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
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
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
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
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
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
the New Testament Ephes. 3. 5. 3. In the Effectual Illumination of the Minds of them that do Believe enabling them Spiritually to discern the Mysteries so revealed every one according to the measure of his gift and grace See concerning it 1 Pet. 2. 9. Ephes. 3. 17 18 19. Chap. 5. 8. Fourthly There belongs unto this Perfection that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Liberty and Boldness which Believers have in their Approaches unto God This is frequently mentioned as an especial Priviledge and Advantage of the Gospel-state Ephes. 3. 12. Heb. 3. 6. Chap. 4. 16. Chap. 10. 19 35. 1 John 3. 21. Chap. 4 17. Chap. 5. 14. And on the contrary the state under the Levitical Priesthood is described as a state of Fear and Bondage that is comparatively Rom. 8. 15. 2 Tim. 1. 7. Heb. 2. 15. And this Bondage or Fear arose from sundry Causes inseparable from that Priesthood and the Administrations of it As 1. From the Dreadful manner of giving the Law This filled the whole People with Terror and Amazement Upon the Administration of the Spirit by the Gospel Believers do immediately cry Abba Father Rom. 8. 16. Gal 4 6. They have the Liberty and Boldness to draw nigh unto God and to call him Father But there was such an Administration of a Spirit of Dread and Terror in the giving of the Law as that the People were not able to bear the Approaches of God unto them nor the thought of an Access unto him And therefore they desired that all things for the future might be Transacted by an Internuncius one that might go between God and them whilst they kept at their distance Deut. 5. 23 24 25 26 27. VVhen any first hear the Law they are afraid of God and desire nothing more than not to come near him They would be saved by a distance from him VVhen any first hear the Gospel that is so as to believe it their Hearts are opened with Love to God and all their desire is to be near unto him to draw nigh unto his Throne Hence it is called the Joyful sound Nothing can be more opposite than these two frames And this Spirit of Fear and Dread thus first given out in the giving of the Law was communicated unto them in all their Generations whilst the Levitical Priesthood continued For as there was nothing to remove it so it self was one of the Ordinances provided for its continuance This are we now wholly delivered from See Chap. 12. 18 19 20 21. 2. It arose from the Revelation of the Sanction of the Law in the Curse Hereby principally the Law gendered unto Bondage Gal. 4. 25. For all the People were in some sence put under the Curse namely so far as they would seek for Righteousness by the Works of the Law So saith our Apostle As many as are of the Works of the Law are under the Curse Gal. 3. 10. This Curse was plainly and openly denounced as due to the breach of the Law as our Apostle adds It is written Cursed is every one who continueth not in all things which are written in the Book of the Law to do them And all their Capital Punishments were Representations thereof This could not but take a deep impression on their minds and render them obnoxious unto Bondage Hence although on the account of the Promise they were Heirs yet by the Law they were made as Servants and kept in Fear Gal. 4. 1. Neither had they such a Prospect into the Nature Signification of their Types as to set them at perfect Liberty from this cause of dread For as there was a veil on the Face of Moses that is all the Revelations of the Mind and Will of God by him were veiled with Types and Shadows so there was a veil on their Hearts also in the weakness of their Spiritual light that they could not look stedfastly unto the End of that which is abolished 2 Cor. 3. 13. that is unto him who is the end of the Law for Righteousness unto them that do Believe Rom. 10. 4. It was therefore impossible but that their Minds must Ordinarily be filled with Anxiety and Fear But there is now no more Curse in the Gospel-state Rev. 22. 2. The Curse abideth only on the Serpent and his Seed Isa. 65. 25. The Blessing of the Promise doth wholly possess the place of it Gal. 3. 13 14. Only they who will choose still to be under the Law by living in the sins that it condemneth or seeking for Righteousness by the works which it commands are under the Curse 3. Under the Levitical Priesthood even their Holy Worship was so appointed and Ordered as to keep them partly in Fear and partly at a Distance from the Presence of God The continual Multiplication of their Sacrifices one day after another one week after another one moneth after another one year after another taught them that by them all there was not an end made of sin nor Everlasting Righteousness brought in by any of them This Argument our Apostle makes use of to this purpose Chap. 10. 1. The Law saith he could never by those Sacrifices which they Offered Year by Year continually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring the Worshippers unto this Perfection And he gives this Reason for it namely because they had still a Conscience of Sin that is a Conscience condemning them for sin and therefore there was a Remembrance made of sin again every Year ver 2 3. Hereby they were kept in Dread and Fear And in their Worship they were minded of nothing so much as their Distance from God and that they had not as yet a Right to an immediate Access unto him For they were not so much as once to come into the Holyest where were the Pledges and Tokens of Gods Presence And the Prohibitions of their Approaches unto God were attended with such severe Penalties that the People cryed out they were not able to bear them Numb 17. 12 13. which Peter reflects upon Acts 15. 10. The Holy Ghost thereby signifying that the way into the Holyest of all was not made manifest whilst the first Tabernacle was standing Chap 9. 8. No Man had yet Right to enter into it with boldness which Believers now have Chap. 10. 19 20. 4. God had designed the whole Dispensation of the Law under that Priesthood unto this very End that it should give the People neither Rest nor Liberty but press and urge them to be looking after their full Relief in the Promised Seed Gal. 4. 1 2. Chap. 3. 24. It pressed them with a sense of sin with a Yoke of Ceremonious Observances presenting them with the Hand-writing of Ordinances which was against them Col. 2. 14. It urged their Consciences not to seek after Rest in or by that state Here could be no Perfection because there could be no Liberty The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Boldness we speak of is opposed unto all these causes of Bondage and Fear It was
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
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
Vanity to pretend Use or Continuance in the Church from possession or prescription or pretended Benefit Beauty Order or Advantage when once the mind of God is declared against it The Pleas for the Old Priesthood and Law of this kind excelled all that can be insisted on with respect unto any other things that any pretend a Veneration in Divine Worship yet were they of no Validity or Efficacy VER 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in quem in quo Vul. Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. For he concerning whom these things are spoken For he on whom these things are said Rhem. improperly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. de alia tribu est Rhem. is of another Tribe omitting the especial force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the substance of the sence be retained Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Born of another Tribe Particeps fuit did derive his Genealogy from and so had his especial Relation unto another Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministravit attendit Vul. praesto fuit The Aethiopick And if any one will say so or as one may say he placeth another Tribe because they kept not the Altar mistaking both the meaning of the Design and sence of the Apostle's Words VER 13. For He of whom these things are spoken pertaineth unto another Tribe of which no man gave Attendance at the Altar The Causal Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only intimate a pursuit of the fore-going Argument and the confirmation of the Supposition whereon it was built but also an Entrance upon the express Application of the whole precedent Discourse unto the Person of Jesus Christ the true and only High Priest of the Church In the words there is 1. The Subject to be further treated on described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de quo He concerning whom quem designaverunt haec ad quem haec pertinent He who is designed in all these things He unto whom they do all belong He with respect unto whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things that is all that hath been spoken concerning Melchisedec and his Priesthood all things that do Naturally follow and ensue thereon For although sundry of them were spoken firstly and immediately concerning other Persons and things yet they all belong ultimately and perfectly unto Christ alone whom they did represent and make way for And we may observe hence That it is our Duty in studying of the Scripture to enquire diligently after the things which are spoken concerning Jesus Christ and what is taught of him in them This doth our Apostle find out in all that was spoken concerning Melchisedec and the Levitical Priesthood This he gives himself in Charge John 5. 39. Search the Scriptures they are they which testifie of me Our principal Aim in searching the Scriptures ought to be that we may find out what they say and what they testifie concerning Christ. And this was the Practice of the Prophets of Old with respect unto all the Revelations which they received 1 Pet. 1. 10 11 12. Let the Pains and Industry and Skill of Men in the Reading and Interpreting of the Scriptures be what they will without this Design they will never rightly be understood nor duly improved For as those things which concern his Person Office and Grace with the Mysteries of the Wisdom of God in them all are the principal Subject of them So all other things which are taught and revealed in them are never apprehended unto any good End or Purpose unless their Relation unto him and dependance upon him be rightly understood Some are charged that they esteem of no Preaching but that which is concerning the Person of Christ which how false an Accusation it is their Preaching and Writings do discover But this they say indeed that is some do so that seeing it is the Design of God to gather all things into an Head in Christ that Preaching is to little purpose which doth not more or less expresly Evidence the Relation of all Truths and Duties unto him It is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He pertained unto another Tribe To confirm his Argument concerning the Changing or Abolition of the Priesthood the Apostle supposeth the Distribution of the People into Tribes according unto the Number of the Sons of Jacob. And as these Tribes had a common Interest in the Church so some of them had peculiar Priviledges granted and confirmed unto them by Law So the Priesthood was granted confined and confirmed unto the Tribe of Levi and unto the Family of Aaron in that Tribe And it was so confined thereunto as that all the rest of the Tribes were for ever excluded from any Interest therein and all that belonged unto them incapacitated thereof But unto one of the Tribes so excluded from an Interest in the Legal Priesthood did he belong of whom these things are spoken And this I look upon as the principal Reason of the distinction of that people into their Tribes namely that God thereby might provide for their Instruction as to the continuance of the Legal Worship among them which could be no longer continued than the Priesthood was reserved unto that one Tribe whereunto it was Originally granted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the meaning of the word in Our Exposition on Chap. 2. 11 12. His Share Lot and Interest lay in another Tribe 3. He Describes in general this other Tribe whereof he was by its Legal exclusion from all the Service of the Altar Of which no man gave attendance at the Altar VVhat Tribe that was in particular he declares in the next Verse shewing not only of what Tribe he was but also what it was necessary he should be Another Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof from which none that was Genealogized attended at the Altar that is had Right so to do or was not forbidden by the Law so to do God doth not reckon that to be done in his Service which he hath not appointed much less which he hath forbidden VVhat other inroads were made on the Sacerdotal Office we know not but one of the Tribe here intended by the Apostle whereof none was to attend the Altar did draw nigh to Offer Incense for which he was rebuked by the High priest and punished of God 2 Chron. 20. 18. And God exercised the greater Severity herein that the Church might understand that when he introduced and allowed of a Priest of another Tribe that Old Priesthood must of necessity cease and be abolished No man gave attendance that is had Right so to do That Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attended waited on the Altar may be a Synechdochical Description of the whole Priestly Office from the principal Work and Duty belonging thereunto But I suppose the Apostle may not only include the Priests unto whom the immediate work of Sacrificing at the Altar did belong but all those who
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
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
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
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
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
as a Covenant For then all the Worship of the Church was to proceed from it and to be conformed unto it Then it was established Hence it follows in answer unto the second difficulty that as a Promise it was opposed unto the Covenant of Works as a Covenant it was opposed unto that in Sinai This Legalizing or authoritative establishment of the New Covenant and the Worship thereunto belonging did effect this alteration In the last place the Apostle tells us whereon this establishment was made and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on better Promises For the better understanding hereof we must consider somewhat of the original and use of Divine Promises in our Relation unto God And we may observe 1. That every Covenant between God and man must be founded on and resolved into Promises Hence essentially a Promise and a Covenant are all one and God calls an absolute Promise founded on an absolute Decree his Covenant Gen. 9. 11. And his Purpose for the continuation of the course of nature unto the end of the World he calls his Covenant with day and night Jer. 33. 20. The Being and Essence of a Divine Covenant lies in the Promise Hence are they called the Covenants of Promise Ephes. 2. 12. Such as are founded on and consist in Promises And it is necessary that so it should be For 1. The Nature of God who maketh these Covenants requireth that so it should be It becometh his Greatness and Goodness in all his voluntary Transactions with his Creatures to propose that unto them wherein their advantage their happiness and blessedness doth consist We enquire not how God may deal with his Creatures as such what he may absolutely require of them on the account of his own Being his absolute essential excellencies with their universal dependance upon him Who can express or limit the Sovereignty of God over his Creatures All the Disputes about it are fond We have no measures of what is infinite May he not do with his own what he pleaseth Are we not in his hands as Clay in the hands of the Potter And whether he make or marr a Vessel who shall say unto him What doest thou He giveth no account of his matters But upon supposition that he will condescend to enter into Covenant with his Creatures and to come to agreement with them according unto the terms of it it becometh his Greatness and Goodness to give them Promises as the foundation of it wherein he proposeth unto them the things wherein their Blessedness and Reward doth consist For 1 Herein he proposeth himself unto them as the eternal Spring and Fountain of all Power and Goodness Had he treated with us meerly by a Law he had therein only revealed his Soveraign Authority and Holiness the one in giving of the Law the other in the nature of it But in Promises he revealeth himself as the eternal Spring of Goodness and Power For the matter of all Promises is somewhat that is good and the communication of it depends on Soveraign Power That God should so declare himself in his Covenant was absolutely necessary to direct and encourage the Obedience of the Covenanters And he did so accordingly Gen. 17. 1. Gen. 15. 1. Hereby he reserves the glory of the whole unto himself For although the terms of agreement which he proposeth between himself and us be in their own nature holy just and good which sets forth his praise and glory yet if there were not something on his part which hath no antecedent respect unto any goodness obedience or desert in us we should have wherein to glory in our selves which is inconsistent with the glory of God But the matter of those Promises wherein the Covenant is founded is free undeserved and without respect unto any thing in us whereby it may in any sense be procured And so in the first Covenant which was given in a form of Law attended with a Penal Sanction yet the foundation of it was in a Promise of a free and undeserved Reward even of the eternal enjoyment of God which no goodness or obedience in the Creature could possibly merit the attainment of So that if a man should by virtue of any Covenant be justified by Works though he might have whereof to glory before men yet could he not glory before God as the Apostle declares Rom. 4. 2. and that because the Reward proposed in the Promise doth infinitely exceed the Obedience performed 2. It was also necessary on our part that every Divine Covenant should be founded and established on Promises For there is no state wherein we may be taken into Covenant with God but it is supposed we are yet not arrived at that perfection and blessedness whereof our nature is capable and which we cannot but desire And therefore when we come to Heaven and the full enjoyment of God there shall be no use of any Covenant any more seeing we shall be in eternal rest in the enjoyment of all the blessedness whereof our nature is capable and shall immutably adhere unto God without any farther expectation But whilst we are in the way we have still somewhat yea principal parts of our blessedness to desire expect and believe So in the state of Innocency though it had all the Perfection which a state of Obedience according unto a Law was capable of yet did not the Blessedness of eternal Rest for which we were made consist therein Now whil'st it is thus with us we cannot but be desiring and looking out after that full and compleat happiness which our nature cannot come to rest without This therefore renders it necessary that there should be a Promise of it given as the foundation of the Covenant without which we should want our principal encouragement unto Obedience And much more must it be so in the state of Sin and Apostasie from God For we are now not only most remote from our utmost happiness but involved in a condition of misery without a deliverance from which we cannot be any ways induced to give our selves up unto Covenant Obedience Wherefore unless we are prevented in the Covenant with Promises of deliverance from our present state and the enjoyment of future Blessedness no Covenant could be of use or advantage unto us 3. It is necessary from the nature of a Covenant For every Covenant that is proposed unto men and accepted by them requires somewhat to be performed on their part otherwise it is no Covenant But where any thing is required of them that accept of the Covenant or to whom it is proposed it doth suppose that somewhat be promised on the behalf of them by whom the Covenant is proposed as the foundation of its acceptance and the reason of the duties required in it All this appears most evidently in the Covenant of Grace which is here said to be established on Promises and that on two Accounts For 1 At the same time that much is required of us in the way
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
Christ reconciling the world unto himself And to this end the things ensuing may be observed 1. The Spring the Life and Soul of all this service was the Decalogue the ten words written in Tables of stone called the Tables of the Covenant This is the eternal unalterable rule of our Relation unto God as rational creatures capable of moral obedience and eternal rewards Hereunto all this service related as prefiguring the way whereby the Church might be freed from the guilt of its transgressions and obtain the accomplishment of it in them and for them For 1. It was given and prescribed unto the People and by them accepted as the Terms of Gods Covenant before any of these things were revealed or appointed Deut. 5. 27. Wherefore all these following institutions did only manifest how that Covenant should be complyed withal and fulfilled 2. It was written in Tables of stone and those renewed after they were broken before any of these things were prepared or erected Exod. 34. 1. God by the occasional breaking of the first Tables on the sin of the People declared that there was no keeping no fullfiling of that Covenant before the Provision made in these Ordinances was granted unto the People 3. The Ark was made and appointed for no other end but to preserve and keep these Tables of the Covenant or Testimony of God Exod. 25. 16. And it was hereon the great token and Pledge of the presence of God among the People wherein his glory dwelt among them So the wife of Phinehas the Priest made the dying confession of her faith she said the Glory is departed from Israel for the Ark of God is taken 1 Sam. 4. 22. Wherefore 4. All other things the whole Tabernacle with all the furniture Utensils and services of it were made and appointed to minister unto the Ark and when the Ark was removed from them they were of no use nor signification Wherefore when it was absent from the Tabernacle all the House of Israel lamented after the Lord 1 Sam. 7. 2. For the remaining Tabernacle was no longer unto them a Pledge of his presence And therefore when Solomon afterwards had finished all the Glorious work of the Temple with all that belonged unto it he assembled all the Elders of Israel and all the Heads of the Tribes the chief of the Fathers of the Children of Israel to bring the Ark of the Covenant into its place in the Temple 1. Kings 8. 1 2 3 4. Before this was done all that glorious and costly structure was of no sacred use This order of things doth sufficiently evidence that the Spring of all these services lay in the Tables of the Covenant 2. This Law as unto the substance of it was the only Law of creation the rule of the first Covenant of works For it contained the summe and substance of that obedience which is due unto God from all rational creatures made in his Image and nothing else It was the whole of what God designed in our creation unto his own Glory and our everlasting Blessedness What was in the Tables of stone was nothing but a transcript of what was written in the heart of man originally and which is returned thither again by the Grace of the new Covenant Ier. 32. 35. 2 Cor. 3. 3. 3. Although this Law as a Covenant was broken and disanulled by the entrance of sin and became insufficient as unto its first ends of the Justification and Salvation of the Church thereby Rom. 8. 3. Yet as a Law and Rule of obedience it was never disanulled nor would God suffer it to be Yea one principal design of God in Christ was that it might be fulfilled and established Matt. 5. 17 18. Rom. 3. 31. For to reject this Law or to abrogate it had been for God to have laid aside that Glory of his Holiness and Righteousness which in his infinite wisdom he designed therein Hence after it was again broken by the People as a Covenant he wrote it a second time himself in Tables of stone and caused it to be safely kept in the Ark as his perpetual Testimony That therefore which he taught the Church by in all this in the first place was that this Law was to be fulfilled and accomplished or they could have no advantage of or benefit by the Covenant 4. This Law was given unto the People with great dread and terrour Hereby were they taught and did learn that they were no way able of themselves to answer or stand before the holiness of God therein Hereon they desired that on the account thereof they might not appear immediately in the presence of God but that they might have a Mediator to transact all things between God and them Deut. 5. 22 23 24 25. 5. God himself by all ways declared that if he should deal with the People according unto the Tenor and Rigor of this Law they could not stand before Him Wherefore on all occasions he calls them to place their confidence not in their own Obedience thereunto but in his Mercy and Grace And that this was their Faith themselves professed on all occasions See Psal. 130. 3 4. Psal. 142. 3. 6. All this God instructed them in by those mystical Vessels of the most Holy Place For after the Tables were put into the Ark as under his Eye and in his presence he ordained that it should be covered with the Mercy-seat For hereby he did declare both that the Law was to be kept and fulfilled and yet that mercy should be extended unto them 7. This great mystery he instructed them in three ways 1. In that the Covering of the Ark was a Propitiatory a Mercy-Seat and that its use was to cover the Law in the Presence of God This was a great Instruction For if God should mark Iniquities according unto the Law who should stand 2. In that the Blood of Atonement for sin was brought into the Holy Place and sprinkled on the Mercy-seat Levit. 16. 14. And this was done seven times to denote the Perfection of the Reconciliation that was made And herein were they also taught that the covering of the Law by the Mercy-seat so as that Mercy and Pardon might be granted notwithstanding the sentence and curse of the Law was from the Atonement made for sin by the expiatory Sacrifice 3. By the cloud of Incense that covered both Ark and Mercy-seat testifying that God received from thence a savour of Rest Levit. 16. 13. 8. The Cherubims or Angels under that denomination were the Ministers of God in executing the curse and Punishment on man when after his sin he was driven out of the Garden of God Gen. 3. 24. Hence ensued a fear and dread of Angels on all mankind which they abused unto manifold superstitions But now to testifie that all things in Heaven and Earth should be reconciled and brought under one Head Ephes. 1. 10. There was a representation of their Ministry in this great mystery of the Law and
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