all and repeats and in one word prayes the whole prayer over again § 19. The third part of the Close is a kind of Exhortation or entreaty Ver. 22. And I beseech you Brethren suffer the Word of Exhortation for I have written a Letter unto you in few words IN these words we have two Propositions 1. Paul had written unto them in a few words 2. He beseecheth or entreates them to suffer the Word of Exhortation which he had written in a few words unto them 1. That which he had written and sent unto them in writing was this Epistle and it 's the largest Epistle of all the Epistles general of James Peter John and Jude and of Paul's except two that to the Romans and the first to the Corinthians Yet he terms it brief and if we consider the hortatory part it is but brief though the whole be somewhat large If we consider the matter and subject it required a very large Discourse yet he comprised much matter concerning the Offices of Christ both prophetical and facerdotal in a few words For we find that he omits many things not only because of their incapacity but because he had confined himself to such things as were most pertinent necessary and of greatest concernment And by this his practice he seems to condemn all such as unnecessarily enlarge their Discourses upon a certain distinct subject by impertinent needless and sometimes empty and unprofitable Digressions as many of copious Inventions and yet of no solid Judgment use to do 2. Because his Discourse was brief and contracted and not likely either to oppress their Memory or confound their Judgment he beseecheth them as Brethren for that 's his loving Compellation to suffer it He calls it a word of Exhortation By a Word is meant an orderly solid and Methodical Discourse and by a Word of Exhortation may be understood a Discourse of Comfort as the Vulgar Syriack Arabick turn the word or of Reproof Instruction Admonition For the word may imply if not directly signify all for Sermons and whole Discourses had the Name of Exhortation though we find in them many other things Howsoever the Apostle meant by the word the whole Epistle which in respect of the last part from Chap. 10. 19. is chiefly hortative and consolatory They must suffer this so our Translators and some others turn the word which gave occasion to some to tell us that Paul was more offensive to the Hebrews than any other of the Apostles because they were so much taken with the Law and Ceremonies to which they had been so long accustomed and therefore he both conceals his Name and desires them to bear with this Discourse and not to be offended with it But whether this was so or no it 's certain that the word here used signifies not only to suffer and tolerate but to receive hear and obey and so certainly it must be taken here For if they did not thus receive his Doctrine and Exhortation with Attention and Obedience the Epistle had been in vain and unprofitable unto them And whereas he might have commanded them as Inferiours and subject to his Apostolical Power yet in his Wisdom he thought good to entreat them as Brethren And this might the rather perswade them because his Discourse was brief and contained much profitable and necessary matter in a few words This implies 1. That it is our Duty to receive the Word of God readily and with all Attention and with Thankfulness of heart because it 's so great a Blessing 2. Yet such is our Corruption and depraved disposition that a short Discourse though full of heavenly matter is tedious to us and we are soon weary of it But profane and wicked Persons will not endure it § 20. The fourth thing is Information concerning Timothy Ver. 23. Know ye that our Brother Timothy it set at liberty with whom if he come shortly I will see you THis was Intelligence and good News the Subject of it was Timothy and himself Of Timothy he delivers 1. That he was set at Liberty 2. Gives some hope that he would come shortly Of himself he promiseth upon condition of Timothy's speedy coming to them that he would 1. Come with him 2. See them so that there was some hope that they might see both him
and Sin reigned from Adam to Moses Rom. 5. 12 14. And the wages of Sin is Death Rom. 6. 23. Besides it 's said That in Adam all dye that is in Adam sinning for he was that one man by whom Sin entred into the World 1 Cor. 15. 22. So that God appointed Man to dye and to dye but once The second Proposition is That after Death followeth Judgment This is the second thing For Death is first Judgment the second and the word after signifies the order of time For Death goes before and Judgment follows after The party Judged is Man the Judge is God whose Judgment is particular or general particular of every particular individual person general or universal of all For there is the Judgment of the great Day when all shall appear before the Judgment Seat of Christ and this Judgment is appointed of God and appointed to follow after Death after which follows the final and eternal estate of man which shall be unalterable and by Judgment may be meant not only the Sentence of the Judge but the estate of the parties judged which followeth thereupon whether it be an estate of misery or of felicity We live here that we may prepare for this Judgment and we ought so to live as that we may be happy for ever hereafter and prevent the suffering of eternal punishments Yet men do not believe that God will Judge us and that Judgment will follow and that unavoidably after Death or if they do not believe this yet they do not seriously consider it This is the reason why they live secure in their Sins and extream danger and this is the cause of their eternal ruine It 's not material to enquire whether the act of the Judge or the estate of the parties judged or whether particular or universal Judgment be here meant or no. It 's certain that this is a Judgment which followeth after Death and the final and universal Doom seems to be here intended when both Soul and Body the whole man and all men that dye shall be judged This is the proposition § 26. The Reddition followeth in these words Ver. 28. So Christ was once offered to bear the Sins of many and unto them that look for him shall he appear the second time without sin unto Salvation THis Text informs us of the appearance of Christ for that 's the subject of it This appearance is two-fold the first and the second and both these differ much not only for the manner but the end The first was in Humility and the end was to suffer and by suffering to expiate Sin The second shall be in Glory and the end of it to give eternal Salvation to such as look for him The first was to suffer and save the second to judge and reward his faithful and obedient Servants The propositions therefore are two 1. Christ was once offered to bear the Sins of many 2. Unto them that look for him shall he appear the second time without Sin unto Salvation The first is the same with that in ver 26. But now once in the end of the World hath he appeared to put away Sin by the Sacrifice of himself The words differ the matter is the same For as there so here two things are observable 1. The Sacrifice the single Sacrifice of Christ. 2. The end of it The single Sacrifice for Christ was once offered the end for he was once offered to bear the Sins of many First he offered himself this was an act of him as a Priest and as he was the best Priest that ever lived so he himself was the best Sacrifice that ever was offered The end was also excellent for he bare the sins of many that is the punishment due for the sins of many and he bare this punishment to satisfy divine Justice and procure God's favour to sinful man We deserved the punishment and he suffers it he is punished that we may be spared It was tender compassion in him to offer himself for us and it was exceeding love in God to send and give him for to suffer and so be the propitiation for our Sins He bare the sins of all to make them pardonable and the sins of many even of all sincere Believers that they may be actually pardoned for ever possibility of pardon is the benefit of all actual pardon of many yet not of all For Christ had no absolute intention to procure the Salvation of all but of such as believe in him yet the reason why all are not pardoned is not from Christ's Death which made the Sins of all pardonable but from some other cause And this is the condemnation of all those to whom the Gospel is preached That Light comes unto them and they love Darkness rather then Light God hath given his only begotten Son and his Son hath offered himself and made the way to Heaven passible and remission of Sins and eternal Life are offered unto u upon fair and reasonable terms and conditions and though to corrupt Flesh and Blood they be difficult yet they are made easy by the power of the Spirit yet we love our Sins more then our Saviour and continue in them to our eternal condemnation § 27. The second Proposition is concerning his second appearance For he shall appear the second time where as before we have the manner and the end The manner is Glorious for he shall appear without Sin yet he never had any Sin and in his first appearance he was without Sin For Sin of his own he had not yet he bare Sins the Sins of others the Sins of many Yet these Sins were not his by Commission but by Imputation so far as to be liable to Death For God laid on him the Iniquities of us all So that without Sin is without suffering for the Sins of others He shall not come the second time to dye for our Sins as he did the first this is the genuine sense When he came to Sacrifice for Sin he came in great Humility and took upon him the form of a Servant and was obedient unto Death the Death of the Cross this low condition was suitable to the work he then undertook But now he comes as King and Lord to judge the World and therefore he comes in Glory The end of his coming is to reward and the reward is Salvation and the parties to be rewarded are such as look for him By Salvation is meant eternal Life and full Happiness which he purchased by his precious Blood and it 's so called because man in danger of eternal Death shall then be fully saved and delivered from all Sin and all the sad and woful Consequents of Sin and that for ever for then Death man's last Enemy shall be destroyed Yet this immunity from all evil cannot consist without the enjoyment of those glorious and eternal Blessings which God hath promised this is the great reward which Believers do expect and because they know they shall not
fully enjoy it till his second appearance therefore they look and wait for his coming from Heaven that then their joy may be full Some think the Apostle doth here allude to the manner and order of the Levitical Service which was this The High-Priest enters the Sanctuary to pray and expiate Sin and the People stay without and wait for his coming out to bless them So Christ enters Heaven that glorious and eternal Sanctuary there appears before God and stayes a while and all his Saints do wait and look for his return and coming out from thence that they may by him be eternally Blessed These Lookers for him are they who shall be rewarded For though Christ came the first time to dye for all so far as to make their Sins remissible yet he comes the second time to conferr the ultimate benefit of his Redemption only upon them that look for him To look for Christ from Heaven doth presuppose the parties regenerate and renewed from Heaven justified and in the estate of justification and as having a title unto eternal Glory with a certain belief that Christ will come from Heaven and appear in Glory and that then they shall be glorified with him And this looking for Christ is their hope with a longing desire expressed sometimes by groans and yet a patient waiting God's leisure out of an assurance that he that shall come will come and will not tarry All this is signified by that of the Apostle And not only they but our selves also who have the first Fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the Redemption of our Bodie Rom. 8. 13. Where we have 1. The persons waiting or the expectants 2. The thing waited for 3. The act and manner of waiting 1. The persons waiting are such as have the first Fruits of the Spirit which is a certain measure of Sanctification and consolation for these are the beginnings of Heaven where our holiness and comfort shall be perfect and full and these being but a little which bear the like proportion with eternal Glory as the first Fruits do with the Harvest do assure us as an Earnest of the full possession 2. Adoption is said to be the Redemption of our Bodies that is the Resurrection when our Adoption shall be compleat for then our minority being past and the time appointed by our heavenly Father come we shall be put into full possession of the Inheritance and glorious eternal estate which God hath prepared for those that love him and this is that which is called Salvation in this place 3. The act of waiting is an act of hope which resting upon the promise is assured and fully perswaded of the fruition of Glory in God's time and looks often towards it as our own The manner of this waiting is with vehement desires and longings and gâ—oans and yet with patience For because this blessed estate is so full of happiness and yet to come and only present in the first Fruits therefore we earnestly desire and long for Christ's comming saying Come Lord Jesu come quickly And because for the present we are pressed with the remainders of sin and corruption within us and with temptations and persecutions without and the distance between Heaven and Us is great therefore we groan and sigh and say Oh when will that time come when I shall be rid and fully freed from Sin and sorrow for ever I see the place of mine eternal Rest afar off when shall I come near and enter and enjoy my God for ever Yet because we have God's Word to assure us of possession we therefore are patient and content our selves in God's Will For if it be his will and pleasure that we must stay a while longer and suffer more we desire his will may be done and we submit unto it and there is great reason we should so do For we are unworthy of the least mercy and he might require a thousand years tryal and suffering and to give us so great and glorious reward and that within so short a time after our first regeneration is an act of greatest love and bounty § 28. Thus far the words have been absolutely handled now it 's time to consider them comparatively The notes of Similitude for it 's a comparison in quality are As and So For as man dies so Christ dies As man dies once So Christ dies once and no more And as man is appointed by God to dye but once so Christ was appointed by God to dye but once And as man after Death comes to Judgment so Christ after he died once will not dye again but come to Judgment Yet as in all things that are like there is some dissimilitude and difference so there is in Man and Christ. Man dies for his own Sin Christ for the Sins of others Man's Death doth not satisfy for Sin Christ's Death satisfies divine Justicé and his Sacrifice doth expiate the Sins of many for ever Upon man's Death follows Judgment and he himself is judged but after once suffering and offering Christ appears and comes to Judge and not to be judged to reward such as believe in him but not to be rewarded And here it 's to be noted 1. That as Christ died to make man savable so he appears before God actually to save and comes to Judgment to make man fully happy As by his Death he merited Remission and Glorification inestimable Benefits so he appears before God for us now and in the end will come to Judgment that he may communicate these Benefits and make men actually partakers of them 2. That remission of Sins and the enjoyment of Salvation and full happiness do depend upon Christ's Sacrifice once offered as the effect depends upon the cause To sum up the Chapter we must observe 1. That the Subject of it is the Sacrifice of Christ. 2. That in it the scope of the Authour is to prove the excellency of the same above all Levitical Services 3. That his method is this 1. He describes the Tabernacle and the parts thereof and the Services performed therein and singles out the greatest Service performed by the greatest Priest in the most holy place which was the yearly Sacrifice of Expiation 2. He proves the Sacrifice of Christ to be far more excellent then this in many respects but chiefly in respect of the effects thereof The first effect is eternal Expiation ver 12. The second purification of the Conscience from dead Works to serve the living God in which respect it did excell all Legal purifications ver 14. The third is the confirmation of the New Covenant by virtue of this Expiation and Purification ver 15. The fourth lest they should think it strange that the Death and Blood-shed of their Messias should be any wayes conducing or necessary to these effects of Confirmation Expiation and Purification he lets them know First That for confirmation of the New Covenant it was very