A Continuation OF THE EXPOSITION OF THE EPISTLE OF Paul the Apostle TO THE HEBREWS Viz. ON THE Sixth Seventh Eighth Ninth and Tenth Chapters WHEREIN Together with the Explication of the Text and Context The Priesthood of Christ as Typed by those of Melchisedek and Aaron with an Account of their distinct Offices The Nature and Efficacy of the Sacrifice of Christ as Typed by all the Sacrifices of the Law The Erection of the Tabernacle according to the Heavenly Pattern with the Institution of all its Utensils and Services their especial Signification and End The Nature and Differences of the Two Covenants the Old and the New with the preference of the latter above the former The Reasons and Necessity of the taking away and Abolishing of the Old Legal Worship annexed unto the Covenant of Sinai the Means whereby it was removed The Glorious Administration of the Mediatory Office of Christ in Heaven and sundry other Evangelical Truths of the highest Importance WITH The Duty of Believers in hearing the Word in Times of Trial and Persecution the Means and danger of Apostacy from the Profession of the Gospel Are Declared Explained and Confirmed As also The Pleas of the Jews for the Continuance and Perpetuity of their Legal Worship with the Doctrine of the principal Writers of the Socinians about these things are Examined and Disproved By J. Owen D. D. John 5. 39. Search the Scriptures LONDON Printed for Nathaniel Ponder at the Sign of the Peacock in the Poultry near the Church 1680. THE PREFACE TO THE READER I have so fully in my former Discourses on this subject declared the general design scope and end of this Epistle the proper way and means of its Interpretation with the method of the present Exposition which is the same throughout that I shall not at all here detain the Reader with a renewed Declaration of any of them Onely some few things which immediately concern that part of the Exposition which is now presented unto him and my labour therein may be mentioned as I suppose unto some usefulness 1. And it may not be amiss in the first place to take notice of an Objection the present endeavour seems liable and obnoxious unto and this is the Unseasonableness of it We live in times that are fortifyed against the use of Discourses of this nature especially such as are so long and bulky The world and the minds of men therein are filled with disorder and confusion and the most are at their wits end with looking after the things that are come and coming on the Earth They have enough to do in hearing telling and reading real or pretended News of publick affairs so as to divert them from ingaging their time and industry in the perusal and study of such discourses Besides there is not any thing in this now published to condite it unto the Palate of the present Age in personal contests and reflections in pleading for or against any party of men or especial way in the profession of Religion only the fundamental Truths of the Gospel are occasionally contended for These and the like considerations might possibly in the judgment of some have shut up this whole discourse in darkness upon the account of its being unseasonable I shall briefly acquaint the Reader with what Relieved me against this objection and gave me satisfaction in the publishing of this part of the Exposition after it was finished For I could not but remember that the times and seasons where in the former parts of it were published were very little more setled and quiet than are these which are now urgent on us yet did not this hinder but they have been of some use and benefit unto the Church of God in this Nation and others also And who knows but this may have the same blessing accompanying of it He who hath supplyed seed to the sower can multiply the seed sown and encrease the Fruits of it And although at present the most are really unconcerned in things of this nature yet not a few from many parts both at home and abroad have earnestly solicited the continuation of the Exposition at least unto that period whereunto it is arrived Besides in labours and endeavours of this nature respect is not had meerly unto the present Generation especially as many are filled with prejudices and causeless enmity against the Author of them We have our selves more benefit and advantage by the writings of sundry persons in former Ages than they received by them who lived in their own days Pascitur in Vivis Livor post Fata quiescit It is therefore the Duty of some in every Age to commit over unto those that shall survive in the Church of God and profession of the Truth their Knowledge in the Mysteries of the Gospel whereby spiritual light may be more and more encreased unto the perfect day On these and the like Considerations I have wholly left these times and seasons in his hand who hath the sole disposal of them and will not so far observe the present blustering Wind and Clouds as not to sow this seed or despair of reaping Fruits thereby 2. The Reader will find no Exercitations prefixed unto this Volume as there are unto the former And this is so fallen out not because there were no things of weight or moment occurring in these Chapters deserving a separate peculiar handling and consideration But for other reasons which made the omission of them necessary and unavoidable For indeed continued informities and weaknesses in my near Approach unto the Grave rendred me insufficient for that labour especially considering what other duties have been and yet are incumbent on me And yet also my Choice was compliant with this Necessity For I found that this part of the Exposition comprizing so many Chapters and those all of them filled with glorious Mysteries and things of the highest importance unto our Faith and Obedience would arise unto a greatness disproportinate unto the former had it been accompanied with the like Exercitations Whereas therefore I foresaw from the beginning that they must be omitted I did treat somewhat more fully of those things which should have been the subject of them than otherwise the nature of an exposition doth require Such are the Person and Office of Melchisedek The nature of the Aaronical Priesthood and of the Priesthood of Christ as typed thereby The framing of the Tabernacle with all its Vessels and Utensils with their use and signification The solemnity of the Covenant made at Sinai with the difference between the two Covenants the Old and the New The manner of the Service of the High Priest on the Day of Expiation with his entrance into the most Holy place The cessation expiration or abrogation of the first Covenant with all the services thereunto belonging with sundry other things of the like importance Whereas therefore these must have been the subject of such Exercitations as might have been prefixed unto this part of the
are things still of this Nature both as unto whole Churches and as unto particular Persons Some Churches are like Capernaum as to the outward means of Grace as it were lifted up to Heaven Let them take heed of Capernaum's Judgment in being brought down as low as Hell for their Abuse of them or Negligence in their Improvement Some Persons have Eminent Endowments and if they are not Eminent in Service they will prove their disadvantage Yea the Highest Priviledges should make Men ready to condescend unto the meanest Duties This is that which our Lord Jesus Christ so signally Instructed his Disciples in when he himself washed their Feet and taught them the same Duty towards the meanest of his Disciples John 13. 11 12 13 14 15 16 17. 3. Opportunities for Duty which render it beautiful ought diligently to be embraced So did Abraham as unto this Duty upon his meeting of Melchisedec Hence the Performance of this Duty became so Renowned and was of the Use whereunto it is here applyed by our Apostle It is Season that gives every thing its Beauty And Omission of Seasons or Tergiversations under them are Evidences of an Heart much under the power of Corrupt Lusts or Unbelief 4. When the Instituted Use of Consecrated things ceaseth the things themselves cease to be Sacred or of Esteem For what became of all these Dedicated things after the death of Melchisedec They were no more Sacred the Actual Administration of his Typical Priesthood ceasing Of what Use was the Brazen Serpent after it was taken from the Pole whereon it was lifted up by Gods appointment or of what Use would the lifting of it up be when it was not under an express Command We know it proved a Snare a means of Idolatry and that was all Gods Institution is the Foundation and VVarranty of all Consecration All the Men in the world cannot really Consecrate or Dedicate any thing but by virtue of Divine Appointment And this Appointment of God respected always a limited Use beyond which nothing was Sacred And every thing kept beyond its Appointment is like Manna so kept it breeds VVorms and stinketh These things are manifest from the consideration of all things that God ever accepted or dedicated in the Church But Ignorance of them is that which hath filled the world with horrid Superstition How many things have we had made Sacred which never had warranty from any Institution of God Monasteries Abbies Persons and Lands Altars Bells Utensils with other things of the like Nature very many which whatever Use they are of yet all the Men in the world cannot make them Sacred And the extending of the Sacredness of Dedicated things beyond their Use hath had no less pernitious Event Hence was the Useless Reservation of the Consecrated Bread after the Sacrament and afterwards the Idolatrous VVorship of it But these things are here occasionally only mentioned The Apostle adds in the Confirmation of his Argument VER 5. And verily they that are the Sons of Levi who receive the Office of the Priesthood have a Commandment to take Tithes of the People according to the Law that is of their Brethren though they come out of the Loins of Abraham There is in these words an Illustration and Confirmation of the present Argument proving the Preference of Melchisedec above Abraham from his giving the Tithe or Tenth of all unto him and consequently receiving the Blessing from him And this is taken from what was determined in the Law and acknowledged among the Hebrews with which kind of Arguments the Apostle doth principally press them in the whole Epistle as we have shewed on many Occasions Now this is that the Priests who received Tithes by the Law were Superiour in Dignity and Honour unto the People from whom they did receive them And this was only declared in the Law for the Foundation of it was in the Light of Nature as the Apostle expressely intimates in the Instance of Benediction afterwards There are considerable in the words 1. The Introduction of this new confirmation of his fore-going Argument 2. A Description of the Persons in whom he Instanceth 3. The Action ascribed unto them with its Limitation And 4. The Qualification of the Persons to whom their Power was exercised The Introduction of his Reasoning herein is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Connexion in the Conjunction is plain yet not a Reason is given of what was spoken before but a Continuation of the same Argument with farther Proof is intended And he adds the Note of Observation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verily as if he had said as to this matter of Tithing and what may thence justly be inferred as to Dignity and Preeminence you may consider how it was under the Law and there what I propose unto you you will find directly Confirmed It is a great advantage to press them with whom we have to do from their own Principles The Description of the Persons in whom he Instanceth is in those words The Sons of Levi who receive the Office of the Priesthood It was the Priests directly whom he intended or the Sons of Aaron and he might have so expressed it the Priests according to the Law But he varieth his expression for sundry Reasons that appear in the Context 1. Because all the Levites did receive Tithes by the Law yea Tithes in the first place was paid unto them in common But because their Dignity among the People was less conspicuous than that of the Priests and the design of the Apostle is not meerly to argue from the giving of Tithes unto any but the giving of them unto them as Priests as Abraham gave Tithes of all to Melchisedec as Priest of the High God he thus expresseth it The Sons of Levi who receive the Office of the Priesthood For though all the Sons of Levi received Tithes yet all of them did not receive the Priesthood with which sort of Persons alone he was concerned 2. He doth thus express it to introduce the mention of Levi whom he was afterwards to mention on the same Occasion and to lay the weight of him and the whole Tribe under the same Argument 3. He minds them by the way of another Dignity of the Priesthood in that not all the Posterity of Abraham no nor yet of Levi were partakers thereof but it was a Priviledge granted only to one part of them even the Family of Aaron And these are the Persons in whom he makes his Instance Thus God distributes Dignity and Preeminence in the Church as he pleaseth Not all the posterity of Abraham but only those of Levi were set apart to receive Tithes and not all the posterity of Levi but only the Family of Aaron did receive the Priesthood And this Order of his Soveraign pleasure God required of them all to submit unto and acquiesce in Numb 16. 9 10. And it is a dangerous thing out of Envy pride or Emulation to transgress the Bounds of
but Salem was On the other side it is pleaded with more probability that Hicrusalem was the Seat of his Kingdom For 1. It was Anciently called Salem which Name is afterwards occasionally applyed unto it as that whereby it was known Psal. 76. 2. In Salem is Gods Tabernacle and his dwelling-place in Sion where Hierusalem only can be intended Afterwards some think that when it was possessed by the Jebusites it began at first to be called Jebus-Salem that is Salem of the Jebusites which by Custom was transformed into Hierusalem But the approved Etymology from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that the Name should signifie a Sight or Vision of Peace is certainly true and probably given by God himself 2. In the days of Joshua the King of Hierusalem was called Adonizedec a Name of the same signification with Melchisedec which possibly from him was the Name of the Kings who afterwards Reigned in that City And that man as it should seem was in some Reputation for Righteousness among the Canaanites whence he managed their common Cause in their Danger Josh. 10. 1 2 3 4. 3. Abraham dwelt at this time at Hebron in the Plain of Mamre and in his Return from Hoba or Damascus the way lay near unto Hierusalem as all Charts yet declare and Sychem was more to the North than that he should conveniently pass that way 4. Hierusalem being designed to be the place where the Lord Christ was to begin and exercise his Priestly Office it may well be supposed that there this his Illustrious Type was to appear and be manifested especially considering that it was to be the place where the Seat of the Church was to be fixed untill the signification of the Type was to be effected And these Reasons do prevail with me to judge that Hierusalem was the place of the Habitation and Reign of Melchisedec As for what is affirmed by Hierome concerning the Ruines of his Palace at Sychem it is notoriously known how little Credit such Traditions do deserve Besides Josephus who lived 400 Years before him makes no mention of any such thing And it is probable that the Ruines which Hierome saw were those of the Palace of Jeroboam who there fixed the Seat of the Kingdom of Israel 1 Kings 12. 25. as King of the place where he obtained the Crown ver 1. But Credulous and Superstitious Posterity chose to ascribe it unto the Memorial of Melchisedec rather than of him who being the Bane and Ruine of the Nation his Memory was accursed And to enquire how this City came afterwards into the hands of the Jebusites is directly contrary to the Design of the Holy Ghost which was to hide from us the end of his Life and Offices as our Apostle declares And herein also Possession was taken of the Seat of the Church in the Tents of Shem on the behalf and in the Name of the Japetian Gentiles And may we not observe that God in his Sovereign Pleasure gives various Intervals unto places as to the enjoyment of his Worship and Ordinances This Hierusalem which was at first enobled by the Priesthood of Melchisedec was afterwards left for a long Season unto the Idolatrous Jebusites In process of time it was visited again and made the fixed station of all Solemn Divine Worship as it is now left unto Salt and Barrenness So hath he dealt with many other places and in particular notwithstanding their boasting with the City of Rome sometimes a Seat of the Gospel now the Throne of Antichrist Go to my place which was in Shilo Jer. 7. 12 14. 26. 6. By the way we must here give an Account of somewhat that the Apostle doth not say as well as what he doth After the mention of Melchisedec and his being King of Salem in the Story Gen. 14. it is added That he met Abraham and brought forth Bread and Wine ver 17. 18. Of his meeting Abraham the Apostle takes Notice but of his bringing forth Bread and Wine not at all Hereof undoubtedly no Reason can be given but only that That particular Action or Passage belonged not at all unto his Purpose For he who takes Notice of all other Circumstances Arguing as well from what was not said of him as from what was would not have omitted any thing which is so expressely affirmed as this is had it any way belonged unto his Purpose But the importunity of the Papists who with a strange kind of Considence do hence seek Countenance unto their Missatical Sacrifice makes it necessary that we should enquire a little farther into it Melchisedec they tell us as a Priest and Type of Christ did offer this Bread and Wine in Sacrifice to God Herein they add alone was he Typical of Christ who offered himself unto God under the Appearance of Bread and Wine And he also Instituted the Sacrifice of the Mass wherein he should be so Offered continually unto the end of the World And on that Account alone they say he continueth a Priest for ever For if he had not appointed Priests here in his room to Offer him unto God that Office of his would have ceased as Bellarmine disputes at large It were easie to make naked the fondness of these Imaginations would our present Design permit Some few things may be Remarked on their Assertions As 1. The Apostle in this whole Discourse wherein Melchisedec is introduced and concerned treateth not at all of the Sacrifice of Christ nor intimates any Resemblance between the Offering of Melchisedec and that of Christ but it is the Office alone and its Dignity which he insists upon designing to treat afterwards at large about his Sacrifice And when he doth so he doth not in the least compare it with the Sacrifice of Melchisedec but with those of Aaron according to the Law so that here was no occasion for him to mention any Sacrifice of Melchisedec's should any such thing be supposed in the Text of Moses 2. A Supposition of such a Sacrifice of Bread and Wine as that pleaded for is contrary to the Apostles Design and destructive of it For whereas he endeavoureth to prove that the Priesthood of Melchisedec was far more Excellent than that of Levi he could not do it by this that he Offered Bread and Wine in Sacrifice for so also did the Levitical Priests Lev. 7. 13. 23. 13 18. But all the Excellencies which the Apostle insisteth on consists in the Dignity of his Office and the Qualifications of his Person not in the matter of his Sacrifice 3. Let all be granted they can desire yet are they not advantaged as unto their especial end thereby For what is the Offering of real Bread and Wine and no more unto the Offering of the Body and Soul of Jesus Christ under the appearance of them 4. As unto what they contend That the Lord Jesus Christ would not be a Priest for ever unless he had those Priests on Earth who continue to Offer him
Dignity and Office that God hath prescribed as we may see in that Instance of Korah For every Man to be contented with his Station which God hath fixed him unto by Rule and providence is his Safety and Honour VVhat God calleth and disposeth Men unto therein are they to abide and that are they to attend It was new to the people to set the whole Tribe of Levi taken into a peculiar Sacred Condition to attend for ever on the worship of God yet therein they acquiesced But when the Priests were taken out of the Levites and exalted above them some of them murmured at it and stirred up the Congregation against Aaron as though he took too much upon him and deprived the Congregation of their Liberty which yet was all Holy The end of this Sedition was known notwithstanding the specious pretence of it Thirdly What is ascribed unto these Persons ensues in the words have a Commandment to take Tithes of the People according to the Law They had a Command to take Tithes and they were to do it according to the Law the one was their Warranty and the other their Rule for so are the Commandment and the Law here to be distinguished 1. They had a Commandment to take Tithes that is there was a Command or Institution enabling them so to do For the Command in the first place respected the People making it their Duty to pay all their Tithes unto the Levites God did first take the Tithe to be his peculiar Portion and thereby alienated it from the People that they had no Propriety in it And the Tithe of the Land saith he is the Lord's Lev. 27. 30. Hence those that with-held their Tithes are said to rob God Mal. 3. 8. And wherever it can be manifested that God hath by an Institution of his own taken the whole Tithe of any place into his own possession there for any to detain them for their own Use it is Sacrilege and not else But God having thus in the Land of Canaan taken them into his own Propriety he Commanded the People to pay them to the Priests This Command given unto the People to pay them was a Command to the Priests to receive them For what Men have a Right to do in the Church by Gods Institution that they have a Command to do The Right of the Priests unto Tithing was such as that it was not at all their Liberty to forgoe it at their pleasure yea it was their sin so to have done The Command which Obliged others to pay them Obliged them to receive them And they who on slight pretences do forgoe what is due to them with respect unto their Office will on as slight when Occasion serves neglect what is due from them on the same account And this fell out frequently with the Priests of old they neglected their Wages that they might have Countenance in the Neglect of their Work And we may hence observe That Rule Institution and Command without regard unto unrequired Humility or Pleas of greater Zeal and Self-denial unless in evident and cogent Circumstances are the best Preservatives of Order and Duty in the Church They are so in every kind especially in the disposal of Earthly things such as the Maintenance of the Officers of the Church doth consist in Neither the Peoples pretence of Poverty nor the Ministers pretence of Humility will regulate this Matter as it ought to be But as it is the Peoples Duty to provide for them wherein they exercise Grace and Odience towards Jesus Christ so it is the Ministers Duty chearfully to Receive what is their Due by the appointment of Christ for they have a Command so to do But whereas they are not many who are apt to Transgress on this hand we shall not need farther to press this Consideration But add 2. As it is the Duty of those who are employed in Sacred Ministrations to receive what the Lord Christ hath appointed for their Supportment and in the way of his Appointment so it is likewise without Trouble Solicitousness or Complaint to acquiesce therein So was it with the Priests of old they were to receive their portion and to acquiesce in their portion the Neglect of which Duty was the sin of the Sons of Eli. VVe take it for granted that the way of Maintenance is changed as to the Ministers of Holy things under the Old and New Testament That the Law of Maintenance is taken away is the highest folly to imagine it being so expressely asserted by our Saviour himself and his Apostles Luke 10. 7. 1 Cor. 9. But here it is thought lies the disadvantage that whereas the Priests under the Old Testament had a certain portion which was Legally due unto them and they might demand it as their own it is now referred unto the voluntary Contribution of them that have the Benefit and Advantage of their Labour Now whereas they oftentimes yea for the most part are negligent in their Duty and through love of the present VVorld very scanty and backward in their Contributions Ministers cannot be Supported in their VVork in any measure proportionable unto what the Priests were of old Besides it should seem unworthy a Minister of the Gospel who ought to be had in Esteem and is declared by the Apostle to be worthy of double Honour to depend on the Wills and as it were Charity of the people many of them it may be poor and low themselves And these things have taken such Impressions on the Minds of the most of them that are called Ministers as that with the help of the Secular powers they have wisely provided a new way and Law of Legal Tithing for their Subsistence with a notable over-plus of other good Ecclesiastical Lands and Revenues which practice I shall neither Justifie nor Condemn let the Effects of it and the Day declare it Only I say that the Institution of Christ before mentioned stands in no need of this Invention or Supply to Safe-guard it from these Objections For 1. The Change made in the way of Maintenance pretended so disadvantagious unto Ministers of the Gospel is no other but a part of that Universal Alteration wherein Carnal things are turned into those that are more Spiritual which was made by the bringing in of the Kingdom of Christ. And if Ministers may complain that they have by the Gospel lost the former Allottment of Sacred Officers in Tithes the People may as well complain that they have no Inheritances in the Land of Canaan But he is unworthy the Name of a Minister of the Gospel who is not satisfied with what our Lord hath Ordained in every kind And as for those who indeed think better of what was of Use in Judaism or Heathenism than what is warranted by the Gospel I shall not debate the matter with them Wherefore as yet I Judge that the taking of the Maintenance of Sacred Ministers from the Law of a Carnal Commandment enforcing of it
this very Law of Exception doth sufficiently prove the Liberty of all others For the words of it are Every Daughter that possesseth an Inheritance in any Tribe of the Children of Israel shall be Wife unto one of the Family of the Tribe of her Father that the Children of Israel may enjoy every one the Inheritance of their Father Numb 36. 8. Both the express limitation of the Law unto those who possessed Inheritances and the Reason of it for the preservation of the Lots of each Tribe entire as ver 3 4. manifest that all other were at liberty to Marry any Israelite be he of what Tribe soever And thus both the Genealogies of Matthew and Luke one by a Legal the other by a Natural line were both of them from the Tribe of Judah and Family of David So It pleaseth God to give sufficient Evidence unto the accomplishment of his Promise 2. For the manner of the proceeding of the Lord Christ from that Tribe the Apostle expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually taken in an active sence to cause to rise Mat. 5. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he causeth his Sun to rise And sometimes it is used Neutrally for to rise and so as some think it peculiarly denotes the rising of the Sun in distinction from the other Planets Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East from the rising of the Sun So the coming of our Lord Jesus Christ is called the rising of the Sun of Righteousness with healing in his wings Mal. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. 78. The day-spring from on high Thus did the Lord Christ arise in the light and glory of the Sun a light to lighten the Gentiles and the Glory of his People Israel But the word is used also to express other springings as of Water from a Fountain or a Branch from the Stock And so it is said of our Lord Jesus that he should grow up as a tender Plant and as a Root out of a dry Ground Isa. 53. 2. A Rod out of the Stem and a Branch out of the Roots of Jesse Chap. 11. 1. Hence he is frequently called the Branch and the Branch of the Lord Isa. 4. 2. Jer. 23. 5. Chap. 33. 15. Zech. 3. 8. Chap 6. 12. But the first which is the most proper sense of the words is to be regarded he arose eminently and illustriously from the Tribe of Judah Having laid down this Matter of Fact as that which was evident and on all hands confessed he observes upon it that of that Tribe Moses spake nothing concerning the Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference unto which Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qua Tribu Being to prove that the Priesthood did no way belong to the Tribe of Judah So that the Introduction of a Priest of that Tribe must necessarily exclude those of the House of Aaron from that Office he appeals unto the Law-giver or rather the Law it self For by Moses not the Person of Moses absolutely is intended as though these things depended on his Authority but it is his Ministry in giving of the Law or his Person only as Ministerially employed in the Declaration of it that our Apostle respects And it is the Law of Worship that is under consideration Moses did record the Blessing of Judah as given him by Jacob wherein the Promise was made unto him that the Shilo should come from him Gen. 49. 10. And this same Shilo was also to be a Priest But this was a Promise before the Law and not to be accomplished until the expiration of the Law and belonged not unto any Institution of the Law given by Moses Wherefore Moses as the Law-giver when the Office of the Priesthood was Instituted in the Church and confirmed by especial Law or Ordinance spake nothing of it with respect unto the Tribe of Judah For as in the Law the first Institution of it was directly confined unto the Tribe of Levi and House of Aaron so there is not in all the Law of Moses the least intimation that on any Occasion in any future Generations it should be translated unto that Tribe Nor was it possible without the alteration and abolition of the whole Law that any one of that Tribe should once be put into the Office of the Priesthood The whole worship of God was to cease rather than that any one of the Tribe of Judah should Officiate in the Office of the Priesthood And this silence of Moses in this matter the Apostle takes to be a sufficient Argument to prove that the legal Priesthood did not belong nor could be transferred unto the Tribe of Judah And the Grounds hereof are resolved into this general Maxime that whatever is not revealed and appointed in the Worship of God by God himself is to be considered as nothing yea as that which is to be rejected And such he conceived to be the Evidence of this Maxime that he chose rather to Argue from the silence of Moses in general than from the particular Prohibition that none who was not of the Posterity of Aaron should approach unto the Priestly Office So God himself condemneth some Instances of false VVorship on this Ground that he never appointed them that they never came into his Heart and thence aggravates the sin of the People rather than from the particular Prohibition of them Jer. 7. 31. VVherefore Divine Revelation gives Bounds positively and negatively unto the Worship of God VER 15 16 17. THat the Aaronical Priesthood was to be Changed and consequently the whole Law of Ordinances that depended thereon and that the Time wherein this Change was to be made was now come is that which is designed unto Confirmation in all this Discourse And it is that Truth whereinto our Faith of the Acceptance of Evangelical Worship is resolved For without the removal of the Old there is no place for the New This therefore the Apostle now fully confirmes by a Recapitulation of the force and sum of his preceding Arguments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is yet far more evident for that after the Similitude of Melchisedec there ariseth another Priest who is made not after the Law of a carnal Commandement but after the power of an Endless Life For he Testifieth thou art a Priest for ever after the Order of Melchisedec There are four things to be considered in these words 1. The manner of the Introduction of this new Argument declaring its especial force with the weight that the Apostle lays upon it And it is yet far more Evident 2. The Medium or Argument it self which he insists upon which is that from what he had already proved there was another Priest to arise after the Similitude of Melchisedec 3. The Illustration of this Argument in an Explication of the wayes and means whereby this Priest arose declared both negatively and positively Who is made not after the Law
of his power But that our wills are left absolutely herein unto their own liberty and power without being inclined and determined by that grace of God is that Pelagianism which hath long attempted the Church but which shall never absolutely prevail 5. The putting the Laws of God in our minds and the writing of them in our hearts that we may know him and fear him always is promised in the same way and manner as is the forgiveness of sin ver 11. And it is hard to affix such a sense unto that Promise as that God will use such and such means that our sins may be pardoned which yet may all of them fail 6. As this Exposition is no way suited unto the words of the Text nor of the Context or scope of the place so indeed it overthrows the nature of the New Covenant and the Grace of our Lord Jesus Christ which comes thereby For 1. If the effect itself or the thing mentioned are not promised but only the use of means left unto the liberty of mens wills whether they will comply with them or no then the very Being of the Covenant whether it shall ever have any existence or no depends absolutely on the wills of men and so may not be For it is not the Proposal of the terms of the Covenant and the means whereby we may enter into it that is called the making of this Covenant with us but our real participation of the grace and mercy promised in it This alone gives a real existence unto the Covenant itself without which it is not a Covenant Nor without it is it properly made with any 2. The Lord Christ would be made hereby the Mediator of an uncertain Covenant For if it depend absolutely on the wills of men whether they will accept of the terms of it and comply with it or no it is uncertain what will be the event and whether ever any one will do so or no. For the will being not determined by Grace what its actings will be is altogether uncertain 3. The Covenant can hereon in no sense be a Testament which our Apostle afterwards proves that it is and that irrevocably ratified by the death of the Testator For there can on this supposition be no certain Heir unto whom Christ did bequeath his Goods and the inheritance of Mercy Grace and Glory This would make this Testament inferior unto that of a wise man who determines in particular unto whom his Goods shall come 4. It takes away that difference between this and the former Covenant which it is the main scope of the Apostle to prove at least leave the difference to consist only in the gradual efficacy of outward means which is most remote from his purpose For there were by the Old Covenant means supplied to induce the People unto constant Obedience and those in their kind powerful This is pleaded by Moses in the whole Book almost of Deuteronomy For the scope of all his exhortation unto Obedience is to shew that God had so instructed them in the knowledge of his Will by giving of the Law and had accompanied his teachings with so many signal mercies such effects of his mighty power goodness and grace that the Covenant accompanied with such Promises and Threatnings that therein life and death temporal and eternal were set before them all which made their Obedience so reasonable and necessary that nothing but Profligacy in wickedness could turn them from it To this purpose are discourses multiplied in that Book And yet notwithstanding all this it is added That God had not circumcised their hearts to fear him and obey him always as it is here promised The communication of grace effectual producing infallibly the good things proposed and promised in the minds and hearts of men belonged not unto that Covenant If therefore there be no more in the making of the New Covenant but only the adding of more forcible outward means and motives more suitable unto our Reasons and meet to work on our Affections it differs only in some unassignable degrees from the former But this is directly contrary unto the promise in the Prophet That it shall not be according unto it or of the same kind no more than Christ the High-Priest of it should be a Priest after the Order of Aaron 5. It would on this Supposition follow That God might fulfill his promise of putting his Laws in the minds of men and writing them in their hearts and yet none have the Law put into their minds nor written in their hearts which things are not reconcileable by any distinction unto the ordinary reason of Mankind Wherefore we must grant That it is the effect the event in the communication of the things promised that is ascribed unto this Covenant and not only the use and application of means unto their production And this will yet further appear in the particular Exposition of the several parts of it But yet before we enter thereon two Objections must be removed which may in general be laid against our interpretation 1. This Covenant is promised as that which is future to be brought in at a certain time after those days as hath been declared But it is certain that the things here mentioned the grace and mercy expressed were really communicated unto many both before and after the giving of the Law long ere this Covenant was made For all who truly believed and feared God had these things effected in them by grace wherefore their effectual communication cannot be esteemed a property of this Covenant which was to be made afterwards Ans. This Objection was sufficiently prevented in what we have already discoursed concerning the efficacy of the grace of this Covenant before itself was solemnly consummated For all things of this nature that belong unto it do arise and spring from the mediation of Christ or his interposition on the behalf of sinners wherefore this took place from the giving of the first Promise the administration of the grace of this Covenant did therein and then take its date Howbeit the Lord Christ had not yet done that whereby it was solemnly to be confirmed and that whereon all the vertue of it did depend Wherefore this Covenant is promised now to be made not in opposition unto what grace and mercy was derived from it both before and under the Law nor as unto the first administration of grace from the Mediator of it but in opposition unto the Covenant of Sinai and with respect unto its outward solemn confirmation 2. If the things themselves are promised in the Covenant then all those with whom this Covenant is made must be really and effectually made partakers of them But this is not so they are not all actually sanctified pardoned and saved which are the things here promised Ans. The making of this Covenant may be considered two ways 1 As unto the preparation and proposition of its terms and conditions 2 As unto the internal stipulation between God
Curse of the Law and the Punishment due unto our Sins which were taken away thereby And in all this the Humane Nature was supported sustained and acted by the Divine in the same Person which gave the whole Duty its Efficacy and Merit That pretended in the Mass is 1. Offered by Priests without Him or those which call themselves so who therefore rather represent them by whom he was Crucified then himself who offered himself alone 2. Is only of Bread and Wine which have nothing in them of the Soul of Christ allowing their Transubstantiation 3. Can have no Influence into the Remission of Sins being confessedly unbloody whereas without the shedding of Blood there is no Remission 4. Is often offered that is every day declaring a greater imperfection in it then was in the great Expiatory Sacrifice of the Law which was offered only once a year 5 Requires unto it no Grace in the Offerer but only an Intention to do his Office 6 Doth in nothing answer the Curse of the Law and therefore makes no Attonement Wherefore these things are so far from being the same Sacrifice as that they are opposite inconsistent and the admission of the One is the Destruction of the other Some Observations we may take from the Text. 1. Such is the absolute Perfection of the One offering of Christ that it stands in need of that it will admit of no Repetition in any kind Hence the Apostle affirms that if it be despised or neglected there remains no more sacrifice for Sin There is none of any other kind nor any Repetition to be made of it self as there was of the most solemn legal Sacrifices Neither of them are consistent with its perfection And this absolute Perfection of the One offering of Christ ariseth 1 From the Dignity of his Person Acts 20. 28. There needs no new offering after that wherein he who offered and who was offered was God and Man in one Person The Repetition of this offering is inconsistent with the Glory of the Wisdom Righteousness Holiness and Grace of God and would be utterly derogatory to the dignity of his Person 2 From the Nature of the Sacrifice it self 1. In the internal gracious actings of his Soul He offered himself unto God through the eternal Spirit Grace and Obedience could never be more glorified 2. In the Punishment he underwent answering and taking away the whole Curse of the Law any farther offering for Attonement is highly Blasphemous 3. From the Love of the Father unto him and delight in him As in his Person so in his one offering the Soul of God resteth and is well-pleased 4. From its Efficacy unto all Ends of a Sacrifice Nothing was ever designed therein but was at once accomplished by this One offering of Christ. Wherefore 2. This one offering of Christ is always effectual unto all the Ends of it even no less then it was in the day and hour when it was actually offered Therefore it needs no Repetition like those of old which could affect the Conscience of a sinner only for a season and until the Incursion of some new sin This is always fresh in the Vertue of it and needs nothing but renewed Application by Faith for the communication of its Effects and Fruits unto us Wherefore 3. The great Call and Direction of the Gospel is to guide Faith and keep it up unto this One offering of Christ as the spring of all Grace and Mercy This is the immediate End of all its Ordinances of Worship In the preaching of the Word the Lord Christ is set forth as evidently Crucified before our Eyes and in the Ordinance of the Supper especially is it represented unto the peculiar Exercise of Faith But we must proceed to a brief Exposition of the remainder of this Verse The One offering of Christ is not here proposed absolutely but in Opposition unto the High Priest of the Law whose entrance into the Holy Place did not put an end unto his offering of Sacrifices but his whole Service about them was to be annually repeated This Sacrifice of the High Priest we have treated of before and shall therefore now only open these words wherein it is expressed 1. The Person spoken of is the High Priest that is any One every One that is so or that was so in any Age of the Church from the Institution of that Priesthood unto the Expiration of it As the High Priest in like manner so he did 2. It is affirmed of him that he entreth in the present Tense Some think that respect is had unto the continuance of the Temple-service at that Time He entreth that is he continueth so to do And this the Apostle sometimes admits of as Chap. 8. 4. But in this Place he intends no more but the Constitution of the Law According unto the Law He entereth This is that which the Law requires And hereby as in other Instances the Apostle lays before their Consideration a Scheme of their ancient Worship as it was at first established that it might be the better compared with the Dispensation of the New Covenant and the Ministry of Christ. 3. This Entrance is limited unto the Holy Place The most Holy Place in the Tabernacle or Temple the Holy Place made with hands 4. There is the Season of their Entrance yearly Once in an annual Revolution or the day fixed by the Law the tenth day of the Month Tisri or our September 5. The Manner of his entrance was with the blood of others Blood that was not his own as the Syriack expresseth it The Blood of the Sacrifice of Christ was his own He redeemed the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 28. Hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other blood the Blood of others that is the blood of Bulls and Goats offered in Sacrifice in for cum say most Expositors which is not unusual See 1 Joh. 5. 6. Gen. 32. 10. Hos. 4. 3. The meaning is by vertue of the Blood of others which he carried with him into the Holy Place That which is denied of Christ the Antitype is the Repetition of this Service and that because of the Perfection of his Sacrifice the other being repeated because of their Imperfection And we may observe that Whatever had the greatest Glory in the Old Legal Institutions carried along with it the evidence of its own Imperfection compared with the thing signified in Christ and his Office The Entrance of the High Priest into the Holy Place was the most glorious Solemnity of the Law Howbeit the annual Repetition of it was a sufficient Evidence of its Imperfection as the Apostle disputes in the beginning of the next Chapter VER XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly Causal quia quandoquidem quoniam But it is generally rendred in this Place by all Expositors alioqui by Concession if it were so that he would offer offer himself for
Principle and Foundation of all Religious Worship which if it be not well and firmly laid in our hearts all our supplication will be in vain Now unless we do believe that he doth accept and bless our Duties we cannot believe that he is such a Rewarder or as he expressed it in the Covenant with Abraham an exceeding great reward But he hath descended to the lowest instances of a little Goats hair to the Tabernacle a Mite into the Treasury a Cup of water to a Disciple to assure us that he despiseth not the meanest of our sincere Services But this must be spoken unto again on ver 9. and therefore I shall not here farther confirm it Some perhaps will say that their best Fruits are so corrupted their best Duties so defiled that they cannot see how they can find Acceptance with so holy a God Every thing that proceeds from them is so weak and infirm that they fear they shall suffer loss in all And this very Apprehension deprives them of all that Consolation in the Lord which they might take in a course of holy Obedience I answer 1 This consideration of the defilements of sin that adhere to the best of our Works or Duties excludes all Merit whatever and it is right it should do so For indeed that cursed Notion of the Merit of good Works hath been the most pernicious Engine for the ruine of mens Souls that ever Sathan made use of for on the one hand many have been so swollen and puffed up with it as that they would not deign in any thing to be beholding to the Grace of God but have thought Heaven and Glory as due to them for their Works as Hell is to other men for their Sin or the wages of an Hireling to him for his Labour which cries to Heaven against the Injustice of them that detain it Hence a total neglect of Christ hath ensued Others convinced of the Pride and Folly of this presumption and notwithstanding the encouragement unto fruitful Obedience which lies in Gods gracious Acceptation and Rewarding of our Duties have been discouraged in their Attendance unto them It is well therefore where this Notion is utterly discarded by the consideration of the sinful Imperfection of our best Duties so it is done by the Church Isa. 64. 6. Rom. 2. 21. 2 This consideration excludes all hopes or expectation of Acceptance with God upon the account of strict Justice If we consider God only as a Judge pronouncing Sentence concerning us and our Duties according to the Law neither we nor any thing we do can either be accepted with him or approved by him For as the Psalmist says concerning our Persons If thou Lord mark what is done amiss O Lord who can stand and prays Enter not into Judgement with thy Servant O Lord for in thy sight shall no Flesh living be justified So it is with respect unto all our Works and Duties of Obedience not any one of them can endure the Trial of God as judging by the Law but would appear as a filthy thing Whilst therefore persons are only under the power of their Convictions and are not able by Faith to take another view of God and his dealings with them but by the Law it is impossible that they should have any comfortable Expectation of the Approbation of their Obedience Wherefore that we may be perswaded of the gracious Acceptation of all our Duties even the least and meanest that we do in sincerity and with a single Eye to the Glory of God and that our Labour in the Lord should not be lost we are always to have two things in the Eye and View of our Faith 1 The tenor of the Covenant wherein we walk with God God hath abolished and taken away the Covenant of Works by substituting a new one in the room thereof and the reason why he did so was because of a double insufficiency in the Law of that Covenant unto his great end of Glorifying himself in the Salvation of sinners For 1 It could not expiate and take away sin which must be done indispensably or that End could not be obtained this our Apostle asserts as one reason of it Rom. 8. 3. and proves at large in this Epistle afterwards 2 Because it neither did nor could approve of such an Obedience as poor sanctified sinners were able to yield unto God for it required Perfection when the best which they can attain unto in this Life is but Sincerity What then do we make void the Law by Faith doth not God require perfect Righteousness of us the Righteousness which the Law originally prescribed yes he doth do and without it the Curse of the Law will come upon all men whatever But this also being that which in our selves we can never attain unto is provided for in the new Covenant by the Imputation of the Righteousness of Christ unto them that do believe So the Apostle expresly states the matter Rom. 10. 3 4 5 6. On this supposition God in this Covenant hath provided for the Acceptance of sincere though imperfect Obedience which the Law had no respect unto The sum is That his Acceptance now shall be suited unto the operation of his Grace He will Crown and reward all the actings of his own Grace in us whatever Duty therefore is principles by Grace and done in sincerity is accepted with God according to the Tenour of this Covenant This therefore we are always to eye and consider as the bottom of the Acceptance of our imperfect weak unworthy Services 2 Unto the same End is the Mediation of Christ to be considered in an especial manner without respect unto him neither we nor any thing we do is approved of God And a double regard is in this matter always to be had unto him and his Mediation 1 That by one Sacrifice he takes away all that is evil or sinful in our Duties whatever is of real defilement disorder self in them whereby any guilt might be contracted or is so he hath born it and taken it as unto its legal all away Whatever therefore of guilt doth unavoidably adhere unto or accompanieth our Duties we may by Faith look upon it as so removed out of the way by the Sacrifice and Mediation of Christ as that it shall be no hindrance or obstruction to the gracious Acceptation of them 2 Whereas all that we do when we have used our utmost endeavours by the Assistance of Grace and setting aside the consideration of what is evil and sinful from the principle of corrupted Nature remaining in us is yet so weak and imperfect and will be so whilst we are but Dust and Ashes dwelling in Tabernacles of Clay as that we cannot apprehend how the goodness which is in our Obedience should extend its self to God reach unto the Throne of his Holiness or be regarded by him the Merit of our Lord Jesus Christ doth so make way for them put such a value on them in the sight of
among his Disciples is here and elsewhere called a new Commandment When mankind by sin fell off from the love of God and out of it from loving him and being loved of him they fell into all manner of discord and enmity among themselves living in malice and envy hateful and hating one another Tit. 3. 3. And from the same root still springs all contention From whence come Wars and Fightings come they not hence even from your Lusts Jam. 4. 1. In the former Revelations of the Will of God as in the Law there was mutual Love commanded Envy Hatred and Revenge being forbidden But yet there was a great defect and weakness in this matter partly in the obscurity of the Law partly out of some forbearances which God was pleased to exercise towards that carnal people by reason of the hardness of their hearts and partly out of their darkness that they did not understand the Spirituality and Holiness of the Commands But the principal Imperfection of the Law in this matter was that it gave no Example of that Love which is necessary to restore us into that condition of the Love of God and one another which we fell from This was reserved for Christ that in all things he might have the pre-eminence Until he set us the example of it in his inexpressible Love to us which is so frequently proposed unto our imitation we could not know what kind of Love it was wherewith we ought to love one another So saith he here That you love one another as I have loved you see Joh. 3. 16. Hence the Commandment of Love becomes a new Commandment not only because it was newly revived by Christ in an especial manner when the Doctrine of the Duties of it was cast under Pharisaical corruptions Matth. 5. and the practice of it in the wickedness of the world nor only because it was more plainly and clearly given by him than it had been under the Law or only because he had revealed the Love of God unto us but principally because it was now founded established and animated by the Example of the Love of Christ himself which gave it a new life and nature making it a new Commandment And the first Observation of it is the first Evidence of the Renovation of all things by Jesus Christ. He came to restore and renew all things but the work whereby he doth it is for the most part secret and invisible in the Souls of men What Evidence and Token of this great work is there given unto the World It is principally this the bringing forth of the practice of that Love which is in a manner the fulfilling of that Original Law of our Creation which we broke and from which we fell For so he adds By this shall all men know that you are my Disciples if you have Love one for another The great Example which I have set you being that of Love the new Commandment which I have given you being that of Love the design I have to accomplish in and by you being the Renovation of Love how shall or can men otherwise know you to be my Disciples but by your mutual love Without this therefore we can no way evidence our selves to be the Disciples of Christ. And this one consideration is of more weight with me than a thousand wrangling Disputes that would furiously drive men into such outward forms and compliances which they call Love 3. This mutual Love is that wherein the Communion of Saints doth consist How great a thing that Communion is appears from the place which the acknowledgement of it hath always had in the ancient Creeds of the Church I do not say this Communion doth consist solely therein There belongs unto it a common participation of the same sanctifying Spirit and a common Interest in the same spiritual Head Christ Jesus as to its principles and common participation of the same Ordinances as to its exercise But herein doth this Communion among themselves principally consist That it hath no concernment in an outward compliance with certain Rites and Ceremonies that are invented not for the life of Unity but for a shew of Uniformity I suppose all men are well enough satisfied But this is the Order of the Communion of Saints The foundation of it is laid in a joynt participation of the same quickening Spirit and Union with Christ thereby It is acted and exercised by Love arising from this Spring and it is expressed in our joynt participation of the same Ordinances of Worship Hence it is apparent that where this Love is not there is no Communion of Saints nor any thing belonging thereunto For our participation together in the same Ordinances is no part thereof unless the influence of our Original Communion in the participation of the same Spirit be conveyed thereunto by Love by which alone it is acted This the Apostle fully expresseth Ephes. 4. 15 16. But speaking the Truth in Love we may grow up into him in all things which is the Head even Christ from whom the whole Body fitly joined together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in Love There is not a more eminent description of the Communion of Saints especially as united in Church Order in the whole Scripture And we see that it begins and ends in Love and so is carried on from first unto last The Spring and Fountain of it lies in our Relation unto and Union with Christ the Head And we are said to grow up into him in all things when we expresly derive all from him and direct all to him when in the increase of every Grace our Union with him is more express and confirmed and our likeness with nearness to him is enlarged From him as from the Head the whole Body and every Member thereof hath all those spiritual supplies whereby their Union with him is expressed and their Communion among themselves is acted and carried on For the Union and Communion of the Church doth not consist in things of outward Order and supposed Decency but in the fit joyning and compacting of all the Members in the same Body by an effectual communication of spiritual Supplies from Christ the Head which do naturally cast every part of the Body into that place and use which is designed unto them But what do the Saints themselves as Members of this Body why every joynt every principal person on the account of Gifts Grace or Office yea every part every member contributes to the Edification of the whole and the increase of Grace in it which is the end of all this Communion But how is this done how is their part acted saith the Apostle it is done by Love The foundation of it lies in their speaking the Truth in Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding believing professing the Truth so as to exercise mutual Love thereby
things therefore may be considered in the Wisdom of God giving Immutability to his Counsel concerning the Salvation of the Elect by Jesus Christ. 1 Thereby he saw at once not only whatever was needful for the Accomplishing of it but that which would infallibly effect it He chose not probable and likely means for it and such as might do it unless some great obstruction did arise such as whose efficacy might be suspended on any conditions and emergencies but such as should infallibly and inevitably reach the End intended In the first Covenant wherein God had not immutably decreed to preserve mankind absolutely in their Primitive Estate he made use of such means for their preservation as might effect it in case they were not wanting unto themselves or that Obedience which they were enabled to perform This man neglecting the means appointed of God as to their success depending thereon by Gods own Appointment that End which in their own Nature they tended unto was not attained and that because God had not immutably determined it But now whereas God engaged himself in an unchangeable-Purpose in his infinite Wisdom he fixeth on those means for its Accomplishment as shall not depend on any thing whereby their efficacy might be frustrated Such was his sending of his Son to be Incarnate and the Dispensation of Grace of the New Covenant which is in its Nature infallibly effectual unto the End whereunto it is designed 2 God in his infinite Wisdom foresaw all the Interveniencies on our part that might obstruct the certain Accomplishment of the Promise The Promise was first given indefinitely unto all mankind in our first Parents But soon after the wickedness of the whole world with their absolute contempt of the Grace of the Promise was such as that any Creature would conceive that it would be of none effect being so visibly so universally rejected and despised But a perfect View hereof lying under the Wisdom of God he provided against it for the Immutability of his Purpose and Infallibility of his Promise by singling out first one then another and at last the whole Posterity of Abraham towards whom the Promise should be accomplished But yet after a long season there came the last and uttermost trial of the whole matter For the generality of the Seed of Abraham rejected the Promise also whereby it appeared really to have been frustrated and to be of none effect as our Apostle declares in his Answer to that Objection Rom. 9. 6. But instead of changing his Purpose God then more fully discovered wherein the Immutability of his Counsel did consist and whereon it did depend as Gal. 3. 8. And this was that all along and under all those Apostasies he ever had and ever will have in the world an Elect people chosen by him before the foundation of the world in and towards whom his Purpose was Immutable and his Promise Infallible No Interveniency can possibly shake or alter what hath been settled by infinite Wisdom There is not a particular Believer but is made so sensible of his own unworthiness that at one time or another he cannot but be almost brought to a loss how it should be that such a one as he should ever inherit the Promise But God foresaw all that hath befallen us or will do so and hath in his infinite Wisdom provided against all Interveniencies that his Purpose might not be changed nor his Promise frustrated Infinite Goodness as acting it self in Christ was not satisfied in providing and preparing good things for Believers but it would also shew and declare it unto them for their present Consolation God was willing to shew to the Heirs of Promise and the end was that they might have strong Consolation As it is with a good wise Father and an Obedient Son The Father is possessed of a large and profitable Estate And as the son hath a present allowance suitable to his Condition so being Obedient he hath a just expectation that in due time he shall enjoy the whole Inheritance this being usual amongst men and that which the Law of Nature directs unto For Parents are to lay up for their Children and not Children for their Parents But the whole being yet absolutely in the Fathers power it is possible he may otherwise dispose of it and it may not come to the right Heir But now if his Father seeth his Son on some occasion to want Encouragement or he be to put him on any difficult Service where he may meet with Storms and Dangers he will shew unto him his Deeds of Settlement wherein he had irrevocably confirmed unto him the whole Inheritance So God deals with Believers with his Children in this case He is Rich in Grace Mercy and Glory and all his Children are Heirs of it Coheirs with Christ and Heirs of God Rom. 8. 17. that is of the whole Inheritance that God hath provided for his Children This they have an expectation of by the Promise according to the Law of the New Covenant But although their state be thus secured by their being Heirs of the Promise yet God knowing that they have a difficult work and warfare to go through withall and what it is to serve him in Temptations for their Encouragement and Consolation he produceth and sheweth them his irrevocable Deed of Settlement namely his Promise confirmed by his Oath whereby the whole Inheritance is infallibly secured unto them He was free and willing to shew it unto the Heirs of Promise At first God gave out a meer Precept as the Declaration of his Will and a Promise couched in a Threatening This was that which Divine Goodness acting in a way of Nature did require and whereof man had no cause to complain For as the mind of God was sufficiently declared therein so man in himself had no grounds of discouragements from a compliance therewith And God might so deal with us all giving out the whole Revelation of his Will in a systeme of Precepts as some seem to suppose that he hath done But things are now changed on two Accounts For 1 It was herein the peculiar Design of God to glorifie his Goodness Love Grace and Mercy by Jesus Christ and he will do it in an abundant manner He had before glorified his Eternal Power and infinite Wisdom in the Creation of the World and all things therein contained Psal. 19. 1 2 3. Rom. 1. 21. And he had glorified his Holiness and Righteousness in giving of the Law accompanied with Eternal Rewards and Punishments But Grace and Truth in the provision of it and the Accomplishment of the Promise came by Jesus Christ Joh. 1. 18. And therefore that the Lord Christ in all this may have the preheminence he will do it in an abundant and unconceiveable manner above the former Declarations of his Glory in any other of his Attributes Hence in the Scripture the Communication of Grace is expressed in words that may intimate its exceeding and passing all understanding
he took from the Enemies as a Token and Pledge in particular that the Victory and Success which he had against the Kings was from God This receiving of Tithes by Melchisedec was a Sacerdotal Act. For 1. The Tenth thus given was firstly given unto God and he who received them received them as Gods Officer in his Name Where there was none in Office so to receive them they were immediately to be Offered unto God in Sacrifice accordunto their Capacity So Jacob vowed the Tenth unto God Gen. 28. 22. which he was himself to Offer there being no other Priest to receive it at his hand and no doubt but he did it accordingly when God minded him to pay his Vow at Bethel Gen. 35. 1 2 3 4 5 6. And 2. The things that were fit of this sort were actually to be Offered in Sacrifice unto God This Saul knew when he made that his pretence of sparing and bringing away the fat Cattel of the Amalekites 1 Sam. 15. 15. And I no way doubt but that these Tenths that Abraham gave at least such of them as were meet for that Service although it be not expressed were Offered in Sacrifice unto God by Melchisedec For whereas he was a King he stood in no need of any Contribution from Abraham nor was it Honourable to receive any thing in way of Compensation for his Munificence in bringing forth Bread and Wine which was to Sell his Kindness and spoil his Bounty nor would Abraham have deprived the King of Sodom and others of any of their Goods to give them unto another Wherefore he received them as a Priest to Offer what was meet in Sacrifice to God whereon no doubt according to the Customs of those times there was a Feast wherein they eat Bread together and were mutually Refreshed 3. This Matter was afterwards precisely determined in the Law wherein all Tithes were appropriated unto the Priest I Observe these things only to shew that the Apostle had just Ground to infer from hence the Sacerdotal Power of Melchisedec and his Preheminence in that Office above Abraham For every thing in the Scripture is Significant and hath its especial Design the whole being inlay'd with Truth by Infinite Wisdom whether we apprehend it or no. Without this Light given by the Holy Spirit himself how should we have conceived that this giving the Tenth of the Spoils to Melchisedec was designed to prove his Greatness and Dignity above Abraham and all the Levitical Priests on that Account as the Great Type and Representative of Jesus Christ. And indeed all the Mysteries of Sacred Truth which are contained in the Old Testament are seen clearly only in the Light of the New and the Doctrine of the Gospel is the only Rule and Measure of the Interpretation of the writings of the Old Testament Wherefore although the writings of both are equally the Word of God yet the Revelation made immediately by Jesus Christ is that which ought to be our Guide in the whole And they do but deceive themselves and others who in the Interpretation of Mystical Passages and Prophecies of the Old Testament do neglect the Accomplishment of them and Light given unto them in the New taking up with Jewish Traditions or vain Conjectures of their own such as the late writings of some highly pretending unto Learning are stuffed withal And we may see from hence 1. How necessary it is for us according to the Command of our Saviour to Search the Scriptures John 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Scrupulous Enquiry a diligent Investigation to find out things hidden or parcels of Gold Oar. So are we directed to Seek for Wisdom as Silver and to search for her as for hid Treasures Prov. 2. 4. There are Precious Useful Significant Truths in the Scripture so disposed of so laid up as that if we accomplish not a diligent search we shall never set eye on them The common course of Reading the Scripture nor the common help of Expositors who for the most part go in the same track and scarce venture one step beyond those that are gone before them will not suffice if we intend a Discovery of these hid Treasures This diligent search was attended unto by the Prophets themselves under the Old Testament with respect unto their own Prophecies which they received by Inspiration 1 Pet. 1. 10 11. God gave out those deep and Sacred Truths by them which they comprehended not but made Diligent Enquiry into the mind of the Holy Ghost in the words which themselves had spoken What belongs unto this diligent search shall be elsewhere declared 2. That the clear Revelations of the New Testament ought to be our Principal Rule in the Interpretation of difficult Passages in the Old What our Apostles in these cases had by immediate Inspiration and Direction that we must look for from what is Recorded in their Writings which is sufficient for us and will not fail us There is great Enquiry usually made on this place whether Tithes be due by the Light of Nature or at least by such a Moral positive Command of God as should be perpetually Obligatory unto all Worshippers unto the end of the World This many contend for and the principal Reasons which they plead from the Scripture are these 1. That Tithes were paid before the Law as well as under the Law and what was so observed in the Worship of God Namely that being in Usage before the Law and confirmed by the Law is Originally of the Law of Nature and could have no other Fountain 2. Our Lord Jesus Christ himself speaking of Tithing Mint and Cummin approveth of it affirming that those things ought not to be omitted though the most Inferiour Instance that could be given of the Duty 3. He seems in like manner to have respect thereunto when he commands to give unto Caesar the things that are Caesars and unto God the things that are Gods which were the Tithes the Law concerning them being thereby confirmed which proves it not to be Ceremonial And this some Men judge to be a certain Argument of that which is Moral and unalterable namely the appointed Usage of it before the Law under the Law and under the Gospel after the Expiration of the Law of Ceremonies or the Law of Commandments contained in Ordinances And it seems so to be if there be the same Reason of the Law or Command in all these Seasons for otherwise it is not so For instance it is supposed that the eating of Blood was forbidden before the Law and assuredly it was so under the Law and is so in the New Testament Acts 15. which yet proves it not to be Morally Evil and perpetually forbidden For it is not so upon the same Grounds and Reasons For in that place of Gen. 9. 4. But Flesh with the Life thereof that is the Blood thereof shall ye not eat Blood is not absolutely forbidden but in some cases and with respect unto a certain
that Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid adhuc quid amplius opus erat esset necessarium fuit What need was there yet or moreover Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore ad quid to what purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oriri Beza Exoriri Surgere vul Lat. Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should arise Oriri properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or after the likeness of Melchisedec Secundum ordinem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et non secundum ordinem Aaron dici Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred in the Translation in the Polyglot Sed dixit but he said it shall be or he shall be in the likeness of Aaron Dixisset antem which regulated by the precedent Interrogation gives us the true sence of the place Suppose there must another Priest arise yet if Perfection had been by the Levitical Priesthood he would have said that he should be of the Order of Aaron VER 11. If therefore Perfection were by the Levitical Priesthood for under it the People Received the Law what farther need was there that another Priest should rise after the Order of Melchisedec and not be called after the Order of Aaron The first thing in the words is the Introduction of the ensuing Discourse and Argument in those particles of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if therefore If things be as we have declared He had a peculiar Scope and Design in all those things These he is now introducing The Improvement of his whole preceding Discourse and the whole Mystery of the Priesthood of Melchisedec he will now make an Application of unto the great cause he had in hand He hath proved by all sorts of Arguments that the Priesthood of Melchisedec was Superiour unto that of Aaron Before he had evinced that there was to be another Priest after his Order and this Priest must of necessity be greater than all those who went before him of the Tribe of Levi in as much as he was so by whom he was represented before the Institution of that Priesthood Now he will let the Hebrews know whither all these things do tend in particular and what doth necessarily follow from and depend upon them This he lays the Foundation of in this Verse and declares in those following And that they might consider how what he had to say was educed from what he had before proved he introduceth it with these Notes of Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if therefore And to comprehend the meaning of these words in general with the Design of the Apostle in them we may observe 1. That his Reasoning in this case is built upon a Supposition which the Hebrews could not deny And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perfection or Consummation is the end aimed at in the Priesthood of the Church That Priesthood which perfects or consummates the People in order unto their acceptance with God and future enjoyment of him their present Righteousness and future Blessedness is that which the Church stands in need of and cannot rest till it comes unto That Priesthood which doth not do so but leaves Men in an imperfect unconsummate estate whatever Use it may be of for a season yet cannot it be perpetual unto the exclusion of another For if so either God had not designed to consummate his people or he must do it some other way and not by a Priesthood The first is contrary to the Truth and Faithfulness of God in all his Promises yea would make all Religion vain and ludicrous For if it will never make Men perfect to what end doth it serve or what must do so in the room thereof That this should be done any other way than by a Priesthood the Hebrews did neither expect nor believe For they knew full well that all the ways appointed by the Law to make attonement for sin to attain Righteousness and Acceptance with God depended on the Priesthood and the Services of it in Sacrifices and other parts of Divine Worship If therefore the Apostle proves that Perfection could not be attained by nor under the Levitical Priesthood it necessarily follows that there must be some more Excellent Priesthood remaining as yet to be introduced This therefore he undeniably evinceth by this consideration For 2. Look unto the Levitical Priesthood in the days of David and Solomon Then was that Order in its height and at its best then was the Tabernacle first and afterwards the Temple in their greatest Glory and the Worship of God performed with the greatest Solemnity The Hebrews would grant that the Priesthood of Levi could never arise to a higher pitch of Glory nor be more Useful than it was in those days Yet saith he it did not then consummate the Church Perfection was not then attainable by it This the Jews might deny and Plead that they desired no more Perfection than what was in those days attained unto Wherefore our Apostle proves the contrary namely that God designed a Perfection or Consummation for his Church by a Priesthood that was not then attained This he doth by the Testimony of David himself who Prophesied and fore-told that there was to be another Priest after the Order of Melchisedec For if the Perfection of the Church was all that God ever aimed at by a Priesthood if that were attained or attainable by the Priesthood in David's time to what End should another be promised to be raised up of another Order To have done so would not have been consistent with the Wisdom of God nor the Immutability of his Counsel For unto what purpose should a new Priest of another Order be raised up to do that which was done before Wherefore 3. The Apostle obviates an Objection that might be raised against the sence of the Testimony produced by him and his Application of it For it might be said that after the Institution of the Levitical Priesthood there was yet mention of another Priest to rise it might be some Eminent Person of the same Order such a one as Joshua the Son of Josedec after the Captivity who was eminently Serviceable in the House of God and had eminent Dignity thereon Zech. 3. 4 5 6 7. So that the defect supposed might be in the Persons of the Priests and not in the Order of the Priesthood This the Apostle obviates by declaring that if it had been so he would have been called or spoken of as one of the Order of Aaron But whereas there were two Orders of the Priesthood the Melchisedecian and Aaronical it is expressely said that this other Priest should be of the former and not of the latter 4. He hath yet a farther Design which is not only to prove the Necessity of another Priest and Priesthood but thereon also a Change and an Abrogation of the whole Law of Worship under the Old Testament Hence he here introduceth the mention of the Law as that which was given at the same time with
to a perfect Man or that perfection of state which it is capable of in this Life So the Apostle informs us that what he aimed at in his Ministry by warning every Man and teaching them in all Wisdom was that he might present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 28. every Man that is all Believers perfect in Christ Jesus For in him we are compleat Chap. 2. 10. Where though another word be used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the same thing is intended namely that perfect compleat state of the Church which God designed to bring it unto in Christ. And that our Apostle useth the same word in the same sence in sundry places in this Epistle we shall see in our Progress Thirdly This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection may be considered two ways 1. As to its absolute compleatness in its final Issue This the Apostle denies that he himself had as yet attained Phil. 3. 12. Not as though I had already attained or received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely the whole of what is purchased for me by Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or were already made perfect which could not be without attaining the Resurrection of the Dead ver 11. though the substance be so already in the Saints departed whence he calls them the Spirits of Just Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 23. made perfect And this he calls absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 13. 10. That which is perfect or that state of absolute Perfection which we shall enjoy in Heaven 2. It may be considered as to its initial state in this World expressed in the Testimonies before recited and this is that which we enquire after And the Lord Christ as the sole procurer of this state is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Consummator the Perfecter the Finisher of our Faith or Religious Worship Heb. 12. 2. as having brought us into a state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Perfection This is that whatever it be which we shall immediately enquire into that is denyed unto the Levitical Priesthood and afterwards unto the Law as that which they could not effect They could not by their utmost Efficacy nor by the strictest Attendance unto them bring the Church into that state of Perfection which God had designed for it in this World and without which the Glory of his Grace had not been demonstrated 4. The Chief thing before us therefore is to enquire What this state of Perfection is wherein it doth consist and what is required unto the Constitution of it and in the whole to shew that it could not be by the Levitical Priesthood or Law Now the things that belong unto it are of two sorts 1. Such as belong unto the Souls and Consciences of Believers that is of the Church And 2. Such as belong to the Worship of God it self For with respect unto these two doth the Apostle Discourse and asserts a state of Perfection in opposition unto the imperfect state of the Church under the Law with respect unto them both And as unto the first there are seven things concurring unto the Constitution of this state 1. Righteousness 2. Peace 3. Light or Knowledge 4. Liberty with boldness 5. A clear Prospect into a future state of Blessedness 6. Joy 7. Confidence and Glorying in the Lord. And the Latter or the Worship of the Gospel becomes a part of this state of Perfection 1. By its being Spiritual 2. Easie as absolutely suited unto the Principles of the New Creature 3. In that it is Instructive 4. From its Relation unto Christ as the High Priest 5. From the Entrance we have therein into the Holy place In these things consists that state of Perfection which the Church is called unto under the New Testament which it could never attain by the Levitical Priesthood This is that Kingdom of God which is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Rom. 14. 17. But because these things are of great Importance although the Particulars are many I shall briefly consider them all apart 1. The first thing constituting this Gospel-state of Perfection is Righteousness The Introduction of all Imperfection and weakness in the Church was by sin This made the Law weak Rom. 8. 3. and Sinners to be without strength Rom. 5. 7. VVherefore the Reduction of Perfection must in the first place be by Righteousness This was the great Fundamental Promise of the times of the New Testament Isa. 60. 21. Psal. 72. 7. Psal. 85. 10 11. And this was to be brought in by Christ alone VVherefore one Name whereby he was Promised unto the Church was The Lord our Righteousness Jer. 23 6. Righteousness of our own we had none nor could any thing in the whole Creation supply us with the least of its Concerns with any thing that belongs thereunto Yet without it must we perish for ever VVherefore Jehovah himself becomes our Righteousness that we might say In Jehovah have we Righteousness and Strength and that in him all the Seed of Israel might be Justified and Glory Isa. 45. 25. For by him are all that Believe Justified from all things from which they could not be Justified by the Law of Moses Acts 13 39. To this end he brought in Everlasting Righteousness Dan. 9. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not a Temporary Righteousness suited unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Age of the Church under the Old Covenant which is often said to be Everlasting in a limited sence but that which was for all Ages to make the Church Blessed unto Eternity So is he made unto us of God Righteousness 1 Cor. 1. 30. This is the Foundation of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection and it was procured for us by the Lord Christ Offering up himself in Sacrifice as our great High Priest For we have Redemption through his Blood even the Forgiveness of Sins Ephes. 1. 7. God having set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the forgiveness of sins And this he is in Opposition unto whatever the Law could effect taking away that Condemnation which issued from a Conjunction of Sin and the Law For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for sin Condemned sin in the Flesh that the Righteousness of the Law might be fulfilled in us Rom. 8. 3 4. The end of the Law in the first place was to be a means and Instrument of Righteousness unto those to whom it was given But after the entrance of sin it became weak and utterly insufficient unto any such purpose for by the deeds of the Law can no Flesh be Justified VVherefore Christ is become the end of the Law for Righteousness to every one that Believeth Rom. 10. 4. And by whomsoever this is denyed namely that Christ is our Righteousness which he cannot
unto there an absolute end is put unto all Difference or Enmity between Jews and Gentiles as such seeing all are made One in Christ. And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belongs only unto them who do Obey the Gospel 3. Peace among our selves that is among Believers doth also belong hereunto There was Peace and Brotherly Love required under the Law But no Duty receiveth a greater Improvement under the Gospel The Purchase of it by the Blood of Christ his Prayer for it the new Motives added unto it the communication of it as the Legacy of Christ among his Disciples with the especial Ends and Duties of it do constitute it a part of the perfect state of the Church under the Gospel 3. The third thing wherein this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection doth consist is Spiritual Light and Knowledge with respect unto the Mysteries of the Wisdome and Grace of God God had designed for the Church a Measure of Spiritual light and knowledge which was not attainable under the Law which is the Subject of that great Promise Jer. 31. 34. whose Accomplishment is declared 1 John 2. 27. And there are three things which concur unto the Constitution of this Priviledge 1. The Principal Revealer of the mind and will of God Under the Law God made use of the Ministry of Men unto this purpose as of Moses and the Prophets And he employed also both in the Erection of the Church-state and in sundry particulars afterwards the Ministry of Angels as our Apostle declares Chap. 2. 2. And in some sence that state was thereby put in Subjection unto Angels ver 5. But this Ministry the Dispensation of light and knowledge thereby could not render it compleat yea it was an Argument of the Darkness and Bondage under which it was For there was yet one greater than they all and above them all one more intimately acquainted with God and all the Counsels of his will by whom he would speak forth his mind Deut. 18. 18 19. This was the Son of God himself without whose immediate Ministry the consummation of the Church-state could not be attained This consideration our Apostle insists upon at large in the first Chapter and the beginning of the second concluding from thence the Preeminence of the Evangelical state above the Legal The especial Nature whereof We have declared in the Exposition of those places A most eminent Priviledge this was yea the highest outward Priviledge that the Church is capable of and eminently concurs unto its Perfection For whether we consider the Dignity of his Person or the perfect Knowledge and Comprehension that he had of the whole Counsel of God and the Mysteries of his Grace it incomparably exalts the Church-state above that of Old whence our Apostle draws many Arguments unto the necessity of our Obedience above what they were urged withal See Chap. 2. 2 3. Chap. 12. 25. And this full Revelation of his Counsels by the Ministry of his Son God did reserve partly that he might have a Preeminence in all things and partly because none other either did or could comprehend the Mysteries of it as it was now to be Revealed See John 1. 18. 2. The matter or things themselves revealed There was under the Levitical Priesthood a shadow of good things to come but no perfect Image or compleat delineation of them Chap. 10. 1. They had the first Promise and the enlargements of it unto Abraham and David Sundry Expositions were also added unto them relating unto the manner of their Accomplishment And many Intimations were given of the Grace of God thereby But all this was done so darkly so obscurely so wrapped up in Types Shadows Figures and Allegories as that no Perfection of light or knowledge was to be obtained The Mystery of them continued still hid in God Ephes. 3. 9. Hence are the Doctrines concerning them called Parables and dark Sayings Psal. 78. 2. Neither did the Prophets themselves see into the depth of their own Predictions 1 Pet. 1. 11 12. Hence the Believing Church waited with earnest expectation until the day should break and the shadows should flee away Cant. 2. 17. Chap. 4. 6. They longed for the breaking forth of that glorious Light which the Son of God was to bring attending in the mean time unto the Word of Prophecy which was as the light of a Candle unto them shining in a dark place They lived on that great Promise Mal. 4. 2. They expected Righteousness Light and Grace but knew not the way of them Thence their Prophets Righteous Men and Kings desired to see the things of the Gospel and saw them not Mat. 13. 17. Luke 10. 24. And therefore John the Baptist who was greater than any of the Prophets because he saw and owned the Son of God as come in the Flesh which they desired to see and saw not yet living and dying under the Levitical Priesthood not seeing Life and Immortality brought to light by the the Gospel the least in the Kingdom of God is greater than he in Spiritual knowledge Wherefore it belonged unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfect state of the Church that there should be a full and plain Revelation and Declaration made of the whole Counsel of God of the Mystery of his Will and Grace as the end of those things which were to be done away And this is done in the Gospel under that New Priesthood which was to be introduced Nor without this Priesthood could it be so made For the principal part of the Mystery of God depends on consists in the Discharge of the Office of that Priesthood They do so on his Oblation and Intercession the Attonement made for Sin and the bringing in of everlasting Righteousness thereby The plain Revelation of these things which could not be made before their actual Accomplishment is a great part of this Gospel-perfection This the Apostle disputes at large 2 Cor. 3. from ver 7. to the end of the Chapter 3. The inward Spiritual Light of the minds of Believers enabling them to discern the mind of God and the Mysteries of his Will as revealed doth also belong unto this part of the Perfection of the Gospel Church-state This was promised under the Old Testament Isa. 11. 9. Chap. 54. 13. Jer. 31. 34. And although it was enjoyed by the Saints of Old yet was it so in a very small measure and low degree in comparison of what it is now after the plentiful Effusion of the Spirit See 1 Cor. 2. 11 12. This is that which is prayed for Ephes. 1. 17 18 19. Chap 3. 18 19. VVherefore this Head of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection intended consists in three things 1. The Personal Ministry of Christ in the Preaching of the Gospel or Declaration of the Mystery of the VVisdom and Grace of God in himself 2. The Dispensation or Mission of the Holy Ghost to reveal and fully make known the same Mystery by the Apostles and Prophets of
though the Psalmist in a Spirit of Prophecy prefers the Joy arising from the light of God's Countenance in Christ above all of that sort Psal. 4 6 7. But ordinarily their Joy was mixed and allayed with a respect unto Temporal things See Lev. 23. 39 40 41. Deut. 22. 11 12 18. Chap. 16. 11. 27. 7. This was the end of their Annual Festivals And those who would introduce such Festival Rejoycings into the Gospel-state do so far degenerate into Judaisme as preferring their Natural Joy in the outward manner of Expression before the Spiritual ineffable Joys of the Gospel This it is that belongs unto the state thereof such a Joy in the Lord as carrieth Believers with an Holy Triumph through every condition even when all outward causes of Joy do fail and cease A Joy it is unspeakable and full of Glory 1 Pet. 1. 8. See John 5. 11. Rom. 15. 13. Jude 24. It is that inexpressible Satisfaction which is wrought in the minds of Believers by the Holy Ghost from an Evidence of their Interest in the Love of God by Christ with all the Fruits of it present and to come with a Spiritual Sense and Experience of their Value Worth and Excellency This gives the Soul a quiet Repose in all its Trials Refreshment when it is weary Peace in Trouble and the highest Satisfaction in the hardest things that are to be undergone for the Profession of the Name of Christ Rom. 5. 1 2 3 4 5. 7. Confidence and Glorying in the Lord is also a part of this Perfection This is the Flowring or the Effect and Fruit of Joy a readiness unto and the way whereby we do express it One great Design of the Gospel is to exclude all Boasting all Glorying in any thing of self in Religion Rom. 3. 27. It is by the Gospel and the Law of Faith therein that Men are taught not to boast or glory neither in outward Priviledges nor in Moral Duties See Phil. 3. 5 6 7 8 9. Rom. 3. 27 28. Chap. 4. 2. What then is there no Glorying left us in the Profession of the Gospel no Triumph no Exultation of Spirit but we must always be sad and cast down at best stand but on even terms with our Oppositions and never rejoyce over them Yes there is a greater and more excellent Glorying introduced than the Heart of Man on any other Account is capable of But God hath so Ordered all things now that no Flesh should Glory in his Presence but that he who gloryeth should glory in the Lord 1 Cor. 1. 29 31. And what is the Reason or Foundation hereof It is this alone That we are in Christ Jesus who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption ver 30. So it was promised of Old that in the Lord that is the Lord our Righteousness all the Seed of Israel should be Justified and Glory Isa. 45. 25. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have opened on Chap. 3. 6 14. whither the Reader is referred It is that Triumphant Exultation of Spirit which ariseth in Believers from their absolute proferring their Interest in Heavenly things above things present so as to contemn and despise whatever is contrary thereunto however tendred in a way of Allurement or Rage In these things and others of the like Nature and Kind consists that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consummation of the state of the Church as to the Persons of the Worshippers which the Apostle denies to have been attainable by or under the Levitical Priesthood The Arguments wherewith he confirms his Assertion ensue in the Verses following where they must be farther considered But we may not proceed without some Observations for our own Edification in this matter Observ. 1. An Interest in the Gospel consisteth not in an outward Profession of it but in a real participation of those things wherein the Perfection of its state doth consist Men may have a form of Godliness and be utter strangers to the Power of it Multitudes in all Ages have made and do make a Profession of the Gospel who yet have no Experience in themselves of the real Benefits and Advantages wherewith it is accompanied All that they obtain hereby is but to deceive their Souls into eternal Ruine For they live in some kind of Expectation that in another World they shall obtain Rest and Blessedness and Glory by it But the Gospel will do nothing for them hereafter in things Eternal who are not here Partakers of its Power and Fruits in things Spiritual Observ. 2. The Preeminence of the Gospel-state above the Legal is Spiritual and undiscernable unto a Carnal Eye For 1. It is evident that the Principal Design of the Apostle in all these Discourses is to prove the Excellency of the state of the Church under the New Testament in its Faith Liberty and Worship above that of the Church under the Old And 2. That he doth not in any of them produce instances of outward Pomp Ceremonies or visible Glory in the confirmation of his Assertion He grants all the outward Institutions and Ordinances of the Law insisting on them their Use and Signification in particular but he opposeth not unto them any outward visible glory in Gospel-Administrations 3. 2 Cor. 3. He expressely compares those two Administrations of the Law and the Gospel as unto their Excellency and Glory And first he acknowledgeth that the Administration of the law in the Institution and Celebration of it was glorious v. 9 10 11. But withal he adds that it had no Glory in comparison with that under the New Testament which doth far excel it Wherein then doth this Glory consist He tells us it doth so in this in that it is the Administration of the Spirit ver 8. How shall not the Administration of the Spirit be rather Glorious He doth not resolve it into outward Order the Beauty and Pomp of Ceremonies and Ordinances In this alone it doth consist in that all the whole Dispensation of it is carried on by the Grace and Gifts of the Spirit and that they are also Administred thereby This saith he is Glory and Liberty such as excel all the glories of Old Administrations 4. In this place he sums it up all in this that the Perfection we have treated of was effected by the Gospel and could not be so by the Levitical Priesthood and the whole Law of Commandments contained in Ordinances In these Spiritual things therefore are we to seek after the glory of the Gospel and its Preeminence above the Law And those who suppose they render the Dispensation of the Gospel glorious by vying with the Law in Ceremonies and an external Pomp of Worship as doth the Church of Rome do wholly cross his Design And therefore Secondly This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection respects the Worship of the Gospel as well as the Persons of the Worshippers and the Grace whereof they are made Partakers God had designed the
inconveniency in this Interpretation yet I look not on it as suited unto the Design of the Apostle in this place For his intention is to prove that Perfection was not to be obtained by the Levitical Priesthood Unto this end he was to consider that Priesthood under all its Advantages for if any of them seem to be omitted it would weaken his Argument seeing what it could not do under one consideration it might do under another Now although it was some commendation of the Levitical Priesthood that it was appointed of God or confirmed by a Law yet was it a far greater Advancement that therewith the whole Law was given and thereon did depend as our Apostle declares in the next Verses The Introduction of this clause by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be on a double Account which though different yet either of them is consistent with this Interpretation of the words 1. It may be used in a way of Concession of all the Advantages that the Levitical Priesthood was accompanied withal be it that together with that Priesthood the People also received the Law Or 2. On the other side there is included a Reason why Perfection was not to be attained by that Priesthood namely because together with it the People were brought into Bondage under the Yoke of the Law Either way the whole Law is intended But the most probable Reason of the Introduction of this Clause by that Particle for was to bring in the whole Law into the same Argument that Perfection was not attainable by it This the Apostle plainly reassumes ver 18 19 concluding as of the Priesthood here that it made nothing Perfect For it is the same Law which made nothing perfect that was given together with that Priesthood and not that especial Command alone whereby it was instituted There yet remains one Difficulty in the words For the People are said to receive the Law under the Levitical Priesthood and therefore it should seem that that Priesthood was established before the giving of the Law But it is certain that the Law was given on Mount Sinai before the Institution of that Priesthood For Aaron was not called nor separated unto his Office untill after Moses came down from the Mount the second time with the Tables renewed after he had broken them Exod. 40. 12 13 14. Two things may be applyed to the removal of this Difficulty For 1. The People may be said to receive the Law under the Levitical Priesthood not with respect unto the Order of the giving of the Law but as unto their Actual Obedience unto it in the exercise of the things required in it And so nothing that appertained unto Divine Worship according unto the Law was performed by them until that Priesthood was established And this as I have shewed is the true Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used It doth not signifie the giving of the Law unto them but their being legalized or brought under the Power of it Wherefore although some part of the Law was given before the institution of that Priesthood yet the People were not brought into the Actual Obedience of it but by virtue thereof But 2. The Apostle in this place hath especial respect unto the Law as it was the Cause and Rule of Religious Worship of Sacrifices Ceremonies and other Ordinances of Divine Service For in that part of the Law the Hebrews placed all their Hopes of Perfection which the Moral Law could not give them And in this respect the Priesthood was given before the law For although the Moral law was given in the Audience of the People before on the Mount and an Explication was given of it unto Moses as it was to be applyed unto the Government of that People in Judiciary proceedings commonly called the Judicial law before he came down from the Mount Exod. 21. 22 23. yet as to the system of all Religious Ceremonies Ordinances of Worship Sacrifices of all sorts and Typical Institutions whatever belonged unto the Sacred Services of the Church the law of it was not given out unto them until after the Erection of the Tabernacle and the separation of Aaron and his Sons unto the Office of the Priesthood Yea that whole Law was given by the voyce of God out of that Tabernacle whereof Aaron was the Minister Lev. 1. 1 2. So that the People in the largest sence may be said to receive the law under that Priesthood Wherefore the sence of the words is that together with the Priesthood the People received the Law of Commandments contained in Ordinances which yet effected not in their Conjunction the End that God designed in his Worship And we may observe that Obs. Put all Advantages and Priviledges whatever together and they will bring nothing to Perfection without Jesus Christ. God manifested this in all his Revelations and Institutions His Revelations from the Foundation of the world were gradual and partial increasing the light of the knowledge of his Glory from Age to Age. But put them all together from the first Promise with all Expositions of it and Additions unto it with Prophesies of what should afterwards come to pass taking in also the Ministry of John the Baptist yet did they not all of them together make a perfect Revelation of God his Mind and Will as he will be known and worshipped Heb. 1. 1. John 1. 18. So also was there great variety in his Institutions Some were of great Efficacy and of clearer Significancy than others But all of them put together made nothing perfect Much more will all the ways that others shall find out to attain Righteousness Peace Light and life before God come short of Rest or Perfection The last thing considerable in these words is the Reason whereby the Apostle proves That in the Judgment of the Holy Ghost himself Perfection was not attainable by the Levitical Priesthood For if it were what farther need was there that another Priest should arise after the Order of Melchisedec and not be called after the Order of Aaron The Reason in these words is plain and obvious For after the Institution of that Priesthood and after the Execution of it in its greatest Glory Splendour and Efficacy a Promise is made in the Time of David of another Priest of another Order to arise Hereof there can be no Account given but this alone that Perfection was not attainable by that which was already instituted and executed For it was a Perfection that God aimed to bring his Church unto or the most Perfect state in Righteousness Peace Liberty and VVorship which it is capable of in this world And whatever state the Church be brought into it must be by its High Priest and the Discharge of his Office Now if this might have been effected by the Levitical Priesthood the rising of another Priest was altogether needless and useless This is that Invincible Argument whereby the Holy Apostle utterly overthrows the
yet continued obstinate in this Perswasion That the Law of Moses was yet to continue in force Acts 20. 21. And with this Opinion some of them troubled the Peace and hindred the Edification of the Churches called from among the Gentiles as hath been at large elsewhere declared This matter therefore which the Apostle now entreth upon was to be managed with care and diligence This he enters upon in this Verse being a Transition from one point unto another having made way for his intentions in the verse foregoing That which hitherto he hath insisted on in this Chapter is the Excellency of the Priesthood of Christ above that of the Law manifested in the Representation made of it by Melchisedec In the pursuit of his Argument unto that purpose he proves that the Aaronical Priesthood was to be abolished because after its Institution there was a Promise of the Introduction of another wherewith it was inconsistent And herein observing the strict Conjunction that was between that Priesthood and the Law with their mutual dependance on one another he proves from thence that the Law it self was also to be abolished Herein therefore lay the Principal Design of the Apostle in this whole Epistle For the Law may be looked on under a double consideration 1. As unto what the Jews in that degenerate state of the Church obstinately looked for from it 2. As unto what it did really require of them whilst it stood in force and power And under both these Considerations it was utterly inconsistent with the Gospel The Jews at that time expected no less from it than Expiation of Sin by its Sacrifices and Justification by the works of it It is true they looked for these things by it unjustly seeing it promised no such thing nor was ever ordained unto any such purpose but yet these things they looked for and were resolved so to do until the Law should be removed out of the way And it is evident how inconsistent this is with the whole work of the Mediation of Christ which is the sum and substance of the Gospel But suppose they looked not absolutely for Attonement and Justification by the Sacrifices and VVorks of the Law yet the continuance of their observance was repugnant unto the Gospel For the Lord Christ by the One Offering of himself had made perfect Attonement for Sin so that the Sacrifices of the Law could be of no more Use or Signification And the continuance of them wherein there was renewed mention of the Expiation of Sin did declare that there was not a perfect Expiation already made which over-throws the Efficacy and Virtue of the Sacrifice of Christ. Even as the daily repetition of a Sacrifice in the Mass continueth to do Again VVhereas the Lord Christ by his Obedience and Righteousness had fulfilled the Law and was become the End of it for Righteousness unto them that do Believe the seeking after Justification as it were by the Works of the Law was wholly repugnant thereunto And in the next place the Law may be considered as it prescribed a way of Worship in its Ordinances and Institutions which God doth accept This the People were indispensably obliged unto whilst the Law stood in force But in the Gospel our Lord Jesus Christ had now appointed a new Spiritual Worship suited unto the Principles and Grace thereof And these were so inconsistent as that no Man could at once serve these two Masters VVherefore the whole Law of Moses as given unto the Jews whether as used or abused by them was repugnant unto and inconsistent with the Gospel and the Mediation of Christ especially his Priestly Office therein declared Neither did God either design appoint or direct that they should be co-existent If then the Law continue in its force and have Power to oblige the Consciences of Men and is still so to abide there is neither room nor place for Christ and his Priesthood in the Church nor indeed for the Discharge of his other Offices And this opposition between the Law and the Gospel VVorks and Grace our own Righteousness and that of Christ our Apostle doth not only grant but vehemently urge in all his Epistles allowing none to suppose that they may have both these strings unto their Bow One of them he is peremptory that all Mankind must betake themselves unto Here the Jews were entangled and knew not what to do The greatest part of them adhered unto the Law with an utter rejection of the Gospel and the Author of it perishing in their Unbelief Others of them endeavoured to make a composition of these things and retaining of Moses they would admit of Christ and the Gospel also And this the Holy Ghost in the Apostles did for a while bear withal But now whereas the whole Service of the Tabernacle was of it self fallen down and become as Useless so of no Force its Obliging Power ceasing in its Accomplishment by Christ and whereas the Time was drawing near wherein God by his Providence would utterly remove it the inconsistency of it with the Gospel-state of the Church was now fully to be declared This therefore our Apostle grants that there was such a Repugnancy between the Law and the Gospel as unto the Ends of Righteousness and Divine Worship as that one of them must of Necessity be parted withal Wherefore the whole Controversie turning on this hinge it was highly incumbent on him to manifest and prove that the Law did now cease according unto the Appointment of God and that God had of old designed fore-told and promised that so it should do and be abolished upon the Introduction of that which was the End and Substance of it And this I look upon as the greatest Trial the Faith of Men ever had in the concerns of Religion namely to believe that God should take away abolish and leave as dead and useless that whole System of Solemn Worship which he had appointed in so Glorious a manner and accepted for so many Generations But yet as we are to acquiesce in the Soveraign pleasure of God made known by Revelation against all Reasonings of our own whatsoever So it must be confessed that Faith was greatly bespoken and prepared by the Nature End and Use of all those Institutions which more than intimated that they were appointed only for a time and served to introduce a more Glorious Dispensation of Divine Wisdom and Grace The Proof therefore of the utter Cessation of the Law the Apostle enters upon by the Invincible Argument whose Foundation or Proposition is laid in this verse and the especial parts of it are explained confirmed and vindicated in those that follow And in his ensuing Discourse his Principal Design is to prove That the Church is so far from being a loser or disadvantaged by this Change as that she receiveth thereby the highest Priviledge and greatest Blessing that in this World she is capable of In the words of this verse there is a Supposition of the
Change of the Priesthood as that which was proved before and an Inference from thence unto a Necessity of the change of the Law The Priesthood being changed that is the Priesthood of Levi appointed and exercised under the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translato mutato so some read transferred translated some changed The former do not reach the whole sence intended For the Office of the Priesthood may be transferred from one Person to another one Family unto another yea one Tribe unto another and yet the Priesthood as to the kind and nature of it continue the same This our Apostle afterwards mentions ver 13 14. as a part of his Argument to prove the Priesthood it self to be changed But this it doth not absolutely seeing it is possible that the Office may be transferred from one Tribe unto another and yet not be changed as unto its Nature But the Proof lies in this That Moses in the Institution of the Priesthood made no mention of the Tribe of Judah and therefore if that Office be transferred unto that Tribe it must be of another kind than that before Instituted And on this Supposition that which he intends to prove follows evidently upon the Translation of the Priesthood For all the Sacred Services and Worship which the Law required were so confined or at least had that respect unto the Levitical Priesthood as that no part of it no Sacred Duty could be performed on a Supposition of taking away the Priesthood from that Tribe and Family For whereas the whole of their Worship consisted in the Service and Sacrifices of the Tabernacle God had appointed that whosoever did draw nigh unto the performance of any of these Services that was not of the Seed of Aaron should be cut off and destroyed Wherefore upon a Supposition of the ceasing or changing of the Priesthood in that Family the whole Law of Ordinances became Unpracticable Useless and lost its Power especially seeing there was no Provision made in the Law it self for a Priesthood in any other Tribe Besides such was the contexture of the Law and such the Sanction of it Cursed is he who continueth not in all things written in the Law to do them that if any thing be taken out of it if its Order be disturbed if any Alteration be made or any Transgression be dispensed withal or exempted from the Curse the whole Fabrick must of Necessity fall unto the Ground But yet it is not a meer transferring of the Priesthood from one Tribe unto another that is here intended by the Apostle For there is such a change of the Priesthood as there is of the Law But the change of the Law was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disanulling or abolishing as is affirmed ver 18. Such therefore must the change of the Priesthood be and so it was The Priesthood was changed in that one kind of it was utterly abolished and another introduced So was the Levitical Priesthood changed as that the other Priest which came with his Office in the room thereof could not be called or said to be after the Order of Aaron but was of another kind Typed out by Melchisedec It may therefore be enquired on what Grounds this Priesthood was to be so abolished or how it appears that so it is and by what means it was actually taken away That it was so to be abolished the Apostle proves 1. Because before the Institution of that Priesthood there was another far more Excellent namely that of Melchisedec 2. That the Holy Ghost had declared that the Introduction of that more Excellent Priesthood for a Season was to prefigure and represent another Priesthood that was afterwards to be established And this could not be that of Levi seeing God doth not make use of that which is more Excellent to figure or represent that which is Inferiour thereunto Another Priesthood therefore must arise and be granted unto the Church in answer unto that Type 3. That it was impossible that this new Priest after the Order of Melchisedec should be consistent with that of Levi or that it shoudl be continued after that was brought in For 1. He was to be of another Tribe as he immediately proves 2. Because his Priesthood and Sacrifice were to be of another kind than that of Levi which he demonstrates at large in the ensuing Chapters 3. Because on the other hand the Priesthood of Aaron 1. Could never Accomplish and Effect the true and proper Ends of the Priesthood which the Church stood in need of and without which it could not be Consummate And 2. Was in its own Nature Offices Works and Duties inconsistent with any Priesthood that was not of its own Order It must therefore be abolished It may therefore be enquired how the Priesthood was changed or that of the House of Levi taken away And I say as the Apostle directs it was done by the Appointment of God For his Introduction of another Priest when it was actually accomplished had the force of a Repealing law The Institution of the former was abrogated thereby without any other Constitution For as unto its Use it did hence cease of it self It had no more to do its work was at an end and its Services of no Advantage to the Church For the Sign of what is to come is set aside when the thing signified is brought in and ceaseth to be a Sign Yea the continuance of it would give a Testimony against it self And as to its Right this new Institution of God applyed by his own Authority unto it in its proper Season took it away 2. The Application of the Authority of God in the Institution of a new Priesthood to take away the old was made by the Holy Ghost in the Revelation of the will of God by the Gospel wherein the ceasing of it was declared And sundry things may be observed concerning this abolishing of it 1. Notwithstanding the great and many provocations of them by whom it was exercised and discharged yet God took it not away until it had accomplished the End whereunto it was designed Neither the wickedness of the People nor of the Priests themselves could provoke the Lord to revoke his Institution until the appointed End of it was come And it is no small part of the Blindness of the present Jews to think that God would so utterly abolish his own Ordinance as they must acknowledge he hath done if he would have it to be of any longer Use in the Church For 1600 Years they have not had any Priest among them nor is it possible they should according unto the Law if they were actually restored unto their own pretended Right in Canaan For they have utterly lost the Distinction of Tribes among them nor can any of them in the least pretend that they are of the linage of the Priests And for any one to Usurp that Office who is not lineally Descended from Aaron they own to be an Abomination As therefore they
know not how to look for a Messiah from the Tribe of Judah seeing all Sacred Genealogy is at an end no more can they look for a Priest of the House of Aaron Now this End of it was the bringing in of a better Hope or the Promised Seed who according to the Promise was to come to the Second Temple and therefore whilst that Priesthood continued 2. God took it not away till he brought in that which was more Excellent Glorious and Advantagious unto the Church namely the Priesthood of Christ. And if this be not received through their Unbelief they alone are the cause of their being losers by this Alteration 3. In abundant Patience and Condescention with respect unto that Interest which it had in the Consciences of Men from his Institution God did not utterly lay it aside in a day after which it should be absolutely unlawful to comply with it But God took it away by Degrees as shall afterwards be declared 2. That the Efficacy of all Ordinances or Institutions of Worship depends on the will of God alone Whilst it was his will that the Priesthood should abide in the Family of Levi it was Useful and Effectual unto all the Ends whereunto it was designed But when he would make an Alteration therein it was in vain for any to look for either Benefit or Advantage by it And although we are not now to expect any change in the Institutions of Divine Worship yet all our Expectations from them are to be resolved into the will of God 3. Divine Institutions cease not without an express Divine Abrogation Where they are once granted and erected by the Authority of God they can never cease without an express Act of the same Authority taking of them away So was it with the Institutions of the Aaronical Priesthood as the Apostle declares And this one consideration is enough to confirm the grant of the initial Seal of the Covenant unto the present Seed of Believers which was once given by God himself in the way of an Institution and never by him revoked 4. God will never abrogate or take away any Institution or Ordinance of Worship unto the loss or disadvantage of the Church He would not remove or abolish the Priesthood of Levi until that which was incomparably more Excellent was introduced and established 5. God in his Wisdom so Ordered all things that the taking away of the Priesthood of the Law gave it its greatest Glory For it ceased not before it had fully and absolutely accomplished the End whereunto it was designed which is the Glory and Perfection of any Ordinance even the Mediation of Christ himself shall cease when all the Ends of it are fulfilled And this End of the Priesthood was most Glorious namely the bringing in that of Christ and therein of the Eternal Salvation of the Church And what more Honourable Issue could it come unto The Jews by their pretended Adherence unto it are they which cast the highest dishonour upon it for they own that it is laid aside at least that it hath been so for 1600 Years and yet neither the End of it effected nor any thing brought in by it unto the greater advantage of the Church The next thing considerable in these words is the Inference which the Apostle makes from his Assertion and the Proof of it There is made of Necessity a change also of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Necessity It is not a note of the necessity of the Inference from the Proposition in the way of Argument but the necessary dependance of the things mentioned the one on the other For whereas the whole Administration of the Law so far as it concerned the Expiation of sin by Sacrifices and the Solemn Worship of God in the Tabernacle or Temple depended absolutely on and was confined unto the Aaronical Priesthood so as that without it no one Sacrifice could be offered unto God nor any Ordinance of Divine Worship be observed that Priesthood being abolished and taken out of the way the Law it self of Necessity and unavoidably ceaseth and becometh useless It doth so I say as unto all the proper Ends of it as a Law Obligatory unto the Duties required in it Wherefore there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the Law that is an Abolition of it For it is a change of the same Nature with the change of the Priesthood which as we have shewed was its Abolition and taking away And how this came to pass the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares there is made a change It did indeed necessarily follow on the change of the Priesthood yet not so but that there was an Act of the Will and Authority of God on the Law it self God made this change and he alone could do it that he would do so and did so the Apostle proves in this and the Verses following So is the Law of Commandments contained in Ordinances taken out of the way being nailed unto the Cross of Christ where he left it compleatly accomplished But moreover the Law in its Institutions was an Instructive Revelation and taught many things concerning the Nature of Sin its expiation and cleansing representing though darkly good things to come So it is yet continued as a part of the Revealed will of God And the light of the Gospel being brought unto it we may learn things far more clearly out of it than ever the Jews of Old could do And the force of the Argument here insisted on by the Apostle against the absolute perpetuity of the Law which was of Old and yet continueth to be the Head of the Controversie between the Jews and the Church of Christ is so unavoidable that some of them have been compelled to acknowledge that in the Days of the Messiah Legal Sacrifices and the rest of their Ceremonies shall cease though the most of them understand that their Cause is given away thereby And they have no other way to free themselves from this Argument of the Apostle but by denying that Melchisedec was a Priest or that it is the Messiah who is Prophesied of Psal. 110. which evidences of a desperate Cause and more desperate Defenders of it have been elsewhere convinced of Folly Wherefore this important Argument is confirmed by our Apostle in the ensuing Verses And we may see 1. How it is a fruit of the manifold Wisdom of God that it was a great Mercy to give the Law and a greater to take it away And 2. If under the Law the whole worship of God did so depend on the Priesthood that that failing or being taken away the whole worship of it self was to cease as being no more acceptable before God how much more is all worship under the New Testament rejected by him if there be not a due regard therein unto the Lord Christ as the only High Priest of the Church and the Efficacy of his Discharge of that Office 3. It is the highest
all 2. Important Truths should be strongly Confirmed Such is that here pleaded by the Apostle and therefore doth he so labour in the Confirmation of it He had undertaken to convince the Hebrews of the Cessation of their Legal Worship out of their own acknowledged Principles He deals not with them meerly by his Apostolical Authority and by vertue of the Divine Revelations of the will of God which himself had received but he proceeds with them on Arguments taken out of the Types Institutions and Testimonies of the Old Testament all which they owned and acknowledged though without his aid they had not understood the meaning of them On this Supposition it was necessary for him to Plead and Press all the Arguments from the Topick mentioned which had any Cogency in them and he doth so accordingly 3. Arguments that are equally true may yet on the Account of Evidence not be equally Cogent yet 4. In the Confirmation of the Truth we may use every help that is true and seasonable though some of them may be more effectual unto our End than others This we are instructed in by the Apostle affirming in this place that what he now affirms is yet far more Evident And this Evidence as we observed before may respect either the things themselves or the Efficacy in point of Argument For in themselves all things under the old Testament were Typical and Significant of what was afterwards to be introduced So our Apostle tells us that the Ministry of Moses consisted in giving Testimony to those things which were to be spoken or declared afterwards chap. 3. 5. But among them some were far more Clear and Evident as to their signification than others were In the latter sense the things which he had discoursed about Melchisedec and his Priesthood were more effectually demonstrative of the Change of the Levitical Priesthood than what he had newly observed concerning the Rising of our Lord Jesus Christ not of the Tribe of Levi but of Judah although that had life and evidence also in it self which is principally intended The Argument it self is nextly expressed whereunto this full Evidence is ascribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if another Priest do arise after the Similitude of Melchisedec And in the words there is 1 the Modification of the Proposition in the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 The Notation of the Subject spoken of another Priest 3 His Introduction into his Office he did arise 4 The Nature of his Office and the manner of his coming unto it after the likeness of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if is generally taken here not to be a Conditional but a Causal Conjunction And so as many judge it is used Rom. 8. 31. 2 Cor. 5. 15. 1 Thess. 3. 8. 1 Pet. 1. 17. And it is rendered in our Translation by For For that another Priest as Beza rendreth it by quod because Others by ex eo quòd and siquidem Syr. and again this is more known by that which he said All take it to be an intimation of a Reason proving what is affirmed and so it doth if with the Vulgar we retain si or siquidem if so be And it is yet far more Evident if so be that another Priest As to the Argument in general we must observe 1 That the Design of the Apostle in this place is not to demonstrate the Dignity and Eminency of the Priesthood of Christ from that of Melchisedec his Type which he had done before sufficiently he doth not produce the same Words and Arguments again unto the same purpose but that which he aims at is from that Testimony whereby he had proved the Dignity of the Priesthood of Christ now also to prove the necessary Abolition of the Levitical Priesthood Wherefore 2 He doth not insist on the whole of the Testimony before pleaded but only on that one thing of another Priest necessarily included therein 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not meerly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius as the Syriack understood it who renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alienus that is intended Every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was by the Law absolutely forbidden to approach unto the Priests Office or Altar or Sacred employment So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another in this Case is a Stranger one that is not of the House or Family of Aaron And nothing can be more evident than that the Levitical Priesthood and the whole Law of Divine Worship must be taken away and abolished then if it appear that any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Stranger may be admitted into that Office much more if it were necessary that it should so be For the Law of the Priesthood took care of nothing more than that no Stranger that was not of the House of Aaron should be called to that Office See Exod. 29. 33. Lev. 22. 10. Numb 1. 51. and Numb 3. 10. Aaron and his Sons they shall wait on the Preists Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Stranger that cometh nigh that is to discharge any Sacerdotal Duty shall be put to death And God gave an eminent Instance of his Severity with respect unto this Law in the Punishment of Corah though of the Tribe of Levi for the Transgression of it And he caused a perpetual Memorial to be kept of that Punishment to the End they might know that no Stranger who is not of the Seed of Aaron should come near to Offer Incense before the Lord Numb 16. 40. And hence our Apostle in the next verse observes that this Priest was not to be made after the Law of a Carnal Commandement seeing his making was a Dissolution of that Law or Commandement If therefore there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another Priest that was not of the linage of Aaron the other is abolished 3. His Introduction into his Office is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there ariseth Oritur Exoritur Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgit Vul. Lat. exurgat Arose in an extraordinary manner Judg. 5. 7. Untill I Deborah arose I arose a Mother in Israel that is by an extraordinary Call from God to be a Prophetess and a Deliverer Deut. 18. 18. A Prophet will I raise up unto you which was Christ himself So God raised up a Horn of Salvation in the house of his Servant David Luk. 1. 69. that is with an extraordinary Power and Glory So was this Priest to arise not springing out of nor succeeding in any order of Priesthood before Established But all things in the Law lay against his Introduction and the Body of the People in the Church was come unto the highest Defiance of any such Priest But as God had fore-signified what he would do when the time of the Reformation of all things should come so when he performed his Word herein he did it in that manner with that
evidence of his Glory and Power as introduced him against all Opposition For when the appointed time is come wherein the Decrees of God shall bring forth and his Counsel be accomplished all Difficulties though appearing insuperable shall vanish and disappear Zech. 4. 6 7. 4. The Nature of his Priesthood is declared in its Resemblance unto that of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle intendeth not to express the words of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he constantly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto the Order but he respects the whole Conformity that was between Melchisedec and our Lord Jesus Christ in the instances which he had before insisted on For whereas God had ordered all things in the Scripture concerning Melchisedec that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. made like unto the Son of God he is said to arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the likeness or similitude of Melchisedec For every Similitude is mutual one thing is as like unto another as that is unto it This therefore is evident that there was to be another Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meerly another but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of another Stock and Race and a Priest he was to be after the Similitude of Melchisedec and not so much as after the Similitude of Aaron The arising of Christ in his Offices puts an end unto all other things that pretend an usefulness unto the same end with them When he arose as a King he did not put an end unto the Office and Power of Kings in the World but he did so unto the Typical Kingdoms over the Church as he did to the Priesthood by arising as a Priest And when he ariseth spiritually in the Hearts and Consciences of Believers an end is put unto all other things that they might before look for life or Righteousness or Salvation by VER 16. This Verse containeth an Illustration and Confirmation of the foregoing Assertion by a Declaration of the way and manner how this other Priest who was not of the Seed of Aaron should come unto that Office And this was necessary also for the prevention of an Objection which the whole Discourse was obnoxious unto For it might be said that whatever was affirmed concerning another Priest yet there was no way possible whereby any one might come so to be unless he were of the Family of Aaron All others were expressely excluded by the Law Nor was there any way or means ordained of God any especial Sacrifice instituted whereby such a Priest might be dedicated and initiated into his Office In prevention of this Objection and Confirmation of what was before declared the Apostle adds Who was made not after the Law of a Carnal Commandment but after the Power of an Endless Life The words declare 1. That this Priest was made so and 2. How he was made so both negatively and positively 1. He was made so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Priest was made or who was made a Priest The force of this Expression hath been explained on Chap. 3. 2. and Chap. 5. 5. The Lord Christ did not meerly on his own Authority and Power take this Office upon himself He became so he was made so by the Appointment and Designation of the Father Nor did he do any thing in the whole work of his Mediation but in Obedience unto his Command and in compliance with his Will For it is the Authority of God alone which is the Foundation of all Office Duty and Power in the Church Even what Christ himself is and was unto the Church he is and was so by the Grace and Authority of God even the Father By him was he sent his will did he perform through his Grace did he die by his Power was he exalted and with him doth he intercede What Acts of God in particular do concur unto the constitution of this Office of Christ and to the making him a Priest have been declared before 2. The manner of his being made a Priest is expressed Negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not after or not according unto the Law of a Carnal Commandment Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Bodily Commandments It is unquestionable that the Apostle by this Expression intendeth in the first place the Law of the Levitical Priesthood or the way and manner whereby the Aaronical Priests were first called and vested with their Office and then any other Law Constitution Rule or Order of the same kind He was made a Priest neither by that Law nor any other like unto it And two things we must enquire into 1. Why the Call of the Aaronical Priests is said to be after the Law of Commandment 2. Why this Commandment is said to be Fleshly 1. For the first we may observe that the whole Law of Worship among the Jews is called by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2. 15. The Law of Commandments in Ordinances And it is so called for two Reasons 1. Because Commands were so multiplyed therein that the whole Law was denominated from them Hence it became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Yoke hardly to be born if not altogether intolerable Acts 15. 10. 2. Because of that Severity wherewith Obedience was exacted A Command in its formal Notion expresseth Authority and the multiplication of them Severity And both these God designed to make Eminent in that Law whence it hath this denomination a Law of Commandments Hereof the Law of the constitution of the Office of the Priesthood and the Call of Aaron thereunto was a part and he was therefore made a Priest by the Law of Commandments that is by a Preceptive Law as a part of that System of Commands wherein the whole Law consisted See this Law and all the Commands of it Exod. 28. throughout 2. Why doth the Apostle call this Commandment Carnal or Fleshly Answ. It may be on either of these three Accounts 1. With respect unto the Sacrifices which were the principal part of the consecration of Aaron unto his Office And these may be called Fleshly on two Accounts 1. Because of their Subject-matter they were Flesh or the Bodies of Beasts as the Syriack reads these words the Commandment of Bodies that is of Beasts to be Sacrificed 2. In themselves and their Relation unto the Jewish State they reached no further than the purifying of the Flesh. They Sanctified unto the Purifying of the Flesh as the Apostle speaks Chap. 9. 13. And thus the whole Commandment should be denominated from the principal Subject-matter or the Offering of Fleshly Sacrifices unto the Purifying of the Flesh. 2. It may be called Carnal because a Priesthood was Instituted thereby which was to be continued by Carnal Propagation only the Priesthood appointed by that Law was confined unto the Carnal Seed and Posterity of Aaron wherein this other Priest had no Interest 3. Respect may be
had unto the whole System of those Laws and Institutions of Worship which our Apostle as was also before observed calls Carnal Ordinances imposed unto the Time of Reformation Chap. 9. 10. They were all Carnal in opposition unto the Dispensation of the Spirit under the Gospel and the Institutions thereof None of these ways was the Lord Christ made a Priest He was not dedicated unto his Office by the Sacrifice of Beasts but Sanctified himself thereunto when he Offered himself through the Eternal Spirit unto God and was consummate in his own Blood He was not of the Carnal Seed of Aaron nor did nor could claim any Succession unto the Priesthood by virtue of an Extraction from his Race And no constitution of the Law in general no Ordinance of it did convey unto him either Right or Title unto the Priesthood It is therefore Evident that he was in no sense made a Priest according to the Law of a Carnal Commandment neither had he either Right Power or Authority to exercise the Sacerdotal Function in the observation of any Carnal Rites or Ordinances whatever And we may observe That what seemed to be wanting unto Christ in his entrance into any of his Offices or in the Discharge of them was on the account of a greater Glory Aaron was made a Priest with a great outward Solemnity The Sacrifices which were Offered and the Garments he put on with his visible separation from the rest of the People had a great Ceremonial Glory in them There was nothing of all this nor any thing like unto it in the Consecration of the Lord Christ unto his Office But yet indeed these things had no Glory in comparison of that excelling Glory which accompanied those invisible Acts of Divine Authority VVisdom and Grace which communicated his Office unto him And indeed in the VVorship of God who is a Spirit all outward Ceremony is a diminution and debasement of it Hence were Ceremonies for Beauty and Glory multiplyed under the Old Testament but yet as the Apostle shews were all but Carnal But as the sending of Christ himself and his Investiture with all his Offices were by Secret and Invisible Acts of God and his Spirit so all Evangelical VVorship as to the Glory of it is Spiritual and Internal only And the removal of the Old Pompous Ceremonies from our VVorship is but the taking away of the Veil which hindred from an insight and entrance into the Holy place 2. The way and manner whereby the Lord Christ was made a Priest is expressed positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But according unto the Power of an indissoluble Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an Opposition between the way rejected and this asserted as those which were not consistent He was not made a Priest that way but this How is Christ then made a Priest according to the Power of an endless Life That is saith one in his Paraphrase installed into the Priesthood after his Resurrection VVhat is meant by installed I well know not It should seem to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecrated Dedicated Initiated And if so this Exposition diverts wholly from the Truth For Christ was installed into his Office of Priesthood before his Resurrection or he did not Offer himself as a Sacrifice unto God in his Death and Blood-shedding And to suppose that the Lord Christ discharged and performed the principal Act of his Sacerdotal Office which was but once to be performed before he was installed a Priest is contradictory to Scripture and Reason it self Ideo ad vitam im mortalem perductus est ut in aeternum sacrdos noster esset He was therefore brought unto an Immortal Life that he might be our Priest for ever saith another But this is not to be made a Priest according to the Power of an endless Life If he means that he might always continue to be a Priest and to execute that Office always unto the consummation of all things what he says is true but not the sence of this place but if he means that he became Immortal after his Resurrection that he might be our Priest and abide so for ever it excludes his Oblation in his Death from being a proper Sacerdotal Act which that it was I have sufficiently proved elsewhere against Crellius and others Some think that the endless life intended is that of Believers which the Lord Christ by virtue of his Priestly Office confers upon them The Priests under the Law proceeded no further but to discharge Carnal Rites which could not confer Eternal life on them for whom they Ministred But the Lord Christ in the Discharge of his Office procureth Eternal Redemption and Everlasting life for Believers And these things are true but they comprise not the meaning of the Apostle in this place For how can Christ be made a Priest according to the Power of that Eternal Life which he confers on others For the comparison and opposition that is made between the Law of a Carnal Commandment whereby Aaron was constituted a Priest and the Power of an endless Life whereby Christ was made so do Evidence that the making of Christ a Priest not absolutely which the Apostle treats not of but such a Priest as he is was the Effect of this endless Life VVherefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the indissoluble Life here intended is the life of Christ himself Hereunto belonged or from hence did proceed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Power whereby he was made a Priest And both the Office it self and the Execution or Discharge of it are here intended And as to the Office it self this Eternal or endless life of Christ is his life as the Son of God Hereon depends his own Mediatory life for ever and his conferring of Eternal life on us John 5. 26 27. And to be a Priest by virtue of or according unto this Power stands in direct opposition unto the Law of a Carnal Commandment It must therefore be enquired how the Lord Christ was made a Priest according unto this power And I say it was because thereby alone he was rendred meet to discharge that Office wherein God was to redeem his Church with his own Blood Acts 20. 28. By Power therefore here both meetness and ability are intended And both these the Lord Christ had from his Divine Nature and his endless life therein Or it may be the Life of Christ in his Humane Nature is intended in opposition unto those Priests who being made so by the Law of a Carnal Commandment did not continue in the Discharge of their Office by reason of Death as our Apostle observes afterwards But it will be said that this Natural life of Christ the life of the Humane Nature was not Endless but had an End put unto it in the Dissolution of his Soul and Body on the Cross. I say therefore this life of Christ was not absolutely the life of the Humane Nature considered separately from his
Divine but it was the life of the Person of the Son of God of Christ as God and Man in one Person And so his life was endless For first in the Death which he underwent in his Humane Nature there was no Interruption given unto his Discharge of his Sacerdotal Office no not for a moment For Secondly His Person still lived and both Soul and Body were therein inseparably United unto the Son of God Although he was truly and really dead in his Humane Nature he was still alive in his indissoluble Person And this the Apostle hath a respect unto in the Testimony which he cites in the next Verse to prove that he is a Priest for ever The Carnal Commandment gave Authority and Efficacy unto the Levitical Priests But Christ is made a Priest according to the Power of an endless life that is through the Power and Efficacy of that Eternal life which is in his Divine Person both his Humane Nature is preserved always in the Discharge of his Office and he is enabled thereby to work out eternal life on the behalf of them for whom he is a Priest And so the Apostle proves the Difference of this other Priest from those of the Order of Aaron not only from the Tribe wherein he was to be and from his Type Melchisedec but also from the way and means whereby the one and the other were enabled to discharge their Office VER 17. The Proof of all before asserted is given in the Testimony of the Psalmist so often before appealed unto For he testifieth thou art a Priest for ever after the Order of Melchisedec The Introduction of this Testimony is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he Witnesseth or Testifieth that is David doth in the Psalm or rather the Holy Ghost speaking in and by David doth so testifie He doth not absolutely say that so he speaks but testifies because he used his words in a way of Testimony unto what he had delivered And although one thing be now principally intended by him yet there is in these words a Testimony given unto all the especial Heads of his Discourse As 1. That there was to be another Priest a Priest that was not of the Stock of Aaron nor Tribe of Levi. For he says unto the Messiah Prophesied of who was to be of the Seed of David Thou art a Priest although a stranger from the Aaronical Line 2. That this other Priest was to be after the Order of Melchisedec and was not to be called after the Order of Aaron For he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a redundant and not a suffix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a state or order of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 3. 18. I said in my Heart concerning the estate of the Sons of Men their condition and Order of all things that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priesthood of Christ in the mind of God was the Eternal Idea or Original Exemplar of the Priesthood of Melchisedec God brought him forth and vested him with his Office in such a way and manner as that he might outwardly represent in sundry things the Idea of the Priesthood of Christ in his own mind Hence he and his Priesthood became an External Exemplar of the Priesthood of Christ as unto its actual exhibition and therefore is he said to be made a Priest after his Order that is suitably unto the Representation made thereof in him 3. That he was made a Priest namely by him and his Authority who said unto him Thou art a Priest as Chap. 5. 5 6 10. 4. That he was so after the power of an endless life For he was a Priest for ever This word is applyed to the Law and legal Priesthood and signifies a Duration commensurate unto the state and condition of the things whereunto it is applyed There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law an Age whereunto its continuance was confined So long all the Promises annexed unto it stood in force And as ascribed unto the new state of things under the Gospel it doth not signifie Eternity absolutely but a certain unchangable Duration unto the end of the Time and Works of the Gospel For then shall the Exercise of the Priesthood of Christ cease with his whole Mediatory Work and Office 1 Cor. 15. 28. Christ therefore is said to be a Priest for ever 1. In respect of his Person endued with an endless life 2. Of the Execution of his Office unto the final end of it he lives for ever to make Intercession 3. Of the Effect of his Offices which is to save Believers unto the utmost or with an Everlasting Salvation And the Apostle had sufficient Reason to affirm that what he proposed was eminently manifest namely from the Testimony which he produceth thereof For what can be more evident than that the Aaronical Priesthood was to be abolished if so be that God had designed and promised to raise up another Priest in the Church who was neither of the Stock nor Order of Aaron nor called the same way to his Office as he was and who when he was so raised and called was to continue a Priest for ever leaving no room for the continuance of that Priesthood in the Church nor place for its return when it was once laid aside And we may observe that 1. The Eternal continuance of Christs Person gives Eternal continuance and efficacy unto his Office Because he lives for ever he is a Priest for ever His endless life is the Foundation of his endless Priesthood Whilst he lives we want not a Priest and therefore he says that because he lives we shall live also 2. To make new Priests in the Church is virtually to renounce the Faith of his living for ever as our Priest or to suppose that he is not sufficient to the Discharge of his Office 3. The Alteration that God made in the Church by the Introduction of the Priesthood of Christ was progressive towards its perfection To return therefore unto or look after legal Ceremonies in the Worship of God is to go back unto poor beggarly Elements and Rudiments of the World VER 18 19. IN the Twelfth Verse of this Chapter the Apostle affirms that the Priesthood being changed there was of Necessity a change made of the Law also Having proved the former he now proceeds to confirm his Inference from it by declaring that the Priest and Priesthood that were promised to be introduced were in all things inconsistent with the Law In that place he mentions only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or change of the Law But he intended not an Alteration to be made in it so as that being changed and mended it might be restored unto its former Use. But it was such a change of it as was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abrogation of it as in these Verses he doth declare
Now this was a matter of the highest concernment unto the Hebrews and of great Importance in it self For it included and carried along with it an Alteration of the whole state of the Church and of all the Solemn Worship of God therein This therefore was not to be done but on Cogent Reasons and Grounds indispensable And no doubt but the Apostle foresaw what a surprisal it would be unto the Generality of the Hebrews to hear that they must quit all their concern and special Interest in the Law of Moses For he had three sorts of Persons to deal withal in this great cause 1. Such as adhered unto and maintained the Mosaical Institutions in Opposition unto Christ and the whole way of our coming unto God by him These esteemed it the greatest Blasphemy imaginable for any to affirm that the Law was to be changed or abrogated And this was the occasion of the death of the first Martyr of Jesus Christ under the accusation of Blasphemy which by the Law was to be punished with Death For this they made their charge against Stephen that he spake Blasphemous words against Moses whom they put in the first place and against God Act. 6. 11. And the proof of this Blasphemy they lay on those words that Jesus should change the Customs which Moses had delivered to them Accordingly on this very account they stirred up Persecution with rage and madness against the Holy Apostles all the World over The mouths of these Cursed Unbelievers were to be stopped and therefore Cogent Reasons and Unanswerable were in this Case to be urged by the Apostle and they are so accordingly And they were now to know that notwithstanding all their Rage and Bluster those that believed were not ashamed of the Gospel and they must be told that the Law was to be abrogated whether they would hear or forbear however they were provoked or enraged thereby 2. There were others of them who although they received the Gospel and believed in Christ yet were perswaded that the Law was still in force and the Worship prescribed in it still to be observed And of these there were very great Multitudes as the Apostle declares Acts 21. 20. This Error was in the Patience of God for a while tolerated among them because the time of their full Conviction was not yet come But those who were possessed with it began after a while to be very troublesome unto the Church and would not be content to observe the Law themselves but would impose the Observation of it on all the Gentile Converts on the pain of Eternal Damnation Acts 15. 1. They said and contended that unless they were Circumcised after the manner of Moses they could not be saved These also were to be restrained and convinced And those of them who were obstinate in this Perswasion not long after apostatized from the whole of Christianity And 3. There were sincere Believers whose Faith was to be strengthned and confirmed With respect unto them all the Apostle laboureth with great Diligence in this Argument and evidently proves both that it was the will and purpose of God that the Administration of the Law should have an End and also that the time was now come wherein it was to cease and be abrogated This therefore he proceeds withal in these Verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Lat. Reprobatio Rhem. Reprobation most improperly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutatio a Change which reacheth not the force of the word Ar. Abrogatio Bez. fit irritum that is mandatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred loco moveo abrogo abdico irritum facio To take out of the way to abrogate to disanul to make void and for the most part it hath respect unto a Rule Law or Command that was or is in force Sometimes it is used of a Person who ought in Duty to be regarded and honoured but is despised Luk. 10. 16. Joh. 12. 48. where it is rendred to despise So 1 Thess. 4. 8. Jude 8. Sometimes it respects things Gal. 2. 21. 1 Tim. 5. 12. But commonly it respects a Law and is applyed unto them who are absolutely under the power of the Law or such in whose power the Law is The first sort are said to make void the Law when they Transgress it neglecting the Authority whereby it is given Mark 7. 9. Heb. 10. 28. But when this word is applyed unto him who hath power over the Law it signifies the Abrogation of it so far as that it shall have no more power to oblige unto its observance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used no where in the new Testament but here and chap. 9. 26. Here it is applyed unto the Law being the taking away of its Power to oblige unto Obedience there unto Sin denoting the abrogating of its Power to condemn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem equidem enim Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem but For verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praecedentis mandati The Syriack thus renders the verse The Change which was made in the first Commandement was made for its weakness and because there was no profit in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter ipsius imbecillitatem infirmitatem propter illud quod in eo erat infirmum aut imbecille 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inutilitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. and because there was no profit in it The Arab. changeth the sense of the place reading to this purpose For there is a Transgression where the Commandement went before because that was weak and of little Advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecit lex Bez. consummavit ad perfectum adduxit Vul. Lat. Rhem. brought nothing to Perfection Syr. For the Law did not perfect any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. introductio verò melioris spei Beza sed superintroducta spes potior Others Sed erat Introductio ad spem potiorem Syr But there entered in the room thereof an hope more excellent than it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropinquamus accedimus Vul. proximamus Rhem. we approach Our own Translation fully expresseth the Original in all the parts of it only it determines the sense of verse the 19 by the insertion of that word did VER 18 19. For there is verily a disanulling of the Commandement going before for the weakness and unprofitableness thereof For the Law made nothing perfect but the bringing in of a better hope by which we draw nigh unto God 1 The Subject spoken of is the Command 2 Described by the Time of its giving it went before 3 Hereof it is affirmed that it is disannulled and 4 The Reason thereof is adjoyned from a twofold property or adjunct of it in particular For 1. It was Weak 2. It was Unprofitable 5 As unto its deficiency from its general End it made nothing perfect 6 Illustrated by that which took its work upon it self and effected it throughly the Hope brought in by which we draw nigh
unto God 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Command is of as large a signification ver 18. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law in ver 19. For the same thing is intended in both the words It is not therefore the peculiar command for the institution of the Legal Priesthood that is intended but the whole System of Mosaical Institutions For the Apostle having already proved that the Priesthood was to be abolished he proceeds on that Ground and from thence to prove that the whole Law was also to be in like manner abolished and removed And indeed it was of such a nature and constitution that pull one pin out of the Fabrick and the whole must fall unto the Ground For the Sanction of it being that he was cursed who continued not in all things written in the Law to do them the change of any one thing must needs overthrow the whole Law How much more must it do so if that be changed removed or taken away which was not only a material part of it but the very hinge whereon the whole observance of it did depend and turn And the whole of this System of Laws is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Command because it consisted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in arbitrary Commands and Precepts regulated by that Maxim The man that doth these things shall live by them Rom. 10. 5. And therefore the Law as a Command is opposed unto the Gospel as a Promise of Righteousness by Jesus Christ. Gal. 3. 11 12. Nor is it the whole Ceremonial Law only that is intended by the Command in this place but the Moral Law also so far as it was compacted with the other into one Body of Precepts for the same End For with respect unto the Efficacy of the whole Law of Moses as unto our drawing nigh unto God it is here considered 2. This Commandement is described by the Time of its giving it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it went before that is before the Gospel as now preached and dispensed It did not do so absolutely For our Apostle shews and proves that as to the Promise whereby the Grace of the New Covenant was exhibited and which contained the Substance and Essence of the Gospel it was given 430 years before the giving of the Law Gal. 3. 17. Wherefore the Precedency of the Law here expressed may respect the Testimony produced out of David whereby the Apostle proves the Cessation of the Priesthood and consequently of the Law it self For the Command was given before that Testimony and so went before it But it rather respects the actual Introduction of a New Priest in the Accomplishment of this Promise For hereon the whole change and alteration in the Law and Worship pleaded for by our Apostle did ensue The Commandement going before is the Law whereby the Worship of God and Obedience unto him was regulated before the coming of Christ and the Introduction of the Gospel 3. Of this Command or Law it is affirmed that there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that with some earnestness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For truly verily certainly This whatever it be it came not to pass of its own accord but it was made by him who had Power and Authority so to do which must be the Lawgiver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect a Law as was before intimated either on the Account of the Lawgiver him that hath power over it or of those unto whom it is given as a Law and who are under the Power of it In the latter sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to Transgress a Law to make it void what lies in us by contemning the Authority of him by whom it is given that use of the word was before observed in Mark 7. 9. Heb. 10. 28. In the first sense it is directly opposed unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the giving presenting and promulgating of a Law by a just and due Authority whence it hath a power and force to oblige unto Obedience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Dissolution hereof The Word as was said even now is once more used in the New Testament and that by our Apostle in this Epistle chap. 9. 26. Christ hath appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to put away sin say we by the Sacrifice of himself That is to the abrogation or abolishing of that power which Sin hath by its guilt to bind over sinners unto Punishment So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law is its Abrogation in taking away all its power of obliging unto Obedience or Punishment The Apostle elsewhere expresseth the same Act by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 15. 2 Tim. 1. 10. It is therefore plainly declared that the Law is abrogated abolished disanulled but we must yet farther enquire 1 How this could be done 2 By what means it was done and 3 which himself adds expresly for what Reason it was done The first of these seemes not to be without its difficulties For it was a Law originally given unto the Church by God himself and continued therein with his Approbation for many Generations And there are multiplyed instances in the Sacred Records of his blessing them who were faithful and obedient in its Observation Yea the whole prosperity of the Church did always depend thereon as its neglect was always accompanied with severe Tokens of Gods displeasure Besides our Saviour affirmeth of himself that he came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 5. 17. to dissolve or destroy the Law which upon the matter is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For if a Law be disanulled or abrogated it is totally dissolved as to its obligatory power And our Apostle removes the suspicion of any such thing from the Doctrine of the Gospel Rom. 3. 31. Do we then make void the Law through Faith God forbid yea we establish the Law Ans. There are two ways whereby any Law may be disanulled or abrogated First By taking away all Authority and use from it as unto its proper end whilst it is in its pretended force For suppose it to be made for ever or for a time only its Abrogation is its deprivation of all Authority and Use as a Law And this cannot regularly be done but on one of these accounts 1 That the Authority giving the Law was not valued from the Beginning but men have been obliged unto it on a false presumption thereof 2 That the matter of it was never Good or usefull or meet to be made the matter of Law On neither of these accounts could this Law be abolished nor ever was so by the Lord Christ or the Gospel nor is so to this day For God himself was the immediate Author of it whose Authority is Soveraign and over all and thence also it follows that the matter of it was Good For the Commandement as our Apostle speaks was Holy Just and Good Rom. 7. 12. And however there be a difference between
I confess in their first Preaching to the Jews spake not of it expresly but left it to discover it self as an undeniable consequent of what they taught concerning the Lord Christ and the Righteousness of God in him This for some while many of them that Believed understood not and therefore were Zealous of the Law which God in his Patience and Forbearance did Graciously tolerate so as not to impute it unto them It was indeed great Darkness and manifold Prejudices that hindred the Believing Jews from seeing the necessary consequence unto the Abolition of the Law from the Promulgation of the Gospel Yet this was God pleased to bear with them in that we might not be too fierce nor reflect with too much Severity on such as are not able in all things to receive the whole Truth as we desire they should 2. It was so by the Institution and Introduction of new Ordinances of Worship This was wholly inconsistent with the Law wherein it was expresly enacted that nothing should be added unto the Worship of God therein prescribed And if any such Addition was made by the Authority of God himself as was inconsistent with any thing before appointed it is evident that the whole Law was disanulled But a new Order a new entire System of Ordinances of Worship was declared in the Gospel Yea and those some of them especially as that of the Lords Supper utterly inconsistent with any Ordinances of the Law seeing it declares that to be done and past which they direct us unto as future and to come 3. There was a Determination made in the case by the Holy Ghost upon an occasion administred thereunto Those of the Apostles who Preached the Gospel unto the Gentiles had made no mention unto them of the Law of Moses as knowing that it was nailed unto the Cross of Christ and taken out of the way So were they brought unto the Faith and Obedience of the Gospel without any respect unto the Law as that wherein they were not concerned now it had received its Accomplishment But some of the Jews who Believed being yet perswaded that the Law was to be continued in force and its Observation imposed on all that were Proselyted by the Gospel occasion was given unto that Solemn Determination which was made by the Apostles through the Guidance of the Holy Ghost Acts 15. And the Substance of that Determination was this that the Gospel as Preached unto the Gentiles was not a way or means of Proselyting them unto Judaism but the bringing them unto a new Church-state by an Interest in the Promise and Covenant of Abraham given and made 430 Years before the giving of the Law VVhilst the Law stood in its force whoever was Proselyted unto the Truth he was so unto the Law and every Gentile that was Converted unto the true God was bound to be Circumcised and became obliged unto the whole Law But that being now disanulled it is Solemnly declared that the Gentiles Converted by the Gospel were under no obligation unto the Law of Moses but being received into the Covenant of Abraham were to be gathered into a new Church-state erected in and by the Lord Christ in the Gospel 4. As unto those of the Hebrews who yet would not understand these express Declarations of the ceasing of the Obligatory Power of the Law to put an end unto all Disputes about his will in this Matter God gave a dreadful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Abolition unto it in the total final irrevocable Destruction of the City and Temple with all the Instruments and Vessels of its VVorship especially of the Priesthood and all that belonged thereunto Thus was the Law disanulled and thus was it declared so to be Obs. 1. It is a matter of the highest Nature and Importance to set up or take away to remove any thing from or change any thing in the Worship of God Unless the Authority of God interpose and be manifested so to do there is nothing for Conscience to rest in in these things And 2. The Revelation of the Will of God in things relating unto his Worship is very difficultly received where the minds of Men are prepossessed with Prejudices and Traditions Notwithstanding all those ways whereby God had revealed his mind concerning the Abolition of the Mosaical Institutions yet these Hebrews could neither understand it nor receive it untill the whole Seat of its VVorship was destroyed and Consumed 3. The only Securing Principle in all things of this Nature is to preserve our Souls in an entire Subjection unto the Authority of Christ and unto his alone The Close of the Verse gives an especial Reason of the disanulling or abrogation of the Command taken from its own Nature and Efficacy For there is verily a disanulling of the Commandment going before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Adjective in the Neuter Gender put for a Substantive which is Emphatical as on the contrary it is so when the Substantive is put for the Adjective as 1 John 2. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is true and is not a lye that is mendax false or lying And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it s own is added to shew that the principal cause of disanulling the Law was taken from the Law it self I have proved before that the Commandment in this verse is of equal extent and signification with the Law in the next And the Law there doth evidently intend the whole Law in both the parts of it Moral and Ceremonial as it was given by Moses unto the Church of Israel And this whole Law is here charged by our Apostle with weakness and unprofitableness both which make a Law fit to be disanulled But it must be acknowledged that there is a Difficulty of no small Importance in the assignation of these Imperfections unto the Law For this Law was given by God himself And how can it be supposed that the Good and Holy God should prescribe such a Law unto his People as was always weak and unprofitable From this and the like considerations the Blasphemous Manichees denyed that the Good God was the Author of the Old Testament and the Jews continue still upon it to reject the Gospel as not allowing the least Imperfection in the law but equalling it almost with God himself VVe must therefore consider in what sense the Apostle ascribes these Properties unto the Law 1. Some seek for a Solution of this Difficulty from Ezek. 20. ver 11. compared with ver 25. Ver. 11. God saith That I gave them my Statutes and shewed them my Judgments which if a Man do he shall live in them But ver 25. I gave them also Statutes that were not Good and Judgments whereby they should not live The first sort of Laws they say were the Decalogue with those other Judgments that accompanied it which were given unto the People as Gods Covenant before they broke it by making the Golden Calf These
made Gal. 3. 19. It had a manifold necessary respect unto Transgression As 1 to discover the nature of Sin that the Consciences of men might be made sensible thereof 2 To Coerce and Restrain it by its Prohibition and Threatnings that it might not run out into such an excess as to deluge the whole Church 3 To represent the way and means though obscurely whereby Sin might be expiated And these things were of so great use that the very being of the Church depended on them Secondly There was another Reason for it which he declares in the same place ver 23 24 It was to shut up men under a sense of the Guilt of Sin and so with some severity drive them out of themselves and from all expectation of a Righteousness by their own works that so they might be brought unto Christ first in the Promise and then as he was actually exhibited This brief Account of the weakness and unprofitableness of the Law whereon it was disanulled and taken away may at present suffice The Consideration of some other things in particular will afterwards occur unto us Only in our passage we may a little examine or reflect on the senses that some others have given unto these words Schlictingius in his Comment on the next verse gives this Account of the state of the Law Lex expiationem concedebat leviorum delictorum idque ratione poenae alicujus arbitrariae tantum gravioribus autem peccatis quibus mortis poenam fixerat nullam reliquer at veniam maledictionis fulmen vibrans in omnes qui graviùs peccássent But these things are neither accommodate unto the Purpose of the Apostle nor true in themselves For 1 The Law denounced the Curse equally unto every Transgression be it small or great Cursed is he who continueth not in all things 2 It expiated absolutely no Sin small nor great by its own power and efficacy neither did it properly take away any punishment temporal or eternal That some sins were punished with Death and some were not belonged unto the Politie of the Government erected among that People But 3 As unto the Expiation of Sin the Law had an equal respect unto all the Sins of Believers great and small it Typically represented the Expiation of them all in the Sacrifice of Christ and so confirmed their Faith as to the Forgiveness of Sin but farther it could not proceed And Grotius on the place Non perduxit homines ad justitiam illam veram internam sed intra ritus facta externa constitit Promissa terrestria non operantur mortis contemptum sed eum operatur melior spes vitae aeternae caelestis Which is thus enlarged by another The Mosaical Law got no man freedom from Sin was able to give no man strength to fulfill the Will of God and could not purchase Pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain Promises of pardon of Sin which the Law could not Promise of an Eternal and Heavenly Life to all true penitent Believers which gracious tenders now made by Christ give us a freedom of access unto God and Confidence to come and expect such mercy from him Ans. 1 What is here spoken if it intend the Law in it self and its carnal Ordinances without any respect unto the Lord Christ and his Mediation may in some sense be true For in it self it could neither Justifie nor Sanctifie the Worshippers nor spiritually or eternally expiate Sin But 2 Under the Law and by it there was a Dispensation of the Covenant of Grace which was accompanied with Promises of eternal life For it did not only repeat and re-inforce the Promise inseparably annexed unto the Law of Creation do this and live but it had also other Promises of Spiritual and eternal things annexed unto it as it contained a legal Dispensation of the first Promise or the Covenant of Grace But 3 The Opposition here made by the Apostle is not between the precepts of the Law and the precepts of the Gospel the Promises of the Law and the Promises of the Gospel outward Righteousness and inward Obedience but between the efficacy of the Law unto Righteousness and Salvation by the Priesthood and Sacrifices ordained therein on the one hand and the Priesthood of Christ with his Sacrifice which was promised before and now manifested in the Gospel on the other And herein he doth not only shew the Preference and Dignity of the latter above the former but also that the former of it self could do nothing unto these Ends but whereas they had represented the Accomplishment of them for a Season and so directed the Faith of the Church unto what was future that now being come and exhibited it was of no more use nor Advantage nor meet to be retained Thus then was the Law disanulled and it was so actually by the means before mentioned But that the Church might not be surprized there were many warnings given of it before it came to pass As 1 A Mark was put upon it from the very Beginning that it had not a Perpetuity in its Nature nor inseparably annexed unto it For it had no small presignification in it that immediately upon the giving of it as a Covenant with that People they brake the Covenant in making the Golden Calf in Horeb and thereon Moses brake the Tables of Stone wherein the Law was written Had God intended that this Law should have been perpetual he would not have suffered its first constitution to have been accompanied with an express Embleme of its disanulling 2 Moses expresly foretells that after the giving of the Law God would provoke them to jealously by a foolish People Deut. 32. 21. Rom. 10. 19. that is by the calling of the Gentiles whereon the Wall of Partition that was between them even the Law of Commandements contained in Ordinances was of necessity to be taken out of the way 3 The Prophets frequently declared that it was of it self utterly insufficient for the expiation of Sin or the Sanctification of Sinners and thereon preferred moral Obedience above all its Institutions whence it necessarily follows that seeing God did intend a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection for his Church that this Law was at last to be disanulled 4 All the Promises concerning the coming of Christ as the end of the Law did declare its station in the Church not to be perpetual especially that insisted on by our Apostle of his being a Priest after the Order of Melchisedec 5 The Promises and Predictions are express that a New Covcnant should be established with the Church unto the removal of the Old whereof we must treat in the next Chapter By all these ways was the Church of the Hebrews fòrewarned that the Time would come when the whole Mosaical Law as to its Legal or Covenant Efficacy should be disannulled unto the unspeakable Advantage of the Church
and the Assertion may have a double signification 1 That this Oath was constituent of his Office Therein his Call and Consecration did consist 2. That his Call Constitution or Consecration was confirmed and ratified with an Oath And the latter sense is intended For so doth the Antithesis require Those legal Priests had a Divine Constitution and Call but they had no Confirmation by the Addition of an Oath God used not an Oath in or about any thing that belonged unto them Wherefore this Man was also to have another Call unto and Constitution of his Office but he was to be confirmed therein by an Oath Wherein this call of Christ unto his Office did consist what were the Acts of the Divine Will thereabout and what was the manifestation of them I have declared at large in the Exercitations about the Priesthood of Christ. Two things are to be considered in this Oath 1. The form And 2. the matter of it 1. The Form of it is in those words the Lord sware and will not repent And the Matter of it is that he in his own Person should be a Priest for ever The Person swearing is God the Father who speaks unto the Son in the Psalm 110. 1. The Lord said unto my Lord and the Oath of God is nothing but the solemn Eternal Unchangeable Decree and Purpose of his Will under an especial way of Declaration So the same Act and Counsel of Gods Will is called his Decree Ps. 2. 7. Wherefore when God will so far unveil a Decree and Purpose as to testifie it to be absolute and unchangeable he doth it in the way of an Oath as hath been declared Chap. 6. ver 13 14. Or to the same purpose God affirms that he hath sworn in the case If then it be demanded When God thus sware unto Christ I answer we must consider the Decree it self unto this purpose and the peculiar Revelation or Declaration of it in which two this Oath doth consist And as to the first it belongs entirely unto those eternal foederal Transactions between the Father and the Son which were the original of the Priesthood of Christ which I have at large explained in our Exercitations And as for the latter it was when he gave out that Revelation of his mind in the Force and Efficacy of an Oath in the Psalm by David It is therefore not only a mistake but an Error of danger in some Expositors who suppose that this Oath was made unto Christ upon his Ascension into Heaven For this Apprehension being pursued will fall in with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Socinians in this whole Cause namely that the Kingly and Priestly Offices of Christ are not really distinct Moreover it supposeth the principal discharge of the Priesthood of Christ in his sacrifice to have been antecedent unto this Oath which utterly enervates the Apostles Argument in these words For if he were made a Priest and discharged his Office without an Oath as he must be and do on this supposition that the Oath of God was made unto him after his Ascension or that his death and Oblation therein belonged not unto his Priestly Office he had no preheminence herein unto the Aaronical Priests He might so have a subsequent Priviledge of the Confirmation of his Office but he had none in his Call thereunto Wherefore this Oath of God though not in it self solely the constituent cause of the Priesthood of Christ yet it was and it was necessarily to be antecedent unto his Actual entrance upon or discharge of any solemn Duty of his Office That additional expression and he will not repent declares the nature of the Oath of God and of the Purpose confirmed thereby When God makes an Alteration in any Law Rule Order or Constitution he is or may be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to repent This God by this word declares shall never be no Alteration or Change no Removal or Substitution shall ever be made in this matter 2. The matter of this Oath is that Christ is and should be a Priest for ever He was not only made a Priest with an Oath which they were not but a Priest for ever This adds unto the unchangeableness of his Office that he himself in his own Person was to bear exercise and discharge it without substitute or successor And this for ever answers unto the for ever under the Law each of them being commensurate unto the Dispensation of that Covenant which they do respect For absolute Eternity belongs not unto these things The Ever of the Old Testament was the Duration of the Dispensation of the Old Covenant And this for ever respects the New Covenant which is to continue unto the consummation of all things no change therein being any way intimated or promised or consistent with the Wisdome and Faithfulness of God all which were otherwise under the Law But at the end of the world together with the Dispensation of the New Covenant an end will be put unto all the Mediatory Offices of Christ and all their Exercise And there are four things which the Apostle declareth and evinceth in this observation 1. That our High Priest was peculiarly designed unto and initiated into his Office by the Oath of God which none other ever was before him 2. That the Person of the High Priest is hereby so absolutely determined as that the Church may continually draw nigh unto God in the full Assurance of Faith 3. That this Priesthood is liable to no Alteration Succession or Substitution 4. That from hence ariseth the principal Advantage of the New Testament above the Old as is declared in the next verse and we may observe 1. That although God granted great Priviledges unto the Church under the Old Testament yet still in every instance he withheld that which was the principal and should have given perfection unto what he did grant He made them Priests but without an Oath In all things there was a reserve for Christ that he in all might have the Preeminence 2. God by his Oath declares the Determination if his Soveraign pleasure unto the Object of it What he proposeth and prescribeth unto us he declares no more of his mind and his will about but that he requireth and approveth of our Obedience unto it but still reserves the liberty unto himself of making those Alterations in it and about it that seem good unto him Nothing therefore in the whole legal Administration being confirmed by the Oath of God it was always ready for a removal at the appointed season 3. Christ his being made a Priest by the Oath of God for ever is a solid Foundation of Peace and Consolation to the Church For 4. All the Transactions between the Father and the Son concerning his Offices undertakings and the work of our Redemption have respect unto the Faith of the Church and are declared for our Consolation Such were his solemn Call to his sacerdotal Office
moment of his being a Priest he abode so alwaies without interruption or intermission This is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in his own Person abideth Nor doth the Apostle say that he did not dye but only that he abideth alwaies 3. It followeth from hence that he hath an unchangeable Priesthood A Priesthood subject to no change or alteration that cannot pass away But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sacerdotium successivum per successionem ab uno alteri traditum Such a Priesthood as which when one hath attained it abideth not with him but he delivereth over unto another as Aaron did his unto Eleazar his Son or it falls unto another by some Right or Law of Succession A Priesthood that goes from hand to hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Priesthood that doth not passe from one unto another And this the Apostle seems directly to intend as is evident from the Antithesis The Priests after the Order of Aaron were many and that by reason of death Wherefore it was necessary that their Priesthood should pass from one to another by Succession So that when one received it he that went before him ceased to be a Priest And so it was either the Predecessors were taken off by death or on any other just occasion as it was in the case of Abiathar who was put from the Priests Office by Solomon 1 King 2. 27. How beit our Apostle mentions their going off by death only because that was the ordinary way and which was provided for in the Law With the Lord Christ it was otherwise He received his Priesthood from none Although he had sundry Types yet he had no Predecessor And he hath none to succeed him nor can have any added or joyned unto him in his Office The whole office of the Priesthood of the Covenant and the entire administration of it are confined unto his Person There are no more that follow him than went before him The Expositors of the Roman Church are greatly perplexed in the reconciling of this Passage of the Apostle unto the present Priesthood of their Church And they may well be so seeing they are undoubtedly irreconcileable Some of them say that Peter succeeded unto Christ in his Priesthood as Eleazar did unto Aaron So Ribera some of them deny that he hath any Successor properly so called Successorem non habet nec it a quisquam Catholicus loquitur si bene circumspectè loqui velit saith Estius But it is openly evident that some of them are not so circumspect as Estius would have them but do plainly affirm that Peter was Christs Successor A Lapide indeed affirms that Peter did not succeed unto Christ as Eleazar did unto Aaron because Eleazar had the Priesthood in the same degree and dignity with Aaron and so had not Peter with Christ. But yet that he had the same Priesthood with him a Priesthood of the same kind he doth not deny That which they generally fix upon is that their Priests have not another Priesthood or offer another Sacrifice but are Partakers of his Priesthood and minister under him and so are not his Successors but his Vicars which I think is the worst composure of this difficulty they could have thought upon For 1. This is directly contrary unto the words and design of the Apostle For the Reason he assigns why the Priesthood of Christ doth not passe from him unto any other is because he abides himself for ever to discharge the Office of it Now this excludes all subordination and conjunction all Vicars as well as Successors unless we shall suppose that although he doth thus abide yet is he one way or other disabled to discharge his Office 2. The Successors of Aaron had no more another Priesthood but what he had than it is pretended that the Roman Priests have no other Priesthood but what Christ had Nor did they offer any other Sacrifice than what he offered as these Priests pretend to offer the same Sacrifice that Christ did So that still the case is the same between Aaron and his Successors and Christ and his Substitutes 3. They say that Christ may have Substitutes in his Office though he abide a Priest still and although the office still continue the same unchangeable So God in the Government of the world makes use of Judges and Magistrates yet is himself the Supreme Rector of all But this Pretence is vain also For they do not substitute their Priests unto him in that which he continueth to do himself but in that which he doth not which he did indeed and as a Priest ought to do but now ceaseth to do for ever in his own Person For the principal Act of the Sacerdotal Office of Christ consisted in his Oblation or his offering himself a Sacrifice of a sweet smelling savour unto God This he did once and ceaseth for ever from doing so any more But these Priests are assigned to offer him in Sacrifice every day as partakers of the same Priesthood with him which is indeed not to be his Substitutes but his Successors and to take his Office out of his hand as if he were dead and could henceforth discharge it no more For they do not appoint Priests to intercede in his room because they grant he continueth himself so to do but to offer Sacrifice in his stead because he doth so no more Wherefore if that be an Act of Priesthood and of their Priesthood as is pretended it is unavoidable that his Priesthood is passed from him unto them Now this is a blasphemous Imagination and directly contrary both unto the words of the Apostle and the whole Design of his Argument Nay it would lay the advantage on the other side For the Priests of the Order of Aaron had that Priviledge that none could take their Office upon them nor officiate in it whilst they were alive But although Christ abideth for ever yet according unto the sense of these men and their practice thereon he stands in need of others to officiate for him and that in the principal part of his Duty and Office For Offer himself in Sacrifice unto God he neither now doth nor can seeing henceforth he dieth no more This is the work of the Mass-Priests alone who must therefore be honoured as Christs Successors or be abhorred as his Murderers for the Sacrifice of him must be by blood and death The Argument of the Apostle as it is exclusive of this Imagination so it is cogent unto his purpose For so he proceedeth That Priesthood which changeth not but is alwaies vested in the same Person and in him alone is more excellent than that which was subject to change continually from one hand unto another For that Transmission of it from one unto another was an effect of weakness and Imperfection And the Jews grant that the frequency of their change under the second Temple was a Token of Gods displeasure But thus it was with the Priesthood of
exercise of it to carry the work through them all unto eternal perfection In the Assertion of the Ability of Christ in this matter there is a Supposition of a work whereunto great Power and efficacy is required and whereas it is emphatically affirmed that he is able to save unto the uttermost it is supposed that great Oppositions and difficulties do lye in the way of its accomplishment But these things are commonly spoken unto by our Practical Divines and I shall not therefore insist upon them The whole is farther declared by instancing in those who are to be saved or made Partakers of this Salvation He is able to save to the uttermost but yet all are not to be saved by him Yea they are but few that are so Of the most it may be said They will not come unto him that they may have life Wherefore those whom he is thus able to save and doth save accordingly are all those and only those who come unto God by him To Come to God hath a double sense in the Scripture for it is sometimes expressive of Faith sometimes of VVorship 1. To come unto God is to believe Faith or believing is a coming to God So Christ calling us unto Faith in him calleth us to come unto him Matth. 11. 28. And Unbelief is a refusal to come to him You will not come to me that you may have Life Faith in God through him is coming to the Father by him Joh. 14. 6. so to come to God by Christ is through him to believe in God 1 Pet. 1. 21. 2. Our Accesse unto God in his Worship is our coming unto him So is it most frequently expressed in the old Testament Drawing nigh unto God And the expression is taken from the Approach that was made unto the Tabernacle in and with all holy services Worship is an Approximation unto God Psal. 73. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So our Apostle calls those who worshipped God in the Ordinances of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 1. The Comers the worshippers not those that come to the Worship but those who by that Worship come to God In answer hereunto our Evangelical Worship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Accesse an Approximation a drawing nigh or coming to God Ephes. 1. 18. Heb. 10. 22. The latter sense is principally here intended for the discourse of the Apostle is concerning the slate of the Church under the New Testament with the Advantage of it above that of Old by its Relation unto the Priesthood of Christ. They came of old to God with their worship by the High Priest of the Law But those High Priests could not save them in any sense But the High Priest of the New Testament can save to the utmost all Gospel worshippers all that come to God by him But the former sense of the word is also included and supposed herein They that come unto God by Christ are such as believing in him do give up themselves in holy Obedience to worship God in and by him So is the way expressed of this coming unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is by him as an High Priest as it is at large explained by the Apostle Chap. 10. 19 20 21 22. Now to come unto God by Jesus Christ in all holy worship so as thereon to be interested in his saving Power as the High Priest of the Church is so to come 1. In Obedience unto his Authority as to the way and manner of it 2. With Affiance in his Mediation as to the Acceptance of it 3. VVith Faith in his Person as the Foundation of it 1. It is to come in Obedience unto his Authority and that on a double account 1. Of the way of coming It is not by legal Institutions it is not by our own Inventions it is only by his Appointment Matth. 28. 20. To come to God any other way gives us no interest in the care or saving Power of Christ John 15. 7 8. 2. Of that especial respect which we have in our Souls and Consciences unto his Soveraign Rule over us 2. With Affiance in his Mediation And therein Faith hath respect unto two things 1. The Sacrifice he hath offered the Attonement and Reconciliation he hath made for us whereon our whole liberty of Accesse unto God doth depend Chap. 10. 19 20 21 22. 2. To his Intercession whereby he procures actual Acceptance for our Persons and our Duties Heb. 4. 16. 1 John 2. 2. 3. The Foundation of the whole is Faith in his Person as vested with his holy Office and in the discharge of it It is so to believe in him as to believe that he is able to save to the utmost all that come unto God by him This is the ground whereon in our holy worship we assemble in his name Matth. 18. 20. And make all our Supplications unto God in his name John 16. 26. That is by an exercise of Faith and Trust in him that by and through him we shall be accepted with God And we may hence observe 1. The Salvation of all sincere Gospel worshippers is secured by the Actings of the Lord Christ in the Discharge of his Priestly Office 2. Attendance unto the Service the worship of God in the Gospel is required to interest us in the saving Care and Power of our High Priest Men deceive themselves who look to be saved by him but take no care to come to God in Holy Worship by him Nor is it an easie or common thing so to do All men pretend unto Divine worship some one way some another and in words they interpose the name of Christ therein but really to come to God by him is a matter of another import Two things are indispensibly required thereunto 1. That the Principle of saving Faith be antecedent unto it 2. That the exercise of Faith be concomitant with it Unless we are true Believers our worship will not be accepted And unless we are in the exercise of Faith on God through Christ in the performance of it it gives no glory to him it brings no Advantage unto our selves 3. Those who endeavour to come unto God any other way but by Christ as by Saints and Angels may do well to consider whether they have any such Office in Heaven as by vertue whereof they are able to save them to the uttermost That this is done by those of the Roman Church cannot with any modesty be denied yea it is avowed by them For when they are charged with the wickedness of their Doctrine and Practice in this matter evacuating the Mediation of Christ they reply that they admit of no Mediators of Reconciliation with God but only of intercession Be it so Ability to save to the utmost is here ascribed unto our High Priest upon the Account of his intercession A respect unto his Oblation whereby he made Reconciliation is included but it is the efficacy of his Intercession that is expresly regarded
in the Tabernacle and the Temple were called and appointed by God unto their Office in the Law 3. Hereon ensued the main Difference between him and them They were perswaded and hoped that these Priests should continue for ever in the Church without change or Alteration He contends that there was a time designed wherein they were to be removed and a Priest of another order to be introduced in their room which would be so far from being any disadvantage unto the Church as that the whole safety glory and blessedness thereof did depend thereon And this he proves by many cogent and irrefragable Arguments unto them As 1. That before the erection of the Levitical Priesthood by the Law there was another priest of the High God who was far greater and more excellent than those Priests yea than Abraham himself from whom they derived all their Priviledges 2. Because after the giving of the Law and the setting up of the Levitical Priesthood thereby God again promiseth to raise up another Priest in another kind after another order after the manner of him who was called unto that office long before the giving of the Law Wherefore he was prefigured before the Law and promised after the Law so that his Introduction could not be prejudiced by the Law 3. That this High Priest thus promised neither was to be nor could be of the same stock Nature or Order with the Levitical priests but one that was not only distinct from them but really inconsistent with them He manifests that there was no possibility they should be priests together or that the Church should be under the conduct of them both 4. Whereas hereon it may be said who knows whether this change and Alteration will be to the Advantage of the Church or no whether it were not better to adhere unto these priests which we have already than relinquishing them and all Benefits by them to betake our selves unto this new High Priest the Apostle in answer unto this possible Objection declares in sundry instances the excellency of this other Priest above them And not only so but he proves undeniably that by all which those other Priests did perform in divine service and by all that the Law could effect whereby they were constituted and made Priests there was no Access unto God no Perfection nor Consummation in peace of Conscience to be obtained For there were so many defects and weaknesses that accompanied them and their services as rendred them wholly unable to attain those great Ends. On the other hand he manifesteth and proveth that by this one single High Priest now introduced and his one sacrifice offered once for all by reason of the perfection of the one and the other all those blessed Ends were compleatly accomplished This being the Design of the Apostles Discourse in this Chapter he giveth us a summary of the whole and of the principal Grounds which he proceeds upon with wonderful Brevity in this last verse For upon an acknowledgement of the different Principles mentioned he shews us in an elegant Antithesis 1. The different means of the constitution of these different Priests on the one hand the Law and on the other the Word of the Oath 2. The different times of their constitution the one in the giving of the Law the other after the Law 3. The difference of their Persons those of the first sort were Men and no more the other was the Son 4. The Difference in their state and condition the former had infirmities the later is consecrated for ever 5. This also is included in the words that those of the first sort were many men that had infirmities he of the later was one only And in these things as we shall briefly see be the springs of all the Arguments which the Apostle hath used in this case and a plain Representation is given us of the Truth he contended for 1. The first Difference is in the constituting Principles of these distinct Offices That on the part of the Levitical Priesthood was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that is the ceremonial Law as we call it the Law given in Horeb concerning Religious Rites the way and manner of the Solemn worship of God in the Tabernacle It was not the Moral Law not immediatly the commands of the Decalogue but the especial Law of divine Service and Worship that is intended And what doth the Law do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It appointeth It did so Morally God appointed them in and by the Law And he speaks in the Present Tense So long as the Law continueth in force and Efficacy it appointeth such Priests None other are to be looked for in or expected from the Law Now a Moral Rule or Institution is sufficient to convey power and Authority of office unto men So is it under the New Testament It is the Gospel that makes Ministers and not the People or any others who have no power but only to act in Obedience unto the Laws thereof Hereby those other Priests came so to be Hereunto is opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Oath as the constituting cause of this new Priest and Priesthood Thus much it had in common with the other way It was a word as that was also The Law was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word spoken by Angels chap. 2. 2. The word of God though spoken by them And a word in this sense is either a meer word of command or a word of Promise either of which is sufficient to constitute an office being Declarations of the Authority of God himself By this Word was both the Office of the Priesthood of Christ consecrated and himself called to be a Priest See the Exposition on chap. 5. ver 5 6. But herein especially did this Word excel the Word of the Law in that it was confirmed by the Oath of God It was the Word the Will the Promise of God declared in and by his Oath And herein hath it many Advantages above the Law which was not so As 1. An high federal Solemnity Things confirmed by an Oath are peculiarly Sacred and are distinguished from all things that are not so And therefore the Interposition of an Oath was originally it may be solely used in the confirmation of Covenants about things of moment and wherein several Parties were highly concerned 2. An Oath declares the immutability of that Counsel whence the matter sworn unto doth proceed In the giving of the Law God declared his will so far as to what he would have the People at present obliged unto But he did not by any means declare that he had in his unchangeable counsel determined that the kind of worship and state of the Church then erected should continue for ever Yea he did many ways intimate that he did reserve unto himself the power of altering the whole But now the Immutability of Gods Counsel is declared by his Oath What was this Oath of God and how
the Lord Christ was made a Priest thereby hath been before at large declared The Apostle takes notice of it here only as it was given out in prophecy by David which was but a Solemn Declaration of the Eternal compact between the Father and the Son 2. The Difference of the Time wherein these Priesthoods were ordained is included on the one hand and expressed on the other For the former it was when the Law was given whereby they were made Priests the latter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Law or the giving of it This I confess doth not appear at first view to be to the advantage of the Apostles Design namely that this Oath was after the Law For in another place he expresly argues on the other hand that what is first in such cases hath the Preeminence and cannot be disanulled by what doth ensue Gal. 3. 17. And this I say that the Covenant that was confirmed before of God in Christ the Law which was four hundred and thirty years after cannot disanul that it should make the Promise of none effect May it not be as well said that this Oath which was declared about four hundred years after the giving of the Law could not disanul it or make it of none effect The Objection being not without its difficulty I shall spend a little time in the full solution of it I answer therefore That what followeth after cannot Disanul what went before 1. If that which is afterwards introduced be consistent with what was before established For in that case there is no intimation of the Pleasure of God that it should be disanulled He may add what he will unto what is already ordained so it be consistent with it without prejudicing the first Institution 2. Especially it cannot do so if it be inferior unto that which went before either in Dignity or use and benefit and so be made subservient unto it 3. And it must be invalid unto any such Purpose if it had no other antecedent foundation that did indeed precede the former Grant for if it have so it may rationally be supposed to be farther declared on purpose to supersede it Now thus it was with the Law in respect unto the Promise which as the Apostle proves going before it could not be disanulled by it For 1. The Law as it was then ordained of God was consistent with the Promise Yea and given in the pursuit of it so as that there was no need that any should forsake the Promise to comply with the Will of God in giving the Law 2. The Law as it was inferior in Dignity and Use unto the Promise so it was made subordinate and subservient unto it For the man end of giving the Law was to guide and direct the Church unto the right use and benefit of the Promise 3. The Promise had an absolute priority above the Law There was no Ground or Foundation laid for the Law no intimation of its future introduction before the giving of the Promise And therefore the Promise could not be disannulled by it But in the present case all things are otherwise For 1. The Priesthood confirmed by an Oath and introduced after the Law was utterly inconsistent with the Law and the Priesthood thereof This the Apostle hath fully proved before Wherefore of necessity either the Law and the Priesthood of it must be disannulled or the Oath of God must be of none effect For what he had sworn unto was inconsistent with the continuance of what was before appointed for a time 2. This new Priesthood could no way be made subordinate or subservient unto the other so as to leave it a place in the Church But as it was eminently above it in Dignity and Benefit so the use of the other was only to be an Introduction unto it and therefore must cease thereon 3. This Priesthood had its Reasons Grounds Foundation and Representation long before the giving of the Law For besides that it had a virtual constitution in the first Promise 2000 years before the giving of the Law it had also a Typical Representation before it in the Priesthood of Melchisedek and it received only a Declaration and Confirmation in the Account given of the Oath of God after the Law Wherefore the direct contrary is here the matter in hand unto what is spoken unto in that other Argument of the Apostle And therein the first thing namely the Promise was confirmed by an Oath the latter was not But here the latter which was after the Law was confirmed by the Oath of God which the Law was not And hereon its being after the Law is a sufficient Evidence of its preeminence above the Law and all the Institutions of it For hereby was that introduced which was to supply all the defects and weaknesses of the Law and its Priesthood and so to disanul them and take them out of the way 3. The third Difference is that the Law made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men to be High Priests that is those who were meer men and no more And therefore notwithstanding the Office and Dignity which they were called and exalted unto they were all but servants in the House of God nor could they be any other as the Apostle proves Chap. 3. 5. In opposition hereunto the Word of the Oath makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son an High Priest that Son who is Lord over the whole House and whose the House is as he declares in the same place ver 5 6. And in this word the Apostle openeth the necessity and Dignity of the Priesthood of the New Testament For it consists in the Dignity of the Person designed unto that Office This was no other nor could be other but the Son the Eternal Son of God Filium nempe Dei non hominem caeteris parem nascendi sorte saith Grotius as though Christ were here called the Son that is the Son of God because he was differenced from other Men in the way and manner of his birth being born of a Virgin But this is not the true and formal Reason of this Denomination Christ is the Son of God by Eternal Generation and thereon alone doth his Sonship depend But many ways there were whereby he was manifested so to be especially by his miraculous Conception and Nativity and by his Resurrection from the Dead Hence with respect unto them he is sometimes called the Son of God not that he became so thereby but was only declared so to be This therefore the Apostle resolves the force of his Argument into namely the Dignity of the Person of our High Priest he was the Son of God for hereon the whole excellency and efficacy of his Priesthood doth depend 4. It is added in the last place that the Law made men Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that had infirmity subject to infirmities And these were of two sorts Moral and Natural neither could they be freed from either of
which was necessary for every High Priest by Gods Institution There never was any High Priest but his Office and Duty it was to Offer Gifts and Sacrifices for unto that end was he ordained of God Hence he infers that it was necessary that This Man should have somewhat to Offer For being a Minister of the Heavenly Sanctuary and the true Tabernacle an High Priest he was But this he could not be unless he had somewhat to offer unto God A Priest that had nothing to offer that was not ordained unto that end is indeed no Priest at all And in this Assumption of the Apostle we may observe 1. The note of inference Wherefore 2. The Designation of the Person spoken of This man 3. The Manner of the Asscription made unto him He must have 4. The matter of it somewhat to offer 1. The note of Inference is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore It is frequently used by the Apostle in this Epistle when he proves his present Assertions from the Old Institutions of the Law and their signification Chap. 2. 17. 3. 1. 25. 9 18. And the whole force of this Inference especially that in this place depends on this Supposition that all the Old Typical Institutions did represent what was really to be accomplished in Christ whence it was necessary that he should be what they did signify and represent Hence it is often observed in the Gospel that he did or suffered such things or in such a manner because things were so ordered under the Law 2. The Designation of the Person is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Man He of whom we speak this High Priest of the New Testament whom he had before described and specified by his Name Jesus and by his Dignity the Son of God That this Man this Jesus the High Priest of the New Testament 3. The subject being stated that which he affirmes thereof is that He this Priest must have somewhat to offer And this was of necessity that so it should be For what ever otherwise this Glorious Person were or might be yet an High Priest he could not be unless he had somewhat to offer for to offer Gifts and Sacrifices is the sole end of that office This necessity then was absolute For without this no Office of Priesthood could be discharged and consequently no Attonement be made nor could we be brought unto God And it is said that it was thus necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he should have And it is not Possession only that is intended but Possession with respect unto use He was so to have somewhat to offer as to offer it accordingly For it would not avail the Church to have an high Priest that should have somewhat to offer if it were not actually offered Wherefore respect is had both unto the meetness of Christ unto his Office and his Faithfulness therein He had what to offer and he did offer it 3. The matter of his offering is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somewhat to offer that is in Sacrifice unto God The Apostle expresseth it indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what it is which he was to have he doth not as yet declare He was not ingaged farther by his present Argument But he elsewhere declares expressly what this was that he had to offer what was the matter of his Sacrifice and what it was necessary that it should be And this was himself His whole Humane Nature Soul and Body It may be it will be said that it doth not necessarily follow that if he have somewhat to offer it must be himself For he might offer somewhat else out of the Flocks and Herds as they did of old Nor indeed doth the Apostle intend directly to prove it in this place namely that it must be himself which he must offer But it doth necessarily follow from the Arguments before insisted on Chap. 7. For whatever else God had appointed or approved of to be offered in Sacrifice he had ordained the Levitical Priesthood to offer and appropriated the offering of it unto them so as no such Sacrifice could ever be offered by any who was not of the seed of Aaron Whereas therefore our High Priest was not of the Tribe of Levi but of Judah it is evident that he could not offer any of the things which were appropriated unto their ministry and service And hence our Apostle in the next verse affirmes directly that if he was on the Earth that is to officiate in his Office with the things of the Earth after the manner of other Priests he could not be so much as a Priest at all seeing all such services were appropriated unto and performed by the Priests of another Order Again if he might have done so and accordingly had done so our Apostle manifests that his Priesthood must have been ineffectual as unto the proper ends of it For the Law could make nothing perfect not only because of the Infirmity and Imperfection of its Priests but also because of the Insufficiency of its Sacrifices unto the great ends of expiating sin by whomsoever they were offered For it is impossible as he declares that the Blood of Bulls or Goats should ever take away sin or purge the conscience of the sinner Chap. 10. 1 2 3. c. Wherefore as it was necessary that he should have somewhat to offer so it was necessary that this somewhat should be himself and nothing else Something must yet be added as unto the reading of the words themselves which influenceth their proper sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary of necessity must have the verb substantive added to determine its signification Erasmus adds est it is necessary and we render it it is of necessity Beza supplies fuit as doth the Syriack Interpreter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuit erat it was necessary And so he renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by quod offerret which he should offer in both respecting the time past Others render it by quod offerat which he may offer with respect unto the time present or to come And Beza gives this account of his Translation namely that the Apostle having respect unto the Sacrifice of Christ which was past affirms that it was necessary that he should have somewhat that he might offer and not that it is necessary that he should have somewhat to offer And although I will not deny but that the Lord by reason of the perpetual efficacy of his Oblation and the Representation of it in his Intercession may be said to offer himself yet his Sacrifice and Oblation of himself were properly on the Earth as I have fully proved elsewhere This Text being urged by Grotius with respect unto the Offering and Sacrifice of Christ Crellius replies Concludit Scriptor Divinus ex eo quod Christus sit Sacerdos necesse esse ut habeat quod offerat non ut loquitur Grotius necesse fuisse ut haberet quod offerret quasi de
re praeteritâ loquatur Respons ad cap. x. But as Beza very well observes the Apostle had before mentioned the one offering of Christ as already perfected and compleated Chap. 7. 27. He cannot therefore speak of it now but as that which was past and here he only shews how necessary it was that he should have himself to offer and so to offer himself as he had done And from these words we may observe 1. That there was no salvation to be had for us no not by Jesus Christ himself without his Sacrifice and Oblation It was of necessity that he should have somewhat to offir as well as those Priests had of old according to the Law Some would have it that the Lord Christ is our Saviour because he declared unto us the way of salvation and gave us an example of the way whereby we may attain it in his own personal obedience But whence then was it of necessity that he must have somewhat to offer unto God as our Priest that is for us For this belongeth neither unto his Doctrine nor Example And it was necessary that he should have somewhat to offer in answer unto those Sacrifices of old which were offered for the expiation of sin Nor would our salvation be otherwise effected by any other Acts or Duties of our High Priest For the Church could not be saved without taking away the guilt of sin And the whole design of the Priests and Sacrifices of old was to teach and instruct the Church how alone this might be performed And this was only by making atonement for it by Sacrifice wherein the Beast sacrificed did suffer in the room of the Sinner and did by Gods institution bear his iniquity And this our Apostle hath respect unto and the realizing of all those Typical Representations in Christ without which his whole discourse is useless and vain Wherefore there was no other way for our salvation but by a real propitiation or atonement made for our sins And whosoever looketh for it otherwise but in the faith and virtue thereof will be deceived 2. As God designed unto the Lord Christ the work which he had to do so he provided for him and furnished him with whatever was necessary thereunto Somewhat he must have to offer And this could not be any thing which was the matter of the Sacrifices of the Priests of old For all those Sacrifices were appropriated unto the discharge of the Priesthood And besides they were none of them able to effect that which he was designed to do Wherefore a body did God prepare for him as is declared at large Chap. 10. 1 2 3 4 5 6 7 8 c. 3. The Lord Christ being to save the Church in the way of Office he was not to be spared in any thing necessary thereunto And in conformity unto him 4. Whatever state or condition we are called unto what is necessary unto that state is indispensibly required of us So is Holiness and Obedience required unto a state of Reconciliation and Peace with God VER IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VUl. Lat. si esset super terram all others in terra to the same purpose Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even also he should not be a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and renders the words cum essent qui offerrent Rhem. Whereas there were who did offer The Syriack agrees with the Original Manentibus illis Sacerdotibus quum sint alii Sacerdotes In the preceding Discourses the Apostle hath fully proved that the Introduction of this new Priesthood under the Gospel had put an end unto the old and that it was necessary so it should do because as he had abundantly discovered in many instances it was utterly insufficient to bring us unto God or to make the Church-State perfect And withall he had declared the nature of this new Priesthood In particular he hath shewed that although this High Priest offered his great expiatory Sacrifice once for all yet the consummation of this Sacrifice and the derivation of the Benefits of it unto the Church depended on the following discharge of his Office with his personal state and condition therein For so was it with the High Priest under the Law as unto his great Anniversary Sacrifice at the Feast of Expiation whose efficacy depended on his entrance afterwards into the holy place Wherefore he declares this state of our High Priest to be spiritual and heavenly as consisting in the Ministry of his own Body in the Sanctuary of Heaven Having fully manifested these things unfolding the mystery of them he proceeds in this Verse to shew how necessary it was that so it should be namely that he should neither offer the things appointed in the Law nor yet abide in the state and condition of a Priest here on earth as those other Priests did In brief he proves that he was not in any thing to take on him the Administration of holy things in the Church according as they were then established by Law For whereas it might be objected If the Lord Christ was an High Priest as he pleaded why then did he not administer the holy things of the Church according to the duty of a Priest To which he replies That so he was not to do yea a supposition that he might do so was inconsistent with his Office and destructive both of the Law and the Gospel For it would utterly overthrow the Law for one that was not of the Line of Aaron to officiate in the holy place and God had by the Law made provision of others that there was neither room nor place for his Ministry And the Gospel also would have been of no use thereby seeing the Sacrifice which it is built upon would have been of the same nature with those under the Law This the Apostle confirms in this Verse For indeed if he were on earth he should not be a Priest seeing that there are Priests that offer Gifts according to the Law The words are an Hypothetical Proposition with the Reason or Confirmation of it The Proposition is in the former part of the Verse For if indeed he were on the earth he should not be a Priest Hereof the remainder of the words is the Reason or Confirmation Seeing that there are Priests that offer Gifts according unto the Law And we may consider first the Causal Connexion For which relates unto what he had discoursed immediately before as introducing a Reason why things ought to be as he had declared He had in sundry instances manifested his present state and condition with the way and manner of the discharge of his Office A Priest he was and therefore he must have somewhat to offer which must be somewhat of his own seeing the Law would not accommodate him with a Sacrifice nor yet the whole Creation the Law having prepossessed unto its own use all that was clean and fit
to be offered unto God A Sanctuary he must also have wherein to officiate and this was to be Heaven itself because he was himself exalted into Heaven and set down at the right hand of God And of all this there was yet another especial Reason For if he were on the earth c. If indeed he were on earth The Emphasis of the Particle Per is not to be omitted If really it were so or therein is Force granted unto the Concession that the Apostle here makes truly it must be so If he were on Earth includes two things 1. His continuance and abode on the Earth If he were not exalted into Heaven in the discharge of his Office if he were not at the right hand of God if he were not entred into the heavenly Sanctuary but could have discharged his whole Office here on the Earth without any of these things If he were thus on the Earth or thus to have been on the Earth 2. The state and condition of his Priesthood If he were on the Earth or had a Priesthood of the same order and constitution with that of the Law if he were to have offered the same Sacrifices or of the same kind with them which were to be perfected on the Earth if he were not to have offered himself wherein his Sacrifice could not be absolutely consummate without the presentation of himself in the most holy place not made with hands These two things the Apostle was treating of 1 His present state and condition as to the Sanctuary wherein he administred which was heavenly 2 His Sacrifice and Tabernacle which was himself in opposition unto both these is this Supposition made If he were on the Earth This therefore is the full sense of this Supposition which is well to be observed to clear the meaning of the whole Verse which the Socinians endeavor with all their skill and force to wrest unto their Heresie If we did aver him to have such a Priesthood as in the discharge thereof he were always to continue on the Earth and to administer in the Sanctuary of the Tabernacle or Temple with the blood of legal Sacrifices On this Supposition the Apostle grants that he could not be a Priest He had not been or could not be so much as a Priest or a Priest at all in any sense That a Priest he was to be and that of necessity he must be so he had proved before And on the occasion thereof he declares the nature of his Sacrifice Tabernacle and Sanctuary and now proves that they were so necessary for him that without them he could not have been a Priest It will be said that he was a Priest on the Earth and that therein he offered his great Expiatory Sacrifice in and by his own blood And it is true But 1 This was not on the Earth in the sense of the Law which alone appointed the Sacrifices on the Earth it was not in the way nor after the manner of the Sacrifices of the Law which are expressed by that Phrase on the Earth 2 Although his Oblation or Sacrifice of himself was compleat on the Earth yet the whole Service belonging thereunto to make it effectual in the behalf of them for whom it was offered could not be accomplished on the Earth Had he not entred into Heaven to make a representation of his Sacrifice in the holy place he could not have been the High Priest of the Church from that offering of himself because the Church could have enjoyed no benefit thereby Nor would he ever have offered that Sacrifice if he had been to abide on the Earth and not afterwards to have entred the heavenly Sanctuary to make it effectual The High Priest on the great day of Expiation perfected his Sacrifice for his own sin and the sins of the people without the Tabernacle But yet he neither could nor would nor ought to have attempted the offering of it had it not been with a design to carry the blood into the holy place to sprinkle it before the Ark and Mercy-seat the Throne of Grace So was Christ to enter into the holy place not made with hands or he could not have been a Priest The reason of this Assertion and Concession is added in the latter part of the Verse Seeing there are Priests that offer Gifts according to the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdotibus existentibus cum sint Sacerdotes whereas there are Priests The Apostle doth not grant that at that time when he wrote this Epistle there were legal Priests de jure offering Sacrifices according to the Law De facto indeed there were yet such Priests ministring in the Temple which was yet standing But in this whole Epistle as to right and acceptance with God he proves that their Office was ceased and their administrations useless Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respects the legal Institution of the Priests and their right to officiate then when the Lord Christ offered his Sacrifice Then there were Priests who had a right to officiate in their Office and to offer Gifts according to the Law Two things are to be inquired into to give us the sense of these words and the force of the Reason in them 1. Why might not the Lord Christ be a Priest and offer his Sacrifice continuing on the Earth to consummate it notwithstanding the continuance of these Priests according unto the Law 2. Why did he not in the first place take away and abolish this order of Priests and so make way for the Introduction of his own Priesthood I answer unto the first That if he had been a Priest on the Earth to have discharged the whole work of his Priesthood here below whil'st they were Priests also then he must either have been of the same order with them or of another and have offered Sacrifices of the same kind as they did or Sacrifices of another kind But neither of these could be For he could not be of the same order with them This the Apostle proves because he was of the Tribe of Judah which was excluded from the Priesthood in that it was appropriated unto the Tribe of Levi and Family of Aaron And therefore also he could not offer the same Sacrifices with them for none might do so by the Law but themselves And of another order together with them he could not be For there is nothing foretold of Priests of several Orders in the Church at the same time Yea as we have proved before the Introduction of a Priesthood of another order was not only inconsistent with that Priesthood but destructive of the Law itself and all its Institutions Wherefore whil'st they continued Priests according to the Law Christ could not be a Priest among them neither of their order nor of another that is if the whole administration of his Office had been upon the Earth together with theirs He could not be a Priest among them 2. Unto the second Inquiry I
the eyes of flesh Ichabod where is the glory of it or it hath no glory Jude tells us of a Contest between Michael and the Devil about the Body of Moses ver 9. It is generally thought that the Devil would have hindred the Burial of it that in process of time it might have been an occasion of Idolatry among that People But that which was signified hereby was the Contest he made to keep the Body of Moses the whole System of Mosaical Worship and Ceremonies from being buried when the life and soul of it was departed And this hath proved the ruine of the Jews unto this day 2. Consider the progress of these heavenly things that is of Jesus Christ and all the effects of his Mediation in Grace and Glory 1 The Idea the original Pattern or Exemplar of them was in the mind the counsel the wisdom and will of God Ephes. 1. 5 8 9. 2 Hereof God made various accidental Representations preparatory for the full expression of the glorious eternal Idea of his mind So he did in the appearance of Christ in the form of humane nature to Abraham Jacob and others so he did in the Pattern that he shewed unto Moses in the Mount which infused a spirit of life into all that was made unto a resemblance of it So he did in the Tabernacle and Temple as will be more fully declared afterwards 3 He gave a substantial Representation of the eternal Idea of his Wisdom and Grace in the Incarnation of the Son in whom the fulness of the Godhead dwelt substantially and in the discharge of his work of Mediation 4 An Exposition of the whole is given us in the Gospel which is Gods means of instructing us in the eternal counsels of his Wisdom Love and Grace as revealed in Jesus Christ 2 Cor. 3. 18. The actings of Faith with respect unto these heavenly things do begin where the Divine Progress of them doth end and end where it begins Faith in the first place respects and receives the Revelation of the Gospel which is the means of its receiving and resting in Christ himself And through Christ our Faith is in God 1 Pet. 1. 20. as the eternal Spring and Fountain of all Grace and Glory VER VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no material difference in any Translators ancient or modern in the rendering of these words their signification in particular will be given in the Exposition VER VI. But now he hath obtained a more excellent Ministry by how much also he is the Mediator of a better Covenant which was established on better Promises IN this Verse beginneth the Second Part of the Chapter concerning the difference between the two Covenants the Old and the New with the Preheminence of the latter above the former and of the Ministry of Christ above the High Priests on that account The whole Church state of the Jews with all the Ordinances and Worship of it and the Priviledges annexed unto it depend wholly on the Covenant that God made with them at Sinai But the introduction of this new Priesthood whereof the Apostle is discoursing did necessarily abolish that Covenant and put an end unto all sacred Ministrations that belonged unto it And this could not well be offered unto them without the supply of another Covenant which should excell the former in Priviledges and Advantages For it was granted among them that is was the design of God to carry on the Church unto a perfect state as hath been declared on Chap. 7. Wherefore he would not lead it backward nor deprive it of any thing it had enjoyed without provision of what was better in its room This therefore the Apostle here undertakes to declare And he doth it after his wonted manner from such Principles and Testimonies as were admitted among themselves Two things unto this purpose he proves by express Testimonies out of the Prophet Jeremiah 1. That besides the Covenant made with their Fathers in Sinai God had promised to make another Covenant with the Church in his appointed time and season 2. That this other promised Covenant should be of another nature than the former and much more excellent as unto spiritual Advantages unto them who were taken into it From both these fully proved the Apostle infers the necessity of the Abrogation of that first Covenant wherein they trusted and unto which they adhered when the appointed time was come And hereon he takes occasion to declare the Nature of the two Covenants in sundry instances and wherein the differences between them did consist This is the substance of the remainder of this Chapter This Verse is a Transition from one Subject unto another namely from the Excellency of the Priesthood of Christ above that of the Law unto the Excellency of the New Covenant above the Old And herein also the Apostle artificially compriseth and confirmeth his last Argument of the Preheminency of Christ his Priesthood and Ministry above those of the Law And this he doth from the Nature and Excellency of that Covenant whereof he was the Mediator in the discharge of his Office There are two Parts of the words 1. An Assertion of the Excellency of the Ministry of Christ. And this he expresseth by way of comparison He hath obtained a more excellent Ministry and after declareth the degree of that comparison By how much also II. He annexeth the Proof of this Assertion in that he is the Mediator of a better Covenant established on better or more excellent Promises In the first of these there occur these five things 1. The note of its Introduction But now 2. What is ascribed in the Assertion unto the Lord Christ and that is a Ministry 3. How he came by that Ministry He hath obtained it 4. The quality of this Ministry it is better or more excellent than the other 5. The measure and degree of this Excellency By how much also all which must be spoken unto for the opening of the words 1. The Introduction of the Assertion is by the Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now is a note of time of the present time But there are Instances where these Adverbial Particles thus conjoyned do not seem to denote any time or season but are meerly adversative Rom. 7. 17. 1 Cor. 5. 11. Chap. 7. 14. But even in those places there seems a respect unto time also and therefore I know not why it should be here excluded As therefore there is an Opposition intended unto the Old Covenant and the Levitical Priesthood so the season is intimated of the Introduction of that Covenant and the better Ministry wherewith it was accompanied Now at this time which is the season that God hath appointed for the Introduction of the New Covenant and Ministry To the same purpose the Apostle expresseth himself treating of the same subject Rom. 3. 26. to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at this instant season now the Gospel is preached his
is the great evidence of the degeneracy of Christian Religion Whereas this is the first general Notion of the Office of Christ that which comprizeth the whole Ministry committed unto him and containeth in itself the especial Offices of King Priest and Prophet whereby he dischargeth his Mediation some things must be mentioned that are declarative of its nature and use And we may unto this purpose observe 1. That unto the Office of a Mediator it is required that there be different Persons concerned in the Covenant and that by their own wills as it must be in every compact of what sort soever So saith our Apostle A Mediator is not of one but God is one Gal. 3. 20. that is if there were none but God concerned in this matter as it is in an absolute Promise or sovereign Precept there would be no need of no place for a Mediator such a Mediator as Christ is Wherefore our consent in and unto the Covenant is required in the very notion of a Mediator 2. That the Persons entering into Covenant be in such a state and condition as that it is no way convenient or morally possible that they should treat immediately with each other as to the ends of the Covenant For if they are so a Mediator to go between is altogether needless So was it in the original Covenant with Adam which had no Mediator But in the giving of the Law which was to be a Covenant between God and the People they found themselves utterly insufficient for an immediate Treaty with God and therefore desired that they might have an Internuntius to go between God and them to bring his Proposals and carry back their consent Deut. 5. 23 24 25 26 27. And this is the voice of all men really convinced of the Holiness of God and their own condition such is the state between God and sinners The Law and the Curse of it did so interpose between them that they could not enter into any immediate Treaty with God Psal. 5. 3 4 5. This made a Mediator necessary that the New Covenant might be established whereof we shall speak afterwards 3. That he who is this Mediator be accepted trusted and rested in on both sides or the Parties mutually entering into Covenant An absolute Trust must be reposed in him so that each Party be everlastingly obliged in what he undertaketh on their behalf and such as admit not of his terms can have no benefit by no interest in the Covenant So was it with the Lord Christ in this matter On the part of God he reposed the whole trust of all the concernments of the Covenant in him and absolutely rested therein Behold saith he of him my servant whom I uphold mine Elect in whom my Soul delighteth or is well pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 3. 17. When he undertook this Office and said Lo I come to do thy Will O God the Soul of God rested in him Exod. 23. 21. Joh. 5. 20 21 22. And to him he gives an account at last of his discharge of this thing Joh. 17. 4. And on our part unless we resign our selves absolutely unto an universal trust in him and reliance on him and unless we accept of all the terms of the Covenant as by him proposed and engage to stand unto all that he hath undertaken on our behalf we can have neither share nor interest in this matter 4. A Mediator must be a middle Person between both Parties entering into Covenant and if they be of different natures a perfect compleat Mediator ought to partake of each of their natures in the same Person The necessity hereof and the glorious wisdom of God herein I have elsewhere at large demonstrated and shall not therefore here again insist upon it 5. A Mediator must be one who voluntarily and of his own accord undertaketh the work of Mediation This is required of every one who will effectually mediate between any Persons at variance to bring them unto an agreement on equal terms So it was required that the will and consent of Christ should concur in his susception of this Office and that they did so himself expresly testifieth Chap. 10. 5 6 7 8 9 10. It is true he was designed and appointed by the Father unto this Office whence he is called his Servant and constantly witnesseth of himself that he came to do the Will and Commandment of him that sent him But he had that to do in the discharge of this Office which could not according unto any Rules of Divine Righteousness be imposed on him without his own voluntary consent And this was the ground of the eternal compact that was between the Father and the Son with respect unto his Mediation which I have elsewhere explained And the testification of his own Will Grace and Love in the susception of this Office is a principal motive unto that Faith and Trust which the Church placeth in him as the Mediator between God and them Upon this his voluntary undertaking doth the Soul of God rest in him and he reposeth the whole Trust in him of accomplishing his Will and Pleasure or the design of his Love and Grace in this Covenant Isa. 53. 10 11 12. And the Faith of the Church whereon Salvation doth depend must have love unto his Person inseparably accompanying of it Love unto Christ is no less necessary unto Salvation than Faith in him And as Faith is resolved into the sovereign Wisdom and Grace of God in sending him and his own ability to save to the uttermost those that come to God by him so Love ariseth from the consideration of his own Love and Grace in his voluntary undertaking of this Office and the discharge of it 6. In this voluntary undertaking to be a Mediator two things were required 1. That he should remove and take out of the way whatever kept the Covenanters at distance or was a cause of enmity between them For it is supposed that such an enmity there was or there had been no need of a Mediator Therefore in the Covenant made with Adam there having been no variance between God and man nor any distance but what necessarily ensued from the distinct natures of the Creator and a Creature there was no Mediator But the design of this Covenant was to make Reconciliation and Peace Hereon therefore depended the necessity of Satisfaction Redemption and the making of atonement by Sacrifice For man having sinned and apostatized from the Rule of God making himself thereby obnoxious unto his wrath according unto the eternal Rule of Righteousness and in particular unto the Curse of the Law there could be no new Peace and Agreement made with God unless due satisfaction were made for these things For although God was willing in infinite Love Grace and Mercy to enter into a new Covenant with fallen man yet would he not do it unto the prejudice of his Righteousness the dishonour of his Rule and the contempt of his Law Wherefore
Obedience and Reward that was between God and him was not expresly called a Covenant but it contained the express nature of a Covenant For it was the agreement of God and Man concerning Obedience and Disobedience Rewards and Punishments Where there is a Law concerning these things and an agreement upon it by all Parties concerned there is a formal Covenant Wherefore it may be considered two ways 1 As it was a Law only so it proceeded from and was a consequent of the nature of God and man with their mutual Relation unto one another God being considered as the Creator Governor and Benefactor of man and man as an intellectual Creature capable of moral Obedience This Law was necessary and is eternally indispensible 2 As it was a Covenant and this depended on the will and pleasure of God I will not dispute whether God might have given a Law unto men that should have had nothing in it of a Covenant properly so called as is the Law of Creation unto all other Creatures which hath no Rewards nor Punishments annexed unto it Yet this God calls a Covenant also inasmuch as it is an effect of his purpose his unalterable will and pleasure Jer. 33. 20 21. But that this Law of our Obedience should be a formal compleat Covenant there was moreover some things required on the part of God and some also on the part of man Two things were required on the part of God to compleat this Covenant or he did so compleat it by two things First By annexing unto it Promises and Threatnings of Reward and Punishment the first of Grace the other of Justice Secondly The expression of these Promises and Threatnings in external signs the first in the Tree of Life the latter in that of the knowledge of good and evil By these did God establish the original Law of Creation as a Covenant gave it the nature of a Covenant On the part of man it was required that he accept of this Law as the Rule of the Covenant which God made with him And this he did two ways 1 By the innate Principles of Light and Obedience concreated with his Nature By these he absolutely and universally assented unto the Law as proposed with Promises and Threatnings as good holy just what was meet for God to require what was equal and good unto himself 2 By his acceptance of the Commands concerning the Tree of Life and that of the knowledge of good and evil as the signs and pledges of this Covenant So was it established as a Covenant between God and man without the interposition of any Mediator This is the Covenant of Works absolutely the old or first Covenant that God made with men But this is not the Covenant here intended For 1. The Covenant called afterwards the first was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament So it is here called It was such a Covenant as was a Testament also Now there can be no Testament but there must be death for the confirmation of it Chap. 9. 16. But in the making of the Covenant with Adam there was not the death of any thing whence it might be called a Testament But there was the death of Beasts in Sacrifice in the confirmation of the Covenant at Sinai as we shall see afterwards And it must be observed that although I use the name of a Covenant as we have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the true signification of that word will more properly occur unto us in another place yet I do not understand thereby a Covenant properly and strictly so called but such an one as hath the nature of a Testament also wherein the good things of him that makes it are bequeathed unto them for whom they are designed Neither the word used constantly by the Apostle in this Argument nor the design of his Discourse will admit of any other Covenant to be understood in this place Whereas therefore the first Covenant made with Adam was in no sense a Testament also it cannot be here intended 2. That first Covenant made with Adam was as unto any benefit to be expected from it with respect unto acceptation with God Life and Salvation ceased long before even at the entrance of sin It was not abolished or abrogated by any Act of God as a Law but only was made weak and insufficient unto its first end as a Covenant God had provided a way for the salvation of sinners declared in the first Promise When this is actually embraced that first Covenant ceaseth towards them as unto its Curse all its Concerns as a Covenant and obligation unto sinless obedience as the condition of life because both of them are answered by the Mediator of the New Covenant But as unto all those who receive not the grace tendered in the Promise it doth remain in full force and efficacy not as a Covenant but as a Law and that because neither the Obedience it requires nor the Curse which it threatens are answered Thence if any man believeth not the wrath of God abideth on him For its Commands and Curse depending on the necessary relation between God and man with the Righteousness of God as the Supreme Governor of Mankind they must be answered and fulfilled Wherefore it was never abrogated formally But as all Unbelievers are still obliged by it and unto it must stand or fall so it is perfectly fulfilled in all Believers not in their own persons but in the person of their Surety God sending forth his Son in the likeness of sinful flesh and condemning sin in the flesh that the righieousness of the Law might be fulfilled in us Rom. 8. 3 4. But as a Covenant obliging unto personal perfect sinless Obedience as the condition of Life to be performed by themselves so it ceased to be long before that Introduction of the New Covenant which the Apostle speaks of that was promised in the latter days But the other Covenant here spoken of was not removed or taken away until this New Covenant was actually established 3. The Church of Israel was never absolutely under the power of that Covenant as a Covenant of Life For from the days of Abraham the Promise was given unto them and their Seed And the Apostle proves that no Law could afterwards be given or Covenant made that should disannul that Promise Gal. 3. 17. But had they been brought under the Old Covenant of Works it would have disannulled the Promise For that Covenant and the Promise are diametrically opposite And moreover if they were under that Covenant they were all under the Curse and so perished eternally which is openly false For it is testified of them that they pleased God by Faith and so were saved But it is evident that the Covenant intended was a Covenant wherein the Church of Israel walked with God until such time as this better Covenant was solemnly introduced This is plainly declared in the ensuing Context especially in the close of the Chapter where
speaking of this former Covenant he says it was become old and so ready to disappear Wherefore it is not the Covenant of Works made with Adam that is intended when this other is said to be a better Covenant Secondly There were other faederal Transactions between God and the Church before the giving of the Law on Mount Sinai Two of them there were into which all the rest were resolved 1. The first Promise given unto our first Parents immediately after the Fall This had in it the nature of a Covenant grounded on a Promise of Grace and requiring Obedience in all that received the Promise 2. The Promise given and sworn unto Abraham which is expresly called the Covenant of God and had the whole nature of a Covenant in it with a solemn outward Seal appointed for its confirmation and establishment Hereof we have treated at large on the Sixth Chapter Neither of these nor any Transaction between God and man that may be reduced unto them as Explanations Renovations or Confirmations of them are the first Covenant here intended For they are not only consistent with the New Covenant so as that there was no necessity to remove them out of the way for its Introduction but did indeed contain in them the essence and nature of it and so were confirmed therein Hence the Lord Christ himself is said to be a Minister of the Circumcision for the Truth of God to confirm the Promises made to the Fathers Rom. 15. 8. As he was the Mediator of the New Covenant he was so far from taking off from or abolishing those Promises that it belonged unto his Office to confirm them Wherefore 3. The other Covenant or Testament here supposed whereunto that whereof the Lord Christ was the Mediator is preferred is none other but that which God made with the People of Israel on Mount Sinai So it is expresly affirmed ver 9. The Covenant which I made with your Fathers in the day I took them by the hand to lead them out of the Land of Egypt This was that Covenant which had all the Institutions of Worship annexed unto it Chap. 9. 1 2 3. whereof we must treat afterwards more at large With respect hereunto it is that the Lord Christ is said to be the Mediator of a better Covenant that is of another distinct from it and more excellent It remains unto the Exposition of the words that we enquire what was this Covenant whereof our Lord Christ was the Mediator and what is here affirmed of it This can be no other in general but that which we call the Covenant of Grace And it is so called in opposition unto that of Works which was made with us in Adam For these two Grace and Works do divide the ways of our Relation unto God being diametrically opposite and every way inconsistent Rom. 11. 6. Of this Covenant the Lord Christ was the Mediator from the foundation of the world namely from the giving of the first Promise Rev. 13. 8. For it was given on his Interposition and all the benefits of it depended on his future actual Mediation But here ariseth the first difficulty of the Context and that in two things For 1 If this Covenant of Grace was made from the Beginning and that the Lord Christ was the Mediator of it from the first then where is the priviledge of the Gospel state in opposition unto the Law by vertue of this Covenant seeing that under the Law also the Lord Christ was the Mediator of that Covenant which was from the Beginning 2 If it be the Covenant of Grace which is intended and that be opposed unto the Covenant of Works made with Adam then the other Covenant must be that Covenant of Works so made with Adam which we have before disproved The Answer hereunto is in the word here used by the Apostle concerning this New Coxenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose meaning we must inquire into I say therefore that the Apostle doth not here consider the New Covenant absolutely and as it was virtually administred from the foundation of the world in the way of a Promise For as such it was consistent with that Covenant made with the people in Sinai And the Apostle proves expresly that the renovation of it made unto Abraham was no way abrogated by the giving of the Law Gal. 3. 17. There was no interruption of its administration made by the introduction of the Law But he treats of such an establishment of the New Covenant as wherewith the old Covenant made at Sinai was absolutely inconsistent and which was therefore to be removed out of the way Wherefore he considers it here as it was actually compleated so as to bring along with it all the Ordinances of Worship which are proper unto it the dispensation of the Spirit in them and all the spiritual Priviledges wherewith they are accompanied It is now so brought in as to become the entire Rule of the Churches Faith Obedience and Worship in all things This is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 established say we But it is reduced into a fixed state of a Law or Ordinance All the Obedience required in it all the Worship appointed by it all the Priviledges exhibited in it and the Grace administred with them are all given for a Statute Law and Ordinance unto the Church That which before lay hid in Promises in many things obscure the principal Mysteries of it being a Secret hid in God himself was now brought to light and that Covenant which had invisibly in the way of a Promise put forth its efficacy under Types and Shadows was now solemnly sealed ratified and confirmed in the Death and Resurrection of Christ. It had before the confirmation of a Promise which is an Oath it had not the confirmation of a Covenant which is blood That which before had no visible outward Worship proper and peculiar unto it is now made the only Rule and Instrument of Worship unto the whole Church nothing being to be admitted therein but what belongs unto it and is appointed by it This the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legal establishment of the New Covenant with all the Ordinances of its Worship Hereon the other Covenant was disannulled and removed and not only the Covenant itself but all that System of Sacred Worship whereby it was administred This was not done by the making of the Covenant at first Yeal all this was superinduced into the Covenant as given out in a Promise and was consistent therewith When the New Covenant was given out only in the way of a Promise it did not introduce a Worship and Priviledges expressive of it Wherefore it was consistent with a form of Worship Rites and Ceremonies and those composed into a yoke of Bondage which belonged not unto it And as these being added after its giving did not overthrow its nature as a Promise so they were inconsistent with it when it was compleated
dispensation and administration of the same Covenant And the reason of the difficulty lieth herein We must grant one of these three things 1 That either the Covenant of Grace was in force under the Old Testament or 2 That the Church was saved without it or any benefit by Jesus Christ who is the Mediator of it alone or 3 That they all perished everlastingly And neither of the two latter can be admitted Some indeed in these latter days have revived the old Pelagian imagination that before the Law men were saved by the conduct of natural light and reason and under the Law by the directive Doctrines Precepts and Sacrifices thereof without any respect unto the Lord Christ or his Mediation in another Covenant But I shall not here contend with them as having elsewhere sufficiently refuted these imaginations Wherefore I shall take it here for granted that no man was ever saved but by vertue of the New Covenant and the Mediation of Christ therein Suppose then that this New Covenant of Grace was extant and effectual under the Old Testament so as the Church was saved by vertue thereof and the Mediation of Christ therein how could it be that there should at the same time be another Covenant between God and them of a different nature from this accompanied with other Promises and other Effects On this consideration it is said that the two Covenants mentioned the New and the Old were not indeed two distinct Covenants as unto their essence and substance but only different administrations of the same Covenant called two Covenants from some different outward Solemnities and Duties of worship attending of them To clear this it must be observed 1. That by the Old Covenant the original Covenant of Works made with Adam and all Mankind in him is not intended For this is undoubtedly a Covenant different in the essence and substance of it from the New 2. By the New Covenant not the New Covenant absolutely and originally as given in the first Promise is intended but in its compleat Gospel-administration when it was actually established by the death of Christ as administred in and by the Ordinances of the New Testament This with the Covenant of Sinai were as most say but different administrations of the same Covenant But on the other hand there is such express mention made not only in this but in sundry other places of the Scripture also of two distinct Covenants or Testaments and such different Natures Properties and Effects ascribed unto them as seem to constitute two distinct Covenants This therefore we must inquire into and shall first declare what is agreed unto by those who are sober in this matter though they differ in their judgments about this question Whether two distinct Covenants or only a twofold administration of the same Covenant be intended And indeed there is so much agreed on as that what remains seems rather to be a difference about the expression of the same Truth than any real contradiction about the things themselves For 1. It is agreed that the way of Reconciliation with God of justification and salvation was always one and the same and that from the giving of the first Promise none was ever justified or saved but by the New Covenant and Jesus Christ the Mediator thereof The foolish imagination before-mentioned that men were saved before the giving of the Law by following the guidance of the light of nature and after giving of the Law by obedience unto the directions thereof is rejected by all that are sober as destructive of the Old Testament and the New 2. That the Writings of the Old Testament namely the Law Psalms and Prophets do contain and declare the Doctrine of Justification and Salvation by Christ this the Church of old believed and walked with God in the Faith thereof This is undeniably proved in that the Doctrine mentioned is frequently confirmed in the New Testament by Testimonies taken out of the Old 3. That by the Covenant of Sinai as properly so called separated from its figurative relation unto the Covenant of Grace none was ever eternally saved 4. That the use of all the Institutions whereby the Old Covenant was administred was to represent and direct unto Jesus Christ and his Mediation These things being granted the only way of life and salvation by Jesus Christ under the Old Testament and the New is secured which is the substance of the Truth wherein we are now concerned On these grounds we may proceed with our enquiry The judgment of most Reformed Divines is that the Church under the Old Testament had the same Promise of Christ the same Interest in him by Faith Remission of Sins Reconciliation with God Justification and Salvation by the same way and means that Believers have them all under the New And whereas the essence and the substance of the Covenant consists in these things they are not to be said to be under another Covenant but only a different administration of it But this was so different from that which is established in the Gospel after the coming of Christ that it hath the appearance and name of another Covenant And the differences between these two Administrations may be reduced unto the ensuing Heads 1. It consisted in the way and manner of the declaration of the mystery of the Love and Will of God in Christ of the work of Reconciliation and Redemption with our justification by Faith For herein the Gospel wherein Life and Immortality are brought unto light doth in plainness clearness and evidence much excel the administration and declaration of the same Truths under the Law And the greatness of the priviledge of the Church herein is not easily expressed For hereby with open face we behold the glory of God in a glass and are changed into the same image 2 Cor. 3. 18. The man whose eyes the Lord Christ opened Mark 8. 23 24. represents these two states When he first touched him his eyes were opened and he saw but he saw nothing clearly whence when he looked he said I see men as trees walking ver 24. But upon his second touch he saw every man clearly ver 25. They had their sight under the Old Testament and the Object was proposed unto them but at a great distance with such an interposition of Mists Clouds and Shadows as that they saw men like trees walking nothing clearly and perfectly But now under the Gospel the Object which is Christ being brought near unto us and all Clouds and Shadows being departed we do or may see all things clearly When a Traveller in his way on Downs or Hills is encompassed with a thick Mist and Fog though he be in his way yet he is uncertain and nothing is presented unto him in its proper shape and distance things near seem to be afar off and things afar off to be near and every thing hath though not a false yet an uncertain appearance Let the Sun break forth and scatter the Mists and
first Covenant was Moses It was ordained by Angels in the hand of a Mediator Gal. 3. 19. And this was no other but Moses who was a Servant in the House of God Hebr. 3. 6. And he was a Mediator as designed of God so chosen of the people in that dread and consternation which befell them upon the terrible promulgation of the Law For they saw that they could no way bear the immediate presence of God nor treat with him in their own persons Wherefore they desired that there might be an Internuntius a Mediator between God and them and that Moses might be the person Deut. 5. 25 26 27. But the Mediator of the New Covenant is the Son of God himself For there is one God and one Mediator between God and man the man Christ Jesus who gave himself a ransom for all 1 Tim. 2. 4 5. He who is the Son and the Lord over his own House graciously undertook in his own Person to be the Mediator of this Covenant and herein it is unspeakably preferred before the Old Covenant 5. They differ in their subject matter both as unto Precepts and Promises the advantage being still on the part of the New Covenant For 1 The Old Covenant in the preceptive part of it renewed the Command of the Covenant of Works and that on their original terms Sin it forbad that is all and every sin in matter and manner on the pain of death and gave the promise of life unto perfect sinless obedience only Whence the Decalogue itself which is a Transcript of the Law of Works is called the Covenant Exod. 34. 28. And besides this as we observed before it had other Precepts innumerable accommodated unto the present condition of the People and imposed on them with rigor But in the New Covenant the very first thing that is proposed is the accomplishment and establishment of the Covenant of Works both as unto its Commands and Sanction in the obedience and suffering of the Mediator Hereon the Commands of it as unto the obedience of the Covenanters are not grievous the yoke of Christ being easie and his burden light 2. The Old Testament absolutely considered had 1 No promise of grace to communicate spiritual strength or to assist us in obedience nor 2 Any of eternal life no otherwise but as it was contained in the promise of the Covenant of Works The man that doth these things shall live in them and 3 Had promises of temporal things in the Land of Canaan inseparable from it In the New Covenant all things are otherwise as will be declared in the Exposition of the ensuing Verses 6. They differ and that principally in the manner of their Dedication and Sanction This is that which gives any thing the formal nature of a Covenant or Testament There may be a Promise there may be an Agreement in general which hath not the formal nature of a Covenant or Testament and such was the Covenant of Grace before the death of Christ. But it is the solemnity and manner of the Confirmation Dedication and Sanction of any Promise or Agreement that gives it the formal nature of a Covenant or Testament And this is by a Sacrifice wherein there is both Bloodshedding and Death ensuing thereon Now this in the confirmation of the Old Covenant was only the Sacrifice of Beasts whose blood was sprinkled on all the People Exod. 24. 5 6 7 8 9. But the New Testament was solemnly confirmed by the Sacrifice and Blood of Christ himself Zech. 9. 11. Hebr. 10. 29. Chap. 13. 20. And the Lord Christ dying as the Mediator and Surety of the Covenant he purchased all good things for the Church and as a Testator bequeathed them unto it Hence he says of the Sacramental Cup that it is the New Testament in his Blood or the Pledge of his bequeathing unto the Church all the Promises and Mercies of the Covenant which is the New Testament or the disposition of his Goods unto his Children But because the Apostle expresly handleth this difference between these two Covenants Chap. 9. v. 18 19. we must thither refer the full consideration of it 7. They differ in the Priests that were to officiate before God in the behalf of the People In the Old Covenant Aaron and his Posterity alone were to discharge that Office in the New the Son of God himself is the only Priest of the Church This difference with the advantage of the Gospel state thereon we have handled at large in the Exposition of the Chapter foregoing 8. They differ in the Sacrifices whereon the Peace and Reconciliation with God which is tendred in them doth depend And this also must be spoken unto in the ensuing Chapter if God permit 9. They differ in the way and manner of their solemn writing or enrollment All Covenants were of old solemnly written in Tables of Brass or Stone where they might be faithfully preserved for the use of the Parties concerned So the Old Covenant as to the principal fundamental part of it was engraven in Tables of Stone which were kept in the Ark Exod. 31. 18. Deut. 9. 10. 2 Cor. 3. 7. And God did so order it in his Providence that the first draught of them should be broken to intimate that the Covenant contained in them was not everlasting nor unalterable But the New Covenant is written in the fleshly Tables of the hearts of them that do believe 2 Cor. 3. 3. Jer. 31. 33. 10. They differ in their ends The principal end of the first Covenant was to discover sin to condemn it and to set Bounds unto it So saith the Apostle It was added because of transgressions And this it did several ways 1 By Conviction for the knowledge of sin is by the Law it convinced sinners and caused every mouth to be stopped before God 2 By condemning the Sinner in an application of the Sanction of the Law unto his Conscience 3 By the judgments and punishments wherewith on all occasions it was accompanied In all it manifested and represented the justice and severity of God The end of the New Covenant is to declare the love grace and mercy of God and therewith to give Repentance Remission of Sin and Life Eternal 11. They differed in their effects For the first Covenant being the ministration of death and condemnation it brought the minds and spirits of them that were under it into servitude and bondage whereas spiritual liberty is the immediate effect of the New Testament And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two Covenants than this of the liberty of the one and the bondage of the other see Rom. 8. 15. 2 Cor. 3. 17. Gal. 4. 1 2 3 4 24 25 30 31. Heb. 2. 14 15. This therefore we must a little explain Wherefore the bondage which was the effect of the Old Covenant arose from several causes concurring unto the effecting of it 1.
The Renovation of the terms and sanction of the Covenant of Works contributed much thereunto For the People saw not how the Commands of that Covenant could be observed nor how its Curse could be avoided They saw it not I say by any thing in the Covenant of Sinai which therefore gendred unto bondage All the prospect they had of deliverance was from the Promise 2. It arose from the manner of the delivery of the Law and Gods entring thereon into Covenant with them This was ordered on purpose to fill them with dread and fear And it could not but do so when ever they called it to remembrance 3. From the severity of the Penalties annexed unto the Transgression of the Law And God had taken upon himself that where punishment was not exacted according to the Law he himself would cut them off This kept them always anxious and sollicitous not knowing when they were safe or secure 4. From the Nature of the whole Ministry of the Law which was the ministration of death and condemnation 2 Cor. 3. 16. which declared the desert of every sin to be death and denounced death unto every Sinner administring by its self no relief unto the minds and consciences of men So was it the letter that killed them that were under its power 5. From the Darkness of their own minds in the means ways and causes of deliverance from all these things It is true they had a promise before of Life and Salvation which was not abolished by this Covenant even the Promise made unto Abraham But this belonged not unto this Covenant And the way of its accomplishment by the Incarnation and Mediation of the Son of God was much hidden from them yea from the Prophets themselves who yet foretold them This left them under much bondage For the principal cause and means of the liberty of Believers under the Gospel ariseth from the clear light they have into the mystery of the love and grace of God in Christ. This faith and knowledge of his Incarnation Humiliation Sufferings and Sacrifice whereby he made Attonement for Sin and brought in everlasting Righteousness is that which gives them liberty and boldness in their Obedience 2 Cor. 3. 17 18. whilest they of old were in the dark as unto these things they must needs be kept under much bondage 6. It was increased by the yoke of a multitude of Laws Rites and Ceremonies imposed on them which made the whole of their Worship a burden unto them and unsupportable Acts 15. 9. In and by all these ways and means there was a Spirit of Bondage and Fear administred unto them And this God did thus he dealt with them to the end that they might not rest in that state but continually look out after deliverance On the other hand the New Covenant gives liberty and boldness the liberty and boldness of Children unto all Believers It is the Son in it that makes us free or gives us universally all that liberty which is any way needful for us or useful unto us For where the Spirit of God is there is liberty namely to serve God not in the oldness of the Letter but in the newness of the Spirit And it is declared that this was the great end of bringing in the New Covenant in the accomplishment of the Promise made unto Abraham namely that we being delivered from the hands of all our enemies might serve God without fear all the days of our lives Luke 1. 72 73 74 75. And we may briefly consider wherein this Deliverance and Liberty by the New Covenant doth consist which it doth in the things ensuing 1. In our freedom from the commanding power of the Law as to sinless perfect Obedience in order unto Righteousness and Justification before God Its commands we are still subject unto but not in order unto life and salvation For unto those ends it is fulfilled in and by the Mediator of the New Covenant who is the end of the Law for Righteousness to every one that believeth Rom. 10. 4. 2. In our freedom from the condemning power of the Law and the Sanction of it in the Curse This being undergone and answered by him who was made a curse for us we are freed from it Rom. 7. 6. Gal. 3 13 14. And therein also are we delivered from the fear of death Heb. 2. 15. as it was paenal and an entrance into judgment or condemnation John 5. 24. 3. In our freedom from conscience for sin Heb. 10. 2. That is Conscience disquieting perplexing and condemning our persons the hearts of all that believe being sprinkled from an evil conscience by the blood of Christ. 4. In our freedom from the whole System of Mosaical Worship in all the Rites and Ceremonies and Ordinances of it which what a burden it was the Apostles do declare Acts 15. and our Apostle at large in his Epistle to the Galatians 5. From all the Laws of men in things appertaining unto the Worship of God 1 Cor. 7. 23. And by all these and the like instances of spiritual liberty doth the Gospel free Believers from that Spirit of bondage unto fear which was administred under the Old Covenant It remains only that we point at the Heads of those Ways whereby this Liberty is communicated unto us under the New Covenant And it is done 1. Principally by the grant and communication of the Spirit of the Son as a Spirit of Adoption giving the freedom boldness and liberty of children John 1. 12. Rom. 8. 15 16 17. Gal. 4. 6 7. From hence the Apostle lays it down as a certain Rule that where the Spirit of God is there is liberty 2 Cor. 3. 17. Let men pretend what they will let them boast of the freedom of their outward condition in this world and of the inward liberty or freedom of their wills there is indeed no true liberty where the Spirit of God is not The ways whereby he giveth freedom power a sound mind spiritual boldness courage and contempt of the Cross holy confidence before God a readiness for obedience and enlargedness of heart in duties with all other things wherein true liberty doth consist or which any way belongs unto it I must not here divert to declare The world judges that there is no bondage but where the Spirit of God is For that gives that conscientious fear of Sin that awe of God in all our Thoughts Actions and Ways that careful and circumspect walking that temperance in things lawful that abstinence from all appearance of evil wherein they judge the greatest bondage on the earth to consist But those who have received him do know that the whole world doth lie in evil and that all those unto whom spiritual liberty is a bondage are the Servants and Slaves of Satan 2. It is obtained by the evidence of our justification before God and the causes of it This men were greatly in the dark unto under the first Covenant although all stable peace with
about the introduction and establishment of another It would have been no way agreeable unto his infinite wisdom and faithfulness so to do Wherefore the Promise hereof doth irrefragably prove that both the first Covenant and all the Services of it were imperfect and therefore to be removed and taken away Indeed this promise of a new Covenant diverse from that made at Sinai or not like unto it as the Prophet speaks is sufficient of it self to overthrow the vain pretences of the Jews wherein they are hardned to this day The absolute perpetuity of the Law and its worship that is of the Covenant at Sinai is the principal fundamental article of their present faith or rather unbelief But this is framed by them in direct opposition unto the Promises of God For let it be demanded of them whether they believe that God wil make another covenant with the Church not according to the covenant which he made with their Fathers at Sinai If they shall say they do not believe it then do they plainly renounce the Prophets and the promises of God given by them If they do grant it I desire to know of them with what Sacrifices this new Covenant shall be established by what Priest with what Worship it shall be administred If they say that they shall be done by the Sacrifices Priests and Worship of the Law they deny what they granted before namely that it is a new and another Covenant For the Sacrifices and Priests of the Law cannot confirm or administer any other covenant but that which they belong and are confined unto If it be granted that this new Covenant must have a new Mediator a new Priest a new Sacrifice as it is undeniable it must or it cannot be a new Covenant then must the old cease and be removed that this may come into its place Nothing but obstinacy and blindness can resist the force of this argument of the Apostle The general design of the Apostle in this verse being cleared we may consider the words more particularly And there are two things in them 1. A positive assertion included in a supposition If the first Covenant had been blameless had not been defective that is it was so 2. The proof of this assertion if it had not been so place would not have been sought for a second which that there was he proves in the following verses In the first part of the words there is 1. A causal conjunction rendring a reason For 2. The subject spoken of that former Covenant 3. What is affirmed of it as the affirmation is included in a negative supposition It was not blameless it is not blameless 1. The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For sheweth that the Apostle intends the confirmation of what he had before discoursed But he seems not to refer only unto what he had immediately before affirmed concerning the better promises of the New Testament but unto the whole argument that he hath in hand For the general Reason which here he insists upon proves all that he had before delivered concerning the imperfection of the Levitical Priesthood and the whole worship of the first Covenant depending thereon 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that first that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that former Covenant The Covenant made with the Fathers at Sinai with all the Ordinances of worship thereunto belonging whose nature and use we have before declared 3. Hereof it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Lat. Si culpâ vacasset And so we if it had been faultless I am sure the expression is a little too harsh in our Translation and such as the Original word will not bear at least doth not require For it seems to intimate that absolutely there was something faulty or blame worthy in the Covenant of God But this must not be admitted For besides that the Author of it which was God himself doth free it from any such charge or imputation it is in the Scripture every where declared to be Good Just and Holy There is indeed an intimation of a defect in it But this was not with respect to its own particular end but with respect to another general end whereunto it was not designed That which is defective with respect unto its own particular end whereunto it is ordained or which it is designed to accomplish is really faulty But that which is or may be so with respect unto some other general end which it was never designed to accomplish is not so in it self This the Apostle discourseth concerning Gal. 3. 19 20 21 22. We must therefore state the signification of the word from the subject matter that he treats about in this place And this is the perfection and consummation or the Sanctification and Salvation of the Church With respect hereunto alone it is that he asserts the insufficiency and imperfection of the first Covenant And the enquiry between him and the Hebrews was not whether the first Covenant was not in it self Good Just Holy and Blameless every way perfect with respect unto its own especial ends but whether it were prefect and effectual unto the general ends mentioned This it was not saith the Apostle and proves it undeniably from the promise of the introduction of another general Covenant for the effecting of them Whereas therefore to be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either to have some fault or vice accompanying of any thing and adehering unto it whereby it is unsuited unto or insufficient for its own proper end or that whereunto some what is wanting with respect unto another general end which is much to be desired but such as it was never designed to accomplish As the art of Arithmetick if it be perfectly taught is sufficient to instruct a man in the whole science of numeration If it be not it is faulty as unto its particular end But it is no way sufficient unto the general end of making a man wise in the whole compass of wisdome a thing far to be preferred before its particular end be it never so perfect in its own kind And it is in the latter sense only that the Apostle affirms that the first Covenant was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or blameless If it had been such as unto which nothing more was required or needful perfectly to compleat and sanctify the Church which was the general end God aimed at it had been absolutely perfect But this it was not in that it never was designed for the means of it To the same purpose he argues Chap. 7. 11. 19. And with respect unto this end it is said that the Law was weak Rom. 8. 3. Gal. 3. 21. Act. 13. 38 39. In brief that which the Apostle designeth to prove is that the first Covenat was of that constitution that it could not accomplish the perfect administration of the Grace of God unto the Church nor was ever designed unto that end as the Jews then falsely
exhibition of Christ and confirmed in his death and by the Sacrifice of his blood thereby becoming the sole Rule of new spiritual Ordinances of Worship suited thereunto was the great Object of the Faith of the Saints of the Old Testament and is the great foundation of all our present mercies All these things were contained in that New Covenant as such which God here promiseth to make For 1 There was in it a Recapitulation of all Promises of Grace God had not made any promise any intimation of his Love or Grace unto the Church in general nor unto any particular Believer but he brought it all into this Covenant so as that they should be esteemed all and every one of them to be given and spoken unto every individual person that hath an interest in this Covenant Hence all the Promises made unto Abraham Isaac and Jacob with all the other Patriarchs and the Oath of God whereby they were confirmed are all of them made unto us and do belong unto us no less than they did unto them to whom they were first given if we are made partakers of this Covenant Hereof the Apostle gives an instance in the singular promise made unto Joshua which he applies unto Believers Chap. 13. 5. There was nothing of love nor grace in any of them but was gathered up into this Covenant 2 The actual exhibition of Christ in the flesh belonged unto this Promise of making a New Covenant for without it it could not have been made This was the desire of all the Faithful from the foundation of the world this they longed after and fervently prayed for continually And the prospect of it was the sole ground of their joy and consolation Abraham saw his day and rejoiced This was the great Priviledge which God granted unto them that walked uprightly before him such an one saith he shall dwell on high his place of defence shall be the munition of rocks bread shall be given him his waters shall be sure thine eyes shall see the King in his beauty they shall behold the land that is very far off Isa. 33. 16 17. That prospect they had by faith of the King of Saints in his beauty and glory though yet at a great distance was their relief and their reward in their sincere Obedience And those who understand not the glory of this Priviledge of the New Covenant in the Incarnation of the Son of God or his exhibition in the flesh wherein the depths of the counsels and wisdom of God in the way of grace mercy and love opened themselves unto the Church are strangers unto the things of God 3 It was confirmed and ratified by the death and bloodshedding of Christ and therefore included in it the whole work of his Mediation This is the spring of the life of the Church and until it was opened great darkness was upon the minds of Believers themselves What peace what assurance what light what joy depend hereon and proceed from it no Tongue can express 4 All Ordinances of Worship do belong hereunto What is the benefit of them what are the advantages which Believers receive by them we must declare when we come to consider that comparison that the Apostle makes between them and the carnal Ordinances of the Law Chap. ix Whereas therefore all these things were contained in the New Covenant as here promised of God it is evident how great was the concernment of the Saints under the Old Testament to have it introduced and how great also ours is in it now it is established 5thly The Author or Maker of this Covenant is expressed in the words as also those with whom it was made The first is included in the Person of the Verb I will make I will make saith the Lord. It is God himself that makes this Covenant and he takes it upon himself so to do He is the principal Party covenanting I will make a Covenant God hath made a Covenant He hath made with me an everlasting Covenant And sundry things are we taught therein 1 The freedom of this Covenant without respect unto any merit worth or condignity in them with whom it is made What God doth he doth freely ex mera gratia voluntate There was no cause without himself for which he should make this Covenant or which should move him so to do And this we are eminently taught in this place where he expresseth no other occasion of his making this Covenant but the Sins of the People in breaking that which he formerly made with them And it is expressed on purpose to declare the free and soveraigns grace the goodness love and mercy which alone were the absolute springs of this Covenant 2 The wisdom of its contrivance The making of any Covenant to be good and useful depends solely on the wisdom and foresight of them by whom it is made Hence men do often make Covenants which they design for their good and advantage but they are so ordered for want of wisdom and foresight that they turn unto their hurt and ruine But there was infinite wisdom in the constitution of this Covenant whence it is and shall be infinitely effective of all the blessed ends of it And they are utterly unacquainted with it who are not affected with an holy admiration of Divine Wisdom in its contrivance A man might comfortably spend his life in the contemplation of it and yet be far enough from finding out the Almighty in it unto perfection Hence is it that it is so Divine a Mystery in all the parts of it which the wisdom of the flesh cannot comprehend Nor without a due consideration of the infinite wisdom of God in the contrivance of it can we have any true or real conceptions about it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane unsanctified minds can have no insight into this effect of Divine wisdom 3 It was God alone who could prepare and provide a Surety for this Covenant considering the necessity there was of a Surety in this Covenant seeing no Covenant between God and man could be firm and stable without one by reason of our weakness and mutability And considering of what a nature this Surety must be even God and man in one person it is evident that God himself alone must make this Covenant And the provision of this Surety doth contain in it the glorious manifestation of all the Divine Excellencies beyond any act or work of God whatever 4 There is in this Covenant a soveraign Law of Divine Worship wherein the Church is consummated or brought into the most perfect estate whereof in this world it is capable and established for ever This Law could be given by God alone 5 There is ascribed unto this Covenant such an efficacy of grace as nothing but Almighty Power can make good and accomplish The grace here mentioned in the promises of it directs us immediately unto its Author For who else but God can write the Divine Law in our hearts and pardon
Law of God written in their hearts and their sins pardoned according unto the promise of it as the People of old were brought into the Land of Canaan by vertue of the Covenant made with Abraham These are the true Israel and Judah prevailing with God and confessing unto his Name Obs. The Covenant of Grace in Christ is made only with the Israel of God the Church of the Elect. For by the making of this Covenant with any the effectual communication of the grace of it unto them is principally intended Nor can that Covenant be said to be made absolutely with any but those whose sins are pardoned by vertue thereof and in whose hearts the Law of God is written which are the express Promises of it And it was with respect unto those of this sort among that People that the Covenant was promised to be made with them See Rom. 9. 24 25 26 27 28 29 30 31 32 33. Chap. 11. 7. But in respect of the outward dispensation of the Covenant it is extended beyond the effectual communication of the grace of it And in respect thereunto did the priviledge of the carnal Seed of Abraham lie 2. Those who are first and most advanced as unto outward Priviledges are oftentimes last and least advantaged by the grace and mercy of them Thus was it with these two Houses of Israel and Judah They had the Priviledge and Preeminence above all Nations of the World as unto the first tender and all the benefits of the outward dispensation of the Covenant yet though the number of them was as the sand of the Sea a remnant only was saved They came behind the Nations of the World as unto the grace of it And this by reason of their unbelief and the abuse of the Priviledges granted unto them Let not those therefore who now enjoy the greatest Priviledges be high-minded but fear 3. The manner of making this Covenant is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficiam consummabo I will perfect or consummate In the Hebrew it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangam feriam I will make but the Apostle renders it by this word to denote that this Covenant was at once perfected and consummate to the exclusion of all additions and alterations Perfection and unalterable establishment are the Properties of this Covenant An everlasting Covenant ordered in all things and sure 4. As unto its distinguishing Character it is called a New Covenant so it is with respect unto the Old Covenant made at Sinai Wherefore by this Covenant as here considered is not understood the promise of grace given unto Adam absolutely nor that unto Abraham which contained the substance and matter of it the grace exhibited in it but not the compleat Form of it as a Covenant For if it were only the Promise it could not be called a New Covenant with respect unto that made at Sinai For so it was before it absolutely 2500 years and in the person of Abraham 400 years at the least But it must be considered as before described in the establishment of it and its Law of spiritual Worship And so it was in time after that in Sinai 800 years Howbeit it may be called a New Covenant in other respects also As first because of its eminency So it is said of an eminent work of God Behold I work a new thing in the earth And its duration and continuance as that which shall never wax old is denoted thereby VER IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Quotation and Translation of these words out of the Prophet Jeremiah the Reader may consult the Exercitations in the first Volume Exercit. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle in this place renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this place onely the reason whereof we shall see afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my Covenant they brake rescinded dissipated the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they continued not in my Covenant For not to abide faithful in Covenant is to break it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I was an Husband unto them or rather a Lord over them in the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I regarded them not On what reason and grounds the seeming alteration is made we shall enquire in the Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non secundum Testamentum secundum illud Testamentum and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not according unto that Testament others faedus and illud faedus Of the different Translation of this word by a Testament and a Covenant we have spoken before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I gave quod feci which I made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Fathers for that is required to be joined to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore the Syriack omitting the Preposition turns the Verb into gave gave to the Fathers which is proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Patribus eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg non permanserunt others perstiterunt So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood not they continued not Maneo is used to express stability in Promise and Covenants ut tu dicti Albani maneres and tu modo promissis maneas So is permaneo in officio in Armis in Amicitia to continue stedfast unto the end Wherefore it is as well so rendred as by persisto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used by Thycidydes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide firm and constant in Covenants And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is firm stable constant in Promises and Engagements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego neglexi despexi neglectui habui Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I despised I neglected I rejected them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is curae non habeo negligo contemno a word denoting a casting out of care with contempt VER IX Not according to that Covenant which I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. THE greatest and utmost mercies that God ever intended to communicate unto the Church and to bless it withall were enclosed in the New Covenant Nor doth the efficacy of the Mediation of Christ extend itself beyond the verge and compass thereof For he is onely the Mediator and Surety of this Covenant But now God had before made a Covenant with his People a good and holy Covenant it was such as was meet for God to prescribe and for them thankfully to accept of Yet notwithstanding all the Priviledges and Advantages of it it proved not so effectual but that multitudes of them with whom God made that Covenant were so far from obtaining the blessedness of Grace and Glory thereby as that they came short and were deprived of the temporal benefits that were included therein Wherefore as God
of it yet as unto its external administration and our entring into it by a visible profession it may be broken unto the temporal and eternal ruine of Persons and whole Churches Take heed of the golden Calf VER X XI XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE design of the Apostle or what is the general Argument which he is in pursuit of must still be born in mind throughout the consideration of the Testimonies he produceth in the confirmation of it And this is to prove that the Lord Christ is the Mediator and Surety of a better Covenant than that wherein the Service of God was managed by the High Priests according unto the Law For hence it follows that his Priesthood is greater and far more excellent than theirs To this end he doth not only prove that God promised to make such a Covenant but also declares the nature and properties of it in the words of the Prophet And so by comparing it with the former Covenant he manifests its excellency above it In particular in this Testimony the imperfection of that Covenant is demonstrated from its issue For it did not effectually continue peace and mutual love between God and the people but being broken by them they were thereon rejected of God This rendered all the other benefits and advantages of it useless Wherefore the Apostle insists from the Prophet on these properties of this other Covenant which infallibly prevent the like issue securing the peoples obedience for ever and so the love and relation of God unto them as their God Wherefore these three Verses give us a description of that Covenant whereof the Lord Christ is the Mediator and Surety not absolutely and entirely but as unto those properties and effects of it wherein it differs from the former so as infallibly to secure the Covenant relation between God and the people That Covenant was broken but this shall never be so because provision is made in the Covenant itself against any such event And we may consider in the words 1. The Particle of Introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Subject spoken of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the way of making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I will make 3. The Author of it The Lord Jehovah I will saith the Lord. 4. Those with whom it was to be made The House of Israel 5. The time of making it After those days 6. The Properties Priviledges and Benefits of this Covenant which are of two sorts First Of Sanctifying Inherent Grace described by a double Consequent 1 Of Gods relation unto them and theirs to him I will be their God and they shall be my people ver 10. 2 Of their advantage thereby without the use of such other aids as formerly they stood in need of ver 11. 2dly Of Relative Grace in the pardon of their sins ver 12. And sundry things of great weight will fall into consideration under these several Heads VER X. For this is the Covenant that I will make with the House of Israel after those days saith the Lord I will give my Laws into their mind and write them upon their hearts and I will be unto them a God and they shall be to me a people THE Introduction of the declaration of the New Covenant is by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered by it is variously used and is sometimes redundant In the Prophet some translate it by an Exceptive Sed some by an Illative Quoniam And in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by some Quamobrem Wherefore and others Nam or Enim as we do it by For. And it doth intimate a reason of what was spoken before namely that the Covenant which God would now make should not be according unto that like unto it which was before made and broken 2. The thing promised is a Covenant in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the way of making it in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the usual word whereby the making of a Covenant is expressed For signifying to cut to strike to divide respect is had in it unto the Sacrifices wherewith Covenants were confirmed Thence also were faedus percutere and faedus ferire See Gen. 15. 9 10 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cum which is joined in construction with it Gen. 15. 18. Deut. 5. 2. The Apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that with a dative case without a preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make or confirm unto He had used before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose We render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by a Covenant though afterward the same word is translated by a Testament A Covenant properly is a Compact or Agreement on certain terms mutually stipulated by two or more Parties As Promises are the foundation and rise of it as it is between God and man so it compriseth also Precepts or Laws of Obedience which are prescribed unto man on his part to be observed But in the description of the Covenant here annexed there is no mention of any condition on the part of man of any terms of Obedience prescribed unto him but the whole consists in free gratuitous Promises as we shall see in the explication of it Some here conclude that it is onely one part of the Covenant that is here described Others observe from hence that the whole Covenant of Grace as a Covenant is absolute without any conditions on our part which sense Estius on this place contends for But these things must be farther enquired into 1. The word Berith used by the Prophet doth not only signifie a Covenant or Compact properly so called but a free gratuitous Promise also Yea sometimes it is used for such a free purpose of God with respect unto other things which in their own nature are uncapable of being obliged by any moral condition Such is Gods Covenant with day and night Jer. 33. 20 25. And so he says that he made his Covenant not to destroy the World by water any more with every living creature Gen. 9. 10 11. Nothing therefore can be argued for the necessity of Conditions to belong unto this Covenant from the name or term whereby it is expressed in the Prophet A Covenant properly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there is no word in the whole Hebrew Language of that precise signification The making of this Covenant is declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet neither doth this require a mutual stipulation upon terms and conditions prescribed unto an entrance into Covenant For it refers unto the Sacrifices wherewith Covenants were confirmed And it is applied unto a meer gratuitous Promise Gen. 15. 18. In that day did God make a
which is intended is properly a Testament or a Testamentary disposition of good things It is the Will of God in and by Jesus Christ his death and bloodshedding to give freely unto us the whole inheritance of grace and glory And under this notion the Covenant hath no condition nor are any such either expressed or intimated in this place Obs. 1. The Covenant of Grace as reduced into a form of a Testament confirmed by the blood of Christ doth not depend on any condition or qualification in our persons but in a free grant and donation of God and so are all the good things prepared in it 2. The Precepts of the Old Covenant are turned all of them into Promises under the New Their preceptive commanding power is not taken away but grace is promised for the performance of them So the Apostle having declared that the People brake the Old Covenant adds that in the New grace shall be supplied for all the Duties of Obedience that are required of us 3. All things in the New Covenant being proposed unto us by the way of promise it is Faith alone whereby we may attain a participation of them For Faith onely is the grace we ought to exercise the duty we ought to perform to render the promises of God effectual to us Heb. 3. 1. 4. Sense of the loss of an interest in and participation of the benefits of the Old Covenant is the best preparation for receiving the mercies of the New Thirdly The Author of this Covenant is God himself I will make it saith the Lord. This is the third time that this expression saith the Lord is repeated in this Testimony The work expressed in both the parts of it the disannulling of the Old Covenant and the establishment of the New is such as calls for this solemn interposition of the authority veracity and grace of God I will do it saith the Lord. And the mention hereof is thus frequently inculcated to beget a reverence in us of the work which he so emphatically assumes unto himself And it teacheth us that God himself in and by his own soveraign Wisdom Grace Goodness Allsufficiency and Power is to be considered as the onely Cause and Author of the New Covenant Or the abolishing of the Old Covenant with the introduction and establishment of the New is an act of the meer soveraign wisdom grace and authority of God It is his gracious disposal of us and of his own grace That whereof we had no contrivance nor indeed the least desire Fourthly It is declared who this New Covenant is made withall With the House of Israel ver 8. They are called distinctly the House of Israel and the House of Judah The distribution of the Posterity of Abraham into Israel and Judah ensued upon the division that fell among the people in the days of Rehoboam Before they were called Israel only And as before they were mentioned distinctly to testifie that none of the Seed of Abraham should be absolutely excluded from the grace of the Covenant however they were divided among themselves so here they are all jointly expressed by their ancient name of Israel to manifest that all distinctions on the account of precedent Priviledges should be now taken away that all Israel might be saved But we have shewed before that the whole Israel of God or the Church of the Elect are principally intended hereby Fifthly The Time of the accomplishment of this Promise or making of this Covenant is expressed After those days There are various conjectures about the sense of these words or the determination of the time limited in them Some suppose respect is had unto the time of giving the Law on Mount Sinai Then was the Old Covenant made with the Fathers But after those days another should be made But whereas that time those days were so long past before this Prophesie was given out by Jeremy namely about 800 years it was impossible but that the New Covenant which was not yet given must be after those days Wherefore it was to no purpose so to express it that it should be after those days seeing it was impossible that otherwise it should be Some think that respect is had unto the Captivity of Babylon and the return of the People from thence For God then shewed them great kindness to win them unto Obedience But neither can this time be intended for God then made no New Covenant with the People but strictly obliged them unto the terms of the Old Mal. 4. 3 4 5. But when this New Covenant was to be made the old was to be abolished and removed as the Apostle expresly affirmeth ver 13. The promise is not of new obligation or new assistance unto the observance of the Old Covenant but of making a New one quite of another nature which then was not done Some judge that these words After those days refer unto what went immediately before And I regarded them not which words include the total rejection of the Jews After those days wherein both the House of Judah and Israel shall be rejected I will make a New Covenant with the whole Israel of God But neither will this hold the Tryal For 1 Supposing that expression And I regarded them not to intend the rejection of the Jews yet it is manifest that their excision and cutting off absolutely was not in nor for their non-continuance in the Old Covenant or not being faithful therein but for the rejection of the New when proposed unto them Then they fell by unbelief as the Apostle fully manifests Chap. 3. of this Epistle and Rom. 11. Wherefore the making of the New Covenant cannot be said to be after their rejection seeing they were rejected for their-refusal and contempt of it 2 By this interpretation the whole House of Israel or all the natural Posterity of Abraham would be utterly excluded from any interest in this Promise But this cannot be allowed For it was not so de facto a Remnant being taken into Covenant which though but a remnant in comparison of the whole yet in themselves so great a multitude as that in them the Promises made unto the Fathers were confirmed Nor on this Supposition would this Prediction of a New Covenant have been any promise unto them or any of them but rather a severe denunciation of judgment But it is said expresly that God would make this Covenant with them as he did the former with their Fathers which is a promise of grace and mercy Wherefore after those days is as much as in those days an indeterminate season for a certain So in that day is frequently used in the Prophets Isa. 24. 21 22. Zech. 12. 11. A time therefore certainly future but not determined is all that is intended in this expression After those days And herewith most Expositors are satisfied Yet is there as I judge more in the words Those days seem to me to comprize the whole time alotted unto the oeconomy of
the Old Testament or dispensation of the Old Covenant Such a time there was appointed unto it in the counsel of God during this season things fell out as described ver 9. The certain period fixed unto these days is called by our Apostle the time of Reformation Chap. 9. 10. After those days that is in or at their expiration when they were coming unto their end whereby the first Covenant waxed old and decayed God would make this Covenant with them And although much was done towards it before those days came absolutely unto an end and did actually expire yet is the making of it said to be after those days because being made in the wane and declension of them it did by its making put a full and final end unto them This in general was the time here designed for the making and establishing of the New Covenant But we must yet farther enquire into the precise time of the accomplishment of this Promise And I say the whole of it cannot be limited unto any one season absolutely as though all that was intended in Gods making of this Covenant did consist in any one individual act The making of the Old Covenant with the Fathers is said to be in the day wherein God took them by the hand to bring them out of the Land of Egypt During the season intended there were many things that were preparatory to the making of that Covenant or to the solemn establishment of it So was it also in the making of the New Covenant It was gradually made and established and that by sundry Acts preparatory for it or confirmatory of it And there are six degrees observable in it 1. The first peculiar entrance into it was made by the Ministry of John the Baptist. Him had God raised to send under the name in the spirit and power of Elijah to prepare the way of the Lord Mal. 4. Hence is his Ministry called the beginning of the Gospel Mark 1. 1 2. Until his coming the People were bound absolutely and universally unto the Covenant in Horeb without alteration or addition in any Ordinance of Worship But his Ministry was designed to prepare them and to cause them to look out after the accomplishment of this promise of making the New Covenant Mal. 4. 4 5 6. And those by whom his Ministry was despised did reject the counsel of God against themselves that is unto their ruine and made themselves liable to that utter excision with the Threatnings whereof the Writings of the Old Testament are closed Mal. 4. 6. He therefore called the People off from resting in or trusting unto the Priviledges of the first Covenant Mat. 3. 8 9 10. preached unto them a Doctrine of Repentance and instituted a new Ordinance of Worship whereby they might be initiated into a new state or condition a new Relation unto God And in his whole Ministry he pointed at directed and gave Testimony unto him who was then to come to establish this New Covenant This was the beginning of the accomplishment of this Promise 2. The coming in the Flesh and personal Ministry of our Lord Jesus Christ himself was an eminent advance and degree therein The dispensation of the Old Covenant did yet continue For he himself as made of a Woman was made under the Law yielding Obedience unto it observing all its Precepts and Institutions But his coming in the Flesh laid an Axe unto the Root of that whole dispensation For therein the main end that God designed thereby towards that People was accomplished The interposition of the Law was now to be taken away and the Promise to become all unto the Church Hence upon his Nativity this Covenant was proclaimed from Heaven as that which was immediately to take place Luk. 2. 13 14. But it was more fully and evidently carried on in and by his personal Ministry The whole doctrine thereof was preparatory unto the immediate introduction of this Covenant But especially there was therein and thereby by the truth which he taught by the manner of his teaching by the miracles which he wrought in conjunction with an open accomplishment of the Prophesies concerning him evidence given that he was the Messiah the Mediator of the New Covenant Herein was a declaration made of the Person in and by whom it was to be established and therefore he told them That unless they believed it was he who was so promised they should dye in iheir sins 3. The way for the introduction of this Covenant being thus prepared it was solemnly enacted and confirmed in and by his death For herein he offered that Sacrifice to God whereby it was established And hereby the Promise properly became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament as our Apostle proves at large Chap. 9. 14 15 16. And he declares in the same place that it answered those Sacrifices whose blood was sprinkled on the People and the Book of the Law in the confirmation of the first Covenant which things must be treated of afterwards This was the Center wherein all the Promises of Grace did meet and from whence they derived their efficacy From henceforward the Old Covenant and all its administrations having received their full accomplishment did abide only in the patience of God to be taken down and removed out of the way in his own time and manner For really and in themselves their force and authority did then cease and was taken away See Eph. 2. 14 15 16. Col. 2. 14 15. But our obligation unto Obedience and the observance of Commands though formally and ultimately it be resolved into the Will of God yet immediately it respects the Revelation of it by which we are directly obliged Wherefore although the causes of the removal of the Old Covenant had already been applied thereunto yet the Law and its Institutions were still continued not only lawful but useful unto the Worshippers until the Will of God concerning their abrogation was fully declared 4. This New Covenant had the complement of its making and establishment in the Resurrection of Christ. For in order hereunto the Old was to have its perfect end God did not make the first Covenant and therein revive represent and confirm the Covenant of Works with the Promise annexed unto it meerly that it should continue for such a season and then die of its self and be arbitrarily removed But that whole dispensation had an end which was to be accomplished and without which it was not consistent with the wisdom or righteousness of God to remove it or take it away Yea nothing of it could be removed until all was fulfilled It was easier to remove Heaven and Earth than to remove the Law as unto its Right and Title to rule the Souls and Consciences of men before all was fulfilled And this end had two parts 1 The perfect fulfilling of the Righteousness which it required This was done in the Obedience of Christ the Surety of the New Covenant in the stead of them with whom
the Covenant was made 2 That the Curse of it should be undergone Until this was done the Law could not quit its claim unto power over sinners And as this Curse was undergone in the Suffering so it was absolutely discharged in the Resurrection of Christ. For the pains of death being loosed and he delivered from the state of the dead the sanction of the Law was declared to be void and its curse answered Hereby did the Old Covenant so expire as that the Worship which belonged unto it was only for a while continued in the patience and forbearance of God towards that People 5. The first solemn promulgation of this New Covenant so made ratified and established was on the day of Pentecost seven weeks after the Resurrection of Christ. And it answered the promulgation of the Law on Mount Sinai the same space of time after the delivery of the people out of Egypt From this day forward the Ordinances of Worship and all the Institutions of the New Covenant became obligatory unto all Believers Then was the whole Church absolved from any duty with respect unto the Old Covenant and the Worship of it though it were not manifest as yet in their Consciences 6. The Question being stated about the continuance of the obligatory force of the Old Covenant the contrary was solemnly promulged by the Apostles under the infallible conduct of the Holy Ghost Acts 15. These were the Articles or the degrees of the time intended in that expression After those days all of them answering the several degrees whereby the Old vanished and disappeared The circumstances of the making of this Covenant being thus cleared the nature of it in its Promises is next proposed unto us And in the exposition of the words we must do these two things 1 Inquire into the general nature of these Promises 2 Particularly and distinctly explain them 1. The general nature both of the Covenant and of the Promises whereby it is here expressed must briefly be enquired into because there are various apprehensions about them For some suppose that there is an especial efficacy towards the thing mentioned intended in these Promises and no more some judge that the things themselves the event and end are so promised In the first way Schlictingius expresseth himself on this place Non ut olim curabo leges meas in lapideis tantum tabulis inscribi sed tale faedus cum illis feriam ut meae leges ipsis eorum mentibus cordibus insculpantur Apparet haec verba intra vim efficaciam accipienda esse non vero ad ipsum inscriptionis effectum necessariò porrigenda qui semper in libera hominis potestate positus est quod ipsum docent sequentia Dei verba v. 12. Quibus ipse Deus causam seu modum ac rationem bujus rei aperit quae ingenti illius gratia ac misericordia populo exhibenda continetur Hac futurum dicit ut populus tanto ardore sibi serviat suásque leges observet Sensus ergo est tale percutiam faedus quod maximas sufficientissimas vires habebit populum meum in officio continendi And another I will instead of these external carnal Ordinances and Observations give them spiritual Commands for the regulating of their Affections Precepts most agreeable unto all men made by the exceeding greatness of that grace and mercy In this and many other particulars I shall incline their affections willingly to receive my Law The sense of both is that all which is here promised consisteth in the nature of the means and their efficacy from thence to incline dispose and engage men unto the things here spoken of but not to effect them certainly and infallibly in them to whom the Promise is given And it is supposed that the efficacy granted ariseth from the nature of the Precepts of the Gospel which are rational and suited unto the principles of our intellectual natures For these Precepts enlivened by the Promises made unto the observance of them with the other mercies wherewith they are accompanied in Gods dealing with us are meet to prevail on our minds and wills unto Obedience but yet when all is done the whole issue depends on our own wills and their determination of themselves one way or other But these things are not only liable unto many just exceptions but do indeed overthrow the whole nature of the New Covenant and the Text is not expounded but corrupted by them wherefore they must be removed out of the way And 1. The Exposition given can no way be accommodated unto the words so as to grant a Truth in their plain literal sense For whereas God says he will put his Laws in their mind and write them in their heart and they shall all know him which declares what he will effectually do the sense of their Exposition is that indeed he will not do so only he will do that which shall move them and persuade them to do that themselves which he hath promised to do himself and that whether they ever do so or no. But if any one concerning whom God says that he will write his Law in his heart have it not so written be it on what account it will suppose it be that the man will not have it so written how can the Promise be true that God will write his Law in his heart It is a sorry Apology to say that God in making that Promise did not foresee the obstruction that would arise or could not remove it when it did so 2. It is the event or the effect itself that is directly promised and not any such efficacy of means as might be frustrate For the weakness and imperfection of the first Covenant was evidenced hereby that those with whom it was made continued not in it Hereon God neglected them and the Covenant became unprofitable or at least unsuccessful as unto the general end of continuing the Relation between God and them of his being their God and they being his people To redress this evil and prevent the like for the future that is effectually to provide that God and his people may always abide in that blessed Covenant Relation he promiseth the things themselves whereby it might be secured That which the first Covenant could not effect that God promised to work in and by the New 3. It is nowhere said nor intimated in the Scripture that the efficacy of the New Covenant and the accomplishment of the promises of it should depend on and arise from the suitableness of its Precepts unto our Reason or natural principles but it is universally and constantly ascribed unto the efficacy of the spirit and grace of God not only enabling us unto Obedience but enduing of us with a spiritual supernatural vital principle from which it may proceed 4. It is true that our own wills or the free actings of them are required in our Faith and Obedience whence it is promised that we shall be willing in the day
his Spirit in the renovation and saving illumination of our minds whereby they are habitually made conformable unto the whole Law of God that is the Rule and the Law of our obedience in the New Covenant and enabled unto all Acts and Duties that are required of us And this is the first grace promised and communicated unto us by vertue of this Covenant as it was necessary that so it should be For 1 The mind is the principal seat of all spiritual obedience 2 The proper and peculiar actings of the mind in discerning knowing judging must go before the actings of the will and affections much more all outward practices 3 The depravation of the mind is such by blindness darkness vanity and enmity that nothing can inflame our Souls or make an entrance towards the reparation of our natures but an internal spiritual saving operation of Grace upon the mind 4 Faith itself is principally ingenerated by an infusion of saving light into the mind 2 Cor. 4. 4 6. So All the beginnings and entrances into the saving knowledge of God and thereon of obedience unto him are effects of the Grace of the Covenant Secondly The second Part of this first Promise of the Covenant is expressed in these words And will write them upon their hearts which is that which renders the former part actually effectual Expositors generally observe that respect is had herein unto the giving of the Law on Mount Sinai that is in the first Covenant For then the Law that is the ten words was written in Tables of Stone And although the original Tables were broken by Moses when the People had broken the Covenant yet would not God alter that dispensation nor write his Laws any other way but commanded new Tables of Stone to be made and wrote them therein And this was done not so much to secure the outward letter of them as to represent the hardness of the hearts of the people unto whom they were given God did not God would not by vertue of that Covenant otherwise dispose of his Law And the event that ensued hereon was that they brake these Laws and abode not in obedience This event God promiseth to obviate and prevent under the New Covenant and that by writing these Laws now in our hearts which he wrote before only in Tables of stone that is he will effectually work that obedience in us which the Law doth require for he worketh in us both to will and to do of his own good pleasure The heart as distinguished from the mind compriseth the will and the affections and they are compared unto the Tables wherein the letter of the Law was engraven For as by that writing and engraving the Tables received the impression of the letters and words wherein the Law was contained which they did firmly retain and represent so as that although they were stones still in their nature yet were they nothing but the Law in their use so by the grace of the New Covenant there is a durable impression of the Law of God on the wills and affections of men whereby they answer it represent it comply with it and have a living principle of it abiding in them Wherefore as this work must necessarily consist of two parts namely the removal out of the heart of whatever is contrary unto the Law of God and the implanting of principles of obedience thereunto so it comes under a double description or denomination in the Scripture For sometimes it is called a taking away of the heart of stone or circumcising of the heart and sometimes the giving of an heart of flesh the writing of the Law in our hearts which is the renovation of our natures into the image of God in righteousness and the holiness of truth Wherefore in this promise the whole of our sanctification in its beginning and progress in its work upon our whole Souls and all their faculties is comprized And we may observe 1. The work of Grace in the New Covenant passeth on the whole Soul in all its faculties powers and affections unto their change and renovation The whole was corrupted and the whole must be renewed The image of God was originally in and upon the whole and on the loss of it the whole was depraved see 1 Thess. 5. 23. 2. To take away the necessity and efficacy of renewing changing sanctifying Grace consisting in an internal efficacious operation of the principles habits and acts of internal grace and obedience is plainly to overthrow and reject the New Covenant 3. We bring nothing to the New Covenant but our hearts as Tables to be writters in with the sense of the insufficiency of the Precepts and Promises of the Law with respect unto our own ability to comply with them The last thing in the words is the Relation that ensues hereon between God and his people I will be unto them a God and they shall be my people This is indeed a distinct Promise by itself summarily comprizing all the Blessings and Priviledges of the Covenant And it is placed in the center of the account given of the whole as that from whence all the grace of it doth spring wherein all the blessings of it do consist and whereby they are secured Howbeit in this place it is peculiarly mentioned as that which hath its foundation in the foregoing Promise For this Relation which implies mutual Acquiescency in each other could not be nor ever had been if the minds and hearts of them who are to be taken into it were not changed and renewed For neither could God approve of and rest in his love towards them whilest they were enemies unto him in the depravation of their natures nor could they find rest or satisfaction in God whom they neither knew nor liked nor loved This is the general expression of any Covenant-relation between God and men He will be unto them a God and they shall be a people unto him And it is frequently made use of with respect unto the first Covenant which yet was disannulled God owned the People therein for his peculiar Portion and they avouched him to be their God alone Nor can this be spoken of God and any People but on the ground of an especial Covenant It is true God is the God of all the world and all People are his yea he is a God unto them all For as he made them so he sustains rules and governeth them in all things by his Power and Providence But with respect hereunto God doth not freely promise that he will be a God unto any nor can so do For his power over all and his rule of all things is essential and natural unto him so as it cannot otherwise be Wherefore as thus declared it is a peculiar expression of an especial Covenant Relation And the nature of it is to be expounded by the nature and properties of that Covenant which it doth respect Two things we must therefore consider to discover the nature of
Ceremonial Law such as tything of mint and cummin with the great Duties of Love and Righteousness These things saith he speaking of the latter you ought to have done that is principally and in the first place have attended unto as those which the Law chiefly designed But what then shall become of the former why saith he them also you ought not to leave undone in their proper place Obedience was to be yielded unto God in them also So is it in this present case there was an outward teaching of every man his neighbor and every man his brother enjoined under the Old Testament This the People trusted unto and rested in without any regard unto Gods teaching by the inward circumcision of the heart But in the New Covenant there being an express Promise of an internal effectual teaching by the Spirit of God by writing his Law in our hearts without which all outward Teaching is useless and ineffectual it is here denied to be of any use That is it is not so absolutely but in comparison of and in competition with this other effectual way of teaching and instruction Even at this day we have not a few who set these teachings in opposition unto one another whereas in Gods institution they are subordinate And hereon rejecting the internal efficacious Teaching of the Spirit of God they betake themselves only unto their own endeavors in the outward means of Teaching wherein for the most part there are none more negligent than themselves But so it is that the ways of Gods grace are not suited but always lie contrary unto the corrupt reasonings of men Hence some reject all the outward means of Teaching by the Ordinances of the Gospel under a pretence that the inward Teaching of the Spirit of God is all that is needful or useful in this kind Others on the other hand adhere only unto the outward means of instruction despising what is affirmed concerning the inward teaching of the Spirit of God as a meer imagination And both sorts run into these pernicious mistakes by opposing those things which God hath made subordinate 2. The Teaching intended whose continuance is here denied is that which was then in use in the Church or rather was to be so when the New Covenant state was solemnly to be introduced And this was twofold 1 That which was instituted by God himself And 2 that which the People had superadded in the way of Practice The first of these is as in other places so particularly expressed Deut. 6. 6 7 8 9. And these words which I command thee this day shall be in thine heart And thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou liest down and when thou risest up And thou shalt bind them for a sign on thine hand and they shall be as frontlets between thine eyes And thou shalt write them on the posts of thy house and on thy gate Add hereunto the institution of Fringes for a memorial of the Commandments which was one way of saying Know the Lord Numb 15. 38 39. Two things may be considered in these Institutions 1 What is natural and moral included in the common mutual Duties of men one towards another For of this nature is that of seeking the good of others by instructing them in the knowledge of God wherein their chiefest happiness doth consist 2 That which is Ceremonial as to the manner of this Duty is described in sundry instances as those of Frontlets and Fringes writing on Posts and Doors The first of these is to abide for ever No Promise of the Gospel doth evacuate any Precept of the Law of Nature such as that of seeking the good of others and that their chiefest good by means and ways proper thereunto is But as unto the later which the Jews did principally attend unto and rely upon it is by this Promise or the New Covenant quite taken away 2. As unto the Practice of the Church of the Jews in these Institutions it is not to be expressed what extremities they ran into It is probable that about the time spoken of in this Promise which is that of the Babylonian Captivity they began that intricate perplexed way of Teaching which afterwards they were wholly addicted unto For all of them who pretended to be serious gave up themselves unto the teaching and learning of the Law But herewithall they mixed so many vain Curiosities and Traditions of their own that the whole of their endeavor was disapproved of God Hence in the very entrance of their Practice of this way of teaching he threatens to destroy all them that attended unto it Mal. 2. 12. The Lord will cut off the Master and the Scholar out of the Tabernacles of Jacob. It is true we have not any Monuments or Records of their teaching all that time neither what they taught nor how But we may reasonably suppose it was of the same kind with what flourished afterwards in their famous Schools derived from these first Inventers And of such reputation were those Schools among them that none was esteemed a wise man or to have any understanding of the Law who was not brought up in them The first Record we have of the manner of their teaching or what course they took therein is in the Mishna This is their interpretation of the Law or their sayings one to another Know the Lord. And he that shall seriously consider but one Section or Chapter in that whole Book will quickly discern of what kind and nature their Teaching was For such an operous laborious curious fruitless work there is not another instance to be given of in the whole world There is not any one Head Doctrine or Precept of the Law suppose it be of the Sabbath of Sacrifices or Offerings but they have filled it with so many needless foolish curious superstitious Questions and Determinations as that it is almost impossible that any man in the whole course of his life should understand them or guide his course according unto them These were the Burdens that the Pharisees bound for the shoulders of their Disciples until they were utterly weary and fainted under them And this kind of Teaching had possessed the whole Church then when the New Covenant was solemnly to be introduced no other being in use And this is absolutely intended in this Promise as that which was utterly to cease For God would take away the Law which in itself was a burden as the Apostles speak which neither they nor their fathers were able to bear And the weight of that Burden was unspeakably increased by the expositions and additions whereof this teaching consisted Wherefore the removal of it is here proposed in the way of a Promise evidencing it to be a matter of grace and kindness unto the Church But the removal of teaching in general is always mentioned as a threatning and punishment Wherefore the denial
of the continuation of this Teaching may be considered two wayes 1 As it was external in opposition unto and comparison of the effectual internal Teaching by the grace of the New Covenant so it is laid aside not absolutely but comparatively and as it was solitary 2 It may be considered in the manner of it with especial respect unto the Ceremonial Law as it consisted in the observance of sundry Rites and Ceremonies And in this sense it was utterly to cease above all with respect unto the additions which men had made unto the Ceremonial Institutions wherein it did consist Such was their Teaching by writing parts of the Law on their Fringes Frontlets and Doors of their Houses especially as these things were enlarged and Precepts concerning them multiplied in the practice of the Jewish Church It is promised concerning these things that they shall be absolutely removed as useless burdensom and inconsistent with the spiritual Teaching of the New Covenant But as unto that kind of instruction whether by publick stated preaching of the Word or that which is more private and occasional which is subservient unto the promised Teaching of the Spirit of God and which he will and doth make use of in and for the communication of the knowledge itself here promised there is nothing intimated that is derogatory unto its use continuance or necessity A Supposition thereof would overthrow the whole Ministery of Jesus Christ himself and of his Apostles as well as the ordinary Ministery of the Church And these things are spoken in exposition of this place taken from the meaning and intention of the word Teaching or the Duty itself whose continuance and farther use is denied But yet it may be more clear light into the mind of the Holy Spirit may be attained from a due consideration of what it is that is so to be taught And this is know the Lord. Concerning which two things may be observed 1. That there was a knowledge of God under the Old Testament so revealed as that it was hidden under Types wrapt up in Vails expressed only in Parables and Dark-sayings For it was the mind of God that as unto the clear perception and revelation of it it should lie hid until the Son came from his bosom to declare him to make his name known and to bring life and immortality to light yea some things belonging hereunto though virtually revealed yet were so compassed with darkness in the manner of their Revelation as that the Angels themselves did not clearly and distinctly look into them But that there were some such great and excellent things concerning God and his Will laid up in the Revelation of Moses and the Prophets with their Institutions of Worship they did understand But the best and wisest of them knew also that notwithstanding their best and utmost enquiry they could not comprehend the time nature and state of the things so revealed For it was revealed unto them that not unto themselves but unto us they did minister in their Revelation of those things 1 Pet. 1. 12. And as our Apostle informs us Moses in his Ministery and Institutions gave testimony unto the things which were to be spoken that is clearly afterwards Chap. 3. 5. This secret hidden knowledge of God principally concerned the Incarnation of Christ his mediation and suffering for Sin with the Call of the Gentiles thereon These and such like Mysteries of the Gospel they could never attain the comprehension of But yet they stirred up each other diligently to enquire into them as to what they were capable of attaining saying one to another Know the Lord. But it was little that they could attain unto God having provided some better things for us that they without us should not be made perfect And when that Church ceased to make this the principal part of their Religion namely a diligent enquiry into the hidden knowledge of God in and by the promised Seed with a believing desire and expectation of its full manifestation contenting themselves with the letter of the Word looking on types and shadows as things present and substances they not only lost the glory of their Profession but were hardened into an unbelief of the things signified unto them in their real exhibition Now this kind of teaching by mutual encouragement to look into the vailed things of the Mystery of God in Christ is now to cease at the solemn Introduction of the New Covenant as being rendered useless by the full clear revelation and manifestation of them made in the Gospel They shall no more that is they shall need no more to teach so to teach this knowledge of God for it shall be made plain to the understanding of all Believers And this is that which I judge to be principally intended by the Holy Ghost in this part of the Promise as that which the positive part of it doth so directly answer unto 2. The knowledge of the Lord may be here taken not objectively and doctrinally but subjectively for the renovation of the mind in the saving knowledge of God And this neither is nor can be communicated unto any by external teaching alone in respect whereunto it may be said comparatively to be laid aside as was intimated before We have I hope sufficiently freed the words from the difficulties that seem to attend them so as that we shall not need to refer the accomplishment of this promise unto Heaven with many ancient and modern Expositors nor yet with others to restrain it unto the first Converts in Christianity who were miraculously illuminated much less so to interpret them as to exclude the Ministery of the Church in teaching or any other effectual way thereof Somewhat may be observed of the particular expressions used in them 1. There is in the original Promise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplius no more This is omitted by the Apostle yet so as that it is plainly included in what he expresseth For the word denotes the time and season which was limited unto that kind of teaching which was to cease This season being to expire at the publication of the Gospel the Apostle affirms absolutely then they shall not teach what the Prophet before declared with the limited season now expired they shall do so no more 2. The Prophet expresseth the Subject spoken of indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man his neighbour a man his brother that is any man the Apostle by the universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man which is also reducible unto any one every one that is or may be called to this work or hath occasion or opportunity for it For of this teaching the Rule is Ability and Opportunity He that can do it and hath an opportunity for it 3. That which they taught or intended in that expression Know the Lord is the same with what is promised in the latter part of the Verse where it must be spoken unto Some things according to our method and design may
the Conscience when awaken'd by Conviction The second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is properly a missing of an erring from that end and scope which it is our duty to aim at There is a certain end for which we were made and a certain rule proper unto us whereby we may attain it And this end being our onely blessedness it is our interest as it was in the principles of our natures to be always in a tendency towards it This is the glory of God and our eternal salvation in the enjoyment of him Thereunto the Law of God is a perfect Guide To sin therefore is to forsake that Rule and to forgo therein our aim at that end It is to place self and the world as our end in the place of God and his glory and to take the imaginations of our hearts for our Rule Wherefore the perverse folly that is in sin in wandering away from the chiefest good as our end and the best guide as our rule embracing the greatest evils in their stead is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendering punishment righteous and filling the sinner with shame and fear 3. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have no one word in our language properly to express the sense hereof nor is there so in the Latine We render it Transgression of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a lawless person whom the Hebrews call a Son of Belial one who owns no yoke nor rule And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a voluntary unconformity unto the Law Herein the formal nature of sin consists as the Apostle tells us 1 Joh. 3. 4. And this is that which in the first place passeth on the Conscience of a sinner Wherefore as all sorts of particular sins are included in these multiplied names of sin so the general nature of sin in all its causes and respects terrifying the sinner and manifesting the righteousness of the Curse of the Law are declared and represented by them And we may learn 1. That the aggravations of Sin are great and many which the Consciences of convinced Sinners ought to have regard unto 2. There is grace and mercy in the New Covenant provided for all sorts of sins and all aggravations of them if they be received in a due manner 3. Aggravations of Sin do glorifie grace in pardon Therefore doth God here so express them that he may declare the glory of his grace in their remission 4. We cannot understand aright the glory and excellency of pardoning mercy unless we are convinced of the greatness and vileness of our sins in all their aggravations Secondly That which is promised with respect unto these sins is two ways expressed 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be merciful 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will remember no more It is pardon of sin that is intended in both these expressions the one respecting the cause of it the other its perfection and assurance And two things are considerable in the pardon of sin 1 A respect unto the Mediator of the Covenant and the propitiation for sin made by him Without this there can be no remission nor is any promised 2 The dissolution of the obligation of the Law binding over the guilty sinner unto punishment These are the essential parts of Evangelical Pardon and respect is had in these words unto them both 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate merciful is propitious gracious through a propitiation But the Lord Christ is the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or propitiation under the New Testament Rom. 3. 25. 1 John 2. 2. And he died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to propitiate God for sin to render him propitious unto sinners Heb. 2. 17. in him alone God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merciful unto our sins 2. The Law with the sanction of it was the means appointed of God to bring sin unto a judicial remembrance and tryal Wherefore the dissolution of the obligation of the Law unto punishment which is an Act of God the Supreme Rector and Judge of all belongeth unto the pardon of sin This is variously expressed in the Scripture here by remembring sin no more The Assertion whereof is fortified by a double Negative Sin shall never be called legally to remembrance But the whole Doctrine of the Pardon of Sin I have so largely handled in the Exposition of Psalm 130. that I must not here again reassume the same Argument VER XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAving in the foregoing Verses proved in general the insufficiency of the Old Covenant the necessity of the New the difference between the one and the other with the preference of the later above the former in all confirming the excellency of the Priesthood of Christ above that of Aaron In this last Verse of the Chapter he maketh an especial inference from one word in the Prophetical Testimony wherein the main truth which he endeavoured to confirm with respect unto these Hebrews was asserted It was their persuasion that of what sort soever this promised Covenant should be yet the former was still to continue in force obliging the Church unto all the Institutions of Worship thereunto appertaining Hereon depended the main Controversie that the Apostle had with them For he knew that this persuasion was destructive to the Faith of the Gospel and would if pertinaciously adhered unto prove ruinous unto their own Souls Wherefore the contrary hereunto or the total cessation of the first Covenant he presseth on them with all sorts of Arguments as from the nature use and end of it from its insufficiency to consecrate or make perfect the state of the Church from the various Prefigurations and certain Predictions of the introduction of another Covenant Priesthood and Ordinances of Worship which were better than those that belonged unto it and inconsistent with them with many other cogent evidences to the same purpose Here he fixeth on a new argument in particular to prove the necessity and certainty of its abolition and hereby according unto his wonted manner he makes a transition unto his following discourses wherein he proves the same truth from the distinct consideration of the use and end of the Institutions Ordinances and Sacrifices belonging unto that Covenant This he pursues unto the 24 ver of the Tenth Chapter and so returns unto the paraenetical part of the Epistle making due applications of what he had now fully evinced In that he saith a new Covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away A double Argument the Apostle here maketh use of 1 From a special word or testimony 2 From a general Maxim of truth in all kinds In the former we may consider 1 The Testimony he makes use of 2 The Inference unto his own purpose which he makes from it 1. The first consisteth in the Adjunct of this other promised Covenant It is by God himself called New 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in
things were in force but now the Covenant is abolished and it hath none of them But this answers not the Apostle's Intention For he acknowledgeth that Covenant and all its Ordinances de facto to have been yet in Being in the patience and forbearance of God Only he affirms that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 8. 13. ready to disappear Nor was he to take for granted what was the principal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between him and the Hebrews but to prove it which he doth accordingly Hence he grants that there were Priests that offered Gifts according to the Law chap. 8. 4. and some who served at the Tabernacle chap. 13. 10. But the Apostle hath respect unto the time wherein that Covenant was first made Then it had these things annexed unto it which were the Priviledges and Glory of it For the Apostle hath in the whole Discourse continual respect unto the first making of the Covenant and the first institution of its Administrations It had them that is they belonged unto it as those wherein its Administration did consist Every Covenant of God had its proper Priviledges and Advantages Even the first Covenant had so and those such as were excellent in themselves though not comparable with them of the new For to make any Covenant with men is an eminent fruit of Goodness Grace and Condescention in God whereon he will annex such Priviledges thereunto as may evince it so to be 2. This first Covenant had two things in general 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both Translations and Interpreters have cast some difficulty on the meaning of these words in themselves plain and evident 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word is generally rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Versions and next unto that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is legal and right The Vulgar Latine rendets it by Iustificationes from the inclusion of Ius Iustum in the signification of it In the new Testament it is used Luk. 1 6. Rom. 1. 32. chap. 2. 26. chap. 5. 16. chap 8. 4. Heb. 9. 1. ver 10. Rev. 15. 4. chap. 19. 8. And in no one place doth it signifie Institution but it may be better rendred Righteousness when alone we so translate it Rom. 5. 16. In the context and construction wherein it is here placed it can have no signification but that of Ordinances Rites Institutions Statutes the constant sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined both by its derivation and invariable use Wherefore all inquiries on these words in what sense the Rites of the Law may be called Iustifications or whether because the Observation of them did Iustifie before men or were signs of our Iustification before God are all useless and needless What there is of Iust and Right in the signification of the word respects the Right of God in the constitution and imposition of these Ordinances They were Appointments of God which he had Right to prescribe whence their Observation on the Part of the Church was just and equal These Ordinances or Statutes were so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of service that is as we render it divine service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is originally of as large a signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes any service whatever But it is here and constantly in the new Testament as is also the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrained unto Divine service Ioh. 16. 2. Rom. 9. 4. chap. 12. 1. Cultus of worship and so were it better rendred than by Divine service In one place it signifies by it self as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth here Rom. 9. 4 unto whom belonged the giving of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the worship that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ordinances of worship The Ordinances of the Ceremonial Law For although God were served in and according to the commands of the Moral Law or the unchangeable prescriptions the ten words and also in the duties required in the due Observance of the Iudicial Law yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the immediate worship of the Tabernacle and the services of the Priests that belonged thereunto Hence the Jews call all Idolatry and superstition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strange worship And this was that part of Divine worship about which God had so many controversies with the People of Israel under the Old Testament For they were always apt to run into noxious extreams about it For the most part they were prone to neglect it and to run into all manner of superstition and Idolatry For the Law of this worship was an hedge that God had set about them to keep them from those Abominations And if at any time they brake over it or neglected it and let it fall they failed not to rush into the most abominable Idolatry On the other hand ofttimes they placed all their trust and confidence for their acceptance with God and blessing from him on the external observance of the ordinances and institutions of it And hereby they countenanced themselves not only in a neglect of moral Duties and spiritual Obedience but in a course of flagitious sins and wickednesses To repress these exorbitances with respect unto both these extreams the ministry of the Prophets was in an especial manner directed And we may observe some things here in our passage as included in the Apostle's assertion though not any part of his present Design 1. There was never any Covenant between God and man but it had some Ordinances or Arbitrary Institutions of external Divine worship annexed unto it The original Covenant of works had the Ordinances of the Tree of Life and of the Knowledge of Good and Evil the Laws whereof belonged not unto that of natural Light and Reason The Covenant of Sinai whereof the Apostle speaks had a multiplication of them Nor is the new Covenant destitute of them or their necessary observance All Publick worship in and the Sacraments of the Church are of this nature For whereas it is ingrafted in natural Light that some external worship is to be given unto God He would have it of his own prescription and not as unto the modes of it be left unto the inventions of men And because God hath alwayes in every Covenant prescribed the external worship and all the Duties of it which he will accept it cannot but be dangerous for us to make any Additions thereunto Had he prescribed none at any time seeing some are necessary in the Light of nature it would follow by just consequence that they were left unto the finding out and appointment of men But he having done this himself let not us add unto his words lest he reprove us and we be found lyars And in his Institution of these Ordinances of external worship there is both a Demonstration of his Sovereignty and an especial trial of our Obedience in
as the Heart of all Divine service was first formed all other things had a Relation unto it Exod. 25. 10 11. To treat of the Fabrick that is the Materials Dimensions and Fashion of this Ark is not unto our present purpose For these things the Apostle himself here declares as being no season to treat of them particularly This he intends in those words which we shall not now speak of and their mystical signification which he gives afterwards 1. The Name of it is the Ark of the Covenant Sometimes it is called the Ark of the Testimony Exod. 26. 33. Chap. 29. 35. Chap. 40. 3 5. Most commonly the Ark of the Covenant Numb 10. 33. Chap. 14. 44. Deut. 10. 8. c. Sometimes the Ark of God 1 Sam. 3. 3. Sam. 6. 2. c. The Ark of the Testimony it was called because God called the Tables of the Covenant by the name of his Testimony or that which testified his Will unto the People and by the Peoples acceptance of the Termes of it was to be a perpetual witness between God and them Exod. 25. 16. Chap. 31. 18. c. On the same account is it called the Ark of the Covenant namely because of what was contained in it or the Tables of the Covenant which as I have shewed elsewhere were usually called the Covenant itself And so they are called the Tables of Testimony Exod. 31. 18. That is the Covenant which was the Testimony of God And lastly it was called the Ark of God because it was the most eminent Pledge of the especial Presence of God among the People 2. As to the Fabrick of it the Apostle observes in particular that it was on every side overlaid or covered with Gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way within and without with Plates of beaten Gold This as I said before was the most sacred and glorious Instrument of the Sanctuary Yea the whole Sanctuary as unto its use in the Church of Israel was built for no other end but to be as it were an house and habit ation for this Ark Exod. 26. 33. Chap. 40. 21. Hence Sanctification proceeded unto all the other Parts of it for as Solomon observed the places were holy whereunto the Ark of God came 2 Chron. 8. 11. And of such sacred veneration was it among the People so severe was the Exclusion of all flesh from the sight of it the High Priest only excepted who entered that holy Place once a year and that not without Blood as that the Nations about took it to be the God that the Israelites worshiped 1 Sam. 4. 8. And it were not difficult to evidence that many of the pretended Mysterious ceremonies of Worship that prevailed among the Nations of the World afterwards were invented in compliance with what they had heard concerning the Ark and Worship of God thereby This was the most signal Token Pledge or Symbol of the Presence of God among the People And thence Metonymically it hath sometimes the name of God ascribed unto it as some think and of the Glory of God Psal. 73. 61. And all neglects about it or contempt of it were most severely punished From the Tabernacle it was carried into the Temple built by Solomon where it continued untill the Babylonian Captivity and what became of it afterwards is altogether uncertain God gave this Ark that it might be a Representation of Christ as we shall shew and he took it away to increase the desire and expectation of the Church after him and for him And As it was the Glory of God to hide and cover the mysterious counsels of his Will under the Old Testament whence this Ark was so hidden from the Eyes of all men so under the New Testament it is his Glory to reveal and make them open in Iesus Christ. 2 Cor. 3. 18. 4. In this Ark as it was placed in the Tabernacle the Apostle affirmeth that there were three things 1. The Golden Pot that had Manna When the Manna first fell every one was commanded to gather an Omer for his own eating Exod. 16. 16. Hereon God appointed that a Pot should be provided which should hold an Omer to be filled with Manna to be laid up before the Lord for their generations ver 33. There was it miraculously preserved from Putresaction whereas of it self it would not keep two daies unto an end And it is added that as the Lord commanded Moses so Aaron laid it up before the Testimony to be kept ver 34. But there is a Prolepsis in the words Aaron is said to do what he did afterwards For the Testimony was not yet given nor Aaron yet consecrated unto his Office It is not said in this Place where the making of it is appointed that it is of Gold nor is there any mention of what matter it was made That it was of Gold the Apostle here declares who wrote by Inspiration and the thing is evident it self For it was to be placed in that part of the Sanctuary wherein all the Vessels were either of pure Gold or at least overlaid with it and a Pot of another Nature would have been unsuitable thereunto And it was to be made of that which was most durable as being to be kept for a Memorial throughout all Generations The Reason of the sacred Preservation of this Manna in the most Holy Place was because it was a Type of Christ as himself declares Ioh. 6. 48 49 50 51. 5. The next thing mentioned is Aaron's Rod that budded This Rod originally was that where with Moses fed the sheep of his father-in-Father-in-Law Iethro in the Wilderness which he had in his hand when God called unto him out of the Bush. And thereon God ordained it to be the Token of the putting forth of his Power in the working of Miracles having by a trial confirmed the Faith of Moses concerning it Exod. 4. 17. Hereby it became sacred and when Aaron was called unto the Office of the Priesthood it was delivered unto his keeping For on the budding of it on the trial about the Priesthood it was laid up before the Testimony that is the Ark Numb 17. 10. That same Rod did Moses take from before the Testimony when he was to smite the Rock with it and work a miracle whereof this was consecrated to be the outward sign Numb 20. 8 9 10 11. Hereof the Apostle affirms only that it budded but in the story it is that it brought forth Buds and Bloomed Blossoms and yielded Almonds being originally cut from an Almond Tree Numb 17. 8. But the Apostle mentions what was sufficient unto his Purpose This Rod of Moses belonged unto the Holy Furniture of the Tabernacle because the Spiritual Rock that followed them was to be smitten with the Rod of the Law that it might give out the Waters of Life unto the Church 6. The last thing mentioned is the Tables of the Covenant The two Tables of Stone cut out by Moses and written
on with the finger of God containing the Ten Commandments which were the substance of Gods Covenant with the People This Testimony this Covenant these Tables of Stone with the Moral Law engraven in them were by the express command of God put into the Ark Exod. 25. 16. Chap. 33. 18. Chap. 40. 20. Deut. 10. 5. And there was nothing else in the Ark but these two Tables of Stone with the Law written in them as is expresly affirmed 1 Kings 8. 9. 2 Chron. 5. 10. Wherefore whereas it is said of Aaron's Rod and the Pot of Manna that they were placed before the Testimony Exod. 16. 34. Numb 17. 10. that is the Ark and the Book of the Law was also put into the side of it that is laid beside it Deut. 31. 26. and not only are the Tables of Stone appointed expresly to be put into the Ark but also it is likewise affirmed that there was nothing else in the Ark but these Tables of Stone This Place of the Apostle hath been exceedingly tortured and perplexed by Criticks and all sorts of Expositors with multiplied conjectures Objections and Solutions I know not that the Repetition of them in this place would be of any use Those who have a mind to exercise themselves about them do know where to find them I shall therefore give only that interpretation of the words which for the Substance of it all sober Expositors do at least betake themselves unto The true real positure of these things was after this manner In the closed Ark there was nothing at all but the two Tables of Stone Before it or at the ends of it adjoyning unto it were the Pot of Manna and the miracle-working Rod. Neither of these were of any actual use in the service of God but only were kept as sacred Memorials Unto this end being placed by it they were joyned unto and reckoned with the Ark. This appurtenance of them unto the Ark the Apostle expresseth by the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this preposition is so frequently used in the Scripture to signify adhesion conjunction approximation Appurtenance of one thing unto another that it is meer Cavilling to assign it any other signification in this place or to restrain it unto inclusion only the things themselves requiring that sense See Job 19. 20. Deut. 6. 7. 1 Sam. 1. 42. Hos. 4. 3. Luke 1. 17. Iosh. 10. 10. Matth. 21. 12. And a Multitude of Instances are gathered by others VER 5. And over it the Cherubims of Glory Shadowing the Mercy-Seat of which things we cannot now speak particularly THE Apostle proceedeth in his Description of the immediate appurtenances of the Ark. He hath declared what was disposed with reference unto it as the Golden Censer what was before it as the Pot of Manna and Aaron's Rod what was within it namely the Tables of the Covenant Now he sheweth what was over it so giving an account of its whole Furniture and all that any way belonged unto it Two things he adds namely 1. The Cherubims 2. The Mercy-Seat And first he describes the Cherubims 1. By their positure they were over the Ark. 2. By their Title Cherubims of Glory 3. Their use they Shadowed the Mercy-Seat The Making Form Fashion and Use of these Cherubims is declared Exod. 25. The signification of the Name and their original shape or form any farther then that they were alata animata winged Creatures are not certainly known Most as unto the Derivation of the Name follow Kimchi who affirms the Letter Caph to be servile and a note of Similitude and the word to signify a Youth or a Child Such these Images are thought to represent only they had Wings instead of Arms as we now usually paint Angels for their Bodies Sides and Feet are mentioned in other places Isa. 6. 2. Ezek. 1. 5 6 7. where they are expresly said to have the Shape of a man Wherefore both as they were first framed for the Tabernacle and afterwards for the Temple when their Dimensions were exceedingly enlarged they were of humane shape only with wings to denote the Angelical Nature They were two of them one at each end of the Ark or Mercy-Seat Their faces were turned inwards one towards another so as that their wings touched one another This Posture gave unto the whole work of the Ark Mercy-Seat and Cherubims the form of a Seat which represented the Throne of God From thence he spake whence the whole was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracle As unto their place and posture they were over the Ark. For these Cherubims had feet whereon they stood 2 Chron. 3. 13. And these feet were joyned in one continued beaten work unto the ends of the Mercy-Seat which was upon the Ark Wherefore they were wholly over it or above it as the Apostle here speaks 2. As unto the Apellation whereby he describes them it is Cherubims of Glory That is say Expositors generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorious Cherubims If so this term is not given them from the matter whereof they were made Those indeed in the Tabernacle were of beaten Gold being but of a small measure or proportion Exod. 25. 18. Those in the Temple of Solomon were made of the wood of the Olive Tree only overlaid with Gold For they were very large extending their wings unto the whole breadth of the Oracle which was twenty Cubits 1 King 6. 23. 2 Chron. 3. 10. But such was the matter of other utensils also as the Candlesticks which yet are not called the Candlesticks of Glory Nor are they so called from their shape and fashion For this as I have shewed most probably was humane shape with wings wherein there was nothing peculiarly glorious But they are so called from their posture and use For stretching out their wings on high and looking inwards with an appearance of veneration and so compassing the Mercy-Seat with their wings all but the forepart of it they made a Representation of a Glorious Seat or Throne wherein the Majestatical Presence of God did sit and reside And from between these Cherubims above the Mercy-Seat it was that God spake unto Moses and gave out his Oracles Exod. 25. 22. As a man on a Throne speaks above the place where he sits and rests Hence may they be called the Glorious Cherubims But I must add that by glory here the Majestatical Presence of God himself is intended The Cherubims that represented the glorious Presence of God himself as he dwelt among the People So the Apostle reckoning up the Priviledges of the Hebrews Rom. 9. 4. affirms that unto them appertained the Adoption and the Glory And therein not the Ark is intended although it may be that is sometimes called the Glory or signified under that name as 1 Sam. 4. 21 22. Psal. 26. 8. But it is God himself in his peculiar Residence among the People that is in the Representation of
they believed and in the hopes of it walked with God as our Apostle proves at large chap. 11. Howbeit the way that is the means and cause of communicating the Heavenly Inheritance unto them namely by the Mediation and Sacrifice of Christ was but obscurely represented not illustriously manifested as it is now Life and Immortality being brought to Light by the Gospel And as these things are true so this Interpretation of the words being consonant unto the Analogy of faith is safe only we may enquire whether it be that which is peculiarly intended by the Apostle in this Place or no The Comment of Grotius on these words is that the Apostle signifies super aetherias sedes via eò ducens est evangelium praecepta habens verè coelestia Eam viam Christus primus patefecit aditumque fecit omnibus ad summum coelum Pervenit quidem eò Abrahamus Jacobus ut videre est Mat. 8. 11. alii viri eximii ut videbimus infra cap. 11. 40. Sed hi eò pervenerunt quasi per machinam non viam extraordinariâ quâdum et rarâ Dei dispensatione But these things are most remote from the mind of the Holy Ghost not only in this Place but in the whole Scripture also For 1. How far the Gospel is this way into the Holiest shall be declared immediately That it is so because of the Heavenly precepts which it gives that is which were not given under the old Testament is most untrue For the Gospel gives no precepts of Holiness and obedience that were not for the substance of them contained in the Law There is no precept in the Gospel exceeding that of the Law thou shalt love the Lord thy God with all thy heart and thy Neighbour as thy self Only the Gospel adds new motives unto Obedience new encouragements and enforcements of it with directions for its due performance 2. That Christ should be no otherwise the way but only as he revealed and declared the Gospel and the precepts of it is not only untrue and injurous unto the honour of Christ but directly contrary unto the design of the Apostle in this Place For he is treating of the Sacerdotal office of Christ only and the Benefit which the Church doth receive thereby But the revelation of the Doctrine or precepts of the Gospel was no duty of that office nor did it belong thereunto That he did as the Prophet of the Church But all his Sacerdotal Actings are towards God in the behalf of the Church as hath been proved 3. That the antient Patriarchs went to Heaven by a secret Engine and that some of them only in an extraordinary way is plainly to deny that they were saved by faith in the promised seed that is that they were not saved by the mediation of Christ which is contrary unto the whole Oeconomy of God in the salvation of the Church and many express Testimonies of the Scripture These Socinian fictions do not cure but corrupt the Word of God and turn away the minds of men from the truth unto fables We shall therefore yet farther enquire into the true meaning of the Holy Ghost in these words The Apostle by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends the same with ver 3. he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy of Holies the second part of the Sanctuary whereinto the High Priest alone could enter once a year as he declares in the foregoing Verse Only whereas he there spake of the material Fabrick of the Tabernacle and the things contained in it here he designs what was signified thereby For he declares not what these things were but what the Holy Ghost did signifie in and by them Now in that most Holy Place were all the Signs and Pledges of the gracious Presence of God the Testimonies of our Reconciliation by the Blood of the Atonement and our Peace with him thereby Wherefore to enter into these Holies is nothing but an Access with liberty freedom and boldness into the gracious Presence of God on the account of Reconciliation and Peace made with him This the Apostle doth so plainly and positively declare Chap. 10. 19 20 21 22. that I somewhat admire so many worthy and learned Expositors should utterly miss of his meaning in this place The Holies then is the Gracious Presence of God whereunto Believers draw nigh in the confidence of the Atonement made for them and acceptance thereon see Rom. 5. 1 2 3. Ephes. 2. 14 15 16 17 18. Heb. 4. 14 15. Chap. 10. 19. The Atonement being made and received by Faith Conscience being purged Bondage and Fear being removed Believers do now under the Gospel enter with Boldness into this Gracious Presence of God 2. We must consider what is the way into these Holies which was not yet made manifest And here also Expositors indulge unto many Conjectures very needlesly as I suppose For the Apostle doth elsewhere expresly declare himself and interpret his own meaning namely Chap. 10. 19 20. This way is no other but the Sacrifice of Christ the true High Priest of the Church For by the entrance of the High Priest into the most Holy Place with Blood the Holy Ghost did signifie that the way into it namely for Believers to enter by was only the one true Sacrifice which he was to offer and to be And accordingly to give an Indication of the accomplishment of their Type when he expired on the Cross having offered himself unto God for the Expiation of our Sins the Vail of the Temple which enclosed and secured this Holy Place from any entrance into it was rent from the top to the bottom whereby it was laid open unto all Matth. 27. 51. And an evidence this is that the Lord Christ offered his great expiatory Sacrifice in his Death here on Earth a true and real Sacrifice and that it was not an Act of Power after his Ascension metaphorically called a Sacrifice as the Socinians dream For until that Sacrifice was offered the way could not be opened into the Holies which it was immediately after his Death and signified by the renting of the Vail This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely way whereby we enter into the most Holy Place the Gracious Presence of God and that with boldness 3. Of this way it is affirmed that it was not yet made manifest whil'st the first Tabernacle was standing And a word is peculiarly chosen by the Apostle to signifie his intention He doth not say that there was no way then into the most Holy Place none made none provided none made use of But there was not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an open manifestation of it There was an entrance under the Old Testament into the Presence of God as unto Grace and Glory namely the vertue of the Oblation of Christ But this was not as yet made manifest Three things were wanting thereunto 1. It was not yet actually existent but only was vertually so The
Lord Christ had not yet actually offered himself unto God nor made Atonement for Sin Howbeit by vertue of the Eternal Agreement that was between the Father and him concerning what he should accomplish in the fulness of time the benefit of what he was so to do was applied unto them that do believe they were saved by Faith even as we are Hence is he called a Lamb slain from the foundation of the world that is in and from the giving of the first Promise 2. Although the coming of his Person was promised and his Sacrifice variously shadowed out or represented unto the Church yet their perception and understanding thereof was weak and dark proportionate unto the means of its Revelation Hence whatever were its vertue and efficacy yet was it not in it self and its own nature made manifest 3. There were many blessed Priviledges that attended the opening of this way in the actual existence of it in the oblation of Christ which the Church of the old Testament was not acquainted with nor made partaker of And although these things belonged not unto the essence of the way yet they did so as unto our entrance into it We could not without them that is the Administration of the spirit in Gospel-Ordinances make use of this way though prepared and set open unto the Glory of God and our own spiritual advantage Wherefore the plain open manifestation of the way into the Holiest which the Apostle denies unto the Church under the old Testament consists in these three things 1. In the actual exhibition of Christ in the flesh and his Sacrifice of himself making atonement for sin For hereby alone was the way laid open unto an access with boldness into the gracious presence of God Without this the Law and its Curse were like the Cherubims and flaming Sword that turned every way to keep sinners from drawing nigh unto God Hereby were they removed a new and living way being consecrated for our access unto him 2. In the full plain declaration of the nature of his Person and of his Mediation And therefore although the Gospel be not this way in the Precepts of obedience which it gives unto us yet is it the declaration and manifestation of this way and our sole direction how to make use of it or how to enter by it into the most Holy Place This they enjoyed not under the old Testament but were limited unto typical institutions directing the Priests how to enter into the Sanctuary made with hands which were but an obscure representation of these things 3. In the Introduction or Revelation and Establishment of those Priviledges of Gospel-worship whereby believers are led comfortably into the presence of God as our Apostle declares cap. 10. 19 20. For they are full of Light and Grace and a Guide unto all the steps of faith and obedience in this way Hereunto may be added all those things which we have declared to belong unto that perfection or consummation of the Church-state which the Law could not bring it unto on chap. 7. ver 11. In these things consisted that manifestation of the way into the most Holy Place which is here denyed unto the old Testament 4. The continuance of this state is added Whilst the first Tabernacle was standing 1. By the first Tabernacle the Apostle understands not that first Part of the Tabernacle into which the Priests entred continually accomplishing the divine services which before he had so called But he intends the whole Tabernacle with respect unto the true Tabernacle of the Body of Christ which succeeded into its room Neither yet doth he understand precisely that Tent or Tabernacle which was erected in the wilderness which was not in itself of any long continuance nor designed thereunto For it was only suited unto the service of the Church whilest it was in an unsettled condition But he intends the whole worship instituted together with it and belonging unto it celebrated afterwards in the Temple according unto the Laws of that Tabernacle For there was the same worship and the same order of things in the one and the other and so the same signification made at first by the Holy Ghost in the constitution of the Tabernacle was still continued under the Temple also 2. It was continued whilst this first Tabernacle or the Tabernacle in this sense was standing Having its station that is according unto the mind of God it had its state and use in the Church This it had absolutely until the death of Christ and no longer For until then both the Lord Christ himself and all his Disciples continued the observation of all its services according to the mind of God For he was made under the Law of it whilst it was in force Declaratively it continued until the day of Pentecost For then was in the coming of the Holy Ghost the foundation of the Gospel-Church State Order and Worship solemnly laid whereon a new way of worship being established the abrogation of the old was declared And this was yet farther made known by the Determination put unto the Observation of it by the Holy Ghost among the Gentile converts in the Council of the Apostles and Elders at Ierusalem Actually it continued until the destruction of the Temple City and People some years after Its first station it had in Gods appointment the second in his connivence and the third in his patience It is the first of these that is here intended The Tabernacle that is the Laws and Service of it preserved its station and use in the Church by Gods ordinance and appointment unto the Death of Christ. Then did he pronounce concerning it and all things belonging unto it It is finished Then was the Vail rent and the way into the Holiest laid open Then was peace with God publickly confirmed by the blood of the Cross Ephes. 2. 14 15. and the nature of the way of our access unto him made known And some things we may hence observe which also tend unto the further explication of the mind of the Holy Ghost in the Text. 1. Although the Lord Christ were not actually exhibited in the flesh under the old Testament nor had actually offered himself unto God for us yet had Believers then an access into the Grace and favour of God though the way the cause and means of it was not manifestly declared unto them The Apostle doth not exclude them all from the Grace and Favour of God but only shew their disadvantage in comparison of Believers under the Gospel in that this way was not manifested unto them 2. The design of the Holy Ghost in all the Tabernacle Ordinances and Institutions of worship was to direct the faith of Believers unto what was signifyed by them 3. Typical Institutions attended diligently unto were sufficient to direct the faith of the Church unto the expectation of the real expiation of sin and acceptance with God thereon God was never wanting unto the Church in what was
before Rites of Worship arbitrarily imposed whose Ius or Right depended on the will or pleasure of God And they are said to be of the flesh for the reason given ver 13. they sanctified unto the purifying of the flesh and no more The words may be an expression of the nature in general of the Law about Meats Drinks and Washings they were carnal Ordinances But the distinctive copulative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will not admit of that sense It seems therefore to contain an addition of all those other legal Ordinances which any way belonged unto the Purifications of the Law The force of the reasonings in these words is evident For the design of the Apostle is to prove that in the perfect Church-state which God would bring in under the New Covenant the Worshipers were to enjoy peace of Conscience with joy and boldness in the presence of God from a perfect Atonement and Purification of Sin How this is effected by the one Sacrifice of Christ he afterwards declares But the Ordinances of the Law and the Levitical Sacrifices were weak and imperfect as unto this end For in them and by them men were conversant wholly in carnal things in meats drinks washings and such like carnal observances which could reach no farther than the sanctification of the flesh as he evidenceth in the application of all these things unto his present argument ver 13. And the Faith of Believers is rather weakned than confirmed by all things of the like nature that divert their minds from an immediate respect unto and total dependance on the one Sacrifice of Christ. 3. Concerning all these things it is affirmed that they were imposed on the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a difficulty in the Syntax of this word which all Interpreters take notice of If it refers unto the Substantives immediately foregoing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it agrees not with them in Case if unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the other Verse it agrees not with it in Gender And the Apostle had before adjoined unto it a Participle of the Feminine Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some think that the letter Iota is added unto the first word or taken from the latter so that originally they were both of the same Gender But whereas the Apostle had put together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one of the Neuter the other of the Feminine Gender he might apply his Adjectives either to one or both without offence to Grammar Yet I rather judge that in this word he had respect unto all the things whereof he had discoursed from the very beginning of the Chapter Concerning them all he declares that they were thus imposed and so the use of the word in the Neuter Gender is proper Many judge that there is an Objection anticipated in these words For upon the description of the nature and use of the Tabernacle with all its Furniture and Services he declares that they could not all of them nor any of them perfect the Worshipers that attended unto them Hereon it might be well enquired To what purpose then were they appointed Unto what end did they serve Hereunto he replies That they were never designed unto perpetual use but only imposed on the people unto the time of Reformation But whether there be a respect unto any such Objection or no he plainly declares their use and duration according unto the mind of God which were such as their nature did require And hereby also he confirms his Argument of their insufficiency unto the great end of perfecting sanctifying or consecrating the state of the Church And hereof there are two evidences in these words 1. They were things imposed that is on the people under the Law They were laid on them as a Burden The word is properly incumbentia lying on them that is as a Burden There was a weight in all these legal Rites and Ceremonies which is called a Yoke and too heavy for the people to bear Acts 15. 10. And if the imposition of them be principally intended as we render the word imposed it respects the Bondage they were brought into by them Men may have a weight lying on them and yet not be brought into Bondage thereby But these things were so imposed on them as that they might feel their weight and groan under the burden of it Of this Bondage the Apostle treats at large in the Epistle unto the Galatians And it was impossible that those things should perfect a Church-state which in themselves were such a Burden and effective of such a Bondage 2. As unto the duration assigned unto them they were thus imposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a determined limited season They were never designed to continue for ever And this is the great Controversie which we have at this day with the Iews The principal foundation of their present unbelief is That the Law of Moses is eternal and that the observation of its Rites and Institutions is to be continued unto the end of the world The contrary hereunto the Apostle had evidently proved in the foregoing Chapters Whereas therefore he had undeniably demonstrated that they were not to be of perpetual use in the Church nor could ever effect that state of Perfection which God designed unto it he now declares that there was a certain determinate season fixed in the purpose and counsel of God for their cessation and removal And this he describes in the last word This was the season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Correction say some Direction others we of Reformation restraining the word unto the things spoken of and retaining its usual signification most improperly For Reformation is the amendment and reduction of any thing in the Church unto its primitive Institution by abolishing and taking away the Abuses that have crept into it or corrupt Additions that have been made unto it But nothing of that nature is here intended Many such seasons there were under the Old Testament wherein the things belonging unto the Worship of God were so reformed But now not the Reduction of the Tabernacle and its Services unto its first Institution is intended but its utter removal and taking away out of the Service of God in the Church But if respect be had unto the whole state of the Church in general and what God designed unto it taking the word Reformation in an universal sense for the Introduction of a new animating form and life with new means and ways of their expression and exercise in new Ordinances of Worship the word may be of use in this place Those who render it of Correction are no less out of the way For Correction might be applied unto the Abuses that had crept into the Worship of God so it was by our Saviour with respect unto Pharisaical Traditions But the Apostle treats here of the Worship it self as it was first instituted by God without respect unto any such Abuses This was not the
The Redemption or Expiation of Sins is confined unto those under the Old Testament whence it should seem that there is none made for those under the New Ans. The Emphasis of the Expression Sins under the Old Testament respect either the Time when the sins intended were committed or the Testament against which they were committed And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of either sense Take it in the first way and the Argument follows à fortiori as unto the Sins committed under the New Testament though there be no Expiation of Sins against it which properly are only final Unbelief and Impenitency For the Expiation intended is made by the Mediator of the New Testament And if he expiated the Sins that were under the first Testament that is of those who lived and dyed whil'st that Covenant was in force much more doth he do so for them who live under the Administration of that Testament whereof he is the Mediator For Sins are taken away by vertue of that Testament whereunto they do belong And it is with peculiar respect unto them that the blood of Christ is called the blood of the New Testament for the Redemption of Sins But yet more probably the meaning may be the Sins that were and are committed against that first Covenant or the Law and Rule of it For whereas that Covenant did in its Administration comprise the Moral Law which was the substance and foundation of it all Sins whatever have their form and nature with respect thereunto So Sins under the first Covenant are all Sins whatever For there is no Sin committed under the Gospel but it is a Sin against that Law which requires us to love the Lord our God with all our hearts and all our strength Either way the Sins of them who are called under the New Testament are included 2. It is enquired whether it is the Nature of the Sins intended that is respected or the Persons guilty of them also under that Testament The Syriac Translation avoids this difficulty by rendring the words of the Abstract the Redemption of Transgressions in the Concrete a Redeemer unto them who had transgressed That it is a certain sort of Sins that is intended Socinus was the first that invented And his invention is the foundation of the Exposition not only of Schlictingius but of Grotius also on this place Such Sins they say they are as for which no Expiation was to be made by the Sacrifices of the Law Sins of a greater Nature than could be expiated by them For they only made Expiation of some smaller Sins as Sins of Ignorance or the like But there is no respect unto the Persons of them who lived under that Testament whom they will not grant to be redeemed by the blood of Christ. Wherefore according unto them the difference between the Expiation of Sin by the Sacrifices of the Law and that by the Sacrifice of Christ doth not consist in their nature that the one did it only typically and in an external representation by the purifying of the flesh the other really and effectually but in this that the one expiated lesser Sins only the other greater also But there is nothing sound or consonant unto the Truth in this Interpretation of the words For 1 It proceeds on a false Supposition that there were Sins of the people not only presumptuous Sins and which had impenitency in them for which no Atonement was made nor Expiation of them allowed which is expresly contrary unto Lev. 16. 16 21. And whereas some offences were capital amongst them for which no Atonement was allowed to free the Sinner from death yet that belonged unto the Political Rule of the people and hindred not but that typically all sorts of Sins were to be expiated 2 It is contrary unto the express design of the Apostle For he had proved before by all sorts of Arguments that the Sacrifices of the Law could not expiate any Sin could not purge the Conscience from dead works that they made nothing perfect And this he speaks not of this or that Sin but of every Sin wherein the Conscience of a Sinner is concerned Chap. 10. 2. Hence two things follow First That they did not in and of themselves really expiate any one Sin small or great It was impossible saith the Apostle that they should do so Heb. 10. 4. only they sanctified to the purifying of the flesh which overthrows the foundation of this Exposition Secondly That they did typifie and represent the Expiation of all sorts of Sins whatever and made application of it unto their Souls For if it was so that there was no Atonement for their Sins that their Consciences were not purged from dead works nor themselves consummate but only had some outward purification of the flesh it cannot be but they must all eternally perish But that this was not their condition the Apostle proves from hence because they were called of God unto an eternal Inheritance as he had proved at large concerning Abraham Chap. 6. Hence he infers the necessity of the mediation and death of Christ as without the vertue whereof all the called under the first Covenant must perish eternally there being no other way to come to the Inheritance 3. Whereas the Apostle mentions only the Sins under the first Covenant as unto the time passed before the Exhibition of Christ in the flesh or the death of the Mediator of the New Testament what is to be thought of them who lived during that season who belonged not unto the Covenant but were strangers from it such as are described Eph. 4. 12. I answer The Apostle takes no notice of them and that because taking them generally Christ dyed not for them Yea that he did not so is sufficiently proved from this place Those who live and dye strangers from God's Covenant have no interest in the Mediation of Christ. Wherein the Redemption of these Transgressions did consist shall be declared in its proper place And we may observe 1. Such is the malignant Nature of Sin of all Transgression of the Law that unless it be removed unless it be taken out of the way no Person can enjoy the Promise of the Eternal Inheritance 2. It was the Work of God alone to contrive and it was the Effect of infinite Wisdom and Grace to provide a way for the removal of Sin that it might not be an everlasting Obstacle against the Communication of an Eternal Inheritance unto them that are called Fifthly We have declared the design of God here represented unto us who are the Persons towards whom it was to be accomplished and what lay in the way as an hindrance of it That which remains in the words is the way that God took and the means that he used for the removal of that hindrance and the effectual accomplishment of his design This in general was first the making of a New Testament He had fully proved before that this could not
death of the Testator VER XVIII XIX XX XXI XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde hence Therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc quia propter For this Cause And hence it is Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed dedicatum fuit was dedicated consecrated separated unto sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. When the whole Command was enjoyned Vul. Lat. lecto omni mandato legis The command of the Law being read taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same Arias exposito secundum legem Most cum recitasset having repeated recited namely out of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Heifer as the Arabick omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also of Goats it may be in compliance with the story in Moses without cause as we shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in the Syriack Whereupon neither the first Testament was dedicated without Blood For when Moses had spoken every Precept to all the People according to the Law he took the blood of Calves and of Goats with water and Scarlet wool and Hyssop and sprinkled both the Book and all the People Saying This is the Blood of the Testament which God hath enjoyned unto you Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry And almost all things are by the Law purged with blood and without shedding of blood is no Remission What we have before observed is fully confirmed in this Discourse namely that the Apostle intended not to argue absolutely and precisely from the Name and Nature of a Testament properly so called and the use of it among men For he makes use of these things no further but as unto what such a Testament hath in common with a Solemn Covenant which is that they are both confirmed and ratified by death Wherefore it was necessary that the new Testament as it was a Testament should be confirmed by death and as it had the Nature of a Covenant it was to be so by such a Death as was accompanyed by blood-shedding The former was proved before from the general Nature and Notion of a Testament the latter is here proved at large from the way and manner whereby the first Covenant was confirmed or dedicated But the Apostle in this Discourse doth not intend merely to prove that the first Covenant was dedicated with Blood which might have been dispatched in a very few words But he declares moreover in general what was the use of blood in Sacrifices on all occasions under the Law whereby he demonstrates the Use and Efficacy of the blood of Christ as unto all the Ends of the new Covenant And the Ends of the use of Blood under the old Testament he declares to have been two namely Purification and Pardon both which are comprised in that one of the Expiation of Sin And these things are all of them applyed unto the blood and Sacrifice of Christ in the following verses In the Exposition of this Context we must do three things 1 Consider the Difficulties that are in it 2 Declare the Scope Design and force of the Argument contained in it 3 Explain the particular passages of the whole 1. Sundry Difficulties there are in this Context which arise from hence that the account which the Apostle gives of the Dedication of the first Covenant and of the Tabernacle seems to differ in sundry things from that given by Moses when all things were actually done by him as it is recorded Exod. 24. And they are these that follow 1. That the blood which Moses took was the blood of Calves and Goats whereas there is no mention of any Goats or their blood in the story of Moses 2. That he took Water Scarlet-wool and Hyssop to sprinkle it withal whereas none of them are reported in that story 3. That he sprinkled the Book in Particular which Moses doth not affirm 4. That he sprinkled all the People that is the People indefinitely for all the individuals of them could not be sprinkled 5. There are some Differences in the words which Moses spake in the Dedication of the Covenant as laid down ver 20. 6. That he sprinkled the Tabernacle with blood and all the Vessels of it when at the Time of the Making and Solemn Confirmation of the Covenant the Tabernacle was not Erected nor the Vessels of its Ministry yet made For the Removal of these Difficulties some things must be premised in general and then they shall all of them be considered distinctly 1. This is taken as fixed that the Apostle wrote this Epistle by Divine Inspiration Having evidence here of abundantly satisfactory it is the vainest thing imaginable and that which discovers a frame of Mind disposed to Cavil at things Divine if from the Difficulties of any one Passage we should reflect on the Authority of the whole as some have done on this occasion But I shall say with some confidence he never understood any one Chapter of the Epistle nay nor any one verse of it aright who did or doth question its Divine Original There is nothing Humane in it that savours I mean of humane Infirmity but the whole and every part of it are animated by the Wisdom and Authority of its Author And those who have pretended to be otherwise minded on such slight occasions as that before us have but proclaimed their own want of Experience in things Divine But 2. There is nothing in all that is here affirmed by the Apostle which hath the least appearance of Contradiction unto any thing that is recorded by Moses in the story of these things Yea as I shall shew without the Consideration and Addition of the things here mentioned by the Apostle we cannot aright apprehend nor understand the account that is given by him This will be made evident in the Consideration of the particulars wherein the difference between them is supposed to consist 3. The Apostle doth not take his Account of the things here put together by him from any one place in Moses but gathers up what is declared in the Law in several Places unto various Ends. For as hath been declared he doth not design only to prove the dedication of the Covenant by Blood but to shew also the whole use of blood under the Law as unto Purification and Remission of Sin And this he doth to declare the Vertue and Efficacy of the blood of Christ under the new Testament whereunto he makes an Application of all these things in the verses ensuing Wherefore he gathers into one head sundry things wherein the sprinkling of blood was of use under the Law as they are occasionally expressed in sundry Places And this one observation removes all the difficulties of the Context which all arise from this one supposition that the Apostle gives here an account only of what was done at the
Moses did therein ver 19. VER XIX For when Moses had spoken every Precept unto all the People according unto the Law he took the Blood of Calves and of Goats with Water and Scarlet Wool and Hyssop and sprinkled both the Book and all the People There are two things considerable in the words 1. The Person made use of in the Dedication of the Covenant which was Moses 2. What he did therein which is referred unto two Heads 1 His speaking or reading the Terms of the Covenant every Precept out of the Book 2 His sprinkling of the Book and People with Blood 1. Moses was the Internuntius between God and the People in this great Transaction On Gods part he was immediately called unto this Employment Exod. 3. And on the part of the People he was chosen and desired by them to transact all things between God and them in the making and confirmation of this Covenant because they were not able to bear the effects of Gods immediate Presence Exod. 19. 19. Deut. 5. 22 23 24 25 26 27. And this choice of a Spokesman on their part God did approve of ver 27. Hence he became in a general sense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator between God and Men in the giving of the Law Gal. 3. 19. Whatever therefore was done by Moses in this whole Affair of the Dedication of the Covenant on the Part of God or of the People was firm and unalterable he being a publick Person authorized unto this work And 1. There can be no Covenant between God and Men but in the hand or by vertue of a Mediator The first Covenant in the state of Innocency was immediately between God and Man But since the entrance of sin it can be so no more For 1 Man hath neither Meetness nor confidence to treat immediately with God Nor 2 Any Credit or Reputation with him so to be admitted as an Undertaker in his own Person Nor 3 Any Ability to perform the conditions of any Covenant with God 2. A Mediator may be either only an Internuntius a Messenger a Days-man or also a Surety and an Undertaker Of the first sort was the Mediator of the old Covenant of the latter of the New 3. None can interpose between God and a People in any sacred Office unless he be called of God and approved of the People as was Moses 2dly That which Moses did in this Affair was first in way of Preparation And there are three things in the Account of it 1 What he did precisely 2 With respect unto whom 3 According to what Rule or Order he did it 1. He spake every Precept Vul. Lat. lecto omni Mandato having read every command which is the sense intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much in this place as recited So it is rendred by most Translators cum recitasset that is when he had read in the Book For his first speaking unto the People ver 3. is not here intended but his reading in the Audience of the People ver 7. He spake what he read that is audibly so it is in the story he read it in the Audience of the People so as that they might hear and understand It is added by the Apostle that he thus read spake recited every Precept or Command He took the Book of the Covenant and read in the Audience of the People saith the Text that is the whole Book and all that was contained in it or every Precept And the whole is reduced by the Apostle unto Precepts It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 15. a Law a Systeme of Precepts And it is so called to intimate the nature of that Covenant It consisted principally in Precepts or Commandments of Obedience promising no Assistance for the performance of them The new Covenant is of another nature It is a Covenant of Promises And although it hath Precepts also requiring Obedience yet is it wholly founded in the Promise whereby strength and Assistance for the performance of that Obedience are given unto us And the Apostle doth well observe that Moses read every precept unto the People For all the Good things they were to receive by vertue of that Covenant depended on the Observation of every Precept For a Curse was denounced against every one that continued not in all things written in the Law to do them Deut. 27. 26. And we may observe 1. A Covenant that consisted in meer Precepts without an Exhibition of Spiritual strength to enable unto Obedience could never save sinners The insufficiency of this Covenant unto that end is that which the Apostle designs to prove in all this Discourse But thereon a double enquiry may be made 1 Why God gave this Covenant which was so insufficient unto this great End This Question is proposed and answered by the Apostle Gal. 3. 19. 2 How then did any of the People yield Obedience unto God if the Covenant exhibited no Aid nor Assistance unto it The Apostle answereth in the same place that they received it by Faith in the Promise which was given before and not disanulled by this Covenant 2. In all our Dealings with God respect must be had unto every one of his Precepts And the Reason hereof is given by the Apostle James namely that the Authority of God is the same in every one of them and so may be despised in the neglect of the least as well as of the greatest Jam. 2. 10 11. 2dly To whom did Moses thus read every Precept It was saith the Apostle to All the People In the story it is said indefinitely in the Audience of the People as afterwards he sprinkled the People The Apostle adds the note of Universality in both places to All the People For whereas these things were transacted with the Representatives of the People for it was naturally impossible that the one half of the individuals of them should hear Moses reading they were all equally concerned in what was said and done Yet I do believe that after Moses first told the People that is the Elders of them all the words of the Law ver 3. there was means used by the Elders and Officers to communicate the things yea to repeat the words unto all the People that they might be enabled to give their rational consent unto them And we may observe 1. The first eminent use of the writing of the Book of the Law that is of any part of the Scripture for this Book was the first that was written was that it might be read unto the People He gave not this Book to be shut up by the Priests to be concealed from the People as containing Mysteries unlawful to be divulged or impossible to be understood Such conceits befell not the Minds of men until the Power and Ends of Religion being lost some got an opportunity to order the concerns of it unto their own worldly Interest and Advantage 2. This Book was both written and read in the
so 1 From Gods Institution he appointed it so to be as is express in the words of Moses 2 From an Implication of the Interest of both Parties in the blood of the Sacrifice God unto whom it was offered and the People on whom it was sprinkled For it being the blood of Beasts that were slain in this use of it each Party as it were engaged their lives unto the Observation and Performance of what was respectively undertaken by them 3 Typically in that it represented the blood of Christ and fore-signified the Necessity of it unto the confirmation of the New Covenant See Zech. 9. 11. Matth. 26. 28. Luk. 22. 20. 1 Cor. 11. 15. So was it the blood of the Covenant in that it was a sign between God and the People of their mutual consent unto it and their taking on themselves the Performance of the Terms of it on the one side and the other The Condescension of God in making a Covenant with men especially in the ways of the Confirmation of it is a blessed Object of all holy Admiration For 1 The infinite Distance and disproportion that is between him and us both in Nature and State or Condition 2 The Ends of this Covenant which are all unto our Eternal Advantage he standing in no need of us or our Obedience 3 The Obligation that he takes upon himself unto the Performance of the Terms of it whereas he might righteously deal with us in a way of meer Soveraignity 4 The Nature of the Assurance he gives us thereof by the blood of the Sacrifice confirmed with his Oath Do all set forth the ineffable Glory of this Condescension And this will at length be made manifest in the Eternal Blessedness of them by whom this Covenant is Embraced and the Eternal Misery of them by whom it is Refused The Apostle having given this full Confirmation unto his principal Assertion he adds for the Illustration of it the use and efficacy of blood that is the blood of Sacrifices unto Purification and Attonement VER XXI XXII Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry And almost all things are by the Law purged with Blood and without shedding of Blood is no Remission The manner of the Introduction of this Observation ver 21. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in like manner do manifest that this is not a continuation of the former Instance in that which belongs thereunto but that there is a Proceed unto another Argument to evince the farther use of the sprinkling of blood unto Purification and Attonement under the Old Testament For the Design of the Apostle is not only to prove the Necessity of the Blood of Christ in Sacrifice but also the Efficacy of it in the taking away of Sins Wherefore he shews that as the Covenant it self was dedicated with blood which proves the Necessity of the blood of Christ unto the confirmation of the New Covenant so all the ways and means of Solemn Worship were purged and purified by the same means which demonstrates its Efficacy I will not absolutely oppose the usual Interpretation of these words namely that at the Erection of the Tabernacle and the Dedication of it with all its Vessels and Utensils there was a Sprinkling with Blood though not expresly mentioned by Moses for he only declares the Unction of them with the Holy Oyl Exod. 40. 9 10 11. For as unto the Garments of Aaron and his Sons which belonged unto the Service of the Tabernacle and were laid up in the holy places it is expresly declared that they were sprinkled with Blood Exod. 29. 21. And of the Altar that it was Sprinkled when it was Anointed though it be not said wherewith And Josephus who was himself a Priest affirms that all the things belonging unto the Sanctuary were dedicated with the sprinkling of the blood of the Sacrifices which things are usually pleaded for this Interpretation I shall not as I said absolutely reject it yet because it is Evident that the Apostle makes a Progress in these words from the Necessity of the Dedication of the Covenant with blood unto the use and efficacy of the Sprinkling of blood in all holy Administrations that they might be accepted with God I choose rather to referre the words unto that solemn sprinkling of the Tabernacle and all the Vessels of it by the High Priest with blood of the Expiatory Sacrifice which was made annually on the day of Attonement This the Introduction of these words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare As the Covenant was dedicated with the sprinkling of blood so in like manner afterwards the Tabernacle and all the Vessels of it were sprinkled with blood unto their sacred use All the Difficulty in this Interpretation is that Moses is said to do it But that which we intend was done by Aaron and his Successors But this is no way to be compared with that of applying it unto the Dedication of the Tabernacle wherein there was no mention made of blood or its sprinkling but of anointing only Wherefore Moses is said to do what he appointed to be done what the Law required which was given by him So Moses is frequently used for the Law given by him Act. 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath-day that is the Law Moses then sprinkled the Tabernacle in that by an everlasting Ordinance he appointed that it should be done And the words following ver 22. declare that the Apostle speaks not of Dedication but of Expiation and Purification This Sprinkling therefore of the Tabernacle and its Vessels was that which was done annually on the Day of Attonement Levit. 16. 14 16 18. For therein as the Apostle speaks both the Tabernacle and all the Vessels of the Ministry were sprinkled with blood as the Ark the Mercy-seat and the Altar of Incense And the End of it was to purge them because of the Uncleannesses of the People which is that the Apostle intends And that which we are taught herein is that I. In all things wherein we have to do with God whereby we approach unto him it is the blood of Christ and the Application of it unto our Consciences that gives us a gracious Acceptance with him Without this all is unclean and defiled II. Even Holy things and Institutions that are in themselves clean and unpolluted are relatively defiled by the unholiness of them that use them defiled unto them So was the Tabernacle because of the uncleannesses of the People among whom it was For unto the unclean all things are unclean From this whole Discourse the Apostle makes an Inference which he afterwards applies at large unto his present Purpose VER XXII And almost all things are by the Law purged with blood And without shedding of Blood is no Remission There are two Parts of this Verse or there is a
double Assertion in it 1 That almost all things are by the Law purged with Blood 2 That without shedding of Blood is no Remission In the first of these there is considerable the Assertion it self and the Limitation of it 1. The Assertion it self is that by the Law all things were purged with Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto the Law the Rule the Commands the Institution of it In that way of worship Faith and Obedience which the People were obliged unto by the Law According unto the Law there was a Necessity of the Blood of Sacrifices for the purging of Sin and making of Attonement This he inferres and concludes from what he had said before concerning the Dedication of the Covenant and the Purification of the Tabernacle with all the Vessels of its Ministry And from hence he designs to prove the Necessity of the Death of Christ and the Efficacy of his Blood for the purging of Sin whereof those legal things were Types and Representations Of these legal Purifications or purgings by Blood we have treated already 2. The Limitation of this Assertion is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost Some few Purifications there were under the Law that were not by Blood Such as some judge was that by the Ashes of an Heifer mingled with water whereof we have treated on ver 13. But I am not certain that this may be esteemed a Purification without Blood For the Heifer whose Ashes were used in it was first slain and its blood poured out Afterwards the blood as well as the flesh was burnt and reduced unto Ashes Wherefore that way of Purification cannot be said to be without blood And it was a Type of the Purifying efficacy of the blood of Christ who offered himself an whole Burnt-offering unto God through the fire of the Eternal Spirit But there were two sorts of Purifications under the Law wherein blood was neither formally nor virtually applyed or used The one was by Fire in things that would endure it Numb 31. 23. And the Apostle speaks of things as well as Persons as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares The other was by water whereof there were many Instances See Exod. 19. 10. Levit. 16. 26 28. chap. 22. 6 7. All other Representations were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Offering and Sprinkling of Blood From the consideration of the Purifications mentioned the Apostle adds the Limitation of Almost For the conceit of some of the Antients that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as ferè and is to be joyned with purged were almost purged that is they were so only ineffectually is most improper For it is contrary to the natural construction of the words and the direct intention of the Apostle Only we may observe that the Purifications which were by fire and water were of such things as had no immediate Influence into the Worship of God or in such cases as wherein the Worship of God was not immediately concerned nor of such things wherewith Conscience was defiled They were only of external Pollutions by things in their own nature Indifferent and had nothing of Sin in them And the Sacred Institutions which were not concerning the immediate Worship of God nor things which in themselves did defile the Consciences of Men were as hedges and fences about those which really did so They served to warn Men not to come near those things which had a real defilement in themselves See Matth. 15. 16 17 18 19 20. Thus almost all things that is absolutely all which had any inward real Moral defilement were purged with Blood and directed unto the purging efficacy of the Blood of Christ. And we may observe that 1. There was a great variety of legal Purifications For as all of them together could not absolutely purge Sin but only direct unto what would do so so none of them by themselves could fully represent that one Sacrifice by blood whereby all sin was to be purged therefore were they multiplyed 2. This variety argues that in our selves we are ready to be Polluted on all occasions Sin cleaveth unto all that we do and is ready to defile us even in our best Duties 3. This variety of Institutions was a great part of the Bondage-state of the Church under the Old Testament a Yoke that they were not able to bear For it was almost an insuperable Difficulty to attain an Assurance that they had observed them all in a due manner the Penalties of their Neglect being very severe Besides the outward Observation of them was both burdensome and chargeable It is the Glory of the Gospel that we are directed to make our Address by Faith on all occasions unto that one Sacrifice by the Blood of Christ which cleanseth us from all our sins Howbeit many that are called Christians being ignorant of the Mystery thereof do again betake themselves unto other ways for the Purification of Sin which are multiplied in the Church of Rome 4. The great Mystery wherein God instructed the Church from the Foundation of the World especially by and under legal Institutions was that all purging of Sin was to be by blood This was that which by all Sacrifices from the Beginning and all Legal Institutions he declared unto Mankind Blood is the only means of Purging and Attonement This is the Language of the whole Law All was to manifest that the washing and purging of the Church from Sin was to be looked for from the blood of Christ alone The second Assertion of the Apostle is that without shedding of blood there is no Remission Some would have these words to contain an Application of what is spoken before unto the blood of Christ. But it is manifest that the Apostle yet continues in his Account of things under the Law and enters on the Application of them not before the next verse Wherefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Law or by vertue of its Institutions are here to be repeated By the Law without shedding of blood that is in Sacrifice there was no Remission Yet though that Season be particularly intended the Axiom is universally true and applicable unto the New Covenant Even under it without shedding of blood is no Remission The Curse of the Law was that he that sinned should die But whereas there is no man that liveth and sinneth not God had provided that there should be a Testification of the Remission of Sins and that the Curse of the Law should not be immediately executed on all that sinned This he did by allowing the People to make Attonement for their sins by blood that is the blood of Sacrifices Levit. 17. 11. For hereby God signified his Will and Pleasure in two things 1 That by this blood there should be a Political Remission granted unto sinners that they should not die under the sentence of the Law as
Sin as should manifest that they stood in need of a farther Expiation than could be attained by them But a difficulty doth here arise of no small Importance For what the Apostle denys unto these Offerings of the Law that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy it is certain that Believers ought not only once a year but every day to call sins to remembrance and to make Confession thereof Yea our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins wherein there is a calling of them unto Remembrance It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices and that of Christ seeing after both of them there is equally a Remembrance of Sin again to be made An. The difference is evident between these things Their Confession of Sin was in order unto and preparatory for a new Attonement and Expiation of it This sufficiently proves the insufficiency of those that were offered before For they were to come unto the new Offerings as if there had never been any before them Our remembrance of Sin and confession of it respects only the Application of the Virtue and Efficacy of the Attonement once made without the least desire or expectation of a new propitiation In their remembrance of Sin respect was had unto the curse of the Law which was to be answered and the wrath of God which was to be appeased it belonged unto the Sacrifice it self whose Object was God Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences whereby we may have assured peace with God The Sentence or Curse of the Law was on them until a new Attonement was made for the Soul that did not joyn in this Sacrifice was to be cut off But the Sentence and Curse of the Law was at once taken away Eph. 2. 14 15 16. And we may observe 1. An Obligation unto such Ordinances of Worship as could not expiate sin nor testifie that it was perfectly expiated was part of the Bondage of the Church under the Old Testament 2. It belongs unto the Light and Wisdom of Faith so to remember Sin and make Confession of it as not therein or thereby to seek after a new Attonement for it which is made once for all Confession of Sin is no less necessary under the New Testament than it was under the Old but not for the same end And it is an eminent difference between the spirit of Bondage and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it the other is encouraged unto Confession because of the Attonement already made as a means of coming unto a participation of the benefits of it Wherefore the causes and reasons of the Confession of Sin under the New Testament are 1. To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self so as to keep us humble and filled with self-abasement He who hath no sense of Sin but only what consists in dread of future judgment knows little of the mystery of our Walk before God and Obedience unto him according unto the Gospel 2. To engage our Souls unto watchfulness for the future against the sins we do confess for in confession we make an abrenuntiation of them 3. To give unto God the glory of his Righteousness Holiness and Aversation from Sin This is included in every Confession we make of Sin for the reason why we acknowledge the Evil of it why we detest and abhor it is its contrariety unto the Nature holy Properties and Will of God 4. To give unto him the glory of his infinite Grace and Mercy in the pardon of it 5. We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences through a fresh Application of the Sacrifice of Christ and the benefits thereof whereunto Confession of Sin is required 6. To exalt Jesus Christ in our Hearts by the application of our selves unto him as the only procurer and purchaser of Mercy and Pardon without which Confession of Sins is neither acceptable unto God nor useful unto our own Souls But we do not make Confession of Sin as a part of a Compensation for the Guilt of it nor as a means to give some present pacification unto Conscience that we may go on in Sin as the manner of some is VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is no difficulty in the Words and very little difference in the Translations of them The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive Impossibile est enim sanguine taurorum hircorum auferri peccata It is impossible that Sins should be taken away by the blood of Bulls and Goats The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose For it is impossible that the Blood of Bulls and Goats should take away Sin This is the last determinate resolution of the Apostle concerning the insufficiency of the Law and its Sacrifices for the Expiation of Sin and the perfecting them who come unto God as unto their Consciences And there is in the Argument used unto this end an inference from what was spoken before and a new enforcement from the Nature or subject matter of these Sacrifices Something must be observed concerning this Assertion in general and an Objection that it is liable unto For by the Blood of Bulls and Goats he intends all the Sacrifices of the Law Now if it be impossible that they should take away Sin for what end then were they appointed Especially considering that in the Institution of them God told the Church that he had given the Blood to make Attonement on the Altar Levit. 17. 11. It may therefore be said as the Apostle doth in another place with respect unto the Law it self if it could not by the works of it justifie us before God to what end then served the Law To what end serve these Sacrifices if they could not take away Sin The Answer which the Apostle gives with respect unto the Law in general may be applyed unto the Sacrifices of it with a small Addition from a respect unto their special Nature For as unto the Law he answers two things 1. That it was added because of Transgressions Gal. 3. 19. 2. That it was a Schoolmaster to guide and direct us unto Christ because of the severities wherewith it was accompanied like those of a School-master not in the Spirit of a tender Father And thus it was as unto the end of these Sacrifices 1. They were added unto the promise because of Transgressions For God in them and by them did continually represent unto Sinners the Curse and Sentence of the Law namely that the Soul that sinneth must dye or
impossible that the Blood of Bulls and Goats should take away Sin partly in giving various intimations first and then express Declaration of his Will that they were only prescribed for a season and that a time would come when their Observance should utterly cease which the Apostle proves Chap. 7. and 8. and partly by evidencing that they were all but Types and Figures of good things to come as we have at large declared By these and sundry other ways of the like kind God had in the Institution and Command of these Sacrifices themselves sufficiently manifested that he did neither design them nor require them nor approve of them as unto this end of the Expiation of Sin Wherefore there is in the words no new Revelation absolutely but only a meer express Declaration of that Will and Counsel of God which he had by various ways given intimation of before And we may observe 1. No Sacrifices of the Law not all of them together were a means for the Expiation of Sin suited unto the Glory of God or necessities of the Souls of Men. From the First appointment of Sacrifices immediately after the entrance of Sin and the giving of the promise the observation of them in one kind or another spread it self over the whole Earth The Gentiles retained them by Tradition helped on by some Conviction on a Guilty Conscience that by some way or other Attonement must be made for Sin On the Jews they were imposed by Law There are no Footsteps of Light or Testimony that those of the former sort namely the Gentiles did ever retain any sense of the true Reason and end of their Original Institution and the practice of Mankind thereon which was only the Confirmation of the First promise by a prefiguration of the means and way of its accomplishment The Church of Israel being Carnal also had very much lost the Understanding and Knowledge hereof Hence both sorts looked for the real Expiation of Sin the pardon of it and the taking away of its punishment by the Offering of those Sacrifices As for the Gentiles God suffered them to walk in their own ways and winked at the time of their Ignorance But as unto the Jews he had before variously intimated his Mind concerning them and at length by the Mouth of David in the person of Christ absolutely declares their Insufficiency with his disapprobation of them as unto the end which they in their Minds applied them unto 2. Our utmost diligence with the most Sedulous improvement of the Light and Wisdom of Faith is necessary in our search into and enquiry after the Mind and Will of God in the Kevelation he makes of them The Apostle in this Epistle proves by all sorts of Arguments taken from the Scriptures of the Old Testament from many other things that God had done and spoken and from the Nature of these Institutions themselves as here also by the express words of the Holy Ghost that these Sacrifices of the Law which were of Gods own appointment were never designed nor approved by him as the way and means of the Eternal Expiation of Sin And he doth not deal herein with these Hebrews on his Apostolical Authority and by new Evangelical Revelation as he did with the Church of the Gentiles but pleads the undeniable Truth of what he asserts from these direct Records and Testimonies which themselves owned and embraced Howbeit although the Books of Moses the Psalms and the Prophets were read unto them and among them continually as they are unto this day they neither understood nor do yet understand the things that are so plainly revealed in them And as the great Reason hereof is the Veil of blindness and darkness that is on their Minds 2 Cor. 3. 13 14. So in all their search into the Scripture they are indeed Supinely slothful and negligent For they cleave alone unto the outward Husk or Shell of the Letter utterly despising the Mysteries of Truth contained therein And so it is at present with the most of Men whose search into the Mind of God especially as unto what concerns his Worship keeps them in the Ignorance and Contempt of it all their days 3. The constant use of Sacrifices to signifie these things which they could not effect or really exhibit unto the Worshippers was a great part of the Bondage that the Church was kept in under the Old Testament And hereon as those who were Carnal bowed down their Backs unto the Burthen and their Necks unto the Yoke so those who had received the Spirit of Adoption did continually Pant and Groan after the coming of him in and by whom all was to be fulfilled So was the Law their Schoolmaster unto Christ. 4. God may in his Wisdom appoint and accept of Ordinances and Duties unto one end which he will refuse and reject when they are applyed unto another So he doth plainly in these Words those Sacrifices which in other places he most strictly enjoyns How express how multiplyed are his Commands for good works and our abounding in them Yet when they are made the matter of our Righteousness before him they are as unto that end namely of our Justification rejected and disapproved The First Part of ver 5. declares the Will of God concerning the Sacrifices of the Law The latter contains the supply that God in his Wisdom and Grace made of the defect and insufficiency of these Sacrifices And this is not any thing that should help assist or make them effectual but somewhat brought in in opposition unto them and for their Removal This he expresseth in the last clause of this Verse But a Body hast thou prepared me The Adversative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but declares that the way designed of God for this end was of another Nature than those Sacrifices were But yet this way must be such as should not render those Sacrifices utterly useless from their First Institution which would reflect on the Wisdom of God by whom they were appointed For if God did never approve of them never delight in them unto what end were they Ordained Wherefore although the real way of the Expiation of Sin be in it self of another Nature than those Sacrifices were yet was it such as those Sacrifices were meet to prefigure and represent unto the Faith of the Church The Church was taught by them that without a Sacrifice there could be no Attonement made for Sin wherefore the way of our Deliverance must be by a Sacrifice It is so saith the Lord Christ and therefore the First thing God did in the preparation of this new way was the Preparation of a Body for me which was to be Offered in Sacrifice And in the Antithesis intimated in this Adversative Conjunction respect is had unto the Will of God As Sacrifices were that which he would not unto this end so this preparation of the Body of Christ was that which he would which he delighted in and was well pleased withal So the
and confidence therein in Opposition unto that fear bondage distance and exclusion from the Holy Place of the presence of God which they of old were kept under All these things are comprized in this Expression of the Apostle we are Sanctified The designation of such a State for the Church and the present Introduction of it by the preaching of the Gospel is that whose Confirmation the Apostle principally designs in this whole Discourse the sum whereof he gives us Chap. 11. 40. God having provided some better thing for us that they without us should not be made perfect 1. The whole Fountain and principal cause of this State this Grace is the Will of God even that Will which our Saviour tendred to accomplish by which Will we are Sanctified In the Original it is in which Will in for by which is usual Wherefore we say properly by which Will for it is the supream efficient cause of our Sanctification that is intended And in that expression of our Saviour Lo I come to do thy Will O God it is evident 1. That it was the Will that is the Counsel the Purpose the Decree of God that the Church should be Sanctified 2. That our Lord Christ knew that this was the Will of God the Will of the Father in whose bosom he was And 3. That God had determined which he also knew and declared that Legal Sacrifices could not accomplish and make effectual this his Will so as the Church might be Sanctified thereon Wherefore the Will of God here intended as was intimated before is nothing but the Eternal Gracious Free act or purpose of his Will whereby he determined or purposed in himself to recover a Church out of lost Mankind to Sanctifie them unto himself and to bring them unto the enjoyment of himself hereafter See Eph. 1. 4 5 6 7 8 9. And this Act of the Will of God was 1. Free and Soveraign without any meritorious cause or any thing that should dispose him thereunto without himself he purposed in himself There are every where blessed effects ascribed to it but no cause any where All that is designed unto us in it as unto the Communication of it in its effects were its effects not its cause See Eph. 1. 4. and this place The whole mediation of Christ especially his Death and Suffering was the means of its accomplishment and not the procuring cause of it 2. It was accompanied with infinite Wisdom whereby Provision was made for his own Glory and the means and way of the accomplishment of his Will He would not admit the Legal Sacrifices as the means and way of its accomplishment because they could not provide for those ends for it is impossible that the Blood of Bulls and Goats should take away Sin 3. It was immutable and irrevocable it depended not upon any condition in any thing or persons without himself He purposed in himself nor was it capable of any change or alterations from oppositions or interveniencies 4. It follows hereon that it must be infallibly effectual in the actual accomplishment of what was designed in it every thing in its order and season it cannot in any thing be frustrate or disappointed The whole Church in every Age shall be Sanctified by it This Will of God some would have not to be any Internal Act of his Will but only the things Willed by him namely the Sacrifice of Christ and that for this reason because it is opposed to Legal Sacrifices which the Act of Gods Will cannot be But the mistake is evident for the Will of God here intended is not at all opposed unto the Legal Sacrifices but only as to the means of the accomplishment of it which they were not nor could be The Soveraign Will and Pleasure of God acting it self in infinite Wisdom and Grace is the sole supream original cause of the Salvation of the Church Rom. 9 10 11. 3. The means of accomplishment and making effectual of this Will of God is the Offering of the Body of Christ Jesus Some Copies after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the sence must be supplied by the repetition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the close of that Verse who by the Offering of the Body of Christ were once Sanctified But there is no colour for this supply for the word once doth directly respect the Offering of Christ as the following Verses wherein it is explained and the dignity of this Sacrifice thence demonstrated do prove Wherefore this Article belongs not unto the Text for it is not in the best Copies nor is taken notice of in our Translation Why and in what sense the Sacrifice of Christ is called the Offering of his Body was before declared And by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers not to the cause of our Sanctification which is the Will of God but unto the effect it self Our Sanctification is wrought effected accomplished by the Offering of the Body of Christ. 1. In that the Expiation of our Sin and Reconciliation with God were perfectly wrought hereby 2. In that the whole Church of the Elect was Dedicated unto God which priviledge they are called into the actual participation of through Faith in the Blood of Christ. 3. In that thereby all the Old Legal Sacrifices and all that Yoke and Burden and Bondage wherewith they were accompanied are taken out of the way Eph. 2. 15 16. 4. In that he redeemed us thereby from the whole curse of the Law as given Originally in the Law of Nature and also renewed in the Covenant of Sinai 5. In that thereby he ratified and confirmed the new Covenant and all the promises of it and all the Grace contained in them to be effectually Communicated unto us 6. In that he procured for us and received into his own disposition in the behalf of the Church effectually to Communicate all Grace and Mercy unto our Souls and Consciences In brief whatever was prepared in the Will of God for the good of the Church it is all Communicated unto us through the Offering of the Body of Christ in such a way as tendeth unto the Glory of God and the assured Salvation of the Church This Offering of the Body of Christ is the glorious Center of all the Counsels of the Wisdom of God of all the purposes of his Will for the Sanctification of the Church For 1. No other way or means could effect it 2. This will do it infallibly for Christ Crucified is the Wisdom of God and the Power of God unto this end This is the Anchor of our Faith whereon alone it rests 4. The last thing in the words gives us the manner of the Offering of the Body of Christ. It was done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once for all say we once only it was never before that one time nor shall ever be afterwards there remains no more Offering for Sin And this demonstrates both the Dignity and Efficacy of his
Grace conveyed by Promise and received by saith there is no place left for our own works with reference unto the procurement of an Interest in them Freely it was provided freely it is proposed and freely it is received 3. We may enquire what it is to receive the promise And it hath a double sense 1 As the Promise may be considered formally or materially To receive the Promise formally as a Promise is to have it declared unto us and to mix it with faith or to believe it This it is to receive the Promise in opposition unto them by whom it is rejected through Unbelief So Abraham is said to receive the Promises Heb. 11. 17. in that when they were given unto him he staggered not through Unbelief but was strong in faith giving Glory to God Rom. 4. 21 22. As the Promise is materially considered so to receive it is to receive the thing promised So it is said of the Saints under the old Testament that they obtained a good report through faith but received not the Promise Heb. 11. 39. They received the Promises by faith in them as proposed but the principal thing promised that was the coming of Christ in the flesh they received not The receiving of the Promise here mentioned is of both kinds according to the distinct parts of this Inheritance As unto the future state of Glory we receive the promise in the first way that is we believe it rest upon it trust unto the truth of God in it and live in the expectation of it And the Benefit we receive hereby as unto our spiritual life and consolation is inexpressible As unto the foundation of the whole Inheritance in the oblation and Sacrifice of Christ and all the Grace Mercy and Love with the fruits of them whereof in this life we are made Partakers and all the priviledges of the Gospel Believers under the new Testament receive the Promise in the second sense namely the things promised And so did they also under the old Testament according to the measure of the divine Dispensation towards them And we may observe 1. All our Interest in the Gospel Inheritance depends on our receiving the Promise by faith Though it be prepared in the Counsel of God though it be proposed unto us in the dispensation of the Gospel yet unless we receive the Promise of it by faith we have no Right or Title unto it 2. The conveyance and actual communication of the eternal Inheritance by Promise to be received by faith alone tends exceedingly unto the exaltation of the Glory of God and the security of the salvation of them that do believe For as unto the latter it depends absolutely on the veracity of God confirmed by his Oath And faith on the other hand is the only way and means of ascribing unto God the Glory of all the Holy properties of his nature which he designs to exalt in this dispensation of himself Thirdly The Persons unto whom this Inheritance is designed and who do receive the promise of it are those that are called It is to no purpose to discourse here about outward and inward calling effectual and ineffectual complied with or not no other are intended but those that actually receive the Promise It was the design of God in this whole dispensation that all the called should receive the Promise and if they do not so his Counsel and that in the greatest work of his Wisdom Power and Grace is frustrate They are the called according to his purpose Rom. 8. 28. Those who obtain the Inheritance being predestinated according unto the purpose of him who worketh all things after the Counsel of his own will Ephes. 1. 11. God here puts forth his Almighty power that his purpose or the Counsel of his will may be established in giving the Inheritance unto all that are called Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified or gave them the whole eternal Inheritance Rom. 8. 10. Hence Estius an Expositor of the Roman Church chargeth the contrary opinion in Catharinus as unorthodox It is not a general Call wherein those who are so called may or may not receive the Inheritance But what God designs unto them that are intended they are so called as that they shall assuredly be made Partakers of it This is the end that God designed in the dispensation of himself by Jesus Christ here declared and therefore respect is had thereunto in the whole of it Some think that by the called here those only are intended who were so under the Old Testament For mention is made only of the Redemption of Transgressions under that Covenant in what sense shall be immediately declared But this is contrary both unto the design of the Apostle and the use of the word For on that supposition he says no more but that Christ was the Mediator of the New Testament that those might be saved who lived and dyed under the Old But his principal design is to prove the advantage that we now have even above the Elect themselves under the Old Testament yet so as not to exclude them from the same benefit with us by the Mediation of Christ as unto the substance of it And the called in the language of this Apostle doth principally signifie the called in Christ Jesus Effectual Vocation is the onely way of entrance into the eternal inheritance For it is accompanied with Adoption which gives us right and title thereunto John 1. 12. In vain do they expect it who are not so called Fourthly Things being thus prepared in the Counsel and Grace of God yet there was an obstacle in the way of actual receiving the Promise namely the transgressions that were under the first Testament God designed unto the Elect an eternal inheritance yet can they not be made partakers of it but in such a way as was suited unto his glory It was unjust and unreasonable that it should be otherwise Whereas therefore they were all of them guilty of sin their sins must be expiated and taken out of the way or they cannot receive the promise of the inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our word Transgressions doth properly express the original word And in the distribution of sins by their names into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 16. 21. We render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it But it compriseth all sorts of sins whereby the Law is transgressed be they great or small Every thing that hath the nature of sin must be expiated or the Inheritance cannot be enjoyed Though God will give Grace and Glory unto his Elect yet he will do it in such a way as wherein and whereby he may be glorified also himself Satisfaction must be made for Transgression unto the honour of his Righteousness Holiness and Law There are yet sundry difficulties in this Expression which must be enquired into For 1.