exhibition of Christ and confirmed in his death and by the Sacrifice of his blood thereby becoming the sole Rule of new spiritual Ordinances of Worship suited thereunto was the great Object of the Faith of the Saints of the Old Testament and is the great foundation of all our present mercies All these things were contained in that New Covenant as such which God here promiseth to make For 1 There was in it a Recapitulation of all Promises of Grace God had not made any promise any intimation of his Love or Grace unto the Church in general nor unto any particular Believer but he brought it all into this Covenant so as that they should be esteemed all and every one of them to be given and spoken unto every individual person that hath an interest in this Covenant Hence all the Promises made unto Abraham Isaac and Jacob with all the other Patriarchs and the Oath of God whereby they were confirmed are all of them made unto us and do belong unto us no less than they did unto them to whom they were first given if we are made partakers of this Covenant Hereof the Apostle gives an instance in the singular promise made unto Joshua which he applies unto Believers Chap. 13. 5. There was nothing of love nor grace in any of them but was gathered up into this Covenant 2 The actual exhibition of Christ in the flesh belonged unto this Promise of making a New Covenant for without it it could not have been made This was the desire of all the Faithful from the foundation of the world this they longed after and fervently prayed for continually And the prospect of it was the sole ground of their joy and consolation Abraham saw his day and rejoiced This was the great Priviledge which God granted unto them that walked uprightly before him such an one saith he shall dwell on high his place of defence shall be the munition of rocks bread shall be given him his waters shall be sure thine eyes shall see the King in his beauty they shall behold the land that is very far off Isa. 33. 16 17. That prospect they had by faith of the King of Saints in his beauty and glory though yet at a great distance was their relief and their reward in their sincere Obedience And those who understand not the glory of this Priviledge of the New Covenant in the Incarnation of the Son of God or his exhibition in the flesh wherein the depths of the counsels and wisdom of God in the way of grace mercy and love opened themselves unto the Church are strangers unto the things of God 3 It was confirmed and ratified by the death and bloodshedding of Christ and therefore included in it the whole work of his Mediation This is the spring of the life of the Church and until it was opened great darkness was upon the minds of Believers themselves What peace what assurance what light what joy depend hereon and proceed from it no Tongue can express 4 All Ordinances of Worship do belong hereunto What is the benefit of them what are the advantages which Believers receive by them we must declare when we come to consider that comparison that the Apostle makes between them and the carnal Ordinances of the Law Chap. ix Whereas therefore all these things were contained in the New Covenant as here promised of God it is evident how great was the concernment of the Saints under the Old Testament to have it introduced and how great also ours is in it now it is established 5thly The Author or Maker of this Covenant is expressed in the words as also those with whom it was made The first is included in the Person of the Verb I will make I will make saith the Lord. It is God himself that makes this Covenant and he takes it upon himself so to do He is the principal Party covenanting I will make a Covenant God hath made a Covenant He hath made with me an everlasting Covenant And sundry things are we taught therein 1 The freedom of this Covenant without respect unto any merit worth or condignity in them with whom it is made What God doth he doth freely ex mera gratia voluntate There was no cause without himself for which he should make this Covenant or which should move him so to do And this we are eminently taught in this place where he expresseth no other occasion of his making this Covenant but the Sins of the People in breaking that which he formerly made with them And it is expressed on purpose to declare the free and soveraigns grace the goodness love and mercy which alone were the absolute springs of this Covenant 2 The wisdom of its contrivance The making of any Covenant to be good and useful depends solely on the wisdom and foresight of them by whom it is made Hence men do often make Covenants which they design for their good and advantage but they are so ordered for want of wisdom and foresight that they turn unto their hurt and ruine But there was infinite wisdom in the constitution of this Covenant whence it is and shall be infinitely effective of all the blessed ends of it And they are utterly unacquainted with it who are not affected with an holy admiration of Divine Wisdom in its contrivance A man might comfortably spend his life in the contemplation of it and yet be far enough from finding out the Almighty in it unto perfection Hence is it that it is so Divine a Mystery in all the parts of it which the wisdom of the flesh cannot comprehend Nor without a due consideration of the infinite wisdom of God in the contrivance of it can we have any true or real conceptions about it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane unsanctified minds can have no insight into this effect of Divine wisdom 3 It was God alone who could prepare and provide a Surety for this Covenant considering the necessity there was of a Surety in this Covenant seeing no Covenant between God and man could be firm and stable without one by reason of our weakness and mutability And considering of what a nature this Surety must be even God and man in one person it is evident that God himself alone must make this Covenant And the provision of this Surety doth contain in it the glorious manifestation of all the Divine Excellencies beyond any act or work of God whatever 4 There is in this Covenant a soveraign Law of Divine Worship wherein the Church is consummated or brought into the most perfect estate whereof in this world it is capable and established for ever This Law could be given by God alone 5 There is ascribed unto this Covenant such an efficacy of grace as nothing but Almighty Power can make good and accomplish The grace here mentioned in the promises of it directs us immediately unto its Author For who else but God can write the Divine Law in our hearts and pardon
Exposition the Reader will find them handled somewhat at large in the respective places wherein they do occur in the Epistle it self 3. Concerning the subject matter of these Chapters I desire the Reader to take notice 1. That the whole substance of the Doctrinal part of the Epistle is contained in them so as that there is nothing of difficulty in the whole case managed by the Apostle but is largely treated of in these Chapters 2. That they do contain a full declaration of that Mystery which from the beginning of the World was hid in God who created all things by Jesus Christ to the intent that even unto the Principalities and Powers in Heavenly places might be known by the Church the manifold Wisdom of God In particular 1. The Wisdom and Grace of God in the Constitution and making of the Covenant at Sinai in the Institutions of all the Worship and Divine services thereunto belonging in the Holy Fabricks offerings and sacrifices of the Priests and Church of Israel are declared and manifested therein For all these things in themselves were carnal and so used by the generality of the People in a way unworthy of the Wisdom and Holiness of God But the Apostle declares and makes it evident in these Chapters that in the design and intention of God they had all of them an End and Use far more glorious than what appeared in their outward Administration As also what intimations God made unto the Church of this end of them and his intention in them 2. There is therefore in these Chapters an absolute infallible Interpretation of the whole Law without which it would be a Sealed Book and of no use unto us But as the intention and mind of God in those legal Institutions is here declared there is nothing in the whole Scripture that tends more to the illumination of our Minds and the strengthning of our Faith than doth the Law of these Institutions as is manifested on all occasions in our Exposition By vertue hereof there is not the meanest Christian Believer but doth or may understand more of the Books of Exodus and Leviticus see more of the Wisdom Holiness and Grace of God in them and know more of the nature and use of these legal Institutions not only than all the present Jews and their Teachers but than was ever distinctly known in the Church of Israel of Old 3. The wisdom righteousness and faithfulness of God in the Removal of the Old Covenant with all the services thereunto belonging are herein abundantly vindicated This is the stone of stumbling unto this day to all the Jews This they quarrel and contend with God and Man about seeming to be resolved that if they may not enjoy their old Institutions they will part with and leave even God himself Neither indeed is it God but a shadow of their old carnal Ordinances which at present they cleave unto worship and adore Wherefore the Apostle by all sorts of Arguments doth in these Chapters manifest that before them under them by them in them God by various ways taught the Church that they were not to be continued that they were never appointed for their own sakes that they only fore-signifyed the introduction of a better and more perfect Church State than what they could attain unto or be of use in as also that their very Nature was such as rendred them obnoxious unto a removal in the appointed season Yea he demonstrates that without their Abolition God could never have accomplished the design of his Love and Grace towards the Church which he had declared in his promises from the Foundation of the World And this absolutely determined the controversie between the two Churches that of the Old and that of the New Testament with their Different worship and services which was then a matter of fierce contention in the whole World Wherefore 4. The work of the Apostle in these Chapters is to shew the Harmony between the Law and the Gospel their different Ends and Uses to take off all seeming Repugnancy and Contradiction between them to declare the same Grace Truth and Faithfulness of God in them both notwithstanding their inconsistent institutions of Divine Worship Nay he makes it evident not only that there is an Harmony between them but also an utter impossibility that either of them should be true or proceed from God without the other 5. Herein a glorious account is given of the Representation that was made of the Person and Incarnation of Christ with the whole Office of his Mediation according as it was granted unto the Church in its infant-state Some have called it the infant-state of Christ as unto his Incarnation and affirmed that the Ceremonies of the Law were as his swadling Bands But things are quite otherwise The glorious state of Christ and his Office is represented unto the Church in its infant-State when it had no apprehension of spiritual things but such as Children have of the objects of Reason In particular how the Antient Church was instructed in the Nature and blessed Efficacy of his Sacrifice the Foundation of its Salvation is made gloriously to appear 6. Directions are given herein unto all unto whom the Gospel is preached or by whom it is professed how to behave themselves as unto what God requireth of them expressed in clear Instructions and pathetical Exhortations accompanied with glorious Promises on the one hand and severe Threatnings on the other Scarcely in the whole book of God such an exact description of the Nature and Work of Faith the Motives unto it and Advantages of it of the deceitful actings of Unbelief with the ways of its prevalency in the Minds and over the Souls of men of the End of true Believers on one hand and of Hypocrites and Apostates on the other as is in this discourse of the Apostle Such a graphical Description and account of these things is given us in the sixth Chapter and the later part of the Tenth as cannot but greatly affect the minds of all who are spiritually enlightned to behold things of this nature A blessed glass is represented unto us wherein we may see the true image and portraiture of Believers and Unbelievers their different Ways Actings and Ends. In the whole there is made a most holy Revelation and Representation of the Wisdom of God of the Glory of Christ of the mystery of Grace in the Recovery of fallen man and the Salvation of the Church with the future Judgement so as that they have a greater Lustre Light and Glory in them unto such as have the Eyes of their understandings opened to behold spiritual things than is in the Sun shining in its Strength and Beauty unto the Eyes of Flesh unto which it is sweet and pleasant to behold the Light These are the Holy Sayings of God the Glorious Discoveries of himself and his Grace the Glass wherein we may behold the Glory of Christ until we are transformed into the same image from
he took from the Enemies as a Token and Pledge in particular that the Victory and Success which he had against the Kings was from God This receiving of Tithes by Melchisedec was a Sacerdotal Act. For 1. The Tenth thus given was firstly given unto God and he who received them received them as Gods Officer in his Name Where there was none in Office so to receive them they were immediately to be Offered unto God in Sacrifice accordunto their Capacity So Jacob vowed the Tenth unto God Gen. 28. 22. which he was himself to Offer there being no other Priest to receive it at his hand and no doubt but he did it accordingly when God minded him to pay his Vow at Bethel Gen. 35. 1 2 3 4 5 6. And 2. The things that were fit of this sort were actually to be Offered in Sacrifice unto God This Saul knew when he made that his pretence of sparing and bringing away the fat Cattel of the Amalekites 1 Sam. 15. 15. And I no way doubt but that these Tenths that Abraham gave at least such of them as were meet for that Service although it be not expressed were Offered in Sacrifice unto God by Melchisedec For whereas he was a King he stood in no need of any Contribution from Abraham nor was it Honourable to receive any thing in way of Compensation for his Munificence in bringing forth Bread and Wine which was to Sell his Kindness and spoil his Bounty nor would Abraham have deprived the King of Sodom and others of any of their Goods to give them unto another Wherefore he received them as a Priest to Offer what was meet in Sacrifice to God whereon no doubt according to the Customs of those times there was a Feast wherein they eat Bread together and were mutually Refreshed 3. This Matter was afterwards precisely determined in the Law wherein all Tithes were appropriated unto the Priest I Observe these things only to shew that the Apostle had just Ground to infer from hence the Sacerdotal Power of Melchisedec and his Preheminence in that Office above Abraham For every thing in the Scripture is Significant and hath its especial Design the whole being inlay'd with Truth by Infinite Wisdom whether we apprehend it or no. Without this Light given by the Holy Spirit himself how should we have conceived that this giving the Tenth of the Spoils to Melchisedec was designed to prove his Greatness and Dignity above Abraham and all the Levitical Priests on that Account as the Great Type and Representative of Jesus Christ. And indeed all the Mysteries of Sacred Truth which are contained in the Old Testament are seen clearly only in the Light of the New and the Doctrine of the Gospel is the only Rule and Measure of the Interpretation of the writings of the Old Testament Wherefore although the writings of both are equally the Word of God yet the Revelation made immediately by Jesus Christ is that which ought to be our Guide in the whole And they do but deceive themselves and others who in the Interpretation of Mystical Passages and Prophecies of the Old Testament do neglect the Accomplishment of them and Light given unto them in the New taking up with Jewish Traditions or vain Conjectures of their own such as the late writings of some highly pretending unto Learning are stuffed withal And we may see from hence 1. How necessary it is for us according to the Command of our Saviour to Search the Scriptures John 5. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a Scrupulous Enquiry a diligent Investigation to find out things hidden or parcels of Gold Oar. So are we directed to Seek for Wisdom as Silver and to search for her as for hid Treasures Prov. 2. 4. There are Precious Useful Significant Truths in the Scripture so disposed of so laid up as that if we accomplish not a diligent search we shall never set eye on them The common course of Reading the Scripture nor the common help of Expositors who for the most part go in the same track and scarce venture one step beyond those that are gone before them will not suffice if we intend a Discovery of these hid Treasures This diligent search was attended unto by the Prophets themselves under the Old Testament with respect unto their own Prophecies which they received by Inspiration 1 Pet. 1. 10 11. God gave out those deep and Sacred Truths by them which they comprehended not but made Diligent Enquiry into the mind of the Holy Ghost in the words which themselves had spoken What belongs unto this diligent search shall be elsewhere declared 2. That the clear Revelations of the New Testament ought to be our Principal Rule in the Interpretation of difficult Passages in the Old What our Apostles in these cases had by immediate Inspiration and Direction that we must look for from what is Recorded in their Writings which is sufficient for us and will not fail us There is great Enquiry usually made on this place whether Tithes be due by the Light of Nature or at least by such a Moral positive Command of God as should be perpetually Obligatory unto all Worshippers unto the end of the World This many contend for and the principal Reasons which they plead from the Scripture are these 1. That Tithes were paid before the Law as well as under the Law and what was so observed in the Worship of God Namely that being in Usage before the Law and confirmed by the Law is Originally of the Law of Nature and could have no other Fountain 2. Our Lord Jesus Christ himself speaking of Tithing Mint and Cummin approveth of it affirming that those things ought not to be omitted though the most Inferiour Instance that could be given of the Duty 3. He seems in like manner to have respect thereunto when he commands to give unto Caesar the things that are Caesars and unto God the things that are Gods which were the Tithes the Law concerning them being thereby confirmed which proves it not to be Ceremonial And this some Men judge to be a certain Argument of that which is Moral and unalterable namely the appointed Usage of it before the Law under the Law and under the Gospel after the Expiration of the Law of Ceremonies or the Law of Commandments contained in Ordinances And it seems so to be if there be the same Reason of the Law or Command in all these Seasons for otherwise it is not so For instance it is supposed that the eating of Blood was forbidden before the Law and assuredly it was so under the Law and is so in the New Testament Acts 15. which yet proves it not to be Morally Evil and perpetually forbidden For it is not so upon the same Grounds and Reasons For in that place of Gen. 9. 4. But Flesh with the Life thereof that is the Blood thereof shall ye not eat Blood is not absolutely forbidden but in some cases and with respect unto a certain
these two things consists the Principal Interest of all Believers in this world nor have they any design in competition with that of increasing in them Finding therefore how by the diligent Attendance unto this Worship they thrive in both parts of their Interest it cannot but be pleasant unto them 5. The Outward Rites of it are few lightsome easie to be observed without scrupulous tormenting fears nor such as by attendance unto Bodily Services do divert the Mind from that Communion with God which they are a means of Thirdly It is Instructive and that with clearness and evidence of the things which we are to know and learn This was a great part of the Imperfection of Legal Institutions that they taught the things which they signified and represented Obscurely and the Mind of God in them was not learned but with much difficulty no small part of their Obedience consisting in a resignation of their Understandings unto God's Soveraignty as to the Use and the End of the things wherein they were exercised in his Worship But all the Ordinances and Institutions of the Gospel do give light into and exhibit the things themselves unto the Minds and Faith of Believers Hereon they discern the Reasons and Grounds of their Use and Benefit whence our whole Worship is called our Reasonable Service Rom. 12. 1. Thus in the Preaching of the Word Jesus Christ is evidently set forth Crucified among us Gal. 3. 1. not darkly represented in Types and Shadows And in the Sacrament of the Supper we do plainly shew forth his Death untill he comes 1 Cor. 11. 26. And the like may be said of all other Evangelical Institutions And the principal Reason hereof is because they do not represent or shadow things to come no nor yet things absent as did those of Old but they really present and exhibit Spiritual things Christ and the Benefits of his Mediation unto our Souls And in the observance of them we are not kept at a distance but have an Admission unto the Holy place not made with hands because Christ who is the Minister of that Holy Sanctuary is in them and by them really present unto the Souls of Believers Two other things mentioned before concerning this Worship namely its Relation unto Christ as our High Priest and our Access in it unto the Holy place the Throne of Grace must be spoken unto at large elsewhere This is a brief Declaration of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfection which the Apostle denies to have been attainable by the Levitical Priesthood And the grounds of his Denial he gives us in the remaining words of the Text which we shall also consider only we may observe by the way That To look for Glory in Evangelical Worship from outward Ceremonies and Carnal Ordinances is to prefer the Levitical Priesthood before that of Christ. That which we are to look for in our worship is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a Perjection as we are capable of in this world This the Apostle denies unto the Levitical Priesthood and ascribes it unto the Priesthood of Christ. But if such a Perfection be to be found in Ceremonies and Ordinances outwardly Pompous and Glorious upon Necessity the contrary conclusion must be made and affirmed But yet so it is come to pass in the world that Men do order things in their Publick worship as if they judged that the pure immixed worship of the Gospel had no Glory in comparison of that of the Law which did excel and whereunto they do more or less conform themselves But it is time for us to proceed with our Apostle Having denyed Perfection unto the Levitical Priesthood which he lays down in a Supposition including a Negation so as to make way for the Proof of what he denyed for the further Explication of it and Application unto his present purpose he adds the respect that their Priesthood had to the Law intending thereby to bring the Law it self under the same censure of disability and insufficiency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the People that is in the Wilderness the Body of the Church to whom the Law and Priesthood were given immediately by the Ministry of Moses But after this the whole Posterity of Abraham in their successive Generations were one People with them and are so esteemed For a People is still the same and as a People never dies till all Individuals that belong unto it are cut off So by this People the whole Church of all Ages under the Old Testament is intended 2. Of this People he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were Legalized They were also Evangelized as our Apostle speaks Chap. 4. 2. They were so in the Promise made unto Abraham and in the many Types of Christ and his Offices and Sacrifice that were instituted among them Yet were they at the same time so brought under the Power of the Law as that they had not the Light Liberty and Comfort of the Gospel which we enjoy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is legem ferre legem sancire legem imponere to make constitute impose a Law And the Passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when applyed unto Persons is legi latae subjici or legem latam accipere to be made Subject unto a Law to receive the Law made to oblige them So is it used in this place VVe have therefore not amiss rendred it received the Law The People received the Law But the sence of that Expression is regulated by the Nature of a Law They so received it as to be made Subject unto it as to be obliged by it Other things may be otherwise received but a Law is received by coming under its Obligation They were brought under the Power Authority and Obligation of the Law Or because the Law was the Foundation and Instrument of their whole state both in things Sacred and Civil the meaning of the word may be they were brought into that state and condition whereinto the Law disposed them This is said to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under that Priesthood But how the People may be said to receive the Law under the Levitical Priesthood must be further enquired into Some think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place answers unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew that is concerning it And so the meaning o the word is for it was concerning the Levitical Priesthood that the People received a Command that is God by his Law and Command Instituted the Levitical Priesthood among them and no other during the times of the Old Testament According unto this Interpretation it is not the whole Law of Commandments contained in Ordinances that is intended but the Law constituting the Levitical Priesthood This sence is embraced by Schlictingius and Grotius as it was before them touched on but rejected by Junius and Piscator But although there be no
Divine but it was the life of the Person of the Son of God of Christ as God and Man in one Person And so his life was endless For first in the Death which he underwent in his Humane Nature there was no Interruption given unto his Discharge of his Sacerdotal Office no not for a moment For Secondly His Person still lived and both Soul and Body were therein inseparably United unto the Son of God Although he was truly and really dead in his Humane Nature he was still alive in his indissoluble Person And this the Apostle hath a respect unto in the Testimony which he cites in the next Verse to prove that he is a Priest for ever The Carnal Commandment gave Authority and Efficacy unto the Levitical Priests But Christ is made a Priest according to the Power of an endless life that is through the Power and Efficacy of that Eternal life which is in his Divine Person both his Humane Nature is preserved always in the Discharge of his Office and he is enabled thereby to work out eternal life on the behalf of them for whom he is a Priest And so the Apostle proves the Difference of this other Priest from those of the Order of Aaron not only from the Tribe wherein he was to be and from his Type Melchisedec but also from the way and means whereby the one and the other were enabled to discharge their Office VER 17. The Proof of all before asserted is given in the Testimony of the Psalmist so often before appealed unto For he testifieth thou art a Priest for ever after the Order of Melchisedec The Introduction of this Testimony is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or he Witnesseth or Testifieth that is David doth in the Psalm or rather the Holy Ghost speaking in and by David doth so testifie He doth not absolutely say that so he speaks but testifies because he used his words in a way of Testimony unto what he had delivered And although one thing be now principally intended by him yet there is in these words a Testimony given unto all the especial Heads of his Discourse As 1. That there was to be another Priest a Priest that was not of the Stock of Aaron nor Tribe of Levi. For he says unto the Messiah Prophesied of who was to be of the Seed of David Thou art a Priest although a stranger from the Aaronical Line 2. That this other Priest was to be after the Order of Melchisedec and was not to be called after the Order of Aaron For he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a redundant and not a suffix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies a state or order of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles. 3. 18. I said in my Heart concerning the estate of the Sons of Men their condition and Order of all things that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priesthood of Christ in the mind of God was the Eternal Idea or Original Exemplar of the Priesthood of Melchisedec God brought him forth and vested him with his Office in such a way and manner as that he might outwardly represent in sundry things the Idea of the Priesthood of Christ in his own mind Hence he and his Priesthood became an External Exemplar of the Priesthood of Christ as unto its actual exhibition and therefore is he said to be made a Priest after his Order that is suitably unto the Representation made thereof in him 3. That he was made a Priest namely by him and his Authority who said unto him Thou art a Priest as Chap. 5. 5 6 10. 4. That he was so after the power of an endless life For he was a Priest for ever This word is applyed to the Law and legal Priesthood and signifies a Duration commensurate unto the state and condition of the things whereunto it is applyed There was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law an Age whereunto its continuance was confined So long all the Promises annexed unto it stood in force And as ascribed unto the new state of things under the Gospel it doth not signifie Eternity absolutely but a certain unchangable Duration unto the end of the Time and Works of the Gospel For then shall the Exercise of the Priesthood of Christ cease with his whole Mediatory Work and Office 1 Cor. 15. 28. Christ therefore is said to be a Priest for ever 1. In respect of his Person endued with an endless life 2. Of the Execution of his Office unto the final end of it he lives for ever to make Intercession 3. Of the Effect of his Offices which is to save Believers unto the utmost or with an Everlasting Salvation And the Apostle had sufficient Reason to affirm that what he proposed was eminently manifest namely from the Testimony which he produceth thereof For what can be more evident than that the Aaronical Priesthood was to be abolished if so be that God had designed and promised to raise up another Priest in the Church who was neither of the Stock nor Order of Aaron nor called the same way to his Office as he was and who when he was so raised and called was to continue a Priest for ever leaving no room for the continuance of that Priesthood in the Church nor place for its return when it was once laid aside And we may observe that 1. The Eternal continuance of Christs Person gives Eternal continuance and efficacy unto his Office Because he lives for ever he is a Priest for ever His endless life is the Foundation of his endless Priesthood Whilst he lives we want not a Priest and therefore he says that because he lives we shall live also 2. To make new Priests in the Church is virtually to renounce the Faith of his living for ever as our Priest or to suppose that he is not sufficient to the Discharge of his Office 3. The Alteration that God made in the Church by the Introduction of the Priesthood of Christ was progressive towards its perfection To return therefore unto or look after legal Ceremonies in the Worship of God is to go back unto poor beggarly Elements and Rudiments of the World VER 18 19. IN the Twelfth Verse of this Chapter the Apostle affirms that the Priesthood being changed there was of Necessity a change made of the Law also Having proved the former he now proceeds to confirm his Inference from it by declaring that the Priest and Priesthood that were promised to be introduced were in all things inconsistent with the Law In that place he mentions only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or change of the Law But he intended not an Alteration to be made in it so as that being changed and mended it might be restored unto its former Use. But it was such a change of it as was an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Abrogation of it as in these Verses he doth declare
thereby and confirmed the New Covenant he concludes from thence and proves the necessity of it because the Legal Sacrifices could not effect those ends which they seemed to be appointed for Wherefore they must be taken away to give place unto that whereby they were perfectly accomplished This therefore he now proceeds to prove God having designed the compleat consummation or sanctification of the Church that which only made a representation of it and of the way whereby it was to be done but could not effect it was to be removed For there was an appointed time wherein he would perfectly fulfil the counsel of his infinite Wisdom and Grace towards the Church herein And at this time which was now come a full clear understanding of the insufficiency of all Legal Sacrifices for that end was to be given unto it For he requires not faith and obedience in any beyond the means of light and understanding which he affords unto them Therefore the full Revelation and demonstration hereof was reserved for this season wherein he required express faith in the way whereby these things were effected 2. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which he immediately intends is the Sacrifices of the Law especially those which were offered yearly by a perpetual Statute as the words immediately following do declare But he refers what he speaks unto the Law it self as that whereby these Sacrifices were instituted and whereon all their vertue and efficacy did depend They had no more of the one or other but what they had by and from the Law And the Law here is the Covenant which God made with the people at Sinai with all the institutions of worship thereunto belonging It is not the Moral Law which Originally and as absolutely considered had no Expiatory Sacrifices belonging unto it nor is it the Ceremonial Law alone whereby all the Sacrifices of old were either appointed or regulated but it is the first Testament the first Covenant as it had all the ordinances of Worship annexed unto it as it was the Spring and cause of all the priviledges and advantages of the Church of Israel And whereunto the Moral Law as given on Mount Sinai and both the Ceremonial Law and the Judicial also did belong This he calls the Law chap. 7. 19 and the Covenant or Testament compleatly chap. 9. Concerning this Law or Covenant the Apostle declares two things 1. Positively and by way of concession It had a shadow of good things to come 2. Negatively that it had not the very Image of the things themselves which we must consider together because they contribute light unto one another These expressions are Metaphorical and have therefore given occasion unto various conjectures about the nature of the Allusions in them and their application unto the present subject matter I shall not trouble the Reader with a Repetition of them they may be found in most Commentators I shall therefore onely fix on that sense of the words which I conceive to be the mind of the Holy Ghost giving the Reasons why I conceive it so to be Both the Expressions used and the things intended in them a shadow and the very Image have respect unto the good things to come The Relation of the Law unto them is that which is declared Wherefore the true notion of what these good things to come are will determine what it is to have a shadow of them and not the very Image of the things themselves The good things intended may be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either with respect unto the Law or with respect unto the Gospel and were so either when the Law was given or when this Epistle was written If they were yet to come with respect unto the Gospel and were so when he wrote this Epistle they can be nothing but the good things of Heaven and Eternal Glory These things were then are still and will alwayes be unto the Church Militant on the earth good things to come and are the Subject of Divine Promises concerning future things In hope of Eternal Life which God that cannot lye promised before the world began Tit. 1. 2. But this cannot be the sense of the words For 1. The Gospel it self hath not the very Image of these things and so should not herein differ from the Law For that the very Image of these things are the things themselves shall be immediately declared 2. The Apostle in this whole discourse designes to prove that the Law with all the Rites of worship annexed unto it were a Type of the good things that were really and actually exhibited in and by the Gospel or by the Lord Christ himself in the discharge of his Office Wherefore they are called good things to come with respect unto the time of the administration of the Law They were so whilest the Law or first Covenant was in force and whilest the institutions of it were continued They had indeed their Original in the Church or were good things to come from the first promise They were more declared so to be and the certainty of their coming more confirmed by the Promise made unto Abraham After these promises and their various confirmations the Law was given unto the people Howbeit the Law did not bring in exhibit or make present the good things so promised that they should no more yet be to come They were still good things to come whilst the Law was in force Nor was this absolutely denyed by the Jews nor is yet so to this day For though they place more in the Law and Covenant of Sinai than God ever placed in them yet they acknowledge that there are good things to come promised and fore-signified in the Law which as they suppose are not yet enjoyed Such is the coming of the Messiah in which sense they must grant that the Law had a shadow of good things to come Hence it is evident what are those good things to come namely Christ himself with all the Grace and mercy and previledges which the Church receiveth by his actual exhibition and coming in the flesh upon the discharge of his Office For he himself firstly principally and evidently was the Subject of all promises and what ever else is contained in them is but that whereof in his Person Office and Grace he is the Author and cause Hence he was signally termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who was to come he that should come Art thou he who is to come And after his actual exhibition the denying of him to be so come is to overthrow the Gospel 1 Joh. 4. 3. And these things are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these good things 1. Because they are absolutely so without any allay or mixture All other things in this world however in some respect and as unto some peculiar end they may be said to be good yet are they not so absolutely Wherefore 2. These
evidenced unto all 3. This Will of God Christ came to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to effect to establish and perfectly to fulfil it How he did so the Apostle fully declareth in this Epistle He did it in the whole work of his Mediation from the susception of our Nature in the Womb unto what he doth in his supream Agency in Heaven at the Right Hand of God He did all things to accomplish this eternal purpose of the Will of God This seems to me the First Sense of the place Howbeit I would not as I said before exclude the former mentioned also For our Lord in all that he did was the Servant of the Father and received especial commands for all that he did This Commandment saith he have I received of my Father Hence in this sense also he came to do the Will of God He fulfilled the Will of his purpose by Obedience unto the Will of his Commands Hence it is added in the Psalm that he delighted to do the Will of God and that his Law was in the midst of his Bowels His delight in the Will of God as unto the laying down of his Life at the Command of God was necessary unto this doing of his Will And we may observe 1. The Foundation of the whole glorious work of the Salvation of the Church was laid in the Soveraign Will Pleasure and Grace of God even the Father Christ came only to do his Will 2. The coming of Christ in the Flesh was in the Wisdom Righteousness and Holiness of God necessary for to fulfil his Will that we might be saved unto his Glory 3. The fundamental motive unto the Lord Christ in his undertaking the work of Mediation was the Will and Glory of God Lo I come to do thy Will 5 ly The last thing in this Context is the Ground and Rule of this undertaking of the Lord Christ and this is the Glory of the Truth of God in his promises recorded in the word In the Volume of the Book it is written of me that I should fulfil thy Will O God There is a difficulty in these words both as to the Translation of the Original Text and as unto the Application of them And therefore Critical Observations have been multiplied about them which it is not my way or work to repeat Those that are Learned know where to find them and those that are not so will not be edified by them What is the true meaning and intention of the Holy Spirit in them is what we are to enquire into The Socinian Expositors have a peculiar conceit on this place They suppose the Apostle useth this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote some especial Chapter or place in the Law This they conjecture to be that of Deut. 17. v. 18 19. And it shall be that when He the King to be chosen shall sit on the Throne of his Kingdom that he shall write him a Copy of this Law in a Book out of that which is before the Priests the Levites And it shall be with him and he shall read therein all the days of his Life that he may learn to fear the Lord his God to keep all the words of this Law and these Statutes to do them David they say spoke those words in the Psalm and it is no where said that he should come to do the Will of God but in this place of Deuteronomy as he was to be the King of that people But there can be nothing more fond than this empty conjecture For 1. David is not at all intended in these words of the Psalmist any otherwise but as he was the Penman of the Holy Ghost and a Type of Christ on which account he speaks in his name They are the words of Christ which David was inspired by the Holy Ghost to declare and utter neither would David speak these words concerning himself because he that speaks doth absolutely prefer his own Obedience as unto Worth and Efficacy before all Gods Holy Institutions He presents it unto God as that which is more useful unto the Church than all the Sacrifices which God had Ordained This David could not do justly 2. There is nothing spoken in this place of Deuteronomy concerning the Sacerdotal Office but only of the Regal And in this place of the Psalmist there is no respect unto the Kingly Office but only unto the Priesthood For Comparison is made with the Sacrifices of the Law But the Offering of these Sacrifices was expresly forbidden unto the Kings as is manifest in the instance of King Uzziah 2 Chron. 26. ver 18 19 20. Besides there is in that place of Deuteronomy no more respect had unto David than unto Saul or Jeroboam or any other that was to be King of that people There is nothing in them that belongs unto David in a peculiar manner 3. The words there recorded contain a meer prescription of Duty no prediction of the event which for the most part was contrary unto what is required But the words of the Psalmist are a Prophesie a Divine Prediction and Promise which must be actually accomplished Nor doth our Lord Christ in them declare what was prescribed unto him but what he did undertake to do and the record that was made of that undertaking of his 4. There is not one word in that place of Moses concerning the removal of Sacrifices and Burnt Offerings which as the Apostle declares is the principal thing intended in those of the Psalmist Yea the contrary as unto the season intended is expresly asserted For the King was to read in the Book of the Law continually that he might observe and do all that is written therein a great part whereof consists in the Institution and Observation of Sacrifices 5. This Interpretation of the words utterly overthrows what they dispute for immediately before This is that the entrance mentioned of Christ into the World was not indeed his coming into this World but his going out of it and entring into Heaven For it cannot be denied but that the Obedience of reading the Law continually and doing of it is to be attended unto in this World and not in Heaven and this they seem to acknowledge so as to recal their own Exposition Other absurdities which are very many in this place I shall not insist upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We with many others render in answer unto the Hebrew in the Volume or Roll. Ribera contends that this Translation of the word the Volume or Roll of the Book is absurd Because saith he the Book it self was a Volume or a Roll and so it is as if he had said in the Roll of the Roll. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we Translate a Book doth not signifie a Book as written in a Roll but only an Enuntiation or Declaration of any thing We now call any Book of greater quantity a Volume but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Roll and the words
state in this World And the exercise and use of it doth consist in our drawing nigh unto God in Holy Services and Worship through Christ as the Apostle declares ver 22 23. There is then a two-fold opposition in these words unto the state of the people under the Law 1. As unto the Spirit and frame of mind in the Worshippers Or 2. As unto the place of the Worship from whence they were excluded and whereunto we are admitted 1. The First is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness There were two things with respect unto those Worshippers in this matter 1. A Legal Prohibition from entring into the holy place whereon they had no liberty or freedom so to do because they were forbidden on several penalties 2. Dread and fear which deprived them of all boldness or holy confidence in their approaches unto God therefore the Apostle expresseth the contrary frame of believers under the New Testament by a word that signifieth both Liberty or Freedom from any Prohibition and boldness with confidence in the exercise of that liberty I have spoken before of the various use and signification of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle both in this and other Epistles useth frequently to express both their right and liberty and confidence unto and in their access unto God of believers under the New Testament in opposition to the state of them under the Old We have a right unto it we have liberty without restraint by any Prohibition we have confidence and assurance without dread or fear 2. This liberty we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus introitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the true Sanctuary the holy place not made with hands See Chap. 9. 11 12. The immediate gracious presence of God himself in Christ Jesus Whatever was Typically represented in the most holy place of Old we have access unto that is unto God himself we have an access in one spirit by Christ. 1. This is the great fundamental priviledge of the Gospel that believers in all their holy Worship have liberty boldness and confidence to enter with it and by it into the gracious presence of God They are not hindred by any prohibition God set bounds unto Mount Sinai that none should pass or break through into his presence in the giving of the Law He hath set none to Mount Sion but all believers have Right Title and Liberty to approach unto him even unto this Throne There is no such Order now that he who draws nigh shall be cut off but on the contrary that he that doth not so do shall be destroyed 2. Hence there is no dread fear or terror in their Minds Hearts or Consciences when they make those approaches unto God This was a consequent of the same Interdict of the Law which is now taken away They have not received the Spirit of Bondage unto fear but the Spirit of the Son whereby with holy boldness they cry Abba Father for where the Spirit of the Lord is there is Liberty they have freedom unto and confidence in their duties and therein consists the greatest evidence of our interest in the Gospel and Priviledges thereof 3. The nature of Gospel Worship consists in this that it is an entrance with boldness into the presence of God However Men may multiply duties of what sort or nature soever they be if they design not in and by them to enter into the presence of God if they have not some experience that so they do if they are taken up with other thoughts and rest in the outward performance of them they belong not unto Evangelical Worship The only exercise of Faith in them is in an entrance into the presence of God 4. Our approach unto God in Gospel Worship is unto him as evidencing himself in a way of Grace and Mercy Hence it is said to be an entrance into the holiest for in the holy place were all the pledges and tokens of Gods grace and favour as we have manifested upon the foregoing Chapter And as the taking off of the old prohibition gives us liberty and the institution of the Worship of the Gospel gives us Title unto this priviledge so the consideration of the nature of that presence of God whereunto we approach gives us boldness thereunto 5. The procuring cause of this priviledge is in the next place exprest we have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Blood of Jesus say we It is the procuring cause of this priviledge that is intended which is often so proposed The Blood of Jesus Christ is the same with his Sacrifice the Offering of himself or the Offering of his Body once only For he Offered himself in and by the effusion of his Blood whereby he made attonement for Sin which could not be otherwise effected And it is here opposed as also in the whole preceding discourse unto the Blood of the Legal Sacrifices They could not procure they did not effect any such liberty of access unto God in the holy place This was done by the Blood of Jesus only whereby he accomplished what the Sacrifices of the Law could not do And it is a cause of this priviledge on a twofold account 1. In its respect unto God in its Oblation 2. In respect unto the Consciences of Believers in its Application 1. By its Oblation it removed and took away all causes of distance between God and Believers It made attonement for them answered the Law removed the Curse broke down the partition-wall or the Law of Commandments contained in Ordinances wherein were all the prohibitions of approaching unto God with boldness Hereby also he rent the Veil which interposed and hid the gracious presence of God from us And these things being removed out of the way by the Blood of the Oblation or Offering of Christ peace being thereby made with God he procured him to be reconciled unto us inviting us to accept and make use of that reconciliation by receiving the attonement Hence believers have boldness to appear before him and approach unto his presence See Rom. 5. 11. 2 Cor. 5. 18 19 20 21. Eph. 2. 13 14 15 16 17 18. Hereon was it the procuring the purchasing cause of this priviledge 2. It is the cause of it with respect unto the Consciences of Believers in the Application of it unto their Souls There are not only all the hindrances mentioned on the part of God lying in the way of our access unto him but also the Consciences of Men from a sense of the guilt of Sin were filled with fear and dread of God and durst not so much as desire an immediate access unto him The efficacy of the Blood of Christ being through believing communicated unto them takes away all this dread and fear And this is done principally by his bestowing on them the holy Spirit which is a Spirit of Liberty as our Apostle shews at large 2 Cor. 3. Wherefore we have boldness
gives it to whom he pleaseth of his own good Pleasure Acts 11. 18. 2 It is immediately collated on the Souls of men by Jesus Christ as a fruit of his Death and an effect of that All Power in Heaven and Earth which was bestowed on Him by the Father He gives Repentance to Israel Acts 3. 31. The Soveraign disposal of it is from the Will of the Father and the actual Collation of it is an Effect of the Grace of the Son And 3 the Nature of it is expressed in the Conversion of the Gentiles It is unto Life Acts 11. 18. The Repentance required of men in the first Preaching of the Gospel and the Necessity whereof was pressed on them was unto Life that is such as had saving Conversion unto God accompanying of it This kind of Repentance is required unto our Initiation in the Gospel state Not an empty Profession of any kind of Repentance but real Conversion unto God is required of such persons But moreover we must consider this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Repentance in its own Nature at least in general that we may the better understand this first Principle of Catechetical Doctrine In this sense it respects 1 The Mind and Judgement 2 The Will and Affections And 3 The Life or Conversation of men 1. It respects the Mind and Judgement according to the Notation of the word which signifies a Change of Mind or an after Consideration and Judgement Men whilst they live in dead works under the Power of Sin do never make a right Judgement concerning either their Nature their Guilt or their End Hence are they so often called to remember and consider things aright to deal about them with the Reason of men and for want thereof are said to be Foolish Bruitish Sottish and to have no Understanding The Mind is practically deceived about them There are Degrees in this Deceit but all sinners are actually more or less deceived No men whilst the Natural Principle of Conscience remains in them can cast off all the Convictions of sin Rom. 2. 14 15. That it is the Judgement of God that those who commit such things are worthy of death Rom. 1. 32. But yet some there are who so far despise these Convictions as to give up themselves unto all sin with Delight and Greediness See Ephes. 4. 17 18 19. Practically they call Good Evil and Evil Good and do judge either that there is not that Evil in sin which is pretended or however that it is better to enjoy the Pleasures of it for a Season than to relinguish or forego it on other Considerations Others there are who have some farther sense of those Dead works In particular they judge them Evil but they are so intangled in them as that they see not the Greatness of that Evil nor do make such a Judgement concerning it as whereon a Reliquishment of them should necessarily ensue Unto these two heads in various Degrees may all Impenitent sinners be reduced They are such as despising their Convictions go on in an unbridled course of Licentiousness as not judging the Voyce Language and Mind of them worth enquiring into Others do in some measure attend unto them but yet practically they refuse them and embrace motives unto Sin turning the Scale on that side as Occasion Opportunities and Temptations do occur Wherefore the first thing in this Repentance is a through Change of the Mind and Judgement concerning these Dead works The Mind by the Light and Conviction of saving Truth determines clearly and steadily concerning the true Nature of Sin and its demerit that it is an Evil thing and bitter to have forsaken God thereby Casting on tall Prejudices laying aside all Pleas Excuses and Palliations it finally concludes Sin that is all and every Sin every thing that hath the Nature of Sin to be universally evil Evil in its Self Evil to the Sinner Evil in its present Effects and future Consequents Evil in every kind shamefully Evil incomparably Evil yea the only Evil or all that is Evil in the world And this Judgement it makes with respect unto the Nature and Law of God to its own Primitive and present depraved Condition unto present Duty and future Judgement This is the first thing required unto Repentance and where this is not there is nothing of it 2. It respects the Will and Affections It is our Turning unto God our turning from him being in the bent and inclination of our Wills and Affections unto Sin The Change of the Will or the taking away of the Will of sinning is the principal part of Repentance It is with respect unto our Wills that we are said to be dead in Sin and alienated from the Life of God And by this Change of the Will do we become dead unto Sin Rom. 6. 2. That is whatever remainder of Lust or Corruption there may be in us yet the Will of sinning is taken away And for the Affections it works that Change in the Soul as that quite contrary Affections shall be substituted and set at work with respect unto the same Object There are Pleasures in Sin and also it hath its wages With respect unto these those that live in dead works both delight in Sin and have complacency in the Accomplishment of it These are the Affections which the Soul exerciseth about Sin committed or to be committed Instead of them Repentance by which they are utterly banished sets at work Sorrow Grief Abhorrency Self detestation Revenge and the like Afflictive Passions of mind Nothing stirs but they affect the Soul with respect unto Sin 3. It respects the course of Life or Conversation It is a Repentance from dead works that is in the Relinquishment of them Without this no profession of Repentance is of any worth or use To profess a Repentance of Sin and to live in Sin is to mock God deride his Law and deceive our own Souls This is that Change which alone doth or can evidence the other internal Changes of the Mind Will and Affections to be real and sincere Prov. 28. 13. Whatever without this is pretended is false and Hypocritical like the Repentance of Judah not with the whole heart but feignedly Jerem. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a lye in it for their works answered not their words Neither is there any mention of Repentance in the Scripture wherein this Change in an actual Relinquishment of dead works is not expresly required And hereunto three things are necessary 1 A full Purpose of Heart for the Relinquishment of every Sin This is cleaving unto the Lord with Purpose of Heart Acts 11. 23. Psal. 14. 3. To manifest the stability and stedfastness which is required herein David confirmed it with an Oath Psal. 119. 106. Every thing that will either live or thrive must have a Root on which it grows and whence it springs Other things may occasionally bud and put forth but they wither immediately And such is a Relinquishment of
signs of the like nature we may safely conclude that the end of all things is approaching 2. There is the Judge which is Jesus Christ. Originally and absolutely this is the Judgement of God of him who made the world And therefore is it often said that God shall judge the world Deut. 32. 35 36. Ecclesiast 12. 14. God the Judge of all Heb. 12. 23. But the actual Administration of it is committed unto Jesus Christ alone to be exercised visibly in his humane nature Rom. 14. 11. Dan. 7. 13. Matth. 16. 27. Chap. 19. 28. Joh. 5. 22. 27. Acts 17. 31. 2 Cor. 5. 10. 1 Thes. 4. 16. 2 Thes. 1. 7. and many other places And herein in the same individual person he shall act the properties of both his Natures For as he shall visibly and gloriously appear in his humane Nature exalted in the supream place of Judicature and invested with Soveraign Power and Authority over all Flesh Dan. 7. 13. Matth. 24. 30. 1 Thes. 4. 16. Rom. 14. 10. so he shall act the Power and Omniscience of his Deity in upholding the whole state of the Creation in Judgement and in the discovery of the hearts and comprehension of the words thoughts and actions of all the Children of men from the beginning of the world unto the end thereof And herein as all the holy Angels shall accompany him and attend upon him as Ministers Assistants and Witnesses unto his Righteous Judgements Mark 25. 31. Luke 9. 26. Jude 12. Dan. 7. 10. so also in the Judgement of fallen Angels and the reprobate world the Saints acquitted justified glorified in the first place shall concur with him in this Judgement by applauding his Righteousness and Holiness with their unanimous suffrage Isa. 3. 14. Matth. 19. 28. 1 Cor. 6. 2 3. For 3. As to the outward manner of this Judgement it shall be with solemnity and great glory 2 Thes. 11. 7 8 9 10. Jude 14 15. Dan. 7. 9. Rev. 20. 4 5. And this shall be partly for the demonstration of the Glory and Honour of Jesus Christ who hath been so despised reproached persecuted in the world and partly to fill the hearts of sinners with dread and terror as Rev. 6. 17 18 where this Judgement is represented And the Order of this Judgement will be that all the Elect shall first be acquitted and pronounced blessed For they join in with the Lord Christ in the Judgement of the world which they could not do if themselves were not first freed and exalted 2 The Devil and his Angels and that on three general heads 1. Of their original Apostasie 2. Of the death of Christ. 3. Of Persecution 3 The world of wicked men probably 1. Hypocrites in the Church 2. All others without For 4. The persons to be judged are 1 fallen Angels 1 Cor. 6. 3. 2 Pet. 2. 4. Jude 6. Matth. 25. 41. 2 All men universally without exception Isa. 45. 23. Rom. 14. 9 10. Matth. 25. 31. In especial 1 All the Godly all such as have believed and obeyed the Gospel shall be judged Luke 21. 36. Rom. 14. 12. 2 Tim. 4. 8. whether all their Sins shall be then called over and made known unto others seeing they are known to him who is more in himself and unto us than all the world besides I question 2 All the ungodly and impenitent sinners Deut. 32. 35. 2 Pet. 2. 3. Jude 15. 5. The Rule whereby all men shall be judged is the Law of their Obedience made known unto them As 1 The Gentiles before the coming of Christ shall be judged by the Law of Nature which all of them openly transgressed Rom. 2. 12 13 14. 2 The Jews of the same time by the Law and the Light into Redemption from Sin superadded thereunto that is by the Rule Doctrine Precepts and Promises of the Law and Prophets 3 The Gospel unto all men unto whom it hath been offered or preached Rom. 2. 16. The Rule of Judgement at the last day neither is nor shall be any other but what is preached every day in the dispensation of the Gospel No man shall be able to complain of a surprizal or pretend ignorance of the Law whereby he was to be judged The sentence of it is proposed unto them continually In the word of the Gospel is the Eternal condition of all the Sons of men positively determined and declared And all these things are at large insisted on by others Secondly The Evidence which God hath given concerning this future Judgement whereon the certainty of it as to us doth depend may also be considered And 1. God hath planted a presumption and sense of it on the minds and hearts of men by nature from whence it is absolutely and eternally inseparable Conscience is nothing but that judgement which men do make and which they cannot but make of their moral actions with reference unto the supream future Judgement of God Hence the Apostle treating of this future Judgement Rom. 2. 12. 16. diverts to shew what Evidence all mankind had in the mean time that such a Judgement there should be ver 14 15. And this he declares to consist in their own unavoidable thoughts concerning their own actions good or evil This in the mean while accused them and forced them to own a Judgement to come Yea this is the proper Language of Conscience unto sinners on all occasions And so effectual was this Evidence in the minds of the Heathen that they generally consented into a perswasion that by one or other some where or other a future Judgement would be exercised with respect unto things done in this world Fabulous inventions and traditions they mixed in abundance with this Conviction as Rom. 1. 21. but yet they made up the principal notions whereby a Reverence unto a Divine Being was preserved in their minds And those who were wise and sober among them thought it sufficient to brand a person as impious and wicked to deny an unseen judgement of mens actions out of this world wherewith Cato reproached Caesar in the business of Catilin This sense being that which keeps mankind within some tolerable bounds in Sin the Psalmist prays that it may be increased in them Psal. 19. 13. see Gen. 20. 11. 2. The working of Reason on the consideration of the state of all things in this world complies with the innate principles and dictates of Conscience in this testimony We suppose those concerning whom we treat do own the Being of God and his Providence in the government of the world Others deserve not the least of our consideration Now those who are under the power of that Acknowledgement and Perswasion must and do believe that God is infinitely Just and Righteous infinitely Wise and Holy and that he cannot otherwise be But yet when they come to consider how these Divine Properties are exerted in the providential government of the world which all Ages Persons and Places must of necessity be subject unto and disposed by they are at
Kingdom Preach the Word be instant in season out of season reprove rebuke exhort with all long-suffering and Doctrine so ver 5. He did no more himself than what he requires in Timothy according to the proportion of his Abilities And the Discharge of this work is not to be measured by particular Instances of the frequency of Preaching but by that purpose design and frame of Heart which ought to be in Ministers of laying out themselves to the utmost in the work of the Ministry on all occasions resolving to spend and to be spent therein I could easily shew on how many accounts frequency and urgency in preaching of the Word is indispensably required of those unto whom the Work is committed that therein the Rain may fall oft upon the Earth But I must not too far digress The Command of God the Love and Care of Christ towards his Church the Ends of Gods patience and long-suffering the future manifestation of his Glory in the Salvation of Belicvers and the Condemnation of those that are disobedient the Necessities of the Souls of men the nature and kind of the way whereby God gives spiritual supplies by the Ministry of the Word the weakness of our natural faculties of the mind in receiving Heb. 4. 11. Isa. 28. 9 10. and of the memory in retaining spiritual things Heb. 2. 1. chap. 12. 5. the weakness of Grace Rev. 7. 2. requiring continual refreshments Isa. 27. 3. The frequency and variety of Temptations interrupting our peace with God not otherwise to be repelled 2 Cor. 5. 18 19. the design of Christ to bring us gradually unto Perfection might all be pleaded in this case But the Law of this Duty is in some measure written in the hearts of all faithful Ministers and those who are otherwise shall bear their own Burdens Again It is common to the whole Earth often to drink in the Rain that falls upon it though but some parts only of it prove fruitful as it will appear in the following distribution of them Whence we may observe that Attendance unto the Word preached hearing of it with some diligence and giving of it some kind of Reception make no great difference among men for this is common unto them who never become fruitful This is so plainly exemplified by our Saviour in the Parable of the several sorts of Ground that receive the Seed of the Word yet on various occasions lose the power of it and never come to fruit-bearing that it needs no farther consideration And I intend not those only who meerly hear the Word and no more Such persons are like Stones which when the Rain falleth on them it makes no impression into them they drink it not in at all It is no otherwise I say with many Hearers who seem not to have the least sense of what customarily they attend unto But those are intended in the Text and Proposition who in some measure receive it and drink it in They give it an Entrance into their Understandings where they become Doctrinally acquainted with the Truth of the Gospel And they give it some entrance into their Affections whence they are said to receive the Word with joy And moreover they allow it some influence on their Conversations as even Herod did who heard the preachings of John Baptist gladly and did many things thereon All these things men may do and yet at length prove to be that part of the Earth which drinks in the Rain and yet absolutely is barren and brings forth Thorns and Briars There is yet wanting the receiving of it in a good and honest Heart which what it includes will afterwards appear And again we may observe that God is pleased to exercise much patience towards those whom he once grants the Mercy and the Priviledge of his Word unto He doth not presently proceed against them for and on their Barrenness but stays until the Rain hath often fallen upon the Ground But there is an appointed season and period of time beyond which he will not wait for them any more as we shall see The Distribution of this Earth into several parts with the different Lots and Events of them is nextly to be considered The first sort the Apostle describes two ways 1 By its fruitfulness 2 By its acceptation with God And this fruitfulness he farther manifests 1 From the fruit it self which it bears it is Herb or Herbs 2 From the Nature and Use of that Fruit it is meet for them by whom it is dressed 3 The manner of it it brings it forth These things we must a little open in their Order as they be in the Text. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it bringeth forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word properly signifies the bringing forth of a Woman that hath conceived with Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. 31. And so it is constantly used in the New Testament and not otherwise but only in this place and James 1. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an elegant similitude he compareth the work of Lust in Temptation unto an Adulterous conception in the Womb of the Adulteress when at length actual sin is brought forth The Seeds of it are cast into the Mind and Will by Temptation where after they are warmed fomented and cherished Sin that ugly Monster comes forth in the World So is this Earth said to bring forth as a Womb that is naturally and kindly impregnated in its appointed season And therefore when the Apostle speaks of the other sort he changeth his Expression for such a word as may suit a deformed and monstrous Production But the Native power of the Earth being cherished by the Rain that falls on it brings forth as from a teeming Womb the Fruits of those Seeds it is possessed withall 2. It brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generans herbam The Rhemists render it Grass causelesly and amiss The word signifies such green herbs as are usually produced by careful Culture Tilling or Dressing such as are for the proper and immediate use of men and not of their Cattel The same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 11. All sorts of useful green Herbs whether Medicinal or for Food or Beauty and Ornament 3. The nature of this Herbal fruit is that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some render it by opportuna and some by accommoda meet answers both Those that use the former word seem to respect the season wherein it brings forth the Fruit. And this is the commendation of it that it makes no delays but brings forth in its proper time and season when its Owners and Tillers have just ground and reason to expect and look for it And it 's an especial commendation of any thing that beareth Fruit and what is out of season is despised Psal 14. The latter word intends the usefulness and profitableness of the Fruit brought forth in what season soever it be We may comprise both senses and justly suppose both
among his Disciples is here and elsewhere called a new Commandment When mankind by sin fell off from the love of God and out of it from loving him and being loved of him they fell into all manner of discord and enmity among themselves living in malice and envy hateful and hating one another Tit. 3. 3. And from the same root still springs all contention From whence come Wars and Fightings come they not hence even from your Lusts Jam. 4. 1. In the former Revelations of the Will of God as in the Law there was mutual Love commanded Envy Hatred and Revenge being forbidden But yet there was a great defect and weakness in this matter partly in the obscurity of the Law partly out of some forbearances which God was pleased to exercise towards that carnal people by reason of the hardness of their hearts and partly out of their darkness that they did not understand the Spirituality and Holiness of the Commands But the principal Imperfection of the Law in this matter was that it gave no Example of that Love which is necessary to restore us into that condition of the Love of God and one another which we fell from This was reserved for Christ that in all things he might have the pre-eminence Until he set us the example of it in his inexpressible Love to us which is so frequently proposed unto our imitation we could not know what kind of Love it was wherewith we ought to love one another So saith he here That you love one another as I have loved you see Joh. 3. 16. Hence the Commandment of Love becomes a new Commandment not only because it was newly revived by Christ in an especial manner when the Doctrine of the Duties of it was cast under Pharisaical corruptions Matth. 5. and the practice of it in the wickedness of the world nor only because it was more plainly and clearly given by him than it had been under the Law or only because he had revealed the Love of God unto us but principally because it was now founded established and animated by the Example of the Love of Christ himself which gave it a new life and nature making it a new Commandment And the first Observation of it is the first Evidence of the Renovation of all things by Jesus Christ. He came to restore and renew all things but the work whereby he doth it is for the most part secret and invisible in the Souls of men What Evidence and Token of this great work is there given unto the World It is principally this the bringing forth of the practice of that Love which is in a manner the fulfilling of that Original Law of our Creation which we broke and from which we fell For so he adds By this shall all men know that you are my Disciples if you have Love one for another The great Example which I have set you being that of Love the new Commandment which I have given you being that of Love the design I have to accomplish in and by you being the Renovation of Love how shall or can men otherwise know you to be my Disciples but by your mutual love Without this therefore we can no way evidence our selves to be the Disciples of Christ. And this one consideration is of more weight with me than a thousand wrangling Disputes that would furiously drive men into such outward forms and compliances which they call Love 3. This mutual Love is that wherein the Communion of Saints doth consist How great a thing that Communion is appears from the place which the acknowledgement of it hath always had in the ancient Creeds of the Church I do not say this Communion doth consist solely therein There belongs unto it a common participation of the same sanctifying Spirit and a common Interest in the same spiritual Head Christ Jesus as to its principles and common participation of the same Ordinances as to its exercise But herein doth this Communion among themselves principally consist That it hath no concernment in an outward compliance with certain Rites and Ceremonies that are invented not for the life of Unity but for a shew of Uniformity I suppose all men are well enough satisfied But this is the Order of the Communion of Saints The foundation of it is laid in a joynt participation of the same quickening Spirit and Union with Christ thereby It is acted and exercised by Love arising from this Spring and it is expressed in our joynt participation of the same Ordinances of Worship Hence it is apparent that where this Love is not there is no Communion of Saints nor any thing belonging thereunto For our participation together in the same Ordinances is no part thereof unless the influence of our Original Communion in the participation of the same Spirit be conveyed thereunto by Love by which alone it is acted This the Apostle fully expresseth Ephes. 4. 15 16. But speaking the Truth in Love we may grow up into him in all things which is the Head even Christ from whom the whole Body fitly joined together and compacted by that which every joynt supplieth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in Love There is not a more eminent description of the Communion of Saints especially as united in Church Order in the whole Scripture And we see that it begins and ends in Love and so is carried on from first unto last The Spring and Fountain of it lies in our Relation unto and Union with Christ the Head And we are said to grow up into him in all things when we expresly derive all from him and direct all to him when in the increase of every Grace our Union with him is more express and confirmed and our likeness with nearness to him is enlarged From him as from the Head the whole Body and every Member thereof hath all those spiritual supplies whereby their Union with him is expressed and their Communion among themselves is acted and carried on For the Union and Communion of the Church doth not consist in things of outward Order and supposed Decency but in the fit joyning and compacting of all the Members in the same Body by an effectual communication of spiritual Supplies from Christ the Head which do naturally cast every part of the Body into that place and use which is designed unto them But what do the Saints themselves as Members of this Body why every joynt every principal person on the account of Gifts Grace or Office yea every part every member contributes to the Edification of the whole and the increase of Grace in it which is the end of all this Communion But how is this done how is their part acted saith the Apostle it is done by Love The foundation of it lies in their speaking the Truth in Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding believing professing the Truth so as to exercise mutual Love thereby
difference between God and us 2 The Promises of God are gracious proposals of the only way and means for the ending of that strife 3 The Oath of God interposed for the confirmation of these Promises is every way sufficient to secure Believers against all Objections and Temptations in all Streights and Trials about Peace with God through Jesus Christ. But there is that in the words absolutely considered which requires our further enquiry into and confirmation of the Truth therein There is an Assertion in them that men use to swear by the greater and thereby put an end unto strife and contentions between them But it may yet be enquired whether this respects matter of Fact only and declare what is the common usage among men or whether it respect Right also and so expresseth an approbation of what they do And moreover whether upon a supposition of such an Approbation this be to be extended to Christians so that their swearing in the cases supposed be also approved This being that which I affirm with its due limitation I shall premise some things unto the understanding of it and then confirm its truth An Oath in the Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there are two things observable about it 1 That the Verb to Swear is never used but in Niphal a passive Conjugation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as some think this doth intimate that we should be passive in swearing that is not to do it unless called at least from circumstances compelled thereunto so moreover it doth that he who swears hath taken a burden on himself or binds himself to the matter of his Oath And it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies seven because as some think an Oath ought to be before many Witnesses But seven being the sacred compleat or perfect number the name of an Oath may be derived from it because it is appointed to put a present end unto differences The Greek calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most probably from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to bind or strengthen For by an Oath a man takes a Bond on his Soul and Conscience that cannot be loosed ordinarily And the Latine words juro and jusjurandum are plainly derived from jus that is Right and Law It is an Assertion for the confirmation of that which is right and therefore loseth its nature and becometh a meer prophanation when it is used in any other case but the confirmation of what is just and right And the nature of an Oath consists in a solemn confirmation of what we affirm or deny by a Religious Invocation of the Name of God as one that knoweth and owneth the Truth which we affirm As far as God is thus invocated in an Oath it is part of his Worship both as required by him and as ascribing Glory to him For when a man is admitted unto an Oath he is as it were so far discharged from an earthly Tribunal and by common consent betakes himself to God as the sole Judge in the case By what particular expression this Appeal unto God and Invocation of him is made is not absolutely necessary unto the nature of an Oath to determine It sufficeth that such expressions be used as are approved and received signs of such an Invocation and Appeal among them that are concerned in the Oath only it must be observed that these signs themselves are natural and not Religious unless they are approved of God himself Where any thing pretends to be of that nature the Authority of it is diligently to be examined And therefore that custom which is in use amongst our selves of laying the hand on the Book in swearing and afterwards kissing of it if it be any more but an outward sign which custom and common consent hath authorised to signifie the real taking of an Oath it is not to be allowed But in that sense though it seem very inconvenient it may be used until somewhat more proper and suited unto the Nature of the Duty may be agreed upon which the Scripture would easily suggest unto any who had a mind to learn The necessary qualifications of a lawful and a solemn Oath are so expressed by the Prophet as nothing need to be added to them nothing can be taken from them Jer. 4. 2. Thou shalt swear the Lord liveth that is interpose the name of the living God when thou swearest in Truth in Judgement and in Righteousness 1 Truth is required in it in opposition unto falshood and guile Where this is otherwise God is called to be a Witness unto a lye which is to deny his Being For he whom we serve is the God of Truth yea Truth it self Essentially 2 It must be in Judgement also that we swear not lightly not rashly not without a just cause that which is so in it self and which appears unto us so to be or by Judgement the contest it self unto whose determination an Oath is interposed may be intended Thou shalt swear in such a case only as wherein something of weight comes to be determined in Judgement Without this qualification swearing is accompanied with irreverence and contempt of God as though his Name was to be invocated on every slight and common occasion 3 In Righteousness we must also swear which respects the matter and end of the Oath namely that it be Right and Equity which we intend to confirm or else we avouch God as giving countenance unto our wickedness and injustice These things being premised I do affirm That where matters are in strife or controversie among men the peace and tranquillity of humane Society in general or particular depending on the right determination of them it is lawful for a Christian or a Believer being lawfully called to confirm the truth which he knows by the interposition or invocation of the Name of God in an Oath with this design to put an end unto strife For our Apostle in this place doth not only urge the common usage of mankind but he layeth down a certain maxime and principle of the Law of Nature whose exercise was to be approved amongst all And if the practice hereof had not been lawful unto them unto whom he wrote that is Christians who obeyed the Gospel he had exceedingly weakened all that he had designed from his Discourse concerning the Oath of God by shutting it up with this Instance which could be of no force unto them because in that which was unlawful for them to practise or to have an experience of its efficacy Wherefore I shall manifest these two things 1 That a solemn Oath is a part of the natural Worship of God which the Light of Nature leads unto and is not only lawful but in some cases a necessary Duty unto Christians and positively approved by God in his Word 2 That there is nothing in the Gospel that doth contradict or controul this Light of Nature and Divine Institution but there is that whereby they are confirmed
things therefore may be considered in the Wisdom of God giving Immutability to his Counsel concerning the Salvation of the Elect by Jesus Christ. 1 Thereby he saw at once not only whatever was needful for the Accomplishing of it but that which would infallibly effect it He chose not probable and likely means for it and such as might do it unless some great obstruction did arise such as whose efficacy might be suspended on any conditions and emergencies but such as should infallibly and inevitably reach the End intended In the first Covenant wherein God had not immutably decreed to preserve mankind absolutely in their Primitive Estate he made use of such means for their preservation as might effect it in case they were not wanting unto themselves or that Obedience which they were enabled to perform This man neglecting the means appointed of God as to their success depending thereon by Gods own Appointment that End which in their own Nature they tended unto was not attained and that because God had not immutably determined it But now whereas God engaged himself in an unchangeable-Purpose in his infinite Wisdom he fixeth on those means for its Accomplishment as shall not depend on any thing whereby their efficacy might be frustrated Such was his sending of his Son to be Incarnate and the Dispensation of Grace of the New Covenant which is in its Nature infallibly effectual unto the End whereunto it is designed 2 God in his infinite Wisdom foresaw all the Interveniencies on our part that might obstruct the certain Accomplishment of the Promise The Promise was first given indefinitely unto all mankind in our first Parents But soon after the wickedness of the whole world with their absolute contempt of the Grace of the Promise was such as that any Creature would conceive that it would be of none effect being so visibly so universally rejected and despised But a perfect View hereof lying under the Wisdom of God he provided against it for the Immutability of his Purpose and Infallibility of his Promise by singling out first one then another and at last the whole Posterity of Abraham towards whom the Promise should be accomplished But yet after a long season there came the last and uttermost trial of the whole matter For the generality of the Seed of Abraham rejected the Promise also whereby it appeared really to have been frustrated and to be of none effect as our Apostle declares in his Answer to that Objection Rom. 9. 6. But instead of changing his Purpose God then more fully discovered wherein the Immutability of his Counsel did consist and whereon it did depend as Gal. 3. 8. And this was that all along and under all those Apostasies he ever had and ever will have in the world an Elect people chosen by him before the foundation of the world in and towards whom his Purpose was Immutable and his Promise Infallible No Interveniency can possibly shake or alter what hath been settled by infinite Wisdom There is not a particular Believer but is made so sensible of his own unworthiness that at one time or another he cannot but be almost brought to a loss how it should be that such a one as he should ever inherit the Promise But God foresaw all that hath befallen us or will do so and hath in his infinite Wisdom provided against all Interveniencies that his Purpose might not be changed nor his Promise frustrated Infinite Goodness as acting it self in Christ was not satisfied in providing and preparing good things for Believers but it would also shew and declare it unto them for their present Consolation God was willing to shew to the Heirs of Promise and the end was that they might have strong Consolation As it is with a good wise Father and an Obedient Son The Father is possessed of a large and profitable Estate And as the son hath a present allowance suitable to his Condition so being Obedient he hath a just expectation that in due time he shall enjoy the whole Inheritance this being usual amongst men and that which the Law of Nature directs unto For Parents are to lay up for their Children and not Children for their Parents But the whole being yet absolutely in the Fathers power it is possible he may otherwise dispose of it and it may not come to the right Heir But now if his Father seeth his Son on some occasion to want Encouragement or he be to put him on any difficult Service where he may meet with Storms and Dangers he will shew unto him his Deeds of Settlement wherein he had irrevocably confirmed unto him the whole Inheritance So God deals with Believers with his Children in this case He is Rich in Grace Mercy and Glory and all his Children are Heirs of it Coheirs with Christ and Heirs of God Rom. 8. 17. that is of the whole Inheritance that God hath provided for his Children This they have an expectation of by the Promise according to the Law of the New Covenant But although their state be thus secured by their being Heirs of the Promise yet God knowing that they have a difficult work and warfare to go through withall and what it is to serve him in Temptations for their Encouragement and Consolation he produceth and sheweth them his irrevocable Deed of Settlement namely his Promise confirmed by his Oath whereby the whole Inheritance is infallibly secured unto them He was free and willing to shew it unto the Heirs of Promise At first God gave out a meer Precept as the Declaration of his Will and a Promise couched in a Threatening This was that which Divine Goodness acting in a way of Nature did require and whereof man had no cause to complain For as the mind of God was sufficiently declared therein so man in himself had no grounds of discouragements from a compliance therewith And God might so deal with us all giving out the whole Revelation of his Will in a systeme of Precepts as some seem to suppose that he hath done But things are now changed on two Accounts For 1 It was herein the peculiar Design of God to glorifie his Goodness Love Grace and Mercy by Jesus Christ and he will do it in an abundant manner He had before glorified his Eternal Power and infinite Wisdom in the Creation of the World and all things therein contained Psal. 19. 1 2 3. Rom. 1. 21. And he had glorified his Holiness and Righteousness in giving of the Law accompanied with Eternal Rewards and Punishments But Grace and Truth in the provision of it and the Accomplishment of the Promise came by Jesus Christ Joh. 1. 18. And therefore that the Lord Christ in all this may have the preheminence he will do it in an abundant and unconceiveable manner above the former Declarations of his Glory in any other of his Attributes Hence in the Scripture the Communication of Grace is expressed in words that may intimate its exceeding and passing all understanding
the place whither he is gone And the way he went was 1 The way of Obedience chap. 5. 8 9. 2 The way of suffering chap. 12. 2. Holiness and the Cross are the two Essential parts of the way whereby our Forerunner entred into Glory 2 That we burden not our selves with any thing that will retard us chap. 12. 1. And we may see whereon the security of the Church doth depend as to the Trials and Storms which it undergoes in this world He that can consider the Opposition that is made unto it in the world the Counsel the Power and the Malice which are ingaged unto its Ruine on the one hand and it s own weakness solitariness helplesness on the other cannot but admire whence it is that it is preserved one moment from destruction There is no proportion between its visible defence and the visible opposition that is made unto it It is Jesus our Forerunner who is within the Vail taking care of all our concerns that is alone our security And what will he not do for us who in the height of his Glory is not ashamed to be esteemed our Forerunner What Love what Grace what Mercy may we not expect from him And When our Hope and Trust enter within the Vail it is Christ as our Forerunner that in opeculiar manner they are to fix and fasten themselves upon An Exposition on the VII CHAPTER of the Epistle to the Hebrews CHAP. VII THERE are almost as many different Analyses given of this Chapter as there are Commentators upon it And sometimes the same Person proposeth sundry of them without a Determination of what he principally adheres unto All of them endeavour to reduce the whole Discourse of the Apostle unto such a Method as they judge most Artificial and Argumentative But as I have else-where Observed the Force of the Apostles Reasonings doth not absolutely depend on any such Method of Arguing as we have framed unto our selves There is something in it more Heavenly and Sublime suited to convey the Efficacy of Spiritual Truth as to the Understanding so to the Will and Affections also For this Reason I shall not insist on the Reducing of this Discourse unto any precise Logical Analysis which none of the Ancients do attempt But whereas those Methods which are proposed by Learned Men whereunto in their Judgment the Apostles Arguing is reducible are onely Diverse and not Contradictory unto one another The Consideration of all or any of them may be of good Use to give Light unto sundry passages in the Context Those who have Laboured herein with most appearance of Accuracy are Piscator and Gomarus My Design being to Examine and Consider all the Apostles Arguings and their Connexions particularly I shall content my self with a plain and obvious Account of the Whole in general The Design of the Apostle in this Chapter is not to declare the Nature or the Exercise of the Priesthood of Christ though the mention of them be occasionally inserted in some passages of it For the Nature of it he had spoken unto Chap. 5 th and Treats of its Use at large Chap. 9 th But it is of its Excellency and Dignity that he Discourseth in this place and that not absolutely neither but in Comparison with the Levitical Priesthood of the Church under the Old Testament As this was directly conducing unto his End so it was incumbent on him in the first place to confirm For if it were not so Excellent it was to no purpose to perswade them to embrace it who were actually in the enjoyment of another This therefore he designeth to prove and that upon Principles avowed by themselves with Light and Evidence taken from what was received and Acknowledged in the Church of the Hebrews from the first Foundation of it After this he manifests abundantly the Excellency of this Priesthood from its Nature and Use also But he was in the first place to evince it from the Faith and Principles of the Ancient Church of Israel which he doth in in this Chapter For he Declares how God had many ways instructed them to expect an alteration of the Levitical Priesthood by the Introduction of another more Useful Efficacious and Glorious the continuance of them both in the Church at the same time being inconsistent Herein was the Authority and Infinite Wisdom of God made manifest in his dealing with the Church of Old By his Authority he obliged them unto a Religious Observance of all those Institutions which he had then appointed this he did unto the last day of the continuance of that State of the Church Mal. 4. 4 5 6. But in his Infinite Wisdom he had before them in them and with them inlaid Instructions for the Church whereby they might see know and believe that they were all to cease and issue in something better afterwards to be introduced So Moses himself in all that he did in the House of God gave Testimony unto what was to be spoken and Declared afterwards Chap. 3. 5. And with Respect unto both of these did that Church greatly miscarry For first in many Ages it could not be brought with any Constancy to submit unto the Authority of God in Obedience unto his Ordinances and Institutions as the whole story of the Old Testament doth declare And now when the time was come wherein they were all to cease under a pretence of adhering to the Authority of God they Rebelled against his Wisdom and refused to consider the Instructions which he had inlaid from first to last concerning their Ceasing and Alteration whereon the Generality of the Church fell and utterly perished This therefore the Apostle Designs here to enlighten them in And this should teach us with what Diligence with what Reverence with what Subjection of Soul and Resignation of our Understandings unto the Will and Wisdom of God all Divine Revelations are to be enquired into So dealt in this Matter the Holy men and Prophets of Old 1 Pet. 1. 10 11. And as for Want hereof the whole Church of the Jews perished at this Season So in all Ages sundry particular Persons did wofully miscarry see Lev. 10. 1 2 3. 2 Sam. 6. 6 7. 1 Chron. 14. 11. And the Want hereof is the Bane of most Churches in the World at this day In Order unto the End mentioned the Apostle in the first place declares that Antecedently unto the giving of the Law and the Institution of the Levitical Priesthood thereby God had without any Respect thereunto given a Typical praefiguration of this Priesthood of Christ in one who was on all Accounts Superiour unto the Levitical Priests when they were afterwards introduced This Sacred Truth which had been hid for so many Ages in the Church and which undeniably manifests the certain future Introduction of another and a better Priesthood is here brought to light and improved by the Apostle As Life and Immortality so all Spiritual Truth was brought to light by the Gospel 2 Tim.
the Serpents Head wound the Head over the large Earth Psal. 110. 6. This was to be Effected by a Glorious Conquest and Victory which is every where so described in the Scripture See Col. 2. 15. And because outward Force and Opposition is always used by the World in the Defence of the Interest of Satan He will also sometimes apply the outward Sword for the Destruction of his stubborn Adversaries Isa. 63. 1 2 3. Rev. 19. This therefore was no unmeet Season for the Introduction of him who made so Solemn a Representation of him 2. Abraham himself was in this Victory herein also a Type of Christ not absolutely of his Person as was Melchisedec but of his Power and Presence in his Church Melchisedec I say Represented Christ in his Person and his Offices Abraham Represented his Presence in the Church or the Church as his Body I will neither approve of nor reject that Conjecture of some that these four Kings were Types of the four great Monarchs of the World which the Church of God was to conflict withal and at length to prevail against as Dan. 7. 18. ver 27. And indeed many things in their Names and Titles do notably countenance that Conjecture But it is certain in general that they were great Oppressors of the World roving up and down for Dominion and Spoyl Wherefore Abraham's Conquest of them was not only a Pledge of the final Success of the Church in the VVorld but also a Representation of the Usefulness of the Church unto the VVorld whenever its Pride and Blindness will admit of its help and kindness Micah 5. 7. The Church is indeed the onely means of conveying Blessings unto the VVorld as the Oppression thereof will prove its Ruine 3. The Land of Canaan was now given unto Abraham and his Seed for a Possession to be the Seat of the Church and Gods VVorship among them The Nations now Inhabiting of it were devoted unto Destruction in an appointed Season And he was not to allow these Foreign Kings to set up any Dominion therein And God gave him this Victory as a Pledge of his future Possession 4. Abraham was obliged in Justice and Affection both to Rescue his Brother Lot whom they were carrying away Captive And this is expressed as the next cause of his Engagement against them ver 14. On all Accounts therefore this VVar was just and the Victory of God And because there was a Representation therein of the Victory and Success of Christ in his Church it was a Season most eminently proper for the Introduction of Melchisedec blessing him in the exercise of Sacerdotal Power 5. This Congress of Melchisedec and Abraham after Abraham had gotten the Victory over all his Adversaries was a Type and Representation of the Glorious Congress and Meeting of Christ and the Church at the last day when the whole Church shall have finished its warfare and be Victorious over the VVorld Sin the Law Death and Hell Then will the Lord Christ bring out the Stores of Heaven for their Eternal Refreshment and give them in the fulness of the Blessing and all things shall issue in the Glory of the most High God All the Promises are unto him that overcometh And we we may observe That 1. All the Commotions and Concussions that are among the Nations of the World do lye in or shall be brought into a subserviency unto the Interest of Christ and his Church I intend those places where either the Seat of the Church is or is to be A great VVar and Tumult there was between these Eastern Kings and those of Canaan and many Nations were smitten and destroyed in the Expedition Gen. 14. 5 6 7. And what is the final Issue whereinto all these things do come VVhy two things fell out hereon that neither side of the Combatants either looked for or had any Interest in 1. The Victory of Abraham or the Church over them all 2. A Glorious Type and Representation of Christ brought forth visibly acting in his Church Yea I may add that in Abraham's Glorious Victory and Royal Munificence on the one hand and in the Sacerdotal Blessing of Melchisedec on the other there was such a Representation of Christ in his Principal Offices as Priest and King as had never been made in the VVorld before This Issue did God direct that VVar and Tumult unto It will be no otherwise with all those Confusions and Disorders that the world is filled withal at this day though we can see nothing of the ways and means of their tendency unto such an end 2. There have been and are to be such Seasons wherein God will dispose of Nations and their Interest according as the Condition of the Church doth require as he did here with all these Nations Isa. 43. 3 4. Chap. 60. 6 7. 3. The Blessing of God may be expected on a Just and Lawful War This VVar and Victory of Abraham which he received the Blessing upon is Celebrated Isa. 41. 2 3. And our Apostle mentions that Circumstance of the Slaughter of the Kings as that which was a Token of Gods kindness unto Abraham and of his own Greatness And where these things occur 1. A Lawful necessary immediate Cause of War as Abraham had for the Rescue of Lot 2. A Lawful Call unto the War as Abraham had being a Sovereign Prince and raising his Army of his own People meerly and that to the securing of the Possessions of a Countrey granted unto him by God himself and 3. A Subserviency unto the Glory of Christ and the Good of the Church the Presence of God in it and the Blessing of God upon it may be justly expected VI. Melchisedec is farther Described by two Acts of his Sacerdotal Power or Office which he exercised on this occasion of meeting Abraham 1. He Blessed him and then 2. He received Tithes of him He met Abraham and Blessed him This Solemn Benediction is fully expressed Gen. 14. 19 20. And he Blessed him and said Blessed be Abraham of the most High God Possessor of Heaven and Earth and Blessed be the most High God who hath delivered thine Enemies into thy hand There are two parts of this Blessing 1. That which hath Abraham for its Object a Blessing of Prayer 2. That which hath God for its Object a Blessing of Praise Our Apostle seems to take Notice only of the first or that part of the Blessing whereof Abraham was the immediate Object But the Truth is the other part whereby he Blessed God being on the Account of Abraham and as it were in his Name it belongs also to the Blessing wherewith he was Blessed As to this Blessing we may consider 1. The Nature 2. The Form of it As to the Nature of it Blessings in general are the means of Communicating Good Things according unto the Power and Interest in them of them that Bless Gen. 33. 11. So also are Curses of Evil. Hence it is God alone that absolutely can
End It was not to be eaten whilst it was yet hot and warm in the Flesh which Prohibition God gave to prevent that Savage Custom which yet afterwards got ground among Mankind of eating Flesh like Ravenous Beasts whilst the Blood was yet warm in it Under the Law it was forbidden because God had taken it to be the Principal part of Sacrifices and far the most Significant Lev. 17. 5 6 11 14. And in the 15th of the Acts it is only occasionally forbid for a Season to avoid Scandal and Offence So that if it should be supposed that the matter of the Prohibition before the Law under the Law and in that Synod at Hierusalem were the same yet the Reasons of it being various it doth not prove a Morality in the Law or such as should be everlastingly Obligatory But where not only the Subject-matter but the Formal Reason of the Command is the same there it is of Natural Equity and unalterable and so it is said to be in the case of Tithes I shall not enter into any long Digression about this controverted Subject It is such as wherein the various Interests of Men have engaged their utmost diligence on the one hand and on the other But this I am sure enough of that unless they were paid by them that give them with more Conscience and regard unto Duty than generally they seem to be not one in a thousand having respect in the payment of them to any thing but the Civil Law of the Land and unless they turned unto a better Account with them by whom they are received than generally they do it is to no great purpose to dispute upon what Grounds or by what Right they are due unto any And without sollicitousness concerning Offence I shall take leave to say that it is no safe Plea for many to insist on that Tithes are due and Divine as they speak that is by a binding Law of God now under the Gospel For be the Law and Institution what it will nothing is more certain than that there is nothing due under the Gospel by virtue of Gods Command or Institution with respect unto his Worship unto any who do not wholly give up themselves unto the Ministry and Labour in the Word and Doctrine unless they be such as are disenabled by Age and Infirmities who are not to be forsaken all the days of their lives For Men to live in Pleasure and Idleness according to the Pomp Vanities and Grandeur of the World neither rising early nor going to bed late nor spending their time or strength in the Service of the Church according to the Duties required of all the Ministers thereof in the Gospel to sing unto themselves that Tithes are due to them by the Appointment and Law of God is a fond Imagination a Dream that will fill them with Perplexity when they shall awake But as unto the Question in hand I shall briefly give my thoughts about it in the ensuing Observations and Propositions 1. By Tithes is understood either the express Law of Tithing or paying the Tenth of all our Substance and of the whole Increase of the Earth or only the dedicating of a certain Portion of what we have unto the Uses of the Worship and Service of God If this latter be intended it is with me past all Doubt and Question that a bountiful part of our Enjoyments is to be separated unto the Use and Service of the Worship of God particularly unto the comfortable and honourable Supportment of them that Labour in the Ministry And it is no small part of that Confusion which we suffer under that Christians being in all places compelled to pay the Tenth by Civil Laws unto some or other whether they will or no are either discouraged or disenabled or think themselves discharged from doing that which God certainly requireth at their hands in a way of Duty However this will be no Excuse for any for generally they have yet left unto them that whereby they may discharge their Duty in an acceptable manner And I cannot but wonder how some Men can satisfie their Consciences in this Matter in such Circumstances as I shall not now name 2. If the strict Legal course of Tithing be intended it cannot be proved from this Text nor from any other Instance before the Law For Abraham gave only the Tenth of the Spoils which were not Tithable by Law For if the places taken or destroyed in War were Anathematized as Jericho was and also Amalek no Portion was to be reserved under a pretence of Sacrifice or any other Sacred Use as Saul found to his Cost And if they were not Anathematized all the Spoils were left entirely unto the People that went to War without any Sacred Decimation So the Reubenites and the Gadites at their Return over Jordan into their own Land carried all their Rich Spoils and Cattel with them no Tithe being mentioned Josh. 22. 8. Although there is no Question but many of them Offered their Free-will Offerings at the Tabernacle And when God would have a Sacred Portion out of the Spoils as he would have in the Wilderness out of those that were taken from the Midianites to manifest that they fell not under the Law of Tithes he took not the Tenth part but one Portion of 500 from the Souldiers and one of 50 from the People Numb 31. 28 29 30. Wherefore the giving of the Tenth of the Spoils was not from the Obligation of any Law but was an Act of Free-will and Choice in the Offerer But yet there was so great an Equity herein also Namely that God should have an acknowledgment in the Fruits of those Successes which he gave in VVar that out of the Spoils of his and his Peoples Enemies David made his Provision for the Building of the Temple And the Captains of the Host that went against Midian after a Tribute was raised for the Lord out of the Spoyls according unto the Proportions mentioned when they found the Goodness of God in the Preservation of their Souldiers whereof there was not one lost they made a new voluntary Oblation unto God out of their Spoils Numb 31. 48 49 50. And as for the Instance of Jacob who Vowed unto God the Tenth of all it is so far from proving that the Tenth was due by virtue of any Law that it proves the contrary For had it been so it could not have been the matter of an Extraordinary Vow whereby he could express his Obedience unto God 3. The precise Law of Tithing is not confirmed in the Gospel For that saying of our Saviours approving the Tithing of Mint and Cummin evidently respects that Legal Institution which was then in force and could not be violated without sin And by his Approbation of that Law and of the Duty in observance of it he did no more confirm it or ascribe an Obligatory Power unto it under the Gospel than he did so unto all other those Ceremonial Institutions
charging it on the Grace and Duty of the Church is a perfective Alteration becoming the Spirituality and Glory of the Kingdom of Christ. For 2. This way is the most Honourable way and that which casts the greatest Respect upon them Even the Princes and Rulers of the World have their Revenue and Supportment from the Substance of the People Now I would only ask whether it would not be more Honourable that the People should willingly and of their own accord bring in their Contribution than meerly pay it under the Compulsion of a Law For in this latter way no Man knoweth whether they have the least true Honour for their Ruler or Regard unto his Office But if it might be done in the former all the World must take Notice what Reverence Regard and Honour they have for the Person and Dignity of their Prince It is true generally the Men of the World are such lovers of themselves and so little concerned in Publick Good that if they were left absolutely at Liberty in this matter their Governours might be defrauded of their Right and the Ends of Government be disappointed Wherefore in all Countries Provision is made by Law for the payment of that Tribute which yet without Law was due But whether it be meet to bring this Order into the Church or no I much Question If it be so possibly it may secure the Revenue of Ministers but it will not increase their Honour For however men may please themselves with outward appearances of things true Honour consists in that Respect and Reverence which others pay them in their Minds and Hearts Now when this is such and that on the account of Duty that men will freely Contribute unto their Supportment I know no more Honourable Subsistence in the World What will some say to depend on the Wills and Love of the People there is nothing more base and unworthy Yea but what if all the Honour that Jesus Christ himself hath or accepts from his People proceeds from their Wills and Affections Mahomet indeed who knew well enough that neither Honour Respect nor Obedience were due unto him and that he could no way Recompence what should be done towards him in that kind provided that men should be brought in Subjection unto his Name by Fire and Sword But our Lord Jesus Christ despiseth all Honour all Obedience and Respect that is not Voluntary and free and which doth not proceed from the Wills of Men. And shall his Servants in the work of the Gospel suppose themselves debased to receive Respect and Honour from the same Principle Well therefore because our Apostle tells us that our Lord hath Ordained that those who Preach the Gospel shall live on the Gospel and all Obedience unto his Ordinances and Institutions must be Voluntary if Ministers are ashamed and esteem it unworthy of them to receive what is so Contributed in a way of Voluntary Obedience let them try if they can prevail with themselves to receive it so for him and in his Name who is not ashamed to receive it no if it be only a Cup of cold Water so it comes from a free and willing Mind when he despiseth the Revenue of the whole world upon Compulsion If they will not do so their best way is to leave his Service and take up with that which is more Honourable For my part I do judge that the way of Maintenance of Ministers by Voluntary Benevolence in a way of Duty and Obedience unto Christ though it be not likely the most Plentiful is yet the most Honourable of all others And of this judgment I shall be until I am convinced of two things 1. That true Honour doth not consist in the Respect and Regard of the Minds of Men unto the real Worth and Usefulness of those who are Honoured but in outward Ceremonies and forced works of Regard 2. That it is not the Duty which every Church owes to Jesus Christ to maintain those who labour in the Word and Doctrine according to their Ability or that it is any Gospel-Duty which is influenced by Force or Compulsion Thirdly It must be acknowledged that this way of Voluntary Contribution is not like to afford matter for that Grandeur and Secular Greatness those ample Revenues those Provisions for Ease Wealth and Worldly Honour which some think necessary in this case But yet however it must be granted that all those large Possessions and Dominions which some now enjoy under the Name of Church-Revenues were Originally Voluntary Grants and Contributions For it will not be said that the Clergy got them by Force of Arms or Fraud nor were they their Patrimonial Inheritance But yet I fear there were some undue Artifices used to induce men unto such Donations and Ecclesiastical Endowments and somewhat more of Merit fixed thereon than Truth will allow besides a Compensation therein for what might be undergone in Purgatory when men were gone out of the world However the thing it self in its whole kind that men out of their Substance and Revenue should design a Portion unto the Service of the Church is not to be condemned But it proved Mischievous and Fatal when those who received what was so given being unmeasurably Covetous and Worldly fixed no Bounds unto the Charity or Superstition of men in this kind until they had over-run the World with their Gains And not only so but whereas there was no pretence of Use of such great Revenues in any way pretended to be of Divine Appointment they were forced to invent and find out ways innumerable in Abbies Monasteries Cloysters to be Repositories of their overflowing Treasure and Revenues But when God had appointed to Build his Tabernacle of the Free-will Offerings of the People a Type of the Gospel-Church when there was Provision enough of Materials brought in the Liberality of the People was restrained by Proclamation and some perhaps grieved that their Offerings were not received Exod. 36 5 6. Want of this care to put a stop unto the Devotions of Men in these Donations according unto a just measure of the Churches Necessary Use the Bounds whereof were broken up and left invisible by the Pride Ambition Covetousness and Craft of the Clergy the whole World run into Superstition and Confusion At present I grant that the way which the Gospel appoints is not likely to make Provision for Pomp Grandeur Wealth Revenues and Inheritances unto them that relye upon it Nor do I think that if the present Establishment of a Superfluous Revenue unto the Clergy were removed that the VVorld it self would in haste run into the same state again VVherefore those who judge these things Necessary and desirable must be permitted as far as I know to betake themselves unto the Advantage the world will afford it is acknowledged that the Gospel hath made no Provision of them 4. It is indeed supposed unto the Disadvantage of this way that by means thereof Ministers do become obnoxious unto the People do
Efficiently can do so who can actually and infallibly Collate a Blessing on any one Therefore is he said to Bless us with all Spiritual Blessings in Heavenly things Ephes. 1. 3. There is no one Blessing but he is the sole Author and worker of it But yet also he maketh Use of others severally in various degrees of Usefulness for their Communication And this he doth both to fill up that Order of all things in dependance on himself wherein he will be glorified and also to make some Partakers in his especial Grace and Favour by using them in the Collation of Good things yea the best things on others For what greater Priviledge can any one be made Partaker of than to be an Instrument in the Hand of God in the Communication of his Grace and Goodness And a Priviledge it is whose Exercise and Improvement must be accounted for I speak not therefore of them whose Benedictions are Euctical and Charitative only in their mutual Prayers but of such as are in some sence Authoritative Now a Man Blesseth by the way of Authority when he doth it as an especial Ordinance as he is called and appointed of God thereunto Peculiar Institution gives peculiar Authority So Parents Bless their Children and Houshold and Ministers the Church Parents Bless their Children in the Name of the Lord several ways 1. By Instruction the Discharge whereof was the Glory and Honour of Abraham in the sight of God himself Gen. 18. 17 18 19. For whereas the Knowledge and Fear of God is the greatest Blessing that any one in this World can be made Partaker of he hath Ordained that Parents shall be Instrumental in the communication of them unto their Children suitably unto that general Law of Nature whereby they are Obliged in all things to seek their good This being the End of the Instruction which God hath appointed them to attend unto they do therein Bless them in the Name of the Lord. And if Parents did truly consider how they stand in the stead of God in this matter how what they do is peculiarly in his Name and by his Authority they would it may be be more Diligent and Conscientious in the Discharge of their Duty than they are And if Children could but understand that Parental Instruction is an Instituted means of Gods Blessing them with the principal Blessing that whereon all others as unto them do much depend whereunto the Fifth Commandment is Express they would with more Diligence and Reverence apply themselves unto the reception of it than is usual among them 2. They do it by their Example The Conversation and Holy walking of Parents is Gods Ordinance whereby he Blesseth their Children This is the Second way of Instruction without which the former will be insufficient yea insignificant Let Parents take what pains they please in the Teaching and Instructing of their Families unless their Personal walk be Holy and their Lives Fruitful they will do more for their Destruction than their Edification The least Disorder of Life persisted in is of more prevalency to turn aside Children from the ways of God from the liking and practice of them than a multitude of Instructions are to perswade their Embracement For besides that we are all Naturally more prone to Evil than Good and a far less occasion or means will hasten us down a precipice than raise us and bear us up in the difficult course of Holy Obedience Instances of a Life inconsistent with Instructions or not answering them beget secret thoughts in the minds of them who are Instructed that all the pains taken therein is Hypocritical than which Apprehension nothing is more effectual to alienate the minds of any from the ways of God But when Mens Teachings of their Families are exemplified by the Holiness and Fruitfulness of their own Lives then are they an Ordinance of God for the Blessing of them To Pray to Read to Catechize to Instruct and then to lead a Life in Frowardness Passion Worldly-mindedness Vain Communication and the like is to pull down with one hand what we set up with the other or rather with both our Hands to pull down our own Houses 3. By Prayer for them So David Blessed his Household 2 Sam. 6. 20. For besides the Duty of Prayer absolutely considered there is in those Prayers by the Appointment of God an especial Plea for and Application of the Promises of the Covenant unto them which we our selves have received So it is expressed in the Prayer of David 2 Samuel 8. 29. Therefore now let it please thee to Bless the House of thy Servant that it may continue for ever before thee for thou O Lord God hast spoken it and with thy Blessing let the House of thy Servant be Blessed for ever And I do not understand how those who do not believe the especial Interest of their Children in the Covenant of Grace can Bless them in the Name of the Lord in a due manner These are some few Heads of Paerental Benedictions which whether the Duty thereof be answered in that common Custom which some even confine all Parental Blessings unto in an open neglect of all the Duties mentioned and others of an alike Nature is not hard to determine Secondly Ministers Bless the Church It is part of their Ministerial Duty and belongs unto their Office so to do 1. They do it by putting the Name of God upon the Church This was the way whereby the Priests Blessed the People of Old Numb 6. last And this putting the Name of God upon the Church is by the right and orderly Celebration of all the Holy Ordinances of Worship of his appointment For the Name of God and of Christ is upon them all wherefore in the orderly Celebration of them the Name of God is put upon the Church and is brought under the Promise of the Meeting and Blessing of God as he hath spoken concerning every thing whereon he hath placed his Name This is an especial way of Authoritative Blessing which can no way be discharged but by virtue of Ministerial Office Only let Ministers take heed that they put not the Name of a false god upon the Church by the introduction of any thing in Religious Worship which is not of Gods Appointment 2. They Bless the Church in the Dispensation and Preaching of the Word unto the Conversion and Edification of the Souls of Men. So speak the Apostles concerning their Preaching of the VVord Acts 3. 26. Unto you first God having raised up his Son Jesus sent him to Bless you in turning every one of you from his Iniquities This sending of Christ after his Resurrection was the sending of him in the Ministry of the Apostles and others by the Preaching of the Gospel And the End hereof is to Bless them unto whom it is Preached And it is known that all the Principal Spiritual Blessings of God in this World are Communicated unto the Souls of Men by the Ministry of the VVord
Wherefore this Reconciliation and Peace with God is a great part of this Gospel-perfection So our Saviour Testifieth John 14. 27. Peace saith he I leave with you my Peace I give unto you not as the World giveth I give unto you let not your Heart be troubled neither let it be afraid Assured Peace with God delivering the Souls of his Disciples from all Trouble and Fear is that which he peculiarly bequeathed unto them And so great a share in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth this Peace with God and the Consequents of it in Peace with the Residue of the Creation bear that the Kingdom of Christ is most frequently spoken of under this Notion Isa. 11. 4 5 6 7 8 9 c. But these things are liable unto a double Objection For First Some may complain hereon Behold our Bones are dried our hope is lost we are cut off for our parts For we cannot attain unto this Peace with God being Exercised with Fear and Disconsolations all our days so as that we seem to have no Interest in this Gospel-state Answ. 1. Peace is made for all that Believe 2. The way of attaining it is laid open unto them Isa. 27. 5. 3. Patient abiding in Faith will in due time bring them into this Peace 4. It is one thing to have Peace with God which all Believers have another to have the constant sense and comfort of it in their own Souls which they may want for a Season Secondly some say they are so far from finding Peace with the whole Creation that on all accounts they meet with great Enmities in the World Answ. 1. It is not said that Peace is made for us with Satan or the World the Serpent and his Seed This belongs not unto this Perfection 2. Whatever troubles we may have with other things yet in the Issue they shall all work together for our Good which is sufficient to constitute a state of Peace This part of the Perfection of the Church could not be attained by the Levitical Priesthood For two things belonged thereunto 1. That Peace be actually made 2. That it be fully declared So the Apostle expresseth it as it was effected by Christ Ephes. 2. 14. He is our Peace and that 1. By making Peace he made Peace ver 15 16. 2. By declaring it ver 17. He came and Preached Peace Neither of these could be done by the Levitical Priesthood Not the first it could not make Peace because it could not bring in Righteousness which is the Cause and Foundation of it Isa. 32. 17. Rom. 5. 1. Not the second it could not declare or preach this Peace For the giving of the Law with all Tokens of Dread and Severity with the Curse annexed unto it was directly contrary hereunto This therefore was brought in by this better Priesthood alone 2. Peace between Jews and Gentiles belongs unto this state For God designed not the erecting of his Kingdom amongst one Party or sort of Mankind That it should be otherwise that the Gentiles should become the Children of Abraham and be made Heirs of the Promise was a great Mystery under the Old Testament Ephes. 3. 4 5 6. And we know how slow the Disciples of Christ himself were in the receiving and understanding hereof But evident it is that this was God's design from the giving of the first Promise and we see now in the light of the Gospel that he gave many intimations of it unto the Church of Old with respect whereunto the Veil abideth on the minds of the Jews unto this day Wherefore without this Peace also the perfect state of the Church aimed at could not be attained But this could never have been brought about by the Livitical Priesthood and Law For they were indeed the principal Occasion of the Distance between them and the means of the continuance of their Disagreement And that which the Jews thought to have been the principal Advantage and Priviledge of Abraham in his Posterity was that which whilst it continued kept him from the actual Possession of his greatest Glory in being the Heir of the World and a Father of a Multitude of Nations Nor whilst that Priesthood was standing could Japhet be perswaded to dwell in the Tents of Shem. Hence this Peace was so far from being the Effect of the Levitical Priesthood and the Law as that it could not be introduced and established until they were both taken out of the way as our Apostle expressely declares Ephes. 2. 14 15 16. The last Issue of this contest came unto these two Heads 1. Whether the Gentiles should at all be called unto the Faith of the Gospel 2. Whether being Called they should be obliged unto the Observation of the Law of Moses The first fell out among the Apostles themselves but quickly determined by our Lord Jesus Christ unto their Joy and Satisfaction And this he did two ways 1. By sending Peter to Preach the Gospel unto Cornelius and therein bestowing the Holy Ghost on them that did Believe Acts 10. 14 17 45 46 47. Chap. 11. 17 18. 2. By giving Paul an open full Commission to go to the Gentiles and Preach the Gospel unto them Acts 22. 22. Chap. 26. 15 16 17 18. Here the Body of the People of the Jews fell off with rage and madness But the other part of the Controversie was of longer continuance The Jews finding that the Gentiles were by the Gospel brought so near unto them as to turn from Dumb Idols unto God and to receive the Promise no less than themselves would by all means have brought them over unto the Obedience of the Law of Moses also This Yoke the Gentiles being greatly afraid of were in no small perplexity of Mind what to do The Gospel they were resolved to embrace but were very unwilling to take on them the Yoke of the Law Wherefore the Holy Ghost in the Apostles at length puts an issue unto this Difference also and lets the Church know that indeed the Wall of Partition was broken down the Law of Commandments contained in Ordinances was taken away and that the Gentiles were not to be Obliged unto the Observation of it which they greatly rejoyced in Acts 15. 31. Other way there was none for the Reconciliation of those Parties who had been at so long and so great a variance It will be said that we yet see a variance between Jews and Gentiles continued all the World over and they are in all places mutually an Abomination unto each other And it is true it is so and is likely so to continue For there is no Remedy that can be so effectual to heal a Distemper or make up a Fracture as that it will work its Cure without Use or Application The Gospel is not at all concerned in what state and condition Men are who reject it and refuse to believe it They may still live in Enmity and Malice hateful and hating one another But where it is believed embraced and submitted
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
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
that which is Morally Good in it self and its own Nature and that which is so only by Divine Institution yet the Revealed Will of God is the adequate Rule of Good and Evil unto us as unto our Obedience On these Accounts therefore it never was nor ever could be abolished Secondly A Law may be abrogated when on any consideration whatever its Obligation unto practice doth cease or is taken away Thus was it with this Law for as every other Law it may be considered two ways 1. With respect unto its main End and directive power to guide Men therein This in all Humane Laws is the Publick Good of the Community or Society unto whom it is given When this ceaseth and the Law becomes not directive or Useful unto the Publick Good any more all Rational Obligations unto its Observance do cease also But yet this Law differed also from all others All that any other Law aimeth at is Obedience unto it self and the Publick Good which that Obedience will produce So the Moral Law in the first Covenant had no other End but Obedience unto it and the Rewardableness thereon of them that did obey it So was it an entire Instrument of our living to God and of Eternal Rewards thereon But as in its Renovation it was made a part of the Law here intended it came with it to be of another Nature or to have another Use and End For the whole Scope and Design of this Law was to direct Men not to look after that Good which was its End in Obedience unto it self but in something else that it directed unto by that Obedience The End it directed unto was Righteousness before God But this could never be attained by an Obedience unto it nor was it ever intended that so it should do This the Law could not do in that it was weak through the Flesh Rom. 8. 3. And therefore those who pursued and followed after it with the most earnestness for this End never attained thereunto Rom. 9. 31 32. This End therefore is principally to be considered in this Law which when it is attained the Law is established although its Obligation unto Obedience unto it self do necessarily cease Now this End of the Law was Christ and his Righteousness as the Apostle expresly declares For Christ is the End of the Law for Righteousness to every one that Believeth Rom. 10. 4. And therefore this whole Law was our School-Master to Christ Gal. 3. 24 25. This is called by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fulfil the Law and is opposed unto the destroying of it Mat. 5. 17. I came not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to destroy or dissolve the Law but to fulfil it That is not to abrogate it or take it away as that which either wanted a just Authority or was not Good or Useful the common Reasons of the Abrogation of any Law in force But I came to bring in and accomplish the whole End which it aimed at and directed unto whereon it would cease to oblige unto a further Practice And this the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to establish the Law do we then make void the Law through Faith yea we establish the Law Rom. 3. 31. That is we declare how it hath its End and full Accomplishment which is the greatest Establishment that any Law is capable of And if the fulfilling of the Law both as unto what it requires in a way of Obedience and what also in its Curse for Sin be not imputed unto us we do not by Faith Establish the Law but make it void 2. The Law may be considered with respect unto the particular Duties that it required and prescribed And because the whole Law had its End these were appointed only untill that End might be or was attained So saith our Apostle They were imposed untill the Time of Reformation Chap. 9. 10. VVherefore two things did accompany this Law in its first Institution 1. That an Obedience unto its Commands would not produce the Good which it directed unto as formally respecting the Law it self 2. That the Duties it required had a limited time for their Performance and Acceptance allotted unto them VVherefore without the least Disparagement unto it as unto the Authority whereby it was given or as unto its own Holiness and Goodness it might be disanulled as unto its actual Obligation unto practice and observance of its Commands For the End of it being fully accomplished it is no less Established than if the observance of it had been continued unto the end of the world It was therefore Established by Christ and the Gospel as unto its End Use and Scope it was disanulled as unto its Obligatory Power unto the observance of its Commands For these two are inconsistent namely that a Law as unto all its Ends should be fulfilled and yet stand in force in its Obligatory Power unto Obedience Secondly VVe must enquire how this was done or how this Law was Abrogated as to its Obligatory Power and Efficacy And this was done two ways 1. Really and virtually This was done by Christ himself in his own Person For the fulfilling and accomplishing of it was that which really and virtually took away all its Obligatory Power For what should it oblige Men unto An Answer is ready unto all its Demands namely that they are fulfilled and as unto what was Significative in its Duties it is all really exhibited so that on no Account it can any more Oblige or Command the Consciences of Men. This the Apostle sets out in a comparison with the Relation that is between a Man and his Wife with the Obligation unto mutual Duties that ensues thereon Rom. 7. 1 2 3 4 5 6. Whilst the Husband is alive the Wife is Obliged unto all Conjugal Duties towards him and unto him alone But upon his Death that Obligation ceaseth of it self and she is at liberty to Marry unto another So were we Obliged unto the Law whilst it was alive whilst it stood in its force and vigour But when through the Death of Christ the Law was accomplished it died as to the Relation which was between it and us whereon all its Obligation unto Observance was disanulled This was that whereby the Law was really and virtually abrogated It s preceptive part being fulfilled and its Significative being exhibited it was of no more Force or Efficacy as a Law The Reason why it was thus to have an end put unto it is declared in the Close of the Verse 2. It was so abrogated Declaratively or the Will of God concerning its Abrogation was made known four ways 1. In general by the Promulgation and Preaching of the Gospel where the Accomplishment and Cessation of it was declared For the Declaration made that the Messiah was come that he had finished his work in the VVorld and thereby made an End of Sin bringing in Everlasting Righteousness whereby the Law was fulfilled did sufficiently manifest its Abrogation The Apostles
made Gal. 3. 19. It had a manifold necessary respect unto Transgression As 1 to discover the nature of Sin that the Consciences of men might be made sensible thereof 2 To Coerce and Restrain it by its Prohibition and Threatnings that it might not run out into such an excess as to deluge the whole Church 3 To represent the way and means though obscurely whereby Sin might be expiated And these things were of so great use that the very being of the Church depended on them Secondly There was another Reason for it which he declares in the same place ver 23 24 It was to shut up men under a sense of the Guilt of Sin and so with some severity drive them out of themselves and from all expectation of a Righteousness by their own works that so they might be brought unto Christ first in the Promise and then as he was actually exhibited This brief Account of the weakness and unprofitableness of the Law whereon it was disanulled and taken away may at present suffice The Consideration of some other things in particular will afterwards occur unto us Only in our passage we may a little examine or reflect on the senses that some others have given unto these words Schlictingius in his Comment on the next verse gives this Account of the state of the Law Lex expiationem concedebat leviorum delictorum idque ratione poenae alicujus arbitrariae tantum gravioribus autem peccatis quibus mortis poenam fixerat nullam reliquer at veniam maledictionis fulmen vibrans in omnes qui graviùs peccássent But these things are neither accommodate unto the Purpose of the Apostle nor true in themselves For 1 The Law denounced the Curse equally unto every Transgression be it small or great Cursed is he who continueth not in all things 2 It expiated absolutely no Sin small nor great by its own power and efficacy neither did it properly take away any punishment temporal or eternal That some sins were punished with Death and some were not belonged unto the Politie of the Government erected among that People But 3 As unto the Expiation of Sin the Law had an equal respect unto all the Sins of Believers great and small it Typically represented the Expiation of them all in the Sacrifice of Christ and so confirmed their Faith as to the Forgiveness of Sin but farther it could not proceed And Grotius on the place Non perduxit homines ad justitiam illam veram internam sed intra ritus facta externa constitit Promissa terrestria non operantur mortis contemptum sed eum operatur melior spes vitae aeternae caelestis Which is thus enlarged by another The Mosaical Law got no man freedom from Sin was able to give no man strength to fulfill the Will of God and could not purchase Pardon for any that had broken it This therefore was to be done now afterwards by the Gospel which gives more sublime and plain Promises of pardon of Sin which the Law could not Promise of an Eternal and Heavenly Life to all true penitent Believers which gracious tenders now made by Christ give us a freedom of access unto God and Confidence to come and expect such mercy from him Ans. 1 What is here spoken if it intend the Law in it self and its carnal Ordinances without any respect unto the Lord Christ and his Mediation may in some sense be true For in it self it could neither Justifie nor Sanctifie the Worshippers nor spiritually or eternally expiate Sin But 2 Under the Law and by it there was a Dispensation of the Covenant of Grace which was accompanied with Promises of eternal life For it did not only repeat and re-inforce the Promise inseparably annexed unto the Law of Creation do this and live but it had also other Promises of Spiritual and eternal things annexed unto it as it contained a legal Dispensation of the first Promise or the Covenant of Grace But 3 The Opposition here made by the Apostle is not between the precepts of the Law and the precepts of the Gospel the Promises of the Law and the Promises of the Gospel outward Righteousness and inward Obedience but between the efficacy of the Law unto Righteousness and Salvation by the Priesthood and Sacrifices ordained therein on the one hand and the Priesthood of Christ with his Sacrifice which was promised before and now manifested in the Gospel on the other And herein he doth not only shew the Preference and Dignity of the latter above the former but also that the former of it self could do nothing unto these Ends but whereas they had represented the Accomplishment of them for a Season and so directed the Faith of the Church unto what was future that now being come and exhibited it was of no more use nor Advantage nor meet to be retained Thus then was the Law disanulled and it was so actually by the means before mentioned But that the Church might not be surprized there were many warnings given of it before it came to pass As 1 A Mark was put upon it from the very Beginning that it had not a Perpetuity in its Nature nor inseparably annexed unto it For it had no small presignification in it that immediately upon the giving of it as a Covenant with that People they brake the Covenant in making the Golden Calf in Horeb and thereon Moses brake the Tables of Stone wherein the Law was written Had God intended that this Law should have been perpetual he would not have suffered its first constitution to have been accompanied with an express Embleme of its disanulling 2 Moses expresly foretells that after the giving of the Law God would provoke them to jealously by a foolish People Deut. 32. 21. Rom. 10. 19. that is by the calling of the Gentiles whereon the Wall of Partition that was between them even the Law of Commandements contained in Ordinances was of necessity to be taken out of the way 3 The Prophets frequently declared that it was of it self utterly insufficient for the expiation of Sin or the Sanctification of Sinners and thereon preferred moral Obedience above all its Institutions whence it necessarily follows that seeing God did intend a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of Perfection for his Church that this Law was at last to be disanulled 4 All the Promises concerning the coming of Christ as the end of the Law did declare its station in the Church not to be perpetual especially that insisted on by our Apostle of his being a Priest after the Order of Melchisedec 5 The Promises and Predictions are express that a New Covcnant should be established with the Church unto the removal of the Old whereof we must treat in the next Chapter By all these ways was the Church of the Hebrews fòrewarned that the Time would come when the whole Mosaical Law as to its Legal or Covenant Efficacy should be disannulled unto the unspeakable Advantage of the Church
in Spirit and thanked his heavenly Father that he had revealed the Mysteries of the Gospel unto Babes and hid them from the Wise and Prndent he assigns no other Reason but his Soveraignty and Pleasure wherein he rejoyced even so Father for so it seemed Good in thy Sight Luke 10. 21. And if we cannot see an excellency in the Dispensations of God because they are his who gives no account of his matters we shall never delight in his ways So our Apostle gives no other Reason of this legal Dispensation but that God had provided some better thing for us that they without us should not be made perfect chap. 11. 40. Therefore did he give them this Law for a Season which made nothing perfect even so it seemed Good in his Sight It is the Glory of God to be gracious to whom he will be gracrous and that at what time he will and unto what degree and measure he pleaseth And in this Glory of his are we to acquiesce 2. Mankind having wofully prevaricated and apostatized from God it was just and equal that they should not be at once enstated in their Reparation The suddainness of it might have taken off from its Greatness Wherefore as God left the Generality of the World without the knowledge of what he intended so he saw Good to keep the Church in a state of Expectancy as to the Perfection of Liberty and Deliverance intended He could have created the World in an Hour or Moment but he chose to do it in the space of Six days that the Glory of his work might be distinctly represented unto Angels and Men. And he could immediately after the Fall have introduced the Promised seed in whose Advent the Church must of necessity enjoy all the Perfection whereof it is capable in this World But to teach the Church the greatness of their Sin and Misery and to work in them an acknowledgement of his unspeakable Grace and Mercy he proceeded gradually in the very Revelation of him as we have shewed on Chap. 1. ver 1. and caused them to wait under earnest desires longings and expectations many Ages for his coming And during this season it was of necessity that they should be kept under a Law that made nothing perfect For as our Apostle speaketh if they which are of the Law be Heirs Faith is made void Rom. 4. 14. and if Righteousness come by the Law then is Christ dead in vain Gal. 2. 21. And if there had been a Law given which could have given life verily Righteousness should have been by the Law Gal. 3. 21. Wherefore until the actual Exhibition of the Promised Seed it was absolutely necessary that the Church should be kept under a Law that made nothing Perfect 3. That People unto whom the Law was peculiarly to be given and by whom God would accomplish his further Design were a stubborn earthy hard-hearted People that stood in need of a Yoke to burden and subdue them unto the will of God So obstinate they were in what they had once received and so proud of any Priviledge they enjoyed that whereas their Priviledges were very many and very great they would never have had any thought of looking out after another state but have forgone the Promise had they not been pinched and burdened and disappointed in their Expectation of Perfection by this Law and the Yoke of it 4. God had designed that the Lord Christ should in all things have the Preheminence This was due unto him on the Account of the Glory of his Person and the Greatness of his Work But if the Law could have made any thing Perfect it is evident that this could not have been Perfection being thus denied unto the Law it is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are elliptical and without a Supplement give no certain sense And this may be made two ways First by the Verb Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the whole of what is asserted is an effect of the Law It made nothing perfect but it was the bringing in of a better Hope or an Introduction unto a better Hope as some render the words It served as Gods Way and Method unto the bringing in of our Lord Jesus Christ unto this End it was variously Serviceable in the Church For as its Institutions Promises Instructions and Types did represent him unto the Faith of Believers so it prepared their Minds unto an Expectation of him and longing after him And the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Adversative seems to intimate an Opposition in what the Law did unto what it is said before that it did not It did not make any thing Perfect but it did bring in a better Hope and we know in how many things it was a preparatory Introduction of the Gospel VVherefore this sence is true though not as I judge directly intended in these words Beza first Observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place as it is unquestionably in sundry others If so not an Assignation of a contrary effect unto the Law unto what was before denyed is intended but the designation and expression of another Cause of the effecting of that which the Law could not effect And the defective Speech is to be supplyed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made perfect as we do it by did that is did make all things perfect To the same purpose the Apostle expresseth himself in other words Rom. 8. 3. For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh For the words are so to be supplyed what the Law could not do that God did which what it was and how God did it the following words declare Thus God had designed to bring the Church unto a better state a state of Comparative Perfection in this World This the Law was not a means or Instrument suited unto wherefore another way is fixed on to that End which being compleatly effective of it the Law was laid aside and disanulled as unprofitable This the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth lead unto For it is as much as Postintroductio or Superintroductio the Introduction of one thing after or upon another This was the Priesthood and Sacrifice of Christ which were brought in after the Law upon it in the room of it to effect that which the Law could not do This our Apostle further Argues and confirms Chap. 10. 1 2 3 4 5 6 7 8 9 10. This therefore is the sense of the words The Introduction of the Better Hope after and upon the Law when a sufficient Discovery had been made of its weakness and insufficiency as unto this End did make all things perfect or bring the Church unto that state of consummation which was designed unto it It remaineth only therefore that we shew what this Better Hope is
three things must be considered in these words 1 The state and Condition of Christ as an High Priest He liveth alwayes or for ever 2. What he doth as an High Priest in that state and Condition He maketh Intercession for us 3. The Connexion of these things their mutual regard or the Relation of the work of Christ unto his state and condition the one is the end of the other He lives for ever to make intercession for us 1. As to his state and condition He lives for ever He is alwayes living The Lord Christ in his Divine Person hath a threesold life in Heaven The one he lives in himself the other for himself and the last for us 1. The Eternal life of God in his Divine Nature This he liveth in himself As the Father hath life in himself so hath he given unto the son to have life in himself Joh. 5 26. He hath given it him by eternal Generation in a communication unto him of all the divine Properties And he that hath life in himself a life independent on any other he is the living one the living God No creature can have life in himself For in God we live move and have our being He is hereby Alpha and Omega the first and the last the Begining and end of all Revel 1. 11. because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the living one ver 18. And this Life of Christ is the foundation of the efficacy of all his Mediatory Actings namely that he was in his own divine Person the Living God Act. 20. 28. 1 Cor. 2. 8. 1 Joh. 3. 16. But this is not the immediate cause of his Mediatory Effects nor is it here intended 2. There is a Life which he liveth for himself namely a Life of unconceivable Glory in his Humane Nature He lead a mortal life in this world a life obnoxious unto misery and death and died accordingly This life is now changed into that of immortal eternal Glory Hence forth he dyeth no more death hath no more Power over him And not only so but this Life of his is unto him the cause of and is attended with all that ineffable Glory which he now enjoyes in Heaven This Life he lives for himself it is his reward the Glory and Honour that he is crowned withal All the endowments all the enjoyments and the whole eternal exaltation of the Humane Nature in the Person of Christ belong unto this Life of Glory And the glorious exaltation of that individual humane nature which the son of God assumed far above all Principalities and Powers and every name that is named in this world or the world to come is the principal part of the Design of Infinite wisdom in the work of the new Creation But neither is this the Life here intended 3. The Lord Christ lives a Mediatory Life in Heaven a Life for us So saith our Apostle he was made a Priest after the Power of an endless Life whereof we have treated before He lives as King Prophet and Priest of the Church So he describes himself Revel 1. 18. I am he that liveth and was dead and behold I am alive for evermore and have the keys of Hell and Death As he died for us so he liveth for us and is entrusted with all Power over the Churches adversaries for its good As he died for us so he liveth for us in Heaven and therefore tells us that because he liveth we shall live also Joh. 14. 19. Now this life differeth not essentially from that life of Glory in the Humane Nature which he liveth for himself in Heaven Only it denoteth one especial end of it and that only for a season The Lord Christ will have the life in himself the divine life unto all Eternity and so also will be the Life of Glory in the Humane Nature But he shall cease to live this Mediatory Life for us when the work of his Mediation is accomplished 1 Cor. 15. 28. But he shall lead this life alwaies for us until the whole work committed unto him be accomplished and shall lead it as a Life of Glory in himself unto Eternity Obs. It is a matter of strong consolation unto the Church that Christ lives in Heaven for us It is a spring of unspeakable Joy unto all true Believers that he lives a Life of Immortality and Glory in and for himself in Heaven Who can call to mind all the miseries which he underwent in this world all the reproach and scorn that was cast upon him by his enemies of all sorts all the wrath that the whole world is yet filled withal against him but is refreshed rejoyced transported with a spiritual view by Faith of all that Majesty and Glory which he is now in the Eternal Possession of so was it with Stephen Act. 7. 56. And therefore in all the Appearances and Representations which he hath made of himself since his Ascension into Heaven he hath manifested his present Glory Act. 26. 13. Revel 1. 14 15 16 17 18. And the due consideration hereof cannot but be a matter of unspeakable Refreshment unto all that love him in sincerity But herein lyeth the Life of the Churches Consolation that he continues to live a Mediatory Life in Heaven for us also It is not I fear so considered nor so improved as it ought to be That Christ dyed for us all who own the Gospel profess in words though some so explain their Faith or rather their Infidelity as to deny its proper use and to evacuate its proper ends That so he lived for us here in this world so as that his Life was some way or other unto our Advantage at least thus far that he could not have died if he had not lived before all men will grant even those by whom the principal end of this Life namely to fulfil the Law for us is peremptorily denyed But that Christ now lives a life of Glory in Heaven that most men think is for himself alone But the Text speaks to the contrary He lives for ever to make Intercession for us Neither is this the only end of his present Mediatory Life in Heaven though this only be here expressed Should I undertake to shew the ends of the present Mediatory Life of Christ for the Church it would be too great and long a decursion from the Text. However the whole of the work of this Life of his may be reduced into these three heads 1. His immediate Actings towards the Church it self which respects his Prophetical Office 2. His Actings for the Church in the world by Vertue and Power of his Kingly Office 3. His Actings with God the Father in their behalf in the dischage of his sacerdotal Office 1. The first consisteth in his sending and giving the Holy Ghost unto the Church He lives for ever to send the Holy Spirit unto his Disciples Without this constant effect of the present Mediatory Life of Christ the Being of the Church would fail it
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
to have been a distinct Covenant and not a meer administration of the Covenant of Grace 1. This Covenant called the Old Covenant was never intended to be of itself the absolute Rule and Law of Life and Salvation unto the Church but was made with a particular design and with respect unto particular ends This the Apostle proves undeniably in this Epistle especially in the Chapter foregoing and those two that follow Hence it follows that it could abrogate or disannul nothing which God at any time before had given as a general Rule unto the Church For that which is particular cannot abrogate any thing that was general and before it as that which is general doth abrogate all antecedent particulars as the New Covenant doth abrogate the Old And this we must consider in both the instances belonging hereunto For 1. God had before given the Covenant of Works or perfect Obedience unto all Mankind in the Law of Creation But this Covenant at Sinai did not abrogate or disannual that Covenant nor any way fulfill it And the reason is because it was never intended to come in the place or room thereof as a Covenant containing an entire Rule of all the Faith and Obedience of the whole Church God did not intend in it to abrogate the Covenant of Works and to substitute this in the place thereof Yea in sundry things it reinforced established and confirmed that Covenant For 1. It revived decIared and expressed all the Commands of that Covenant in the Decalogue For that is nothing but a Divine Summary of the Law written in the heart of man at his Creation And herein the dreadful manner of its delivery or promulgation with its Writings in Tables of Stone are also to be considered For in them the nature of that first Covenant with its inexorableness as unto perfect Obedience was represented And because none could answer its demands or comply with it therein it was called the Ministration of Death causing fear and bondage 2 Cor. 3. 7. 2. It revived the Sanction of the first Covenant in the Curse or Sentence of Death which it denounced against all Transgressors Death was the penalty of the transgression of the first Covenant In the day thou eatest thou shalt die the death And this Sentence was revived and represented anew in the Curse wherewith this Covenant was ratified Cursed be he that confirmeth not all the words of this Law to do them Deut. 27. 26. Gal. 3. 10. For the design of God in it was to bind a sense of that Curse on the Consciences of men until he came by whom it was taken away as the Apostle declares Gal. 3. 14 15 16. 3. It revived the Promise of that Covenant that of eternal Life upon perfect Obedience So the Apostle tells us that Moses thus describeth the Righteousness of the Law that the man which doth these things shall live by them Rom. 10. 5. as he doth Lev. 18. 5. Now this is no other but the Covenant of Works revived Nor had this Covenant of Sinai any Promise of eternal Life annexed unto it as such but only the Promise inseparable from the Covenant of Works which it revived saying Do this and live Hence it is that when our Apostle disputeth against Justification by the Law or by the Works of the Law he doth not intend the Works peculiar unto the Covenant of Sinai such as were the Rites and Ceremonies of the Worship then instituted but he intends also the Works of the first Covenant which alone had the Promise of Life annexed unto them And hence it follows also that it was not a New Covenant of Works established in the place of the Old for the absolute Rule of Faith and Obedience unto the whole Church for then would it have abrogated and taken away that Covenant and all the sorce of it which it did not 2. The other instance is in the Promise This also went before it neither was it abrogated or disannulled by the introduction of this Covenant This Promise was given unto our first Parents immediately after the entrance of sin and was established as containing the only way and means of the Salvation of Sinners Now this Promise could not be abrogated by the introduction of this Covenant and a new way of Justification and Salvation be thereby established For the Promise being given out in general for the whole Church as containing the way appointed by God for Righteousness Life and Salvation it could not be disannulled or changed without a change and alteration in the counsels of him with whom is no variableness or shadow of turning Much less could this be effected by a particular Covenant such as that was when it was given as a general and eternal Rule But whereas there was an especial Promise given unto Abraham in the Faith whereof he became the Father of the Faithful he being their Progenitor it should seem that this Covenant did wholly disannul or supersede that Promise and take off the Church of his Posterity from building on that foundation and to fix them wholly on this New Covenant now made with them So saith Moses The Lord made not this Covenant with our Fathers but with us even us who are all of us alive here this day Deut. 5. 3. God made not this Covenant on Mount Sinai with Abraham Isaac and Jacob but with the People then present and their Posterity as he declares Deut. 29. 14 15. This therefore should seem to take them off wholly from that Promise made to Abraham and so to disannul it But that this it did not nor could do the Apostle strictly proves Gal. 3. 17 18 19 20 21 22. Yea it did divers ways establish that Promise both as first given and as afterwards confirmed with the Oath of God unto Abraham two especially 1. It declared the impossibility of obtaining Reconciliation and Peace with God any other way but by the Promise For representing the Commands of the Covenant of Works requiring perfect sinless Obedience under the Penalty of the Curse it convinced men that this was no way for Sinners to seek for Life and Salvation by And herewith it so urged the Consciences of men that they could have no rest nor peace in themselves but what the Promise would afford them whereunto they saw a necessity of betaking themselves 2. By representing the ways and means of the Accomplishment of the Promise and of that whereon all the efficacy of it unto the Justification and Salvation of Sinners doth depend This was the Death Bloodshedding Oblation or Sacrifice of Christ the promised Seed This all its Offerings and Ordinances of Worship directed unto as his Incarnation with the Inhabitation of God in his Humane Nature was typed by the Tabernacle and Temple Wherefore it was so far from disannulling the Promise or diverting the minds of the People of God from it that by all means it established it and lead unto it But 3. It will be said as was before observed that
Law of God written in their hearts and their sins pardoned according unto the promise of it as the People of old were brought into the Land of Canaan by vertue of the Covenant made with Abraham These are the true Israel and Judah prevailing with God and confessing unto his Name Obs. The Covenant of Grace in Christ is made only with the Israel of God the Church of the Elect. For by the making of this Covenant with any the effectual communication of the grace of it unto them is principally intended Nor can that Covenant be said to be made absolutely with any but those whose sins are pardoned by vertue thereof and in whose hearts the Law of God is written which are the express Promises of it And it was with respect unto those of this sort among that People that the Covenant was promised to be made with them See Rom. 9. 24 25 26 27 28 29 30 31 32 33. Chap. 11. 7. But in respect of the outward dispensation of the Covenant it is extended beyond the effectual communication of the grace of it And in respect thereunto did the priviledge of the carnal Seed of Abraham lie 2. Those who are first and most advanced as unto outward Priviledges are oftentimes last and least advantaged by the grace and mercy of them Thus was it with these two Houses of Israel and Judah They had the Priviledge and Preeminence above all Nations of the World as unto the first tender and all the benefits of the outward dispensation of the Covenant yet though the number of them was as the sand of the Sea a remnant only was saved They came behind the Nations of the World as unto the grace of it And this by reason of their unbelief and the abuse of the Priviledges granted unto them Let not those therefore who now enjoy the greatest Priviledges be high-minded but fear 3. The manner of making this Covenant is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perficiam consummabo I will perfect or consummate In the Hebrew it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pangam feriam I will make but the Apostle renders it by this word to denote that this Covenant was at once perfected and consummate to the exclusion of all additions and alterations Perfection and unalterable establishment are the Properties of this Covenant An everlasting Covenant ordered in all things and sure 4. As unto its distinguishing Character it is called a New Covenant so it is with respect unto the Old Covenant made at Sinai Wherefore by this Covenant as here considered is not understood the promise of grace given unto Adam absolutely nor that unto Abraham which contained the substance and matter of it the grace exhibited in it but not the compleat Form of it as a Covenant For if it were only the Promise it could not be called a New Covenant with respect unto that made at Sinai For so it was before it absolutely 2500 years and in the person of Abraham 400 years at the least But it must be considered as before described in the establishment of it and its Law of spiritual Worship And so it was in time after that in Sinai 800 years Howbeit it may be called a New Covenant in other respects also As first because of its eminency So it is said of an eminent work of God Behold I work a new thing in the earth And its duration and continuance as that which shall never wax old is denoted thereby VER IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Quotation and Translation of these words out of the Prophet Jeremiah the Reader may consult the Exercitations in the first Volume Exercit. V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle in this place renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this place onely the reason whereof we shall see afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my Covenant they brake rescinded dissipated the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they continued not in my Covenant For not to abide faithful in Covenant is to break it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I was an Husband unto them or rather a Lord over them in the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I regarded them not On what reason and grounds the seeming alteration is made we shall enquire in the Exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non secundum Testamentum secundum illud Testamentum and so the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not according unto that Testament others faedus and illud faedus Of the different Translation of this word by a Testament and a Covenant we have spoken before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I gave quod feci which I made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Fathers for that is required to be joined to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore the Syriack omitting the Preposition turns the Verb into gave gave to the Fathers which is proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum Patribus eorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg non permanserunt others perstiterunt So the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they stood not they continued not Maneo is used to express stability in Promise and Covenants ut tu dicti Albani maneres and tu modo promissis maneas So is permaneo in officio in Armis in Amicitia to continue stedfast unto the end Wherefore it is as well so rendred as by persisto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so used by Thycidydes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide firm and constant in Covenants And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is he who is firm stable constant in Promises and Engagements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego neglexi despexi neglectui habui Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I despised I neglected I rejected them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is curae non habeo negligo contemno a word denoting a casting out of care with contempt VER IX Not according to that Covenant which I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. THE greatest and utmost mercies that God ever intended to communicate unto the Church and to bless it withall were enclosed in the New Covenant Nor doth the efficacy of the Mediation of Christ extend itself beyond the verge and compass thereof For he is onely the Mediator and Surety of this Covenant But now God had before made a Covenant with his People a good and holy Covenant it was such as was meet for God to prescribe and for them thankfully to accept of Yet notwithstanding all the Priviledges and Advantages of it it proved not so effectual but that multitudes of them with whom God made that Covenant were so far from obtaining the blessedness of Grace and Glory thereby as that they came short and were deprived of the temporal benefits that were included therein Wherefore as God
of it yet as unto its external administration and our entring into it by a visible profession it may be broken unto the temporal and eternal ruine of Persons and whole Churches Take heed of the golden Calf VER X XI XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE design of the Apostle or what is the general Argument which he is in pursuit of must still be born in mind throughout the consideration of the Testimonies he produceth in the confirmation of it And this is to prove that the Lord Christ is the Mediator and Surety of a better Covenant than that wherein the Service of God was managed by the High Priests according unto the Law For hence it follows that his Priesthood is greater and far more excellent than theirs To this end he doth not only prove that God promised to make such a Covenant but also declares the nature and properties of it in the words of the Prophet And so by comparing it with the former Covenant he manifests its excellency above it In particular in this Testimony the imperfection of that Covenant is demonstrated from its issue For it did not effectually continue peace and mutual love between God and the people but being broken by them they were thereon rejected of God This rendered all the other benefits and advantages of it useless Wherefore the Apostle insists from the Prophet on these properties of this other Covenant which infallibly prevent the like issue securing the peoples obedience for ever and so the love and relation of God unto them as their God Wherefore these three Verses give us a description of that Covenant whereof the Lord Christ is the Mediator and Surety not absolutely and entirely but as unto those properties and effects of it wherein it differs from the former so as infallibly to secure the Covenant relation between God and the people That Covenant was broken but this shall never be so because provision is made in the Covenant itself against any such event And we may consider in the words 1. The Particle of Introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answering the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Subject spoken of which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the way of making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I will make 3. The Author of it The Lord Jehovah I will saith the Lord. 4. Those with whom it was to be made The House of Israel 5. The time of making it After those days 6. The Properties Priviledges and Benefits of this Covenant which are of two sorts First Of Sanctifying Inherent Grace described by a double Consequent 1 Of Gods relation unto them and theirs to him I will be their God and they shall be my people ver 10. 2 Of their advantage thereby without the use of such other aids as formerly they stood in need of ver 11. 2dly Of Relative Grace in the pardon of their sins ver 12. And sundry things of great weight will fall into consideration under these several Heads VER X. For this is the Covenant that I will make with the House of Israel after those days saith the Lord I will give my Laws into their mind and write them upon their hearts and I will be unto them a God and they shall be to me a people THE Introduction of the declaration of the New Covenant is by the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendered by it is variously used and is sometimes redundant In the Prophet some translate it by an Exceptive Sed some by an Illative Quoniam And in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendered by some Quamobrem Wherefore and others Nam or Enim as we do it by For. And it doth intimate a reason of what was spoken before namely that the Covenant which God would now make should not be according unto that like unto it which was before made and broken 2. The thing promised is a Covenant in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the way of making it in the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the usual word whereby the making of a Covenant is expressed For signifying to cut to strike to divide respect is had in it unto the Sacrifices wherewith Covenants were confirmed Thence also were faedus percutere and faedus ferire See Gen. 15. 9 10 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cum which is joined in construction with it Gen. 15. 18. Deut. 5. 2. The Apostle renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that with a dative case without a preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make or confirm unto He had used before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose We render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by a Covenant though afterward the same word is translated by a Testament A Covenant properly is a Compact or Agreement on certain terms mutually stipulated by two or more Parties As Promises are the foundation and rise of it as it is between God and man so it compriseth also Precepts or Laws of Obedience which are prescribed unto man on his part to be observed But in the description of the Covenant here annexed there is no mention of any condition on the part of man of any terms of Obedience prescribed unto him but the whole consists in free gratuitous Promises as we shall see in the explication of it Some here conclude that it is onely one part of the Covenant that is here described Others observe from hence that the whole Covenant of Grace as a Covenant is absolute without any conditions on our part which sense Estius on this place contends for But these things must be farther enquired into 1. The word Berith used by the Prophet doth not only signifie a Covenant or Compact properly so called but a free gratuitous Promise also Yea sometimes it is used for such a free purpose of God with respect unto other things which in their own nature are uncapable of being obliged by any moral condition Such is Gods Covenant with day and night Jer. 33. 20 25. And so he says that he made his Covenant not to destroy the World by water any more with every living creature Gen. 9. 10 11. Nothing therefore can be argued for the necessity of Conditions to belong unto this Covenant from the name or term whereby it is expressed in the Prophet A Covenant properly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but there is no word in the whole Hebrew Language of that precise signification The making of this Covenant is declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But yet neither doth this require a mutual stipulation upon terms and conditions prescribed unto an entrance into Covenant For it refers unto the Sacrifices wherewith Covenants were confirmed And it is applied unto a meer gratuitous Promise Gen. 15. 18. In that day did God make a
the Covenant was made 2 That the Curse of it should be undergone Until this was done the Law could not quit its claim unto power over sinners And as this Curse was undergone in the Suffering so it was absolutely discharged in the Resurrection of Christ. For the pains of death being loosed and he delivered from the state of the dead the sanction of the Law was declared to be void and its curse answered Hereby did the Old Covenant so expire as that the Worship which belonged unto it was only for a while continued in the patience and forbearance of God towards that People 5. The first solemn promulgation of this New Covenant so made ratified and established was on the day of Pentecost seven weeks after the Resurrection of Christ. And it answered the promulgation of the Law on Mount Sinai the same space of time after the delivery of the people out of Egypt From this day forward the Ordinances of Worship and all the Institutions of the New Covenant became obligatory unto all Believers Then was the whole Church absolved from any duty with respect unto the Old Covenant and the Worship of it though it were not manifest as yet in their Consciences 6. The Question being stated about the continuance of the obligatory force of the Old Covenant the contrary was solemnly promulged by the Apostles under the infallible conduct of the Holy Ghost Acts 15. These were the Articles or the degrees of the time intended in that expression After those days all of them answering the several degrees whereby the Old vanished and disappeared The circumstances of the making of this Covenant being thus cleared the nature of it in its Promises is next proposed unto us And in the exposition of the words we must do these two things 1 Inquire into the general nature of these Promises 2 Particularly and distinctly explain them 1. The general nature both of the Covenant and of the Promises whereby it is here expressed must briefly be enquired into because there are various apprehensions about them For some suppose that there is an especial efficacy towards the thing mentioned intended in these Promises and no more some judge that the things themselves the event and end are so promised In the first way Schlictingius expresseth himself on this place Non ut olim curabo leges meas in lapideis tantum tabulis inscribi sed tale faedus cum illis feriam ut meae leges ipsis eorum mentibus cordibus insculpantur Apparet haec verba intra vim efficaciam accipienda esse non vero ad ipsum inscriptionis effectum necessariò porrigenda qui semper in libera hominis potestate positus est quod ipsum docent sequentia Dei verba v. 12. Quibus ipse Deus causam seu modum ac rationem bujus rei aperit quae ingenti illius gratia ac misericordia populo exhibenda continetur Hac futurum dicit ut populus tanto ardore sibi serviat suásque leges observet Sensus ergo est tale percutiam faedus quod maximas sufficientissimas vires habebit populum meum in officio continendi And another I will instead of these external carnal Ordinances and Observations give them spiritual Commands for the regulating of their Affections Precepts most agreeable unto all men made by the exceeding greatness of that grace and mercy In this and many other particulars I shall incline their affections willingly to receive my Law The sense of both is that all which is here promised consisteth in the nature of the means and their efficacy from thence to incline dispose and engage men unto the things here spoken of but not to effect them certainly and infallibly in them to whom the Promise is given And it is supposed that the efficacy granted ariseth from the nature of the Precepts of the Gospel which are rational and suited unto the principles of our intellectual natures For these Precepts enlivened by the Promises made unto the observance of them with the other mercies wherewith they are accompanied in Gods dealing with us are meet to prevail on our minds and wills unto Obedience but yet when all is done the whole issue depends on our own wills and their determination of themselves one way or other But these things are not only liable unto many just exceptions but do indeed overthrow the whole nature of the New Covenant and the Text is not expounded but corrupted by them wherefore they must be removed out of the way And 1. The Exposition given can no way be accommodated unto the words so as to grant a Truth in their plain literal sense For whereas God says he will put his Laws in their mind and write them in their heart and they shall all know him which declares what he will effectually do the sense of their Exposition is that indeed he will not do so only he will do that which shall move them and persuade them to do that themselves which he hath promised to do himself and that whether they ever do so or no. But if any one concerning whom God says that he will write his Law in his heart have it not so written be it on what account it will suppose it be that the man will not have it so written how can the Promise be true that God will write his Law in his heart It is a sorry Apology to say that God in making that Promise did not foresee the obstruction that would arise or could not remove it when it did so 2. It is the event or the effect itself that is directly promised and not any such efficacy of means as might be frustrate For the weakness and imperfection of the first Covenant was evidenced hereby that those with whom it was made continued not in it Hereon God neglected them and the Covenant became unprofitable or at least unsuccessful as unto the general end of continuing the Relation between God and them of his being their God and they being his people To redress this evil and prevent the like for the future that is effectually to provide that God and his people may always abide in that blessed Covenant Relation he promiseth the things themselves whereby it might be secured That which the first Covenant could not effect that God promised to work in and by the New 3. It is nowhere said nor intimated in the Scripture that the efficacy of the New Covenant and the accomplishment of the promises of it should depend on and arise from the suitableness of its Precepts unto our Reason or natural principles but it is universally and constantly ascribed unto the efficacy of the spirit and grace of God not only enabling us unto Obedience but enduing of us with a spiritual supernatural vital principle from which it may proceed 4. It is true that our own wills or the free actings of them are required in our Faith and Obedience whence it is promised that we shall be willing in the day
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
and the souls of men In this sense alone God is properly said to make this Covenant with any The preparation and proposition of Laws is not the making of the Covenant And therefore all with whom this Covenant is made are effectually sanctified justified and saved These things being premised as it was necessary they should be unto the right understanding of the mind of the Holy Ghost I shall proceed unto the particular parts of the Covenant as here expressed namely in the blessed properties and effects of it whereby it is distinguished from the former The two first expressions are of the same nature and tendency I will put my Laws in their mind and write them in their hearts In general it is the reparation of our nature by the restauration of the image of God in us that is our sanctification which is promised in these words And there are two things in the words both doubly expressed 1 The Subject wrought upon which is the mind and the heart 2 The manner of producing the effect mentioned in them and that is by putting and writing And 3 The things by these means so communicated which is the Laws of God 1. The Subject spoken of is the mind and heart When the Apostle treats of the depravation and corruption of our nature he placeth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4. 18. that is the mind and the heart These are in the Scripture the seat of natural corruption the residence of the principle of alienation from the life of God which is in us Wherefore the renovation of our natures consists in the rectifying and curing of them in the furnishing them with contrary Principles of Faith Love and Adherence unto God And we may observe that The Grace of our Lord Jesus Christ in the New Covenant in its being and existence in its healing repairing efficacy is as large and extensive as sin in its residence and power to deprave our natures This is the difference about the extent of the New Covenant and the grace of it Some would have it to extend unto all persons in its tender and conditional Proposition but not unto all things as unto its efficacy in the reparation of our natures Others assert it to extend unto all the effects of sin in the removal of them and the cure of our natures thereby but as unto persons it is really extended unto none but those in whom these effects are produced whatever be its outward administration which was also always limited unto whom I do subscribe The first thing mentioned is the mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inward part The mind is the most secret inward part or power of the Soul And the Prophet expresseth it by the inward part because it is the onely safe and useful Repository of the Laws of God When they are there laid up we shall not lose them neither Men nor Devils can take them from us And he also declares wherein the excellency of Covenant Obedience doth consist It is not in the conformity of our outward actions unto the Law that be required therein also but it principally lieth in the inward parts where God searcheth for and regardeth truth in sincerity Psal. 51. 6. wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the mind and understanding whose natural depravation is the spring and principle of all disobedience the cure whereof is here promised in the first place In the outward administration of the means of grace the affections and if I may so speak the more outward part of the Soul are usually first affected and wrought upon But the first real effect of the internal promised grace of the Covenant is on the mind the most spiritual and inward part of the Soul This in the New Testament is expressed by the renovation of the mind Rom. 12. 1. Col. 3. 5. And the opening of the eyes of our understandings Ephes. 1. 17 18. God shining into our hearts to give us the knowledge of his glory in the face of Jesus Christ 2 Cor. 4. 6. Hereby the enmity against God the vanity darkness and alienation from the life of God which the mind naturally is possessed and filled withall are taken away and removed Of the nature of which work I have treated at large elsewhere For the Law of God in the mind is the saving knowledge of the mind and will of God whereof the Law is the Revelation communicated unto it and implanted in it 2. The way whereby God in the Covenant of Grace thus works on the mind is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Apostle renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giving may by an Exallage be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will give So is it expressed in the next clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the future Tense I will write The word in the Prophet is I will give we render it I will put But there are two things intimated in the word 1 The freedom of the Grace promised it is a meer grant gift or donation of Grace 2 The efficacy of it That which is given of God unto any is received by them otherwise it is no gift And this latter is well expressed by the word used by us I will put which expresseth an actual communication and not a fruitless tender This the Apostle renders emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is that which I do am doing in this Covenant namely freely giving that Grace whereby my Laws shall be emplanted on the minds of men To shew in general before we proceed to the nature of this work so far as is necessary unto the exposition of the words we may here consider what was observed in the third place namely what it is that is thus promised to be communicated and so carry it on with us unto the other clause of this Promise That which is to be put into this spiritual Receptacle is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Laws in the plural number Expositors inquire what Laws are here intended whether the moral Law only or others also But there is no need of such enquiry There is a Metonomy of the subject and effect in the words It is that knowledge of the mind and will of God which is revealed in the Law and taught by it which is promised The Laws of God therefore are here taken largely for the whole revelation of the mind and will of God So doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 originally signifie Doctrine or Instruction By what way or revelation soever God makes known himself and his will unto us requiring our obedience therein it is all comprised in that expression of his Laws From these things we may easily discern the nature of that Grace which is contained in this first branch of the first promise of the Covenant And this is the effectual operation of
his Spirit in the renovation and saving illumination of our minds whereby they are habitually made conformable unto the whole Law of God that is the Rule and the Law of our obedience in the New Covenant and enabled unto all Acts and Duties that are required of us And this is the first grace promised and communicated unto us by vertue of this Covenant as it was necessary that so it should be For 1 The mind is the principal seat of all spiritual obedience 2 The proper and peculiar actings of the mind in discerning knowing judging must go before the actings of the will and affections much more all outward practices 3 The depravation of the mind is such by blindness darkness vanity and enmity that nothing can inflame our Souls or make an entrance towards the reparation of our natures but an internal spiritual saving operation of Grace upon the mind 4 Faith itself is principally ingenerated by an infusion of saving light into the mind 2 Cor. 4. 4 6. So All the beginnings and entrances into the saving knowledge of God and thereon of obedience unto him are effects of the Grace of the Covenant Secondly The second Part of this first Promise of the Covenant is expressed in these words And will write them upon their hearts which is that which renders the former part actually effectual Expositors generally observe that respect is had herein unto the giving of the Law on Mount Sinai that is in the first Covenant For then the Law that is the ten words was written in Tables of Stone And although the original Tables were broken by Moses when the People had broken the Covenant yet would not God alter that dispensation nor write his Laws any other way but commanded new Tables of Stone to be made and wrote them therein And this was done not so much to secure the outward letter of them as to represent the hardness of the hearts of the people unto whom they were given God did not God would not by vertue of that Covenant otherwise dispose of his Law And the event that ensued hereon was that they brake these Laws and abode not in obedience This event God promiseth to obviate and prevent under the New Covenant and that by writing these Laws now in our hearts which he wrote before only in Tables of stone that is he will effectually work that obedience in us which the Law doth require for he worketh in us both to will and to do of his own good pleasure The heart as distinguished from the mind compriseth the will and the affections and they are compared unto the Tables wherein the letter of the Law was engraven For as by that writing and engraving the Tables received the impression of the letters and words wherein the Law was contained which they did firmly retain and represent so as that although they were stones still in their nature yet were they nothing but the Law in their use so by the grace of the New Covenant there is a durable impression of the Law of God on the wills and affections of men whereby they answer it represent it comply with it and have a living principle of it abiding in them Wherefore as this work must necessarily consist of two parts namely the removal out of the heart of whatever is contrary unto the Law of God and the implanting of principles of obedience thereunto so it comes under a double description or denomination in the Scripture For sometimes it is called a taking away of the heart of stone or circumcising of the heart and sometimes the giving of an heart of flesh the writing of the Law in our hearts which is the renovation of our natures into the image of God in righteousness and the holiness of truth Wherefore in this promise the whole of our sanctification in its beginning and progress in its work upon our whole Souls and all their faculties is comprized And we may observe 1. The work of Grace in the New Covenant passeth on the whole Soul in all its faculties powers and affections unto their change and renovation The whole was corrupted and the whole must be renewed The image of God was originally in and upon the whole and on the loss of it the whole was depraved see 1 Thess. 5. 23. 2. To take away the necessity and efficacy of renewing changing sanctifying Grace consisting in an internal efficacious operation of the principles habits and acts of internal grace and obedience is plainly to overthrow and reject the New Covenant 3. We bring nothing to the New Covenant but our hearts as Tables to be writters in with the sense of the insufficiency of the Precepts and Promises of the Law with respect unto our own ability to comply with them The last thing in the words is the Relation that ensues hereon between God and his people I will be unto them a God and they shall be my people This is indeed a distinct Promise by itself summarily comprizing all the Blessings and Priviledges of the Covenant And it is placed in the center of the account given of the whole as that from whence all the grace of it doth spring wherein all the blessings of it do consist and whereby they are secured Howbeit in this place it is peculiarly mentioned as that which hath its foundation in the foregoing Promise For this Relation which implies mutual Acquiescency in each other could not be nor ever had been if the minds and hearts of them who are to be taken into it were not changed and renewed For neither could God approve of and rest in his love towards them whilest they were enemies unto him in the depravation of their natures nor could they find rest or satisfaction in God whom they neither knew nor liked nor loved This is the general expression of any Covenant-relation between God and men He will be unto them a God and they shall be a people unto him And it is frequently made use of with respect unto the first Covenant which yet was disannulled God owned the People therein for his peculiar Portion and they avouched him to be their God alone Nor can this be spoken of God and any People but on the ground of an especial Covenant It is true God is the God of all the world and all People are his yea he is a God unto them all For as he made them so he sustains rules and governeth them in all things by his Power and Providence But with respect hereunto God doth not freely promise that he will be a God unto any nor can so do For his power over all and his rule of all things is essential and natural unto him so as it cannot otherwise be Wherefore as thus declared it is a peculiar expression of an especial Covenant Relation And the nature of it is to be expounded by the nature and properties of that Covenant which it doth respect Two things we must therefore consider to discover the nature of
Ceremonial Law such as tything of mint and cummin with the great Duties of Love and Righteousness These things saith he speaking of the latter you ought to have done that is principally and in the first place have attended unto as those which the Law chiefly designed But what then shall become of the former why saith he them also you ought not to leave undone in their proper place Obedience was to be yielded unto God in them also So is it in this present case there was an outward teaching of every man his neighbor and every man his brother enjoined under the Old Testament This the People trusted unto and rested in without any regard unto Gods teaching by the inward circumcision of the heart But in the New Covenant there being an express Promise of an internal effectual teaching by the Spirit of God by writing his Law in our hearts without which all outward Teaching is useless and ineffectual it is here denied to be of any use That is it is not so absolutely but in comparison of and in competition with this other effectual way of teaching and instruction Even at this day we have not a few who set these teachings in opposition unto one another whereas in Gods institution they are subordinate And hereon rejecting the internal efficacious Teaching of the Spirit of God they betake themselves only unto their own endeavors in the outward means of Teaching wherein for the most part there are none more negligent than themselves But so it is that the ways of Gods grace are not suited but always lie contrary unto the corrupt reasonings of men Hence some reject all the outward means of Teaching by the Ordinances of the Gospel under a pretence that the inward Teaching of the Spirit of God is all that is needful or useful in this kind Others on the other hand adhere only unto the outward means of instruction despising what is affirmed concerning the inward teaching of the Spirit of God as a meer imagination And both sorts run into these pernicious mistakes by opposing those things which God hath made subordinate 2. The Teaching intended whose continuance is here denied is that which was then in use in the Church or rather was to be so when the New Covenant state was solemnly to be introduced And this was twofold 1 That which was instituted by God himself And 2 that which the People had superadded in the way of Practice The first of these is as in other places so particularly expressed Deut. 6. 6 7 8 9. And these words which I command thee this day shall be in thine heart And thou shalt teach them diligently unto thy children and shalt talk of them when thou sittest in thy house and when thou walkest by the way and when thou liest down and when thou risest up And thou shalt bind them for a sign on thine hand and they shall be as frontlets between thine eyes And thou shalt write them on the posts of thy house and on thy gate Add hereunto the institution of Fringes for a memorial of the Commandments which was one way of saying Know the Lord Numb 15. 38 39. Two things may be considered in these Institutions 1 What is natural and moral included in the common mutual Duties of men one towards another For of this nature is that of seeking the good of others by instructing them in the knowledge of God wherein their chiefest happiness doth consist 2 That which is Ceremonial as to the manner of this Duty is described in sundry instances as those of Frontlets and Fringes writing on Posts and Doors The first of these is to abide for ever No Promise of the Gospel doth evacuate any Precept of the Law of Nature such as that of seeking the good of others and that their chiefest good by means and ways proper thereunto is But as unto the later which the Jews did principally attend unto and rely upon it is by this Promise or the New Covenant quite taken away 2. As unto the Practice of the Church of the Jews in these Institutions it is not to be expressed what extremities they ran into It is probable that about the time spoken of in this Promise which is that of the Babylonian Captivity they began that intricate perplexed way of Teaching which afterwards they were wholly addicted unto For all of them who pretended to be serious gave up themselves unto the teaching and learning of the Law But herewithall they mixed so many vain Curiosities and Traditions of their own that the whole of their endeavor was disapproved of God Hence in the very entrance of their Practice of this way of teaching he threatens to destroy all them that attended unto it Mal. 2. 12. The Lord will cut off the Master and the Scholar out of the Tabernacles of Jacob. It is true we have not any Monuments or Records of their teaching all that time neither what they taught nor how But we may reasonably suppose it was of the same kind with what flourished afterwards in their famous Schools derived from these first Inventers And of such reputation were those Schools among them that none was esteemed a wise man or to have any understanding of the Law who was not brought up in them The first Record we have of the manner of their teaching or what course they took therein is in the Mishna This is their interpretation of the Law or their sayings one to another Know the Lord. And he that shall seriously consider but one Section or Chapter in that whole Book will quickly discern of what kind and nature their Teaching was For such an operous laborious curious fruitless work there is not another instance to be given of in the whole world There is not any one Head Doctrine or Precept of the Law suppose it be of the Sabbath of Sacrifices or Offerings but they have filled it with so many needless foolish curious superstitious Questions and Determinations as that it is almost impossible that any man in the whole course of his life should understand them or guide his course according unto them These were the Burdens that the Pharisees bound for the shoulders of their Disciples until they were utterly weary and fainted under them And this kind of Teaching had possessed the whole Church then when the New Covenant was solemnly to be introduced no other being in use And this is absolutely intended in this Promise as that which was utterly to cease For God would take away the Law which in itself was a burden as the Apostles speak which neither they nor their fathers were able to bear And the weight of that Burden was unspeakably increased by the expositions and additions whereof this teaching consisted Wherefore the removal of it is here proposed in the way of a Promise evidencing it to be a matter of grace and kindness unto the Church But the removal of teaching in general is always mentioned as a threatning and punishment Wherefore the denial
of the continuation of this Teaching may be considered two wayes 1 As it was external in opposition unto and comparison of the effectual internal Teaching by the grace of the New Covenant so it is laid aside not absolutely but comparatively and as it was solitary 2 It may be considered in the manner of it with especial respect unto the Ceremonial Law as it consisted in the observance of sundry Rites and Ceremonies And in this sense it was utterly to cease above all with respect unto the additions which men had made unto the Ceremonial Institutions wherein it did consist Such was their Teaching by writing parts of the Law on their Fringes Frontlets and Doors of their Houses especially as these things were enlarged and Precepts concerning them multiplied in the practice of the Jewish Church It is promised concerning these things that they shall be absolutely removed as useless burdensom and inconsistent with the spiritual Teaching of the New Covenant But as unto that kind of instruction whether by publick stated preaching of the Word or that which is more private and occasional which is subservient unto the promised Teaching of the Spirit of God and which he will and doth make use of in and for the communication of the knowledge itself here promised there is nothing intimated that is derogatory unto its use continuance or necessity A Supposition thereof would overthrow the whole Ministery of Jesus Christ himself and of his Apostles as well as the ordinary Ministery of the Church And these things are spoken in exposition of this place taken from the meaning and intention of the word Teaching or the Duty itself whose continuance and farther use is denied But yet it may be more clear light into the mind of the Holy Spirit may be attained from a due consideration of what it is that is so to be taught And this is know the Lord. Concerning which two things may be observed 1. That there was a knowledge of God under the Old Testament so revealed as that it was hidden under Types wrapt up in Vails expressed only in Parables and Dark-sayings For it was the mind of God that as unto the clear perception and revelation of it it should lie hid until the Son came from his bosom to declare him to make his name known and to bring life and immortality to light yea some things belonging hereunto though virtually revealed yet were so compassed with darkness in the manner of their Revelation as that the Angels themselves did not clearly and distinctly look into them But that there were some such great and excellent things concerning God and his Will laid up in the Revelation of Moses and the Prophets with their Institutions of Worship they did understand But the best and wisest of them knew also that notwithstanding their best and utmost enquiry they could not comprehend the time nature and state of the things so revealed For it was revealed unto them that not unto themselves but unto us they did minister in their Revelation of those things 1 Pet. 1. 12. And as our Apostle informs us Moses in his Ministery and Institutions gave testimony unto the things which were to be spoken that is clearly afterwards Chap. 3. 5. This secret hidden knowledge of God principally concerned the Incarnation of Christ his mediation and suffering for Sin with the Call of the Gentiles thereon These and such like Mysteries of the Gospel they could never attain the comprehension of But yet they stirred up each other diligently to enquire into them as to what they were capable of attaining saying one to another Know the Lord. But it was little that they could attain unto God having provided some better things for us that they without us should not be made perfect And when that Church ceased to make this the principal part of their Religion namely a diligent enquiry into the hidden knowledge of God in and by the promised Seed with a believing desire and expectation of its full manifestation contenting themselves with the letter of the Word looking on types and shadows as things present and substances they not only lost the glory of their Profession but were hardened into an unbelief of the things signified unto them in their real exhibition Now this kind of teaching by mutual encouragement to look into the vailed things of the Mystery of God in Christ is now to cease at the solemn Introduction of the New Covenant as being rendered useless by the full clear revelation and manifestation of them made in the Gospel They shall no more that is they shall need no more to teach so to teach this knowledge of God for it shall be made plain to the understanding of all Believers And this is that which I judge to be principally intended by the Holy Ghost in this part of the Promise as that which the positive part of it doth so directly answer unto 2. The knowledge of the Lord may be here taken not objectively and doctrinally but subjectively for the renovation of the mind in the saving knowledge of God And this neither is nor can be communicated unto any by external teaching alone in respect whereunto it may be said comparatively to be laid aside as was intimated before We have I hope sufficiently freed the words from the difficulties that seem to attend them so as that we shall not need to refer the accomplishment of this promise unto Heaven with many ancient and modern Expositors nor yet with others to restrain it unto the first Converts in Christianity who were miraculously illuminated much less so to interpret them as to exclude the Ministery of the Church in teaching or any other effectual way thereof Somewhat may be observed of the particular expressions used in them 1. There is in the original Promise the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplius no more This is omitted by the Apostle yet so as that it is plainly included in what he expresseth For the word denotes the time and season which was limited unto that kind of teaching which was to cease This season being to expire at the publication of the Gospel the Apostle affirms absolutely then they shall not teach what the Prophet before declared with the limited season now expired they shall do so no more 2. The Prophet expresseth the Subject spoken of indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man his neighbour a man his brother that is any man the Apostle by the universal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man which is also reducible unto any one every one that is or may be called to this work or hath occasion or opportunity for it For of this teaching the Rule is Ability and Opportunity He that can do it and hath an opportunity for it 3. That which they taught or intended in that expression Know the Lord is the same with what is promised in the latter part of the Verse where it must be spoken unto Some things according to our method and design may
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-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
his Presence which is in Christ who is Immanuel and therefore called the Glory of Israel Luk. 2. 32. The Cherubims being designed to make a Representation hereof as we shall immediately declare are called the Cherubims of Glory As unto their use it is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word in that Language is of the Masculine Gender but the Apostle here useth it in the Neuter as appeares by this Participle and so do the LXX where they make mention of them This as some suppose is done because for the most part they had the form of brute Creatures For so they say they had four faces of a man of a Lyon of an Oxe and of an Eagle But although there was this form in the appearance of them made unto Ezekiel Chap. 1. 10 Yet was it not so of these Images in the Tabernacle nor of them afterwards in the Temple But the only Reason of this construction is that Hebrew word not being translated as unto its signification but literally transformed into the Greek Language is looked on as indeclinable as all words foreign unto a Language are and belonging unto the Neuter Gender Shadowing Covering Protecting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. Chap. 25. Verse 20. They shall stretch forth their wings on high covering over the Mercy-Seat with their wings or their wings covering over the Mercy-Seat But this Office of the Cherubims we cannot understand untill we have declared what was that Mercy-Seat which they so covered over and which the Apostle makes mention of in the last place The making and frame of it is declared Exod. 25. 17. In the Hebrew it is called Capporeth or Cipporeth from Caphar The verb in Kal signifies to cover to pitch over and thereby to cover Gen. 6. 14. Thence is Capporeth a Covering But this Cipporeth is rendred by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiatory a Mercy-Seat as it is also by the LXX sometimes and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an imposed Covering But whereas in Allusion hereunto the Lord Christ is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 25. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 2. 2. that sense must be taken in and so it is constantly rendred by our Translation the Mercy-Seat And in that sense it is derived from Cipper in Pihel which signifies to remove or take away and consequently to be propitious and merciful in taking away of sin as also to appease atone reconcile and purge whereby sin is taken away See Gen. 32. 20. to appease Prov. 16. 14. to pacify Psal. 65. 3. to purge away applied to sin Psal. 78. 38. to forgive Iniquities Deut. 21. 8. to be merciful Psal. 79. 9. to expiate Thence is the day of expiation the great day of fast unto the Iews This is the fast which was said to be over in the storm that Paul and his companions were in For it was on the tenth day of the seventh month about which season Navigation is dangerous Hence Cipporeth is rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Mercy-seat Yet if we will have respect also unto the first sense of the verb and its use in Exodus we may render it a covering Mercy-seat The matter of this Mercy-seat was of pure beaten Gold the measures of it exactly commensurate and answering unto that of the Ark two cubits and an half the length of it and a cubit and an half the breadth of it Exod. 25. 10 17. As unto the use of it was put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 21. above upon the Ark. What was the Thickness of it there is no mention The Jews say it was an hand breadth which is not likely However it was of considerable substance For the Cherubims were beaten out of it at its ends ver 18 19. For the Situation and Posture of it some suppose that it was held in the hands of the Cherubims at a good distance from the Ark And the reason they give for this conjecture is that so it did best represent a Throne The Mercy-seat was as the seat of it and the Ark as the footstool for so they say it is called when the Church is invited to worship at his footstool Psal. 99. 5. But this reason indeed everts the supposition which it was produced to confirm For the Ark and Mercy-seat being exactly commensurate and the one placed directly over the other it could have no appearance of a footstool which must be placed before the seat itself Nor is there any mention of the hands of the Cherubims as there is directly of their feet in those made by Solomon Nor is it probable they had any but only wings instead of them although those in Ezekiel's vision as they served the providence of God had the hands of a man under their wings Chap. 1. 8. Nor could it be called a covering unto the Ark if it were at that distance from it as this conceit will make it to be It was therefore laid immediately on the Ark so as the Cherubims were represented to be above the Throne as the Seraphims were in Isaiah's vision chap. 6. 2. It had as we observed the just dimension of the Ark. But the Ark had a crown of Gold round about it that is on its sides and its ends Exod. 25. 11. chap. 37. 2. But this crown or fringe of Gold was so placed on the outsides of it that it diminished nothing of its Proportion of two cubits and an half in length and a cubit and an half in breadth Wherefore the Mercy-seat being exactly of the same measure it fell in upon it on the inside of the border or crown of Gold It remains only that we enquire whether it were itself the covering of the Ark or whether the Ark had a covering of its own which it was placed upon It is certain that the Ark was open when the Testimony or Tables of stone with the Law written in them were put into it And there is no mention of of the opening or shutting of it how it should be closed and fastened when the tables were put into it These things I suppose would not have been omitted had it had a Covering of its own Besides it is certain that this Propitiatory and the Cherubims belonging thereunto were never to be seperated from the Ark but when the Ark was removed and carried by the staves they were carried upon it This is evident from hence because whereas all the other golden Utensils had rings and staves wherewith they were born these had none but must be carried in the hands of men if they were not inseparable from the Ark. And when the men of Bethshemesh looked into the Ark it doth not appear that they first took off the Mercy-seat with the Cherubims and then brake up the covering of the Ark but only lifted up the Mercy-seat by the Cherubims which opened the Ark and discovered what was therein Iudg. 6. 19. I do judge therefore that this Mercy-seat was the only
covering of the Ark above falling in close within the crown of Gold exactly answering it in its dimensions Out of this Mercy-seat of the same substance of it and contiguous unto it the Cherubims being formed their wings which were above some distance from it being turned towards it did overshadow it giving a representation of a glorious Throne This is a brief description of the Utensils of the most holy place The Ark which was as the heart and center of the whole was placed at the West end of it with its ends towards the sides of the place the face as unto the entrance and the back part unto the West end Before it was placed the pot of Manna and the Rod that budded as afterwards at one end of it was placed the book of the Law In the Ark was the Testimony or the 2 Tables of stone with the Law written in them by the finger of God and nothing else When they were put into it it was covered with the Mercy-seat and that shadowed with the wings of the Cherubims At the entrance into it was the Golden Altar of Incense with the Golden Censer which although as our Apostle shews it did in its use principally respect the service of this part of the Tabernacle yet could not be placed within the vail because the High Priest was not to enter himself until he had raised a cloud of Incense through which he entred The Apostle having given this account of the Sanctuary in both parts of it and what was contained in them adds of which we now cannot speak particularly or rather concerning which things it is not now a season to speak particularly or of the several parts of it one by one And the Reason hereof was because he had an especial design to manage from the consideration of the whole fabrick the service of the High Priest in it which the particular consideration of each part by it self would have too much diverted him from Howbeit he plainly intimates that all and every one of them in particular were of singular consideration as Typical of the Lord Christ and his Ministry For unto this end doth he reckon them up in order Only it seemed good unto the Holy Ghost not to give unto the Church a particular application of them in this place but hath lest it unto our humble diligence to seek after it out of the Scripture according unto the Analogy of faith and such rules of the interpretation of those Mysteries as himself giveth in the ensuing declaration of their nature use and end in general This therefore I shall briefly endeavour yet so as according unto the example of the Apostle not to divert from the especial design of the place As was said before so must I say again expositors either pass by these things without any notice or indulge unto various conjectures without any certain rule of what they assert Those of the Roman Church are generally so taken up with their fourfold sense of the Scripture Literal Allegorical Tropological and Anagogical wherein for the most part they know not how to distinguish one from another that they wrest this and the like passages unto what sense they please I shall keep my self unto a certain rule and where that will not guide me I shall not venture on any conjectures When Ezekiel had his vision of God in the administration of his providence he sayes of it this was the appearance of the likeness of the Glory of the Lord chap. 1. 28. And we may say of this Holy Place with its furniture This was the appearance of the likeness of the Glory of the Lord in the administration of Grace Why God would in this manner by these means represent himself and the Glory of his Grace absolutely we can give no reason but his own holy will and infinite wisdom But this we find he did and that with great solemnity For first he made a glorious Representation of it immediately by his own power in the Mount He shewed a pattern of it in the Mount which was not only an Exemplar of what he would have framed here below but expressive of the Idea in his own mind of good things to come And thereon he gave command that it should in all things be made exactly according unto that Pattern enabling certain persons with wisdom skill and understanding so to do And some things we may observe concerning the whole in general 1. The Nature of the things themselves or the materials of the whole being earthly and the state of the Church unto whose service it was allotted being imperfect and designed so to be two things did necessary follow thereon 1. That sundry concernments of it as the outward shape form and dimensions both of the Tabernacle and all its Utensils were accomodated unto the present state of the Church Hence were they made outwardly glorious and venerable for the People being comparatively carnal were affected with such things Hence were they all portable also at their first institution to comply with the state of the People in the wilderness whence alterations were made in all of them excepting the Ark and Mercy-seat on the building of the Temple In these things therefore we are not to seek for any mystical signification for they were only in compliance with present use They served as the Apostle immediately declares unto the use of carnal ordinances which were to continue unto the time of Reformation only 2. That the resemblance of heavenly things in them was but dark and obscure as the Apostle expresly affirms chap. 10. 1. This both the nature of the things themselves being earthly and carnal with that state wherein the Church was to be kept unto the fullness of time did require 2. This yet is certain and indubitable which gives us our stable rule of the Interpretation of their significancy that God chose this way and these means to represent his glorious presence in and with the Lord Christ unto all the ends of his mediation For with respect unto them it is said that the fullness of the Godhead dwelt in him bodily Col. 2. 9. namely as it dwelt Typically in the Tabernacle by the outward Pledges of his especial presence Whence he concludes that they were all a shadow whereof the body was Christ ver 17. But we need seek for no further Testimony hereunto than the express design of the Apostle in this place For his whole discourse in this and the ensuing chapter is to manifest the representation of Christ in them all And those who would have only an application to be made of something unto Christ by way of accomodation or allusion as the Socinians contend do reject the wisdom of God in their institution and expresly contradict the whole scope of the Apostle We have therefore nothing else to do but to find out the resemblance which as an effect of divine wisdom and by vertue of divine institution was in them unto Gods being in
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
the Mercy-seat Wherefore they are ready unto the Ministry of the Church of mankind all things being now reconciled Heb. 1. 14. purely with respect unto the Mercy-seat which their faces were turned towards and which they shadowed with their wings 9. Yet was this Mystery so great namely that which was represented by these Types that the Angels themselves were to bow down to look into it 1 Pet. 1. 11. So are they here represented in a posture of admiration and adoration And in their overshadowing of the Mercy-seat with their wings they declared how this Mystery in the fullness of it was hid from the eyes of all men See Eph. 3. 8 9 10 11 12. 10. The Ground was originally blessed of God to bring forth food for man for the preservation of his life in that state and condition wherein he was to live unto God according unto the Covenant of works Gen. 1. 29. But upon the entrance of sin it was cursed neither are the fruits of it any more a Token or Pledge of the favour of God nor are they sufficient to maintain a life unto God Gen. 3. 17 18. Wherefore God declared that there must be bread given the Church from Heaven which might maintain a spiritual life in them This God did by giving them Manna in the wilderness And that all instructions in Grace and mercy might be reduced into an head in this Holy Place because of that whereof it was a Type a Pot filled with it was placed for a memorial in this Holy Place before the Ark and Mercy-Seat See Psal. 78. 24 25. Iohn 6. 31. Hereby were they taught to look for the bread of life from Heaven which should maintain them in their spiritual and nourish them unto eternal life 11. When the whole Church was ready to perish for want of water a Rock was smitten with the Rod of Moses which brought water out of it unto their refreshment God taught them thereby that the Rock of Ages was to be smitten with the Rod of the Law that the waters of life might be brought forth thereby 1 Cor. 10. 4. Wherefore this Rod also was laid up for an instructive memorial before the Ark. In all these things did God instruct the Church by the Tabernacle especially this most Holy Place the Utensils Furniture and Services of it And the end of them all was to give them such a representation of the mystery of his grace in Christ Jesus as was meet for the state of the Church before his actual exhibition in the flesh Hence he is declared in the Gospel to be the Body and Substance of them all And I shall endeavour with all humble reverence to make that application of them unto him which Scripture Light guides us unto 1. In his Obedience unto God according unto the Law he is the true Ark wherein the Law was kept inviolate that is was fullfilled answered and accomplished Matt. 5. 17. Rom. 8. 3. chap. 10. 3. Hence by Gods gracious dealing with sinners pardoning and justifying them freely the Law is not disanulled but established Rom. 3. 31. That this was to be done that without it no Covenant between God and man could be firm and stable was the principal design of God to declare in all this Service without the consideration whereof it was wholly insignificant This was the original mystery of all these institutions that in and by the Obedience of the promised seed the everlasting unalterable Law should be fulfilled In him as the Jews speak was the Law restored unto its pristine Crown signifyed by that Crown of Gold which was round about the Ark wherein the Law was kept Then had the Law its crown and glory when it was fulfilled in Christ. This the Church of Israel ought to have learned and believed and did so whilest they continued to pray for mercy for the Lord's sake as Dan. 9. 17. But afterwards when they rejected the knowledge hereof and adhered unto the Law absolutely as written in Tables of stone they utterly perished Rom. 9. 31 32 33. chap. 10. 2 4. And they do all yet what lieth in them return unto the material Ark and Tables of stone who reject the accomplishment of the Law in and by Jesus Christ. 2. He was the Mercy-Seat that is he was represented by it So the Apostle speaks expresly God set him forth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 25. A Propitiation that is to answer the Mercy-Seat and what was signifyed thereby And this was to cover the Law under the eye of God He interposeth between God and his Throne and the Law that he may not enter into judgment with us in pursuit of the curse of it The Law required Obedience and threatned the curse in case of disobedience With respect unto the obedience which it required Christ was the Ark in whom it was fulfilled And with respect unto the Curse of the Law he was the Mercy-Seat or Propitiation whereby Atonement was made that the curse should not be inflicted Gal. 3. 13. 3. It was his blood in figure that was carried into the Holy Place to make Atonement as the Apostle declares at large in this Chapter The Efficacy of his blood when he offered himself an expiatory Sacrifice for sin unto God that prevailed for an atonement in the Holy Place not made with hands See chap. 10. 11 12 13. 4. It is his Intercession that is the cloud of Incense which covers the Ark and Mercy Seat This gives a continual sweet Savour unto God from his oblation and renders acceptable all the worship of the Church in their approaches unto him Rev. 8. 3. These things did God instruct the Church in by Types and figures to prepare their faith for the receiving of him at his actual oblation And on the representation so made of him all that truly believed lived in the expectation of him and longing after him with the departure of these shadows of good things to come Cant. 2. 7. chap. 4. 6. chap. 8. 14. Luk. 10. 24. 1 Pet. 1. 11. And the refusal of this instruction was that which ruined this Church of the Hebrews 5. It was He who took off the original curse of the Law whose first execution was committed unto the Cherubims when man was driven out of the Garden and kept from all approaches unto the Tree of Life Hereby he made reconciliation between them and the elect Church of God Ephes. 1. 10. Hence have they now a ministery with respect unto the Mercy-Seat for the good of the heirs of salvation Heb. 1. 14. 6. He was the Bread of Life typed by the Manna kept in the Golden Pot before the Mercy-Seat For he alone is the nourishment of the spiritual life of men The mystery hereof himself at large declares John 6. 31 32 33 34. This were they taught to expect in the memorial of that heavenly food which was preserved in the Sanctuary 7. He was that Spiritual Rock which was smitten with the Rod of
a Type or Figure was unto them of no use but so far as it was instructive which was obscurely and mystically And that this is the sense of the word the Apostle declares ver 8. Where he shews the substance of what the Holy Ghost signified by the building disposal and services of the Tabernacle that is what he taught the Church thereby parabolically and figuratively This kind of Instruction whatever now it seem to us was meet and fit for them unto whom it was given And by the administration of Grace in it it was a blessed means to ingenerate Faith Love and Obedience in the hearts and lives of many unto an eminent degree And we may consider from hence what is required of us unto whom the clear Revelation of the Wisdom Grace and Love of God are made known from the Bosome of the Father by the Son himself 4. The especial nature and use of this Tabernacle and its service is declared In which were offered both gifts and sacrifices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar Latine reads juxta quam making the Relative to answer unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Gender will not allow it in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which time during which season For immediately upon the setting up of the Tabernacle God gave unto Moses Laws and Institutions for all the Gifts and Sacrisices of the People which were to be offered therein This was the first direction which God gave after the setting up of the Tabernacle namely the way and manner of offering all sorts of Gifts and Sacrifices unto him And the Apostle here distributes all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the sacred offerings into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is unbloody and bloody Sacrifices as he did before chap. 5. 10. where the distinction hath been explained Of them all he affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are offered not that they were so For the Apostle erects a Scheme at the first Tabernacle and all its services at its first Institution and presents it unto the consideration of the Hebrews as if it were then first erected He doth indeed sometimes speak of the Priests and Sacrifices as then in being with respect unto that continuance of the Temple and its worship which it had in the Patience of God as we have shewed on chap. 8. ver 4. But here treating only of the Tabernacle and its worship as that which was granted in the confirmation and for the administration of the old Covenant then entred into as the Tabernacle Priesthood and Sacrifice of Christ were given in the confirmation of the new he represents that as present which was past long before The Tabernacle served aptly for the use whereunto it was designed It was meet for the offering of gifts and sacrifices And so alone is the Tabernacle of Christ for its proper end also 5. On these concessions the Apostle declares the imperfection of this whole order of things and its impotency as unto the great end that might be expected from it For these Gifts and Sacrifices could not make perfect him that did the service as pertaining unto the conscience This was the end aimed at this was represented in them and by them And if they could not really effect it they were weak and imperfect and so not always to be continued The end represented in and by them was to make Atonement for Sin that the Anger of God being pacified they might have Peace with him The Covenant was then newly established between God and the Church before any Laws were given about these Offerings and Sacrifices Exod. 24. God knew that there would be among the People and even the Priests themselves many sins and transgressions against the Rules and Laws of that Covenant This of it self it could not dispense withal For its Sanction was the Curse against every one that continued not in all things written in the Book of it wherefore if this Curse on all just and righteous occasions should rigidly havebeen put in execution the Covenant would only have proved the means and cause of the utter destruction and excision of the whole People For there is no man that liveth and sinneth not And on many occasions sin abounded in that state of the Church wherein Light and Grace were but sparingly dispensed in comparison of the times of the New Covenant Wherefore God in his Mercy and Patience provided that by sacred Gifts and Offerings atonement should be made for sin so as that the Curse of the Covenant should not be put in immediate execution against the sinner Lev. 17. 11. But there were two things to be considered in those sins which God had appointed that atonement should be made for The first was the external temporal Punishment which was due unto them according unto the Place which the Law or Covenant had in the Politie or Commonwealth of Israel The other that eternal Punishment was due unto every sin by the Law as the Rule of all Moral Obedience For the wages of sin is death In the first of these the Person of the Sinner in all his outward circumstances his Life his Goods his Liberty and the like were concerned In the latter here his Conscience or the inward man alone was so And as unto the first of them the Gifts and Sacrifices mentioned being rightly offered were able in themselves ex opere operato to free the Sinner from all temporal political inconvenience or detriment so as that his Life and Inheritance should be continued in the Land of Canaan or his state preserved entire in the Commonwealth of Israel This the Apostle here tacitely acknowledgeth namely that the Gifts and Sacrifices were able to free the Sinner from temporal Punishment and give him outward Peace in his Possessions But as unto the latter wherein Conscience was concerned he denies that they had any such efficacy They were not able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It agrees in Gender with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being of the Neuter Gender usually regulates the construction in such conjunctions But as most think it equally respects both the antecedent Substantives And instances may be given where a Participle respecting more antecedent Substantives than one may agree in Gender with either of them As Leges Plebiscita coactae But I rather think that the Apostle confines the Impotency he mentions unto Sacrifices only that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 slain and bloody Sacrifices For these things which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gifts and no more were not designed to make Atonement for Sin that was to be done by Blood and no otherwise so the words should be read offered Gifts and Sacrifices that could not persect These Sacrifices were impotent and ineffectual unto this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the 〈◊〉 〈◊〉 〈◊〉
in their own vertue and power But unto that of Christ he assigns eternal things as he speaks immediately he hath procured for us eternal Redemption The eternal Salvation and Glory of the Church was procured by the Priesthood of Christ or Christ himself in the discharge of that office and were not so by the Levitical Priests These things are true but not the meaning at least not the whole meaning of the Apostle in this place For 1. This confines the relation of the Priesthood of Christ in this place unto the effects of it only and excludes the consideration of his sacerdotal actings in the great sacrifice of himself For this was not now to come but was already past and accomplished But this is so far from being excluded by the Apostle as that it is principally intended by him This is evident from the words ensuing wherein the Tabernacle is described in which he was thus an High Priest of Good things to come For this was his humane nature wherein he offered himself as we shall see 2. He doth not in this place compare together and oppose the future state of Glory which we shall have by Christ with and unto the state of the Church in this world under the old Testament which were not equal nor would be cogent unto his purpose seeing the Saints of old were also made Partakers of that Glory But he compares the present state of the Church the Priviledges Advantages and Grace which it enjoyed by the Priesthood of Christ with what it had by the Aaronical Priesthood For the fundamental Principle which he confirms is that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or present Perfection of the Church is the effect of the Priesthood of Christ. Wherefore the Apostle expresseth these things by that notion of them which was received under the old Testament and in the Church of the Hebrews namely the Good things to come That is they were so from the beginning of the world or the giving of the first promise Things which were fore-signifyed by all the ordinances of the Law and which thereon were the desire and expectation of the Church in all preceding ages The things which all the Prophets foretold and which God promised by them directing the faith of the Church unto them In brief all the Good things in spiritual Redemption and Salvation which they looked for by the Messiah are here called the Good things to come Of these things Christ was now come the High Priest the Law having only the shadow and not so much as the perfect Image of them chap. 10. 1. And these things may be referred unto two Heads 1. Those wherein the actual Administration of his Office did consist For as we said he was the High Priest of the duties of his own office he by whom they were performed These in general were his Oblation and Intercession For although his Intercession be continued in Heaven yet was it begun on the earth as his oblation was offered on the earth but it is continued in Heaven as unto the perpetual exercise of it The whole preparation unto and actual oblation of himself was accompanied with most fervent and effectual Intercessions chap. 5. 7. And such was his solemn Prayer recorded Ioh. 17. These things themselves in the first Place were the Good things to come For these they were which were designed in and the substance of the first promise as also of all those which were afterwards given for the confirmation of the faith of the Church therein These did all the legal Institutions direct unto and represent And that they are here intended by the Apostle he plainly declares in the next verse For with respect unto these Good things to come he opposeth his own blood and sacrifice with the Atonement he made thereby unto the blood of Bulls and of Goats with whatever could be effected thereby 2. The effects of these Sacerdotal actings are also intended For these also are reckoned hereunto in the close of the next verse in the Instance of one of them namely eternal Redemption which is comprehensive of them all And these also were of two sorts 1. Such as immediately respected God himself Of this nature was the Atonement and Reconciliation which he made by his blood and peace with God for sinners thereon See 2 Cor. 5. 19 20. Ephes. 2. 14 15 16. 2. The Benefits which hereon are actually collated on the Church whereby it is brought into its consummate state in this world What they are we have discoursed at large on chap. 7. 11. These therefore are the Good things to come consisting in the bringing forth and accomplishing the glorious effects of the hidden wisdom of God according unto his promises from the beginning of the world in the sacrifice of Christ with all the benefits and priviledges of the Church in Righteousness Peace and Spiritual Worship which ensued thereon And we may observe 1. These things alone were the true and real Good things that were intended for and promised unto the Church from the beginning of the world The Iews had now utterly lost the true notion of them which proved their ruine and yet do they continue in the same fatal mistake unto this day They found that great and glorious things were spoken of by all the Prophets to be brought in at the coming of the Messiah And the Hope of Good things to come they lived upon and continue yet so to do But being carnal in their own minds and obstinately fixed unto the desire of earthly things they fancied them to consist in things quite of another nature Honour Riches Power a Kingdom and Dominion on the earth with a possession of the wealth of all nations were the Good things which they hoped were to come As to Reconciliation and Peace with God by a full and perfect Atonement for Sin Righteousness Deliverance from spiritual Adversaries with an holy worship acceptable unto God they are things which they neither desired nor regarded Wherefore choosing the world and the things of it before these which are spiritual and Heavenly unto the world they are left and the curse which it lieth under And it is to be feared that some others also have deceived themselves with carnal apprehensions of the Good things if not of the Priesthood yet of the Kingdom of Christ. 2. These things alone are absolutely Good unto the Church all other things are good or evil as they are used or abused Outward Peace and Prosperity are Good in themselves but oftentimes they prove not so to the Church Many a time have they been abused unto its great disadvantage They are not such things as are too earnestly to be desired for who knows what will be the end of them But these things are absolutely Good in every state and condition 3. So excellent are these Good things as that the performance and procuring of them was the cause of the coming of the Son of God with his susception and discharge of his
should any way hinder his Sacrifice from being accepted with God and really expiatory of Sin And this was the Church instructed to expect by all those legal Institutions It may be not unuseful to give here a brief Scheme of this great Sacrifice of Christ to fix the thoughts of Faith the more distinctly upon it 1. God herein in the Person of the Father is considered as the Law-giver the Governor and Judge of all and that as on a Throne of Judgment the Throne of grace being not as yet erected And two things are ascribed or do belong unto him 1 A Denunciation of the sentence of the Law against Mankind Dying ye shall dye and cursed be every one that continues not in all things written in the Law to do them 2 A Resusal of all such ways of Atonement Satisfaction and Reconciliation that might be offered from any thing that all or any creatures could perform sacrifice and offerings and whole burnt-offerings for sin he would not have Heb. 10. 5 6. he rejected them as insufficient to make Atonement for sin 2. Satan appeared before this Throne with his Prisoners he had the power of death Heb. 2. 14. and entered into judgment as unto his right and title and therein was judged John 16. 11. And he put forth all his power and policy in opposition unto the deliverance of his Prisoners and to the way or means of it That was his hour wherein he put forth the power of darkness Luke 22. 53. 3. The Lord Christ the Son of God out of his infinite love and compassion appears in our Natures before the Throne of God and takes it on himself to answer for the sins of all the Elect to make Atonement for them by doing and suffering whatever the holiness righteousness and wisdom of God required thereunto Then said I Lo I come to do thy Will O God Above when he said Sacrifice and Offerings and Burnt-offerings for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy Will O God he taketh away the first that he might establish the second Heb. 10. 7 8 9. 4. This stipulation and engagement of his God accepteth of and withal as the sovereign Lord and Ruler of all prescribeth the way and means whereby he should make Atonement for sin and Reconciliation with God thereon And this was that he should make his soul an offering for sin and therein bear their iniquities Isa. 53. 10 11. 5. The Lord Christ was prepared with a Sacrifice to offer unto God unto this end For whereas every High Priest was ordained to offer Gifts and Sacrifices it was of necessity that he also should have somewhat to offer Heb. 8. 3. This was not to be the Blood of Bulls and Goats or such things as were offered by the Law ver 4. But this was and was to be himself his humane nature or his body For 1 this body or humane nature was prepared for him and given unto him for this very end that he might have somewhat of his own to offer Heb. 10. 5. 2 He took it he assumed it unto himself to be his own for this very end that he might be a sacrifice in it Heb. 2. 14. 3 He had full power and authority over his own body his whole humane nature to dispose of it in any way and into any condition unto the glory of God No man saith he taketh my life from me I lay it down of my self I have power to lay it down and I have power to take it again John 10. 18. 6. This therefore he gave up to do and suffer according unto the Will of God And this he did 1 In the Will Grace and Love of his Divine Nature he offered himself unto God through the eternal Spirit 2 In the gracious holy actings of his humane nature in the way of zeal love obedience patience and all other graces of the Holy Spirit which dwelt in him without measure acted unto their utmost glory and efficacy Hereby he gave himself up unto God to be a Sacrifice for Sin his own Divine Nature being the Altar and Fire whereby his Offering was supported and confirmed or brought unto the Ashes of Death This was the most glorious spectacle unto God and all his holy Angels Hereby he set a Crown of Glory on the head of the Law fulfilling its precepts in matter and manner unto the uttermost and undergoing its penalty or curse establishing the truth and righteousness of God in it Hereby he glorified the holiness and justice of God in the demonstration of their nature and compliance with their demands Herein issued the eternal Councils of God for the salvation of the Church and way was made for the exercise of grace and mercy unto sinners For 7. Herewith God was well pleased satisfied and reconciled unto sinners Thus was he in Christ reconciling the world unto himself not imputing our sins unto us in that he was made sin for us that we might become the righteousness of God in him For in this tender of himself a Sacrifice to God 1. God was well pleased with and delighted in his obedience it was a Sacrifice unto him of a well-smelling savor He was more glorified in that one instance of the Obedience of his onely Son than he was dishonoured by the sin of Adam and all his Posterity as I have elsewhere declared 2. All the demands of his Justice were satisfied unto his eternal glory Wherefore 8. Hereon Satan is judged and destroyed as unto his power over sinners who receive this Atonement all the grounds and occasions of it are hereby removed his Kingdom is overthrown his Usurpation and unjust Dominion defeated his Arms spoiled and Captivity led captive For of the anger of the Lord against sin it was that he obtained his power over sinners which he abused unto his own ends This being atoned the Prince of this world was judged and cast out 9. Hereon the poor condemned sinners are discharged God says deliver them for I have found a ransom But we must return to the Text. The effect of the Blood of Christ through the offering of himself is the purging of our Consciences from dead works This was somewhat spoken unto in general before especially as unto the nature of this purging But the words require a more particular Explication And The word is in the Future Tense Shall purge The blood of Christ as offered hath a double respect and effect 1 Towards God in making Atonement for sin This was done once and at once and was now past Herein by one Offering he for ever perfected them that are sanctified 2 Towards the Consciences of men in the application of the vertue of it unto them this is here intended And this is expressed as future not as though it had not this effect already on them that did believe but upon a double account 1. To declare the certainty of the event or
confirmation of the Covenant because of the expiation purging and pardon of Sin thereby How these things are proved we shall see in the Exposition of the words There are in the words themselves 1. A Proposition of the Principal Truth asserted ver 18. 2. The Confirmation of that Proposition which is twofold 1 From what Moses did ver 19. 2 From what he said ver 20. 3. A farther Illustration of the same Truth by other Instances ver 21. 4. A general Inference or Conclusion from the whole comprizing the Substance of what he intended to demonstrate In the Proposition there are five things considerable 1 A note of Introduction Whereupon 2 The Quality of the Proposition it is negative neither was 3 The Subject spoken of The first 4 What is affirmed of it it was dedicated 5 The way and manner thereof it was not without Blood 1. The Note of Introduction is in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle frequently makes use of in this Epistle as a note of Inference in those Discourses which are Argumentative We render it by Therefore and Wherefore here Whereupon For it intimates a confirmation of a general Rule by especially Instances He had before laid it down as a general Maxime that a Testament was to be confirmed by Death For thereupon the first Testament was confirmed with the Blood of Sacrifices shed in their Death Wherefore let not any think strange that the New Testament was confirmed by the Death of the Testator for this is so necessary that even in the confirmation of the first there was that which was analogous unto it And moreover it was Death in such a way as was required unto the confirmation of a Solemn Covenant II. The Proposition hath a double Negative in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither was it without Blood that is it was with Blood and could not otherwise be III. The Subject spoken of is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testament or Covenant And herein the Apostle declares what he precisely intended by the first or old Covenant whereof he discoursed at large chap. 8. It was the Covenant made with the People at Horeb. For that and no other was dedicated in the way here described And to take a brief Prospect into this Covenant the things ensuing may be observed 1. The matter of it or the Terms of it materially considered before it had the formal nature of a Covenant And these were all the things that were written in the Book before it was laid on the Altar Namely it was that Epitome of the whole Law which is contained in Chap. 20 21 22 23 of Exodus And other Commands and Institutions that were given afterwards belonged unto this Covenant reductively The substance of it was contained in the Book then written 2. The Manner of the Revelation of these Terms of the Covenant Being proposed on the Part of God and the Terms of it being entirely of his choosing and Proposal he was to reveal declare and make them known And this he did two wayes 1 As unto the Foundation and Substance of the whole in the Decalogue He spake it himself on the Mount in the way and manner declared Exod. 19. 20. 2 As unto the following Judgments Statutes and Rites directive of their walking before God according to the former fundamental Rule of the Covenant These he declared by Revelation unto Moses and they are contained in the 21 22 and 23 Chapters 3. The manner of its Proposal and this also was twofold 1 Preparatory For before the Solemn Covenanting between God and the People Moses declared all the Matter of it unto the People that they might consider well of it and whether they would consent to enter into Covenant with God on those Terms whereon they gave their Approbation of them 2 Solemn in their actual and absolute Acceptance of it whereby they became obliged throughout their Generations This was on the reading of it out of the Book after it was sprinkled with the Blood of the Covenant on the Altar ver 7. 4. The Author of this Covenant was God himself The Covenant which the Lord hath made with you ver 8. And immediately after he is thereon called the God of Israel ver 20. which is the first time he was called so and it was by vertue of this Covenant And the Pledge or Token of his Presence as Covenanting was the Altar the Altar of Jehovah as there was a Representative Pledge of the Presence of the People in the twelve Pillars or Statues 5. Those with whom this Covenant was made were the People that is all the People as the Apostle speaks none exempted or excluded It was made with the Men Women and Children Deut. 31. 22. even all on whom was the Blood of the Covenant as it was on the Women or the Token of the Covenant as it was on the Male Children in Circumcision or both as in all the men of Israel 6. The Manner on the Part of the People of entring into Covenant with God was in two Acts before mentioned 1 In a previous Approbation of the matter of it 2 In a Solemn engagement into it And this was the Foundation of the Church of Israel This is that Covenant whereof there is afterwards in the Scripture such frequent mention between God and that People the Sole foundation of all especial Relation between him and them For they took the Observation of its Terms on themselves for their Posterity in all Generations until the end should be On their Obedience hereunto or Neglect hereof depended their Life and Death in the Land of Canaan No farther did the Precepts and Promises of it in it self extend But whereas it did not disanull the Promise that was made unto Abraham and confirmed with the Oath of God four hundred years before and had annexed unto it many Institutions and Ordinances prefigurative and significant of Heavenly things the People under it had a Right unto and Directions for the attaining of an Eternal Inheritance And something we may hence observe 1. The Foundation of a Church-state among any People wherein God is to be honoured in Ordinances of instituted Worship is laid in a Solemn Covenant between him and them So it was with this Church of Israel Before this they served God in their Families by vertue of the Promise made unto Abraham but now the whole People were gathered into a Church-State to worship him according to the Terms Institutions and Ordinances of the Covenant Nor doth God oblige any unto instituted Worship but by vertue of a Covenant Unto natural Worship and Obedience we are all obliged by vertue of the Law of Creation and what belongs thereunto And God may by a meer Act of Soveraignty prescribe unto us the Observation of what Rites and Ordinances in Divine Service he pleaseth But he will have all our Obedience to be Voluntary
Moses did therein ver 19. VER XIX For when Moses had spoken every Precept unto all the People according unto the Law he took the Blood of Calves and of Goats with Water and Scarlet Wool and Hyssop and sprinkled both the Book and all the People There are two things considerable in the words 1. The Person made use of in the Dedication of the Covenant which was Moses 2. What he did therein which is referred unto two Heads 1 His speaking or reading the Terms of the Covenant every Precept out of the Book 2 His sprinkling of the Book and People with Blood 1. Moses was the Internuntius between God and the People in this great Transaction On Gods part he was immediately called unto this Employment Exod. 3. And on the part of the People he was chosen and desired by them to transact all things between God and them in the making and confirmation of this Covenant because they were not able to bear the effects of Gods immediate Presence Exod. 19. 19. Deut. 5. 22 23 24 25 26 27. And this choice of a Spokesman on their part God did approve of ver 27. Hence he became in a general sense a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator between God and Men in the giving of the Law Gal. 3. 19. Whatever therefore was done by Moses in this whole Affair of the Dedication of the Covenant on the Part of God or of the People was firm and unalterable he being a publick Person authorized unto this work And 1. There can be no Covenant between God and Men but in the hand or by vertue of a Mediator The first Covenant in the state of Innocency was immediately between God and Man But since the entrance of sin it can be so no more For 1 Man hath neither Meetness nor confidence to treat immediately with God Nor 2 Any Credit or Reputation with him so to be admitted as an Undertaker in his own Person Nor 3 Any Ability to perform the conditions of any Covenant with God 2. A Mediator may be either only an Internuntius a Messenger a Days-man or also a Surety and an Undertaker Of the first sort was the Mediator of the old Covenant of the latter of the New 3. None can interpose between God and a People in any sacred Office unless he be called of God and approved of the People as was Moses 2dly That which Moses did in this Affair was first in way of Preparation And there are three things in the Account of it 1 What he did precisely 2 With respect unto whom 3 According to what Rule or Order he did it 1. He spake every Precept Vul. Lat. lecto omni Mandato having read every command which is the sense intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much in this place as recited So it is rendred by most Translators cum recitasset that is when he had read in the Book For his first speaking unto the People ver 3. is not here intended but his reading in the Audience of the People ver 7. He spake what he read that is audibly so it is in the story he read it in the Audience of the People so as that they might hear and understand It is added by the Apostle that he thus read spake recited every Precept or Command He took the Book of the Covenant and read in the Audience of the People saith the Text that is the whole Book and all that was contained in it or every Precept And the whole is reduced by the Apostle unto Precepts It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 15. a Law a Systeme of Precepts And it is so called to intimate the nature of that Covenant It consisted principally in Precepts or Commandments of Obedience promising no Assistance for the performance of them The new Covenant is of another nature It is a Covenant of Promises And although it hath Precepts also requiring Obedience yet is it wholly founded in the Promise whereby strength and Assistance for the performance of that Obedience are given unto us And the Apostle doth well observe that Moses read every precept unto the People For all the Good things they were to receive by vertue of that Covenant depended on the Observation of every Precept For a Curse was denounced against every one that continued not in all things written in the Law to do them Deut. 27. 26. And we may observe 1. A Covenant that consisted in meer Precepts without an Exhibition of Spiritual strength to enable unto Obedience could never save sinners The insufficiency of this Covenant unto that end is that which the Apostle designs to prove in all this Discourse But thereon a double enquiry may be made 1 Why God gave this Covenant which was so insufficient unto this great End This Question is proposed and answered by the Apostle Gal. 3. 19. 2 How then did any of the People yield Obedience unto God if the Covenant exhibited no Aid nor Assistance unto it The Apostle answereth in the same place that they received it by Faith in the Promise which was given before and not disanulled by this Covenant 2. In all our Dealings with God respect must be had unto every one of his Precepts And the Reason hereof is given by the Apostle James namely that the Authority of God is the same in every one of them and so may be despised in the neglect of the least as well as of the greatest Jam. 2. 10 11. 2dly To whom did Moses thus read every Precept It was saith the Apostle to All the People In the story it is said indefinitely in the Audience of the People as afterwards he sprinkled the People The Apostle adds the note of Universality in both places to All the People For whereas these things were transacted with the Representatives of the People for it was naturally impossible that the one half of the individuals of them should hear Moses reading they were all equally concerned in what was said and done Yet I do believe that after Moses first told the People that is the Elders of them all the words of the Law ver 3. there was means used by the Elders and Officers to communicate the things yea to repeat the words unto all the People that they might be enabled to give their rational consent unto them And we may observe 1. The first eminent use of the writing of the Book of the Law that is of any part of the Scripture for this Book was the first that was written was that it might be read unto the People He gave not this Book to be shut up by the Priests to be concealed from the People as containing Mysteries unlawful to be divulged or impossible to be understood Such conceits befell not the Minds of men until the Power and Ends of Religion being lost some got an opportunity to order the concerns of it unto their own worldly Interest and Advantage 2. This Book was both written and read in the
Language which the People understood and commonly spake And a Rule was herein prescribed unto the Church in all Ages if so be the Example of the Wisdom and Care of God towards his Church may be a Rule unto us 3. God never required the Observance of any Rites or Duties of Worship without a previous warranty from his Word The People took not on them they were not obliged unto Obedience with respect unto any positive Institutions until Moses had read unto them every precept out of the Book 4. The writing of this Book was an eminent Priviledge now first granted unto the Church leading unto a more perfect and stable condition then formerly it had enjoyed Hitherto it had lived on Oral Instructions from Traditions and by new immediate Revelations the evident Defects whereof were now removed and a standard of Divine Truth and Instruction set up and fixed among them 3dly There is the Rule whereby Moses proceeded herein or the Warranty he had for what he did According to the Law He read every Precept according to the Law It cannot be the Law in general that the Apostle intends for the greatest part of that Doctrine which is so called was not yet given or written nor doth it in any place contain any Precept unto this purpose Wherefore it is a particular Law Rule or Command that is intended According unto the Ordinance or Appointment of God Such was the Command that God gave unto Moses for the framing of the Tabernacle See thou make all things according to the Pattern shewed thee in the Mount Particularly it seems to be the Agreement between God and the People that Moses should be the Internuntius the Interpreter between them According unto this Rule Order or divine Constitution Moses read all the words from God out of the Book unto the People Or it may be the Law may here be taken for the whole Design of God in giving of the Law so as that according unto the Law is no more but according unto the Soveraign Wisdom and Pleasure of God in giving of the Law with all things that belong unto its Order and Use. And it is Good for us to look for Gods especial warranty for what we undertake to do in his service The second thing in the words is what Moses did immediately and Directly towards the Dedication or Consecration of this Covenant And there are three things to this purpose mentioned 1 What he made use of 2 How he used it 3 With respect unto what and whom 1. The first is expressed in these words He took the Blood of Calves and Goats with water and Scarlet-wool and Hyssop He took the Blood of the Beasts that were offered for Burnt-offerings and Peace-offerings ver 5 6. Unto this End in their slaying he took all their Blood in Basons and made an equal Division of it The one half he sprinkled on the Altar and the other half he sprinkled on the People That which was sprinkled on the Altar was Gods Part and the other was put on the People Both the Mutual stipulation of God and the Congregation in this Covenant and the Equality of it or the Equity of its Terms were denoted hereby And herein lies the principal force of the Apostles Argument in these words Blood was used in the Dedication of the first Covenant This was the Blood of the Beasts offered in Sacrifice unto God Wherefore both Death and Death by blood-sheding was required unto the Confirmation of a Covenant So also therefore must the new Covenant be confirmed but with Blood and a Sacrifice far more precious than they were This Distribution of Blood that half of it was on the Altar and half of it on the People the one to make Attonement the other to purifie or Sanctifie was to teach the two-fold Efficacy of the Blood of Christ in making Attonement for Sin unto our Justification and the purifying of our Natures in Sanctification 2. With this Blood he took the things mentioned with respect unto its Use which was Sprinkling The manner of it was in part declared before The Blood being put into Basons and having water mixed with it to keep it fluid and aspersible He took a bunch or bundle of Hyssop bound up with Scarlet wool and dipping it into the Basons sprinkled the Blood until it was all spent in that Service This Rite or way of Sprinkling was chosen of God as an expressive token or sign of the effectual Communication of the Benefits of the Covenant unto them that were sprinkled Hence the Communication of the Benefits of the Death of Christ unto Sanctification is called the Sprinkling of his Blood 1 Pet. 1. 2. And our Apostle comprizeth all the effects of it unto that end under the name of the blood of Sprinkling chap. 12. 24. And I fear that those who have used the expression with some contempt when applyed by themselves unto the sign of the Communication of the Benefits of the Death of Christ in Baptisme have not observed that Reverence of Holy things that is required of us For this Symbol of Sprinkling was that which God himself chose and appointed as a meet and apt token of the Communication of Covenant-Mercy that is of his Grace in Christ Jesus unto our Souls And The Blood of the Covenant will not benefit or advantage us without an especial and particular Application of it unto our own Souls and Consciences If it be not as well Sprinkled upon us as it was offered unto God it will not avail us The Blood of Christ was not divided as was that of these Sacrifices the one half being on the Altar the other on the People but the Efficacy of the whole produced both these effects yet so as that the one will not profit us without the other We shall have no Benefit of the Attonement made at the Altar unless we have its efficacy on our own Souls unto their Purification And this we cannot have unless it be sprinkled on us unless particular Application be made of it unto us by the Holy Ghost in and by an especial Act of Faith in our selves 3. The Object of this Act of Sprinkling was the Book it self and all the People The same Blood was on the Book wherein the Covenant was recorded and the People that entred into it But whereas this Sprinkling was for purifying and purging it may be enquired Unto what end the Book it self was sprinkled which was holy and undefiled I Answer There were two things necessary unto the Dedication of the Covenant with all that belonged unto it 1 Attonement 2 Purification and in both these respects it was necessary that the Book it self should be sprinkled 1 As we observed before it was sprinkled as it lay upon the Altar where Attonement was made And this was plainly to signifie that Attonement was to be made by blood for sins committed against that book or the Law contained in it Without this that book would have
double Assertion in it 1 That almost all things are by the Law purged with Blood 2 That without shedding of Blood is no Remission In the first of these there is considerable the Assertion it self and the Limitation of it 1. The Assertion it self is that by the Law all things were purged with Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto the Law the Rule the Commands the Institution of it In that way of worship Faith and Obedience which the People were obliged unto by the Law According unto the Law there was a Necessity of the Blood of Sacrifices for the purging of Sin and making of Attonement This he inferres and concludes from what he had said before concerning the Dedication of the Covenant and the Purification of the Tabernacle with all the Vessels of its Ministry And from hence he designs to prove the Necessity of the Death of Christ and the Efficacy of his Blood for the purging of Sin whereof those legal things were Types and Representations Of these legal Purifications or purgings by Blood we have treated already 2. The Limitation of this Assertion is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost Some few Purifications there were under the Law that were not by Blood Such as some judge was that by the Ashes of an Heifer mingled with water whereof we have treated on ver 13. But I am not certain that this may be esteemed a Purification without Blood For the Heifer whose Ashes were used in it was first slain and its blood poured out Afterwards the blood as well as the flesh was burnt and reduced unto Ashes Wherefore that way of Purification cannot be said to be without blood And it was a Type of the Purifying efficacy of the blood of Christ who offered himself an whole Burnt-offering unto God through the fire of the Eternal Spirit But there were two sorts of Purifications under the Law wherein blood was neither formally nor virtually applyed or used The one was by Fire in things that would endure it Numb 31. 23. And the Apostle speaks of things as well as Persons as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares The other was by water whereof there were many Instances See Exod. 19. 10. Levit. 16. 26 28. chap. 22. 6 7. All other Representations were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Offering and Sprinkling of Blood From the consideration of the Purifications mentioned the Apostle adds the Limitation of Almost For the conceit of some of the Antients that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as ferè and is to be joyned with purged were almost purged that is they were so only ineffectually is most improper For it is contrary to the natural construction of the words and the direct intention of the Apostle Only we may observe that the Purifications which were by fire and water were of such things as had no immediate Influence into the Worship of God or in such cases as wherein the Worship of God was not immediately concerned nor of such things wherewith Conscience was defiled They were only of external Pollutions by things in their own nature Indifferent and had nothing of Sin in them And the Sacred Institutions which were not concerning the immediate Worship of God nor things which in themselves did defile the Consciences of Men were as hedges and fences about those which really did so They served to warn Men not to come near those things which had a real defilement in themselves See Matth. 15. 16 17 18 19 20. Thus almost all things that is absolutely all which had any inward real Moral defilement were purged with Blood and directed unto the purging efficacy of the Blood of Christ. And we may observe that 1. There was a great variety of legal Purifications For as all of them together could not absolutely purge Sin but only direct unto what would do so so none of them by themselves could fully represent that one Sacrifice by blood whereby all sin was to be purged therefore were they multiplyed 2. This variety argues that in our selves we are ready to be Polluted on all occasions Sin cleaveth unto all that we do and is ready to defile us even in our best Duties 3. This variety of Institutions was a great part of the Bondage-state of the Church under the Old Testament a Yoke that they were not able to bear For it was almost an insuperable Difficulty to attain an Assurance that they had observed them all in a due manner the Penalties of their Neglect being very severe Besides the outward Observation of them was both burdensome and chargeable It is the Glory of the Gospel that we are directed to make our Address by Faith on all occasions unto that one Sacrifice by the Blood of Christ which cleanseth us from all our sins Howbeit many that are called Christians being ignorant of the Mystery thereof do again betake themselves unto other ways for the Purification of Sin which are multiplied in the Church of Rome 4. The great Mystery wherein God instructed the Church from the Foundation of the World especially by and under legal Institutions was that all purging of Sin was to be by blood This was that which by all Sacrifices from the Beginning and all Legal Institutions he declared unto Mankind Blood is the only means of Purging and Attonement This is the Language of the whole Law All was to manifest that the washing and purging of the Church from Sin was to be looked for from the blood of Christ alone The second Assertion of the Apostle is that without shedding of blood there is no Remission Some would have these words to contain an Application of what is spoken before unto the blood of Christ. But it is manifest that the Apostle yet continues in his Account of things under the Law and enters on the Application of them not before the next verse Wherefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Law or by vertue of its Institutions are here to be repeated By the Law without shedding of blood that is in Sacrifice there was no Remission Yet though that Season be particularly intended the Axiom is universally true and applicable unto the New Covenant Even under it without shedding of blood is no Remission The Curse of the Law was that he that sinned should die But whereas there is no man that liveth and sinneth not God had provided that there should be a Testification of the Remission of Sins and that the Curse of the Law should not be immediately executed on all that sinned This he did by allowing the People to make Attonement for their sins by blood that is the blood of Sacrifices Levit. 17. 11. For hereby God signified his Will and Pleasure in two things 1 That by this blood there should be a Political Remission granted unto sinners that they should not die under the sentence of the Law as
things only are good things Nothing is good either in it self nor unto us without them nor but by vertue of what they receive from them There is nothing so but what is made so by Christ and his Grace 3. They are eminently good things These good things which were promised unto the Church from the foundation of the world which the Prophets and wise men of old desired to see The means of our Deliverance from all the evil things which we had brought upon our selves by our Apostasie from God These being evidently the good things intended the Relation of the Law unto them namely that it had the shadow but not the very Image of them will also be apparent The Allusion in my Judgment unto the Art of painting wherein a shadow is first drawn and afterwards a picture to the life or the very Image it self hath here no place nor doth our Apostle any where make use of such curious similitudes taken from things artificial and known to very few Nor would he use this among the Hebrews who of all people were least acquainted with the Art of painting But he declares his intention in another place where speaking of the same things and using some of the same words their sense is plain and determined Col. 2. 17. They are a shadow of things to come but the body is of Christ. They are a shadow of things to come is the same with this The Law had a shadow of good things to come For it is the Law with its ordinances and institutions of worship concerning which the Apostle there discourseth as he doth in this place Now the shadow there intended by the Apostle from whence the Allusion is taken is the shadow of a body in the Light or Sun-shine as the Antithesis declares but the body is of Christ. Now such a shadow is 1. A Representation of the body Any one who beholds it knows that it is a thing which hath no subsistence in it self which hath no use of its own onely it represents the body follows it in all its variations and is inseparable from it 2. It is a just representation of the hody as unto its proportion and dimensions The shadow of any body represents that certain individual body and nothing else It will add nothing unto it nor take any thing from it but without an accidental hinderance is a just representation of it much less will it give an appearance of a body of another form and shape different from that whereof it is the shadow 3. It is but an obscure representation of the body so as that the principal concernments of it especially the vigor and spirit of a living body are not figured nor represented by it Thus is it with the Law or the Covenant of Sinai and all the ordinances of worship wherewith it was attended with respect unto these good things to come For it must be observed that the opposition which the Apostle makes in this place is not between the Law and the Gospel any otherwise but as the Gospel is a full declaration of the Person Offices and Grace of Christ but it is between the Sacrifices of the Law and the Sacrifice of Christ himself Want of this observation hath given us mistaken interpretations of the place This shadow the Law had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having it It obtained it it was in it it was inlaid in it it was of the substance and nature of it it contained it in all that it prescribed or appointed some of it in one part some in another the whole in the whole It had the whole shadow and the whole of it was this shadow It was so 1. Because in the Sanction dedication and confirmation of it by the blood of Sacrifices in the Tabernacle with all its holy utensils in its High Priest and all other Sacred Administrations in its Solemn Sacrifices and Services it made a Representation of good things to come This hath been abundantly manifested and proved in the Exposition of the foregoing Chapter And according unto the first property of such a shadow without this use it had no bottom no foundation no Excellency of its own Take out the significancy and Representation of Christ his Offices and Grace out of the Legal Institutions and you take from them all impressions of Divine Wisdome and leave them useless things which of themselves will vanish and disappear And because they are no more now a shadow they are absolutely dead and useless 2. They were a just Representation of Christ only the second property of such a shadow They did not signify any thing more or less but Christ himself and what belongs unto him He was the Idea in the mind of God when Moses was charged to make all things according to the pattern shewed him in the Mount And it is a blessed view of Divine Wisdome when we do see and understand aright how every thing in the Law belonged unto that shadow which God gave in it of the substance of his counsel in and concerning Jesus Christ. 3. They were but an obscure Representation of these things which is the third property of a shadow The Glory and efficacy of these good things appeared not visible in them God by these means designed no further Revelation of them unto the Church of the Old Testament but what was in Types and Figures which gave a shadow of them and no more Secondly this being granted unto the Law there is added thereunto what is denied of it wherein the Argument of the Apostle doth consist It had not the very Image of the things The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned The negation is of the same whereof the concession was made the grant being in one sence and the denial in another It had not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Image it self That is it had not the things themselves For that is intended by this Image of them And the Reasons why I so interpret the words are these 1. Take the Image onely for a clear expresse delineation and description of the things themselves as is generally conceived and we invalidate the Argument of the Apostle For he proves that the Law by all its Sacrifices could not take away Sin nor perfect the Church because it had not this Image But suppose the Law to have had this full and clear description and delineation of them were it never so lively and compleat yet could it not by its Sacrifices take away sin Nothing could do it but the very substance of the things themselves which the Law had not nor could have 2. Where the same Truth is declared the same things are expresly called the body and that of Christ that is the substance of the things themselves and that in opposition unto the shadow which the Law had of them as it is here also Col. 2. 17. Which are a shadow of things to come but the body
〈◊〉 Iisdem Sacrificiis iis ipsis hostiis or Sacrificiis Our Translation rendereth not the Emphasis of the Expression Iis hostiis quas quotannis with the same Sacrifices or those Sacrifices which were of the same kind and nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in our Translation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is with those Sacrifices the Article being demonstrative The same not individually the same for they were many and offered often or every year when a Sacrifice was offered again materially the same But they were of the same kind They could not by the Law offer a Sacrifice of one kind one year and a Sacrifice of another the next But the same Sacrifices in the substance and essence in their matter and manner were annually repeated without variation or alteration And this the Apostle urgeth to shew that there was no more in any one of them than in another and what one could not do could not be done by its Repetition for it was still the same Great things were effected by these Sacrifices By them was the first Covenant consecrated and confirmed By them was Attonement and Expiation of sin made that is Typically and declaratively By them were the Priests themselves dedicated unto God By them were the people made holy Wherefore this impotency being ascribed unto them it absolutely concludes unto the whole Law with all other Priviledges and Duties of it 2. He describes them from the time and season of their Offering It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yearly every year year by year It is hence manifest what Sacrifices he principally intends namely the Anniversary Sacrifices of Expiation when the High Priest entred into the most holy place with blood Levit. 16. And he instanceth therein not to exclude other Sacrifices from the same censure but as giving an instance for them all in that which was most solemn had the most eminent effects at once respecting the whole Church and that which the Jews principally trusted unto Had he mentioned Sacrifices in general it might have been replyed that although the Sacrifices which were daily offered or those on especial occasions might not perfect the Worshippers at least not the whole congregation but yet the Church it self might be perfected by that great Sacrifice which was offered yearly with the blood whereof the High-Priest entred into the presence of God Accordingly the Jews have such a Saying among them that on the day of expiation all Israel was made as righteous as in the day wherein man was first created But the Apostle applying his argument unto those Sacrifices and proving their insufficiency unto the end mentioned leaves no reserve unto any thoughts that it might be attained by other Sacrifices which were of another nature and efficacy And besides to give the greater cogency unto his argument he sixeth on those Sacrifices which had the least of what he proves their imperfection by For these Sacrifices were repeated only once a year And if this repetition of them once a year proves them weak and imperfect how much more were those so which were repeated every Day or Week or Month 3. He refers unto the Offerers of those Sacrifices which they offer that is the High-Priests of whom he had treated in the foregoing Chapter And he speaks of things in the present tense The Law cannot which they offer not the Law could not and which they offered The reason hereof hath been before declared For he sets before the Hebrews a Scheme and representation of all their Worship at its first institution that they might discern the Original intention of God therein And therefore he insists only on the Tabernacle making no mention of the Temple So he states what was done at the first giving of the Law and the institution of all its Ordinances of Worship as if it were now present before their eyes And if it had not the power mentioned at their first Institution when the Law was in all its vigor and Glory no accession could be made unto it by any continuance of time any otherwise but in the false Imagination of the people That which remains of the words is an Account of what the Law could not do or effect by its Sacrifices It could not make the comers thereunto perfect for ever There is in the words 1. The Effect denyed 2. The Persons with respect unto whom it is denyed 3. The Limitation of that denyal 1. The Effect denied what it cannot do is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedicate consummate consecrate perfect sanctifie Of the meaning of the word in this Epistle I have spoken often before As also I have shewed at large what that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is which God designed unto the Church in this world wherein it did consist and how the Law could not effect it See the Exposition on chap. 7. v. 11. Here it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 9. 9. perfect as appertaining unto the conscience which is ascribed unto the Sacrifice of Christ v. 14. Wherefore the word principally in this place respects the Expiation of sin or the taking away the guilt of it by Attonement and so the Apostle expounds it in the following verses as shall be declared 2. Those with respect unto whom this power is denyed unto the Law are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say we the comers thereunto Accedentes The expression is every way the same with that of chap. 9. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Worshippers and the comers are the same as is declared v. 2. 3. those who make use of the Sacrifices of the Law in the worship of God who approach unto him by Sacrifices And they are thus expressed by the comers partly from the Original direction given about the observation and partly from the nature of the service it self The first we have Levit. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies to draw nigh to come near with an oblation These are the comers those who draw nigh with and bring their oblations unto the Altar And such was the nature of the Sacrifice it self It consisted in coming with their Sacrifice unto the Altar with the Priests approaching unto the Sacrifice in all which an accesse was made unto God Howbeit the Word here is of a larger signification nor is it to be limited unto them who brought their own Sacrifices but extends unto all that came to attend unto the Solemnity of them whereby according to Gods appointment they had a participation in the benefit of them For respect is had unto the Anniversary Sacrifice which was not brought by any but was provided for all But as the Priests were included in the foregoing words which they offer So by these comers the people are intended for whose benefit these Sacrifices were offered For as was said respect is had unto the great Anniversary Sacrifice which was offered in the Name and on the behalf of the whole congregation
hast thou prepared me As unto the Operation in the production of the Substance of it and the forming its Structure it was the peculiar and immediate work of the Holy Ghost Luk. 1. 35. This work I have at large elsewhere declared Wherefore it is an Article of Faith that the Formation of the Humane Nature of Christ in the Womb of the Virgin was the peculiar Act of the Holy Ghost The Holy taking of this Nature unto himself the Assumption of it to be his own Nature by a Subsistence in his Person the Divine Nature assuming the Humane in the Person of the Son was his own Act alone Yet was the preparation of this Body the work of the Father in a peculiar manner it was so in the Infinitely Wise Authoritative contrivance and ordering of it his Counsel and Will therein being acted by the immediate Power of the Holy Ghost The Father prepared it in the Authoritative Disposition of all things the Holy Ghost actually wrought it and he himself assumed it There was no distinction of time in these distinct actings of the Holy Persons of the Trinity in this matter but only a disposition of Order in their Operation For in the same instant of time this Body was prepared by the Father wrought by the Holy Ghost and assumed by himself to be his own And the actings of the distinct Persons being all the actings of the same Divine Nature Understanding Love and Power they differ not fundamentally and radically but only terminatively with respect unto the work wrought and effected And we may Observe that The Ineffable but yet distinct Operation of the Father Son and Spirit in about and towards the Humane Nature assumed by the Son are as an uncontroulable evidence of their distinct Subsistence in the same Individual Divine Essence so a Guidance unto Faith as unto all their distinct actings towards us in the Application of the work of Redemption unto our Souls For their actings towards the Members is in all things conform unto their acting towards the Head And our Faith is to be directed towards them according as they act their Love and Grace distinctly towards us VERSE 6 7. In Burnt Offerings and Sacrifices for Sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy Will O God TWo things are asserted in the Foregoing Verse in general 1. The Rejection of Sacrifices for the end of the compleat Expiation of Sin 2. The Provision of a new way or means for the accomplishment of that end Both these things are spoken unto apart and more distinctly in these two verses The former ver 6. the latter ver 7. Which we must also open that they may not appear a needless repetition of what was before spoken Ver. 6. He reassumes and farther declares what was in general before affirmed ver 5. Sacrifice and Offering thou wouldst not Hereof we have yet a farther Confirmation and Explication which it stood in need of For notwithstanding that General assertion two things may yet be enquired about 1. What were those Sacrifices and Offerings which God would not For they being of various sorts some of them only may be intended seeing they are only mentioned in general 2. What is meant by that Expression that God would them not seeing it is certain that they were appointed and commanded by him Wherefore our Lord Jesus Christ whose words in the Psalm these are doth not only reassert what was spoken before in general but also gives a more particular account of what Sacrifices they were which he intended And two things he declares concerning them 1. That they were not such Sacrifices as Men had found out and appointed Such the World was filled withal which were offered unto Devils and which the people of Israel themselves were addicted unto Such were their Sacrifices unto Baal and Moloch which God so often complaineth against and detesteth But they were such Sacrifices as were appointed and commanded by the Law Hence he expresseth them by their Legal Names as the Apostle immediately takes notice they were Offered by the Law ver 8. 2. He shews what were those Sacrifices appointed by the Law which in an especial manner he intended and they were those which were appointed for the Legal and Typical Expiation of Sin The general names of them in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The First was the general name of all Victims or Sacrifices by Blood the other of all Offerings of the Fruits of the Earth as Flower Oyl Wine and the like For herein respect is had unto the general design of the Context which is the removal of all Legal Sacrifices and Offerings of what sort soever by the Coming and Office of Christ. In compliance therewith they are expressed under these two general names which comprehend them all But as unto the especial Argument in hand it concerns only the Bloody Sacrifices Offered for the Attonement of Sin which were of the First sort only or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this kind of Sacrifices whose incompetency to Expiate Sin he declares are referred unto Two Heads 1. Burnt Offerings In the Hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Singular Number which is usually rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Plural and Sacrifices of this kind were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ascensions from their Adjunct the rising up or ascending of the Smoak of the Sacrifices in their Burning on the Altar a Pledge of that sweet savour which should arise unto God above from the Sacrifice of Christ here below And sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firings from the way and means of their Consumption on the Altar which was by fire And this respects both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the continual Sacrifice Morning and Evening for the whole Congregation which was a Burnt Offering and all those which on especial occasions were offered with respect unto the Expiation of Sin 2. The other Sort is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or concerning Sin For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Verb in Kal signifieth to Sin and in Piel to expiate Sin Hence the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both those Senses and where it is to be taken in either of them the circumstances of the Text do openly declare Where it is taken in the latter Sense the Greek renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice for Sin which expression is retained by the Apostle Rom. 5. 3. and in this place And the Sacrifices of this kind were of two sorts or this kind of Sacrifices had a double use For 1. The great Anniversary Sacrifice of Expiation for the Sins of the whole Congregation Levit. 26. was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sin Offering 2. The same kind of Offering was also
own Intention and Resolution to comply with his Will in Order unto another way of Attonement for Sin Lo I come to do thy Will O God which words have been opened before In the last place he declares what was intimated and signified in this Order of those things being thus spoken unto Sacrifices on the one hand which was the First and the coming of Christ which was the Second in this Order and Opposition It is evident 1. That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh away the First do intend Sacrifices and Offerings But he did not so do it immediately at the speaking of these words for they continued for the space of some Hundreds of years afterwards but he did so declaratively as unto the Indication of the time namely when the Second should be introduced 2. The end of this removal of the First was the establishment of the Second This Second say some is the Will of God but the Opposition made before is not between the Will of God and the Legal Sacrifices but between those Sacrifices and the coming of Christ to do the Will of God Wherefore it is the way of the Expiation of Sin and of the compleat Sanctification of the Church by the Coming and Mediation and Sacrifice of Christ that is this Second the thing spoken of in the Second place this God would establish approve confirm and render unchangeable As all things from the beginning made way for the coming of Christ in the minds of them that did believe so every thing was to be removed out of the way that would hinder his coming and the discharge of the work he had undertaken Law Temple Sacrifices must all be removed to give way unto his coming So is it testified by his fore-runner Luke 3. 4. As it is written in the Book of the words of Isaiah the Prophet saying the Voice of one crying in the Wilderness prepare ye the way of the Lord make his Paths straight and the rough Ways shall be made smooth and all flesh shall see the Salvation of God So it must be in our own Hearts all things must give way unto him or he will not come and take his Habitation in them VERSE 10. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all From the whole Context the Apostle makes an Inference which is comprehensive of the Substance of the Gospel and the description of the Grace of God which is established thereby Having affirmed in Christs own words that he came to do the Will of God he shews what was that Will of God which he came to do what was the design of God in it and the effect of it and by what means it was accomplished which things are to be enquired into As 1. What is the Will of God which he intends By which Will. 2. What was the design of it what God aimed at in this act of his Will and what is accomplished thereby We are sanctified 3. The way and means whereby this effect proceedeth from the Will of God namely through the Offering of the Body of Jesus Christ in opposition to Legal Sacrifices 4. The manner of it in opposition unto their Repetition it was once for all But the sense of the whole will be more clear if we consider the end aimed at in the first place namely the Sanctification of the Church And sundry things must be observed concerning it 1. That the Apostle changeth his Phrase of Speech into the first person we are Sanctified that is all those Believers whereof the Gospel Church-State was constituted in opposition unto the Church-State of the Hebrews and those that did adhere unto it so he speaks before as also Chap. 4. 3. We who have believed do enter into Rest. For it might be asked of him you that thus overthrow the Efficacy of Legal Sacrifices what have you your selves attained in your relinquishment of them We have saith he that Sanctification that Dedication unto God that Peace with him and that Expiation of Sin that all those Sacrifices could not effect And observe 1. Truth is never so effectually declared as when it is confirmed by the experience of its Power in them that believe it and make profession of it This was that which gives them the confidence which the Apostle exhorts them to hold fast and firm unto the end 2. It is an Holy Glorying in God and no unlawful boasting for Men openly to profess what they are made partakers of by the Grace of God and Blood of Christ. Yea it is a necessary duty for Men so to do when any thing is set up in competition with them or opposition unto them 3. It is the best security in differences in and about Religion such as these wherein the Apostle is ingaged the greatest and highest that ever were when Men have an Internal Experience of the Truth which they do profess 2. The words he useth are in the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and relate not only unto the things but the time of the Offering of the Body of Christ. For although all that is intended herein did not immediately follow on the Death of Christ yet were they all in it as the Effects in their proper cause to be produced by virtue of it in their times and seasons and the principal effect intended was the immediate consequent thereof 3. This end of God through the Offering of the Body of Christ was the Sanctification of the Church we are Sanctified The principal Notion of Sanctification in the New Testament is the effecting of real Internal Holiness in the persons of them that do believe by the change of their Hearts and Lives But the word is not here so to be restrained nor is it used in that sence by our Apostle in this Epistle or very rarely It is here plainly comprehensive of all that he hath denied unto the Law Priest-hood and Sacrifices of the Old Testament with the whole Church-State of the Hebrews under it and the effects of their Ordinances and Services As 1. A compleat Dedication unto God in Opposition unto the Typical one which the people were partakers of by the sprinkling of the Blood of Calves and Goats upon them Exod. 24. 2. A compleat Church-state for the Celebration of the Spiritual Worship of God by the Administration of the Spirit wherein the Law could make nothing perfect 3. Peace with God upon a full and perfect Expiation of Sin which he denies unto the Sacrifices of the Law ver 1 2 3 4. 4. Real Internal purification or sanctification of our Natures and Persons from all inward Filth and Defilement of them which he proves at large that the Carnal Ordinances of the Law could not effect of themselves reaching no farther than the Purification of the Flesh. 5. Hereunto also belong the priviledges of the Gospel in Liberty Boldness immediate Access unto God the means of that Access by Christ our High-Priest
all of them because that they should not defeat any one end of his Mediation And he maketh continual instances as he pleases of his Power over them in the visible Destruction of some of his most principal and implacable Enemies And Secondly it will be compleat at the last day when all these Enemies shall be utterly destroyed 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until here hath respect unto both these the Gradual and Final destruction of all the Enemies of Christ. 5. This Christ is said to expect henceforth expecting Expectation and Waiting are improperly ascribed to Christ as they are in the Scripture unto God himself so far as they include hope or incertainty of the event or a desire of any thing either as to matter manner or time otherwise than as they are foreknown and determined But it is the rest and complacency of Christ in the faithfulness of Gods promises and his infinite Wisdom as unto the season of their accomplishment that is intended He doth not so expect these things as though there were any thing wanting to his own blessed Glory Power or Authority until it be actually and compleatly finished but saith the Apostle as to what remains to the Lord Christ in the discharge of his Office he henceforth is no more to Offer to Suffer no more to Dye no more to do any thing for the Expiation of Sin or by way of Sacrifice all this being absolutely and compleatly perfected he is for ever in the enjoyment of the Glory that was set before him satisfied in the Promises the Power and Wisdom of God for the compleat effecting of his Mediatory Office in the Eternal Salvation of the Church and by the conquest and destruction of all his and their Enemies in their proper times and seasons for it And from this Interpretation of the words we may take these Observations 1. It was the entrance of Sin which raised up all our Enemies against us From thence took they their Rise and Beginning as Death the Grave and Hell some that were friendly before became our Enemies thereon as the Law and some that had a Radical Enmity got power thereby to Execute it as the Devil The state in which we were created was a state of Universal peace all the strife and contention rose from Sin 2. The Lord Christ in his ineffable Love and Grace put himself between us and all our Enemies and took into his breast all their Swords wherewith they were armed against us so they are his Enemies 3. The Lord Christ by the Offering of himself making peace with God ruined all the Enmity against the Church and all the Enemies of it For all their power arose from the just displeasure of God and the Curse of his Law 4. It is the Foundation of all consolation to the Church that the Lord Christ even now in Heaven takes all our Enemies to be his in whose destruction he is infinitely more concerned than we are 5. Let us never esteem any thing or any person to be our Enemy but only so far and in what they are the Enemies of Christ. 6. It is our Duty to conform our selves to the Lord Christ in a quiet expectancy of the ruin of all our spiritual Adversaries 7. Envy not the Condition of the most Proud and Cruel Adversaries of the Church for they are absolutely in his power and shall be cast under his Footstool at the appointed season VERSE 14. For by one Offering he hath perfected for ever them that are sanctified The Apostle 1. Gives the great Reason of this State of things with reference unto the Lord Christ in the discharge of his Office namely that he did not repeat his Offering as the Priests under the Law did theirs every year and every day that he is sate down at the Right Hand of God expecting his Enemies to be made his Footstool wherein they had no share after their Oblations And this is because by one Offering he hath for ever perfected them that are Sanctified This being done there is no need of any daily Sacrifice nothing that should detain the Lord Jesus out of the possession of his Glory So the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for inferrs a Reason in these words of all that was assigned before unto him in opposition unto what was done by the Priests of the Law it was by one Offering 2. What he did so effect which rendered all future Offerings and Sacrifices impossible He hath perfected for ever them that are Sanctified For the First what he did of the Nature of the thing spoken of was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one Offering as what the Priests of old did was also by Offerings and Sacrifices The Eminency of this Offering the Apostle had before declared which here he referrs unto it was not of Bulls or Goats but of himself he Offered himself to God of his Body that is his whole Humane Nature And this Offering as he had observed before was only once Offered in the mention whereof the Apostle includes all the opposition he had made before between the Offering of Christ and those of the Priests as to its Worth and Dignity 3. That which is effected hereby is that he perfected for ever them that are Sanctified those on whom his work is effected are thereby Sanctified They that are Dedicated unto God those who are Sanctified or Purged by virtue of this Sacrifice unto them all the other effects are confined First to Sanctifie them then to perfect them was the design of Christ in Offering of himself which he purposed not for all Men Universally So in the Foundation of the Church of Israel they were first Sanctified and Dedicated unto God in and by the Sacrifices wherewith the Covenant was Confirmed Exod. 24. and afterwards were perfected so far as their condition was capable thereof in the prescription of Laws and Ordinances for their Church-State and Worship The word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was used before He hath brought them into the most perfect and consummate Church-state and Relation unto God as unto all his Worship that the Church is capable of in this World It is not an absolute subjective virtual internal perfection of Grace that is intended the word signifies not such a perfection made perfect nor is ever used to that purpose nor is it the perfection of Glory for he treats of the present Church-state of the Gospel in this World But it is a state and condition of that Grace and those priviledges which the Law Priests and Sacrifices could never bring them unto He hath by his one Offering wrought and procured for them the compleat pardon of Sin and peace before God thereon that they should have no more need of the Repetition of Sacrifices he hath freed them from the Yoke of Carnal Ordinances and the Bondage which they were kept in by them prescribing unto them an Holy Worship to be performed with boldness in the presence of
God by an entrance into the Holy Place He hath brought them into the last and best Church-state the highest and nearest Relation unto God that the Church is capable of in this World or the Glory of his Wisdom and Grace hath Assigned unto it And this he hath done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever so as that there shall never be any Alteration in that Estate whereunto he hath brought them nor any Addition of Priviledge or Advantage be ever made unto it 1. There was a Glorious Efficacy in the One Offering of Christ. 2. The end of it must be effectually accomplished towards all for whom it was Offered or else it is inferiour unto the Legal Sacrifices for they attained their proper end 3. The Sanctification and Perfection of the Church being that end designed in the Death and Sacrifice of Christ all things necessary unto that end must be included therein that it be not frustrate VERSE XV XVI XVII XVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 15 16 17 18. Whereof the Holy Ghost also is a witness to us For after that he had said before This is the Covenant that I will make with them after those days saith the Lord I will put my Laws into their Hearts and in their Minds will I write them And their Sins and Iniquities will I remember no more Now where remission of these is there is no more Offering for Sin THe Foundation of the whole preceeding Discourse of the Apostle concerning the Glory of the Priest-hood of Christ and the Efficacy of his Sacrifice was laid in the Description of the New Covenant whereof he was the Mediator which was Confirmed and Ratified by his Sacrifice as the Old Covenant was by the Blood of Bulls and Goats Chap 8. 10 11 12 13. Having now abundantly proved and demonstrated what he designed concerning them both his Priest-hood and his Sacrifice he gives us a Confirmation of the whole from the Testimony of the Holy Ghost in the description of that Covenant which he had given before And because the Crisis which he had brought his Argument and Disputation unto was that the Lord Christ by reason of the dignity of his Person and Office with the everlasting Efficacy of his Sacrifice was to Offer himself but once which virtually includes all that he had before taught and declared including in it an immediate Demonstration of the insufficiency of all those Sacrifices which were often repeated and consequently their removal out of the Church he returns unto those words of the Holy Ghost for the proof of this particular also And he doth it from the Order of the words used by the Holy Ghost as he had Argued before from the Order of the words in the Psalmist ver 8 9. Wherefore there is an Ellipsis in the words which must have a supplement to render the sense perfect For unto that proposition after he had said before ver 11. with what follows ver 16. There must be added in the beginning of the 17. Verse He said after he had said or spoken of the Internal Grace of the Covenant he said this also that their Sins and Iniquities he would remember no more For from these words doth he make his Conclusive inference ver 18. which is the sum of all that he designed to prove There is in the words 1. The Introduction of the Testimony insisted on The Holy Ghost also is a witness unto us The Hebrews might Object unto him as they were ready enough to do it that all those things were but his own Conclusions and Arguings which they would not acquiesce in unless they were Confirmed by Testimonies of the Scripture And therefore I did observe in my First Discourses on this Epistle that the Apostle dealt not with these Hebrews as with the Churches of the Gentiles namely by his Apostolical Authority For which cause he prefixed not his Name and Title unto it But upon their own acknowledged Principles and Testimonies of the Old Testament so manifesting that there was nothing now proposed unto them in the Gospel but that which was foretold promised and represented in the Old Testament and was therefore the Object of the Faith of their Fore-fathers The same way doth he here proceed in and call in the Testimony of the Holy Ghost bearing witness unto the things that he had taught and delivered And there is in the words 1. The Author of this Testimony that is the Holy Ghost and it is ascribed unto him as all that is written in the Scripture is so not only because Holy Men of Old wrote as they were acted by him and so he was the Author of the whole Scripture but because also of his Presence and Authority in it and with it continually Hence whatever is spoken in the Scripture is and ought to be unto us as the immediate Word of the Holy Ghost he continues therein to speak unto us and this gives the reason of 2. The manner of his speaking in this Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he bears witness to us he doth it actually and constantly in the Scriptures by his Authority therein And he doth so unto us that is not unto us only who Preach and Teach those things not unto the Apostles and other Christian Teachers of the Gospel but unto all of us of the Church of Israel who acknowledge the Truth of the Scriptures and own them as the Rule of our Faith and Obedience So doth he often joyn himself unto them to whom he wrote and spake of by reason of the common alliance between them as Hebrews see Chap. 2. 3. and the Exposition of that place This is that which the Holy Ghost in the Scripture testifies unto us all which should put an end unto all controversies about those things Nothing else is taught you but what is testified before hand by God himself 1. It is the authority of the Holy Ghost alone speaking unto us in the Scripture whereinto all our Faith is to be resolved 2. We are to propose nothing in the Preaching and Worship of the Gospel but what is testified unto by the Holy Ghost not traditions not our own reasons and inventions 3. When an important Truth consonant unto the Scripture is declared it is useful and expedient to confirm it with some express Testimony of Scripture Lastly the manner of the Expression is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even also the Holy Spirit himself For herein we are directed unto his Holy Divine person and not an External Operation of Divine Power as the Socinians dream It is that Holy Spirit himself that continueth to speak to us in the Scripture That 's the First thing in the Introduction of the Testimony 2. There are two things in this Testimony of the Holy Ghost The 1. is the matter or substance of it 2. The Order of the things contained in it or spoken by him The Introduction of the former is in the words we have spoken unto that of the
Math. 24. 29 30 31. 2 Pet. 3. 10 11 12. This Indignation to be executed by fire is described in the last place by its efficacy and effects It is the fire that shall devour or eat up the adversaries The expression is taken from Isa. 26. 11. For the fire of thine Enemies is there not that which the Enemies burn with but wherewith they shall be burned Concerning the Efficacy and effect of this fire we may consider 1. The Seasons of its application unto this effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Object of it the adversaries 3. The way of its operation it shall devour them 1. It shall do so it is not yet come to the effect it is future Hence many of them despised it as that which would never be 2 Pet. 3. 3 4 5 6. But there are three things intimated in this word 1. That it was in procinctu in readiness not yet come but ready to come so is the word used to express that which is future but ready to make its entrance 2. That it is certain it shall and will be whatever appearances there are of its turning aside and mens avoiding of it it will come in its proper season so speaks the Prophet in a like case Hab. 2. 3. 3. The foundation of the Certainty of the coming of this fiery Indignation is the irreversible Decree of God accompanied with righteousness and the measures which infinite Wisdom gave unto his Patience This was the unavoidable season that was approaching when the adversaries had fill'd up the measure of their sin and Gods Providence had saved the Elect from this day to come I. There is a determinate time for the accomplishment of all Divine threatnings and the inflicton of the severest Judgments which no men can abide or avoid He hath appointed a day wherein he will judge the World So at present there is a sort of men whose damnation sleepeth not concerning whom he hath sworn that Time shall be no more which is the present State of the Antichristian World II. The certain determination of Divine Vengeance on the Enemies of the Gospel is a Motive unto holiness a supportment under sufferings in them that believe Lift up your heads know your Salvation is nigh at hand what manner of persons ought we to be See 2 Thes. 1. 7 8 9 10. 2. There is a description of those on whom this fiery indignation shall have its effects and 't is the Adversaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He doth not say those that believe not and obey not the Gospel as he doth elsewhere when he treats absolutely of the day of Judgment as in that place 2 Thes. 1. 8 9. now mentioned but it confines them unto those that are Adversaries who from a contrary principle set themselves against the Lord Christ and the Gospel This is the peculiar description of the unbelieving Jews at that time they did not only refuse the Gospel through unbelief but were acted by a principle of opposition thereunto not only as unto themselves but as unto others even the whole world so is their State described 1 Thes. 2. 15 16. Who both killed the Lord Jesus and their own Prophets and have persecuted us and they please not God and are contrary unto all men forbidding us to speak to the Gentiles that they might be saved to fill up their sin always for the wrath is come upon them unto the uttermost They laid the foundation of this Enmity in Killing the Lord Jesus but they rested not therein they continued in their unbelief adhering to their old Judaism and their sins therein Nor did they rest there but persecuted the Apostles drove them out from amongst them and all that preached the Gospel and this not only with respect unto themselves alone and those of their own Nation but they set themselves with fury all the World over against the Preaching of the Gospel unto the Gentiles and that of cursed malice that they might not be saved See instances of this Rage Acts 13. 45. Chap. 22. 22 23. They were properly the Adversaries whom the Apostle intends and therefore the Judgment which was peculiar unto them and their sins in that fearful temporal destruction which did then approach is intended herein as well as the Equity of the sentence is extended to the general Destruction of all Unbelievers at the last day I. The highest aggravations for the greatest sins is when men out of a contrary principle of Superstition and Error do set themselves maliciously to oppose the Doctrine and Truth of the Gospel with respect unto themselves and others II. There is a time when God will make demonstrations of his Wrath and displeasure against all such Adversaries of the Gospel as shall be pledges of his Eternal Indignation He will one day deal so with the Antichristian persecuting World 3. What is the Effect of this fiery indignation against those adversaries It shall eat them up or devour them The expression is Metaphorical taken from the nature and efficacious operation of fire it eats devours swallows up and consumes all combustible matter that it is applyed unto or is put into it That intended is destruction inevitable unavoidable and terrible in the manner of it See Mal. 4. 1. whence those expressions are taken Only the similitude is not to be extended beyond the proper intention of it For fire doth so consume and devour what is put into it as that it destroys the substance and being thereof that it shall be no more It is not so with the fiery indignation that shall consume or devour the Adversaries at the last day It shall devour them as to all happiness all blessedness all hopes comforts and relief at once but it shall not at once utterly consume their Being This is that which this fire shall Eternally prey upon and never utterly consume But if we make the application of it unto the temporal destruction that came upon them the similitude holds throughout for it utterly consumed them and devoured them and all that belonged unto them in this World they were devoured by it The dread and terror of Gods final Judgments against the Enemies of the Gospel is in it self inconceivable and only shadowed out by things of the greatest dread and terror in the World Whence it is so I shall now declare VERSE XXVIII XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 28 29. He that despised Moses Law dyed without mercy under two or three Witnesses Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God and counted the Blood of the Covenant wherewith he was Sanctified an unholy thing and hath done despight unto the Spirit of Grace THe Apostle confirms what he had spoken of the fore and certain destruction of Apostates from the Gospel by an Argument à comparatis and à minori ad majus that is by the consideration of the two states of the Church
which he had all along compared and expressed Wherefore to convince the Hebrews not only of the certainty and severity of the Judgment declared but also of the Equity and Righteousness of it he proposeth unto them the consideration of Gods constitution of punishment under the Old Testament with respect unto the Law of Moses which they could not deny to be Just and Equal Ver. 28. he lays down the matter of fact as it was Stated under the Law Wherein there are three things 1. The sin whereunto that of Apostasie from the Gospel is compared He that despised Moses Law 2. The Punishment of that sin according to the Law he that was guilty of it dyed without Mercy 3. The way whereby according unto the Law his sin was to be charged on him it was under two or three Witnesses Unto the first two things did concur 1. It was such a sin as by the Law was capital as Murder Adultery Incest Idolatry Blasphemy and some others Concerning them it was provided in the Law that those who were guilty of them should be put to Death God alone by vertue of his Soveraignty could dispense with the Execution of this sentence of the Law as he did in the case of Lavid 2 Sam. 12. 13. but as unto the people they were prohibited on any account to dispense with it or forbear the Execution of it Numb 35. 31. 2. It was required that he did it presumptuously or with an high hand Ex. 21. 14. Numb 15. 30 31. Deut. 17. 12. He that was thus guilty of sin in sinning is said to despise Moses Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abolish it to render it useless that is in himself by contempt of the Authority of it or the Authority of God in it And it is called a contempt and abolishing of the Law as the word signifies 1. Because of Gods indulgence unto them therein For although the general sentence of the Law was a Curse wherein death was contained against every Transgression thereof Deut. 29. yet God had ordained and appointed that for all their sins of Ignorance Infirmity or surprisals by Temptations an Attonement should be made by Sacrifice whereon the guilty were freed as unto the terms of the Covenant and restored to a right unto all the Promises of it Wherein they would not abide in those Terms and Conditions of the Covenant but transgress the bounds annext to them it was a contempt of the whole Law with the wisdom goodness and authority of God therein 2. They rejected all the Promises of it which were given exclusively unto such sins nor was there any way appointed of God for their recovery unto an interest in them Hereby they made themselves Lawless Persons contemning the Threatnings and despising the Promises of the Law which God would not bear in any of them Deut. 29. 18 19 20 21. It is the contempt of God and his Authority in his Law that is the Gall and Poyson of sin This may be said in some measure of all voluntary sins and the more there is of it in any sin the greater is their guilt and the higher is their aggravation who have contracted it But there is a degree hereof which God will not bear with namely when this presumptuous contempt hath such an influence into any sin as that no ignorance no infirmity no special temptation can be pleaded unto the extenuation of it I obtained mercy because I did it ignorantly in unbelief And sundry things are required hereunto 1. That it be known unto the sinner both in point of right and fact to be such a sin as whereunto the penalty of death without dispensation was annexed 2. That therefore the sence of God in the Law be suggested unto the soul in and by the ordinary means of it 3. That the Resolution of continuing in it and the perpetration of it doth prevail against all convictions and fear of punishment 4. That Motives unto the contrary with reluctancies of Conscience be stifled or overcome These things rendered a sinner presumptuous or caused him to sin with an high hand under the Law Whereunto the Apostle adds in the next verse the peculiar aggravations of sin against the Gospel This it is to despise the Law of Moses as it is explained Numb 15. 30 31. 2. The Punishment of this sin or of him that was guilty of it was that he died without mercy He died that is he was put to death not alvaies it may be de facto but such was the constitution of the Law he was to be put to death without mercy There were several waies of inflicting Capital punishments appointed by the Law as hanging on a Tree burning and stoning Of all which and the application of them unto particular Cases I have given a description in the Exercitations unto the first Volume of these Commentaries And it is said that he dyed without mercy not only because there was no allowance for any such mercy as should save and deliver him but God had expresly forbidden that either mercy or compassion should be shewed in such cases Deut. 13. 6 7 8 9. Deut. 19. This is expresly added unto the highest instance of despising the Law namely the decalogue in the foundation of it whereon all other precepts of the Law were built and that which comprised a total Apostacy from the whole Law Wherefore I doubt not but the Apostle had an especial respect unto that sin in its punishment which had a compleat parallel with that whose hainousness he would represent However When the God of mercies will have men shew no mercy as in the Temporal punishment he can and will upon repentance shew mercy as to Eternal punishment For we dare not condemn all unto Hell which the Law condemned as unto temporal punishment 3. The way of Execution of this Judgment it was not to be done under two or three witnesses that is that were so of the fact and crime The Law is express in this case Deut. 17. 6. Chap. 19. 13. Numb 35. 30. Although God was very severe in the prescription of these Judgments yet he would give no advantage thereby unto wicked and malicious persons to take away the lives of innocent men He rather chose that those who were guilty should through our weakness go free for want of evidence against them than that innocence should be exposed unto the malice of one single testimony or witness And such abhorrency God had of false witnesses in criminal Causes as that which is most contrary unto his Righteousness in the Government of the world as that he established a Lex talionis in this case alone that a false witness should suffer the utmost of what he thought and contrived to bring on another The Equity of which Law is still continued in force as suitable to the Law of Nature and ought to be more observed than it is Deut. 19. 16 17 18 19 20 21. On this Proposition of
yet continued obstinate in this Perswasion That the Law of Moses was yet to continue in force Acts 20. 21. And with this Opinion some of them troubled the Peace and hindred the Edification of the Churches called from among the Gentiles as hath been at large elsewhere declared This matter therefore which the Apostle now entreth upon was to be managed with care and diligence This he enters upon in this Verse being a Transition from one point unto another having made way for his intentions in the verse foregoing That which hitherto he hath insisted on in this Chapter is the Excellency of the Priesthood of Christ above that of the Law manifested in the Representation made of it by Melchisedec In the pursuit of his Argument unto that purpose he proves that the Aaronical Priesthood was to be abolished because after its Institution there was a Promise of the Introduction of another wherewith it was inconsistent And herein observing the strict Conjunction that was between that Priesthood and the Law with their mutual dependance on one another he proves from thence that the Law it self was also to be abolished Herein therefore lay the Principal Design of the Apostle in this whole Epistle For the Law may be looked on under a double consideration 1. As unto what the Jews in that degenerate state of the Church obstinately looked for from it 2. As unto what it did really require of them whilst it stood in force and power And under both these Considerations it was utterly inconsistent with the Gospel The Jews at that time expected no less from it than Expiation of Sin by its Sacrifices and Justification by the works of it It is true they looked for these things by it unjustly seeing it promised no such thing nor was ever ordained unto any such purpose but yet these things they looked for and were resolved so to do until the Law should be removed out of the way And it is evident how inconsistent this is with the whole work of the Mediation of Christ which is the sum and substance of the Gospel But suppose they looked not absolutely for Attonement and Justification by the Sacrifices and VVorks of the Law yet the continuance of their observance was repugnant unto the Gospel For the Lord Christ by the One Offering of himself had made perfect Attonement for Sin so that the Sacrifices of the Law could be of no more Use or Signification And the continuance of them wherein there was renewed mention of the Expiation of Sin did declare that there was not a perfect Expiation already made which over-throws the Efficacy and Virtue of the Sacrifice of Christ. Even as the daily repetition of a Sacrifice in the Mass continueth to do Again VVhereas the Lord Christ by his Obedience and Righteousness had fulfilled the Law and was become the End of it for Righteousness unto them that do Believe the seeking after Justification as it were by the Works of the Law was wholly repugnant thereunto And in the next place the Law may be considered as it prescribed a way of Worship in its Ordinances and Institutions which God doth accept This the People were indispensably obliged unto whilst the Law stood in force But in the Gospel our Lord Jesus Christ had now appointed a new Spiritual Worship suited unto the Principles and Grace thereof And these were so inconsistent as that no Man could at once serve these two Masters VVherefore the whole Law of Moses as given unto the Jews whether as used or abused by them was repugnant unto and inconsistent with the Gospel and the Mediation of Christ especially his Priestly Office therein declared Neither did God either design appoint or direct that they should be co-existent If then the Law continue in its force and have Power to oblige the Consciences of Men and is still so to abide there is neither room nor place for Christ and his Priesthood in the Church nor indeed for the Discharge of his other Offices And this opposition between the Law and the Gospel VVorks and Grace our own Righteousness and that of Christ our Apostle doth not only grant but vehemently urge in all his Epistles allowing none to suppose that they may have both these strings unto their Bow One of them he is peremptory that all Mankind must betake themselves unto Here the Jews were entangled and knew not what to do The greatest part of them adhered unto the Law with an utter rejection of the Gospel and the Author of it perishing in their Unbelief Others of them endeavoured to make a composition of these things and retaining of Moses they would admit of Christ and the Gospel also And this the Holy Ghost in the Apostles did for a while bear withal But now whereas the whole Service of the Tabernacle was of it self fallen down and become as Useless so of no Force its Obliging Power ceasing in its Accomplishment by Christ and whereas the Time was drawing near wherein God by his Providence would utterly remove it the inconsistency of it with the Gospel-state of the Church was now fully to be declared This therefore our Apostle grants that there was such a Repugnancy between the Law and the Gospel as unto the Ends of Righteousness and Divine Worship as that one of them must of Necessity be parted withal Wherefore the whole Controversie turning on this hinge it was highly incumbent on him to manifest and prove that the Law did now cease according unto the Appointment of God and that God had of old designed fore-told and promised that so it should do and be abolished upon the Introduction of that which was the End and Substance of it And this I look upon as the greatest Trial the Faith of Men ever had in the concerns of Religion namely to believe that God should take away abolish and leave as dead and useless that whole System of Solemn Worship which he had appointed in so Glorious a manner and accepted for so many Generations But yet as we are to acquiesce in the Soveraign pleasure of God made known by Revelation against all Reasonings of our own whatsoever So it must be confessed that Faith was greatly bespoken and prepared by the Nature End and Use of all those Institutions which more than intimated that they were appointed only for a time and served to introduce a more Glorious Dispensation of Divine Wisdom and Grace The Proof therefore of the utter Cessation of the Law the Apostle enters upon by the Invincible Argument whose Foundation or Proposition is laid in this verse and the especial parts of it are explained confirmed and vindicated in those that follow And in his ensuing Discourse his Principal Design is to prove That the Church is so far from being a loser or disadvantaged by this Change as that she receiveth thereby the highest Priviledge and greatest Blessing that in this World she is capable of In the words of this verse there is a Supposition of the
been unto the People like that given to Ezekiel that was written within and without and there was written therein Lamentations and Mourning and Woe Chap. 2. 10. Nothing but Curse and Death could they expect from it But the Sprinkling of it with blood as it lay upon the Altar was a Testimony and Assurance that Attonement should be made by blood for the sins against it which was the Life of the things 2 The Book in it self was Pure and Holy and so are all Gods Institutions but unto us every thing is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood because of the Uncleannesses of the People in their Transgressions Levit. 16. Wherefore on both these accounts it was necessary that the Book it self should be sprinkled The blood thus sprinkled was mingled with water The natural Reason of it was as we observed to keep it fluid and aspersible But there was a Mystery in it also That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant it is the Apostle's Design to declare And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced For the Mystery thereof was very great Hence that Apostle which saw it and bare Record of it in particular Joh. 19. 34 35. affirms likewise that he came by water and blood and not by blood only 1 Epist. chap. 5. ver 6. He came not only to make Attonement for us with his blood that we might be justifyed but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water For the Sprinkler it self composed of Scarlet wool and Hyssop I doubt not but that the Humane Nature of Christ whereby and through which all Grace is communicated unto us for of his fulness we receive and Grace for Grace was signified by it But the Analogie and Similitude between them are not so evident as they are with respect unto some other Types The Hyssop was an humble Plant the meanest of them yet of a sweet savour 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh in comparison of the tall Cedars of the Earth Hence was his complaint that he was as a worm and no man a reproach of men and despised of the People Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice But I will not press these things of whose Interpretation we have not a certain Rule Secondly The principal Truth asserted is confirmed by what Moses said as well as what he did VER XX. Saying This is the Blood of the Testament which God hath enjoyned unto you The Difference between the words of Moses and the Repetition of them by the Apostle is not material as unto the sense of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold in Moses is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both demonstrative Notes of the same thing For in pronouncing of the words Moses shewed the Blood unto the People And so Behold the Blood is all one as if he had said this is the Blood The making of the Covenant in the words of Moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut divided solemnly made This the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath enjoyned or commanded you And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant which was the Authority of God enjoyning them or requiring them so to do partly to intimate the nature of the Covenant it self which consisted in Precepts and Injunctions principally and not absolutely in Promises as the New Covenant doth The last words of Moses Concerning all these words the Apostle omits For he includes the sense of them in that word which the Lord commanded you For he hath respect therein both unto the words themselves written in the Book which were Precepts and Injunctions as also the command of God for the Acceptance of the Covenant That which Moses said is This is the blood of the Testament Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament For so Moses expresly affirms in the Dedication of it This is the blood of the Covenant without which it could not have been a firm Covenant between God and the People Not I confess from the nature of a Covenant in general for a Covenant may be solemnly established without Death or Blood but from the especial end of that Covenant which in the confirmation of it was to prefigure the confirmation of that new Covenant which could not be established but with the blood of a Sacrifice And this adds both force and evidence unto the Apostles Argument For he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant from hence that the Old Covenant which in the Dedication of it was prefigurative hereof was not confirmed without Blood Wherefore whereas God had solemnly promised to make a new Covenant with the Church and that different from or not according unto the Old which he had proved in the foregoing Chapter it follows unavoidably that it was to be confirmed with the Blood of the Mediator for by the blood of Beasts it could not be which is that Truth wherein he did instruct them And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ. For the Enuntiation it self This is the blood of the Covenant it is figurative and Sacramental The Covenant had no blood of its own but the blood of the Sacrifices is called the blood of the Covenant because the Covenant was dedicated and established by it Neither was the Covenant really established by it For it was the Truth of God on the one hand and the stability of the People in their professed Obedience on the other that the establishment of the Covenant depended on But this blood was a confirmatory sign of it a Token between God and the People of their mutual engagements in that Covenant So the Paschal Lamb was called Gods Pass-over because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians Exod. 12. 11 21. With reference it was unto those Sacramental Expressions which the Church under the Old Testament was accustomed unto that our Lord Jesus Christ in the Institution of the Sacrament of the Supper called the Bread and the Wine whose use he appointed therein by the names of his Body and Blood and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance Wherefore this Blood was a confirmatory Sign of the Covenant And it was
Place made with hands but into Heaven it self So the High Priest had an entrance also yet not into Heaven but into that other Holy Place But in this verse there is an opposition in the Comparison that hath no Foundation in any similitude between them and that is absolutely denyed of Christ which belonged essentially unto the Discharge of the Office of the High Priest of Old Many things ensued on the Weakness and Imperfection of the Types which would not allow that there should be a perfect compleat Resemblance in them of the Substance it self that all things between them exactly should answer unto One another Hence they did at best but obscurely represent the good things to come and in some things it was not possible but there should be a great discrepancy between them The Assertion in these Words proceeds on a Supposition of the Duty of the High Priest which had that Reason for it as that it was absolutely necessary that our High Priest should not do after the same manner The High Priest ended not his work of offering Sacrifices by his entrance into the Holy Place with the Blood of it but he was to repeat the same Sacrifice again every year This therefore in correspondence with this Type might be expected from Christ also namely that whereas he offered himself unto God through the Eternal Spirit and afterwards entred into the Holy Place or Heaven it self he should offer himself again and so have another entrance into the Presence of God This the Apostle denies him to have done and in the next verse gives a demonstration proving it was impossible he should so do And hereof he gives the Reason both in the remaining verses of this Chapter and the beginning of the next The Repetition of the annual Sacrifices under the Law was mainly from hence because they were not able perfectly to effect that which they did signifie But the One Sacrifice of Christ did at once perfectly accomplish what they did represent Herein therefore of necessity there was to be a difference a Dissimilitude an Opposition between what those High Priests did as unto the Repetition of Sacrifices and what was done by our High Priest which is expressed in this verse The Introduction of the Apostles Assertion is by the disjunctive Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor yet It answers the Negative in the first part of the preceding verse He entred not into the Holy Place made with hands as the High Priest nor yet to do what the High Priest did afterwards In the words themselves there are two things 1 What is denyed of the Lord Christ. 2 The Limitation of that Denial unto the other part of the Comparison as unto what the High Priest did 1. It is denied of him that he did thus enter into Heaven that he should offer himself often It doth not follow saith the Apostle that because as an High Priest he entred into Heaven as the High Priests of the Law entred into the Holy Place made with hands that he should therefore offer himself often as that High Priest offered every year It was not required of him there was no need of it for the Reasons mentioned it was impossible he should For this offering of himself was not his Appearance in the Presence of God but the One Sacrifice of himself by death as the Apostle declares in the next verse That he should so offer himself often more than once was needless from the Perfection of that one Offering By one Offering he hath for ever perfected them that were Sanctified And impossible from the Condition of his Person he could not dye often What remains for the Exposition of these words will be declared in the removal of those false Glosses and wrestings of them whereby some endeavour to pervert them The Socinians plead from hence that the Sacrifice of Christ or his offering of himself is the same with his Appearance in Heaven and the Presentation of himself in the Presence of God and they do it out of Hatred unto the Attonement made by his Blood For say they it is here compared unto the entrance of the High Priest into the Holy Place every year which was only an Appearance in the Presence of God Answ. 1. There is no such Comparison intended in the words The Apostle mentioning the entrance of the High Priest with Blood into the Holy Place intends only to evince the Imperfection of that Service in that after he had done so he was again to offer renewed Sacrifices every year a sufficient Evidence that those Sacrifices could never make them perfect who came unto God by them With Christ it was not so as the Apostle declares So that there is not herein a Comparison between the things themselves but an Opposition between their Effects 2. It is granted that the entrance of the High Priest into the Holy Place belonged unto the Complement or Perfection of his Service in the expiatory Sacrifice But the Sacrifice it self did not consist therein So likewise did the entrance of Christ into Heaven belong unto the Perfection of the Effects and Efficacy of his Sacrifice as unto the way of its Application unto the Church So far there is a Comparison in the words and no further 3. That the Sacrifice of Christ or his offering himself once for all once and not often is the same with his continual Presentation of himself in the Presence of God is both false in it self and contrary to the express design of the Apostle For 1 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slain or bloody Sacrifice whereof he treats as he expresly calls it ver 25 26. But there is no shedding of blood in the Appearance of Christ in Heaven nor according to these men any such thing appertaining unto his Nature 2 These things are distinguished in the Scripture from their different Natures and Effects 1 Joh. 2. 1 2. 3 His Sacrifice or the offering of himself is so affirmed to be one as to consist in One individual Act. It is not only said that it was one Offering but that it was once only offered ver 26 28. This is no way reconcileable unto his continual Appearance in the presence of God 4 His Offering is mentioned by the Apostle as that which was then past and no more to be repeated He hath by one Offering perfected them that are Sanctified 5 His Oblation was accompanied with and inseparable from suffering So he declares in the next verse proving that he could not often offer himself because he could not often suffer But his Presentation of himself in Heaven is not only inconsistent with actual Suffering but also with any obnoxiousness thereunto It belongs unto his state of Exaltation and Glory 6 The time of the offering himself is limited unto the End of the World now once in the end of the World in opposition unto the Season that passed before denoting a certain determinate Season in the dispensation of times of which
afterwards 7 This Imagination is destructive of the principal design and Argument of the Apostle For he proves the Imperfection of the Sacrifices of the Law and their insufficiency to consummate the Church from their annual Repetition affirming that if they could have perfected the Worshippers they would have ceased to have been offered Yet was that Sacrifice which he respects repeated only once a year But on this Supposition the Sacrifice of Christ must be offered always and never cease to be actually offered which reflects a greater Imperfection on it then was on those which were repeated only once a year But the Apostle expresly affirms that the Sacrifice which could effect its End must cease to be offered Chap. 10. 2. Whereas therefore by One offering he hath for ever perfected them that are Sanctified he doth not continue to offer himself though he doth so to appear in the Presence of God to make Application of the Vertue of that One offering unto the Church The Expositors of the Roman Church do raise an Objection on this place for no other End but that they may return an Answer unto it perniciously opposite unto and destructive of the Truth here taught by the Apostle though some of them do acknowledge that it is capable of another answer But this is that which they principally insist upon as needful unto their present Cause They say therefore that if Christ cease to offer himself then it seems that his Sacerdotal Office ceaseth also For it belongs unto that office to offer Sacrifices continually But there is no force in this Objection For it belongs to no Priest to offer any other or any more Sacrifices but what were sufficient and effectual unto the End of them and their office And such was the One Sacrifice of Christ. Besides though it be not actually repeated yet it is vertually applyed always and this belongs unto the present discharge of his Sacerdotal Office So doth also his Appearance in Heaven for us with his Intercession where he still continues in the actual exercise of his Priesthood so far as is needful or possible But they have an Answer of their own unto their own Objection They say therefore that Christ continueth to offer himself every day in the Sacrifice of the Mass by the hands of the Priests of their Church And this Sacrifice of him though it be unbloody yet is a true real Sacrifice of Christ the same with that which he offered on the Cross. It is better never to raise Objections then thus to answer them For this is not to expound the words but to dispute against the Doctrine of the Apostle As I shall briefly evince 1. That the Lord Christ hath by the One offering of himself for ever perfected them that are Sanctified is a Fundamental Article of Faith Where this is denied or overthrown either directly or by just Consequence the Church is overthrown also But this is expresly denied in the Doctrine of the frequent Repetition of his Sacrifice or of the offering of himself And there is no Instance wherein the Romanists do more expresly oppose the Fundamental Articles of Religion 2. The Repetition of Sacrifices arose solely from their Imperfection as the Apostle declares Chap. 10. 2. And if it undeniably proved an Imperfection in the Sacrifices of the Law that they were repeated once every year in one place only how great must the Imperfection of the Sacrifice of Christ be esteemed if it be not effectual to take away Sin and perfect them that are Sanctified unless it be repeated every day and that it may be in a thousand Places 3. To say that Christ offereth himself often is expresly and in Terms contradictory to the Assertion of the Apostle Whatever therefore they may apprehend of the offering of him by their Priests yet most certain it is that he doth not every day offer himself But as the Faith of the Church is concerned in no offering of Christ but that which he offered himself of himself by the eternal Spirit once for all so the pretence to offer him often by the Priests is highly Sacrilegious 4. The infinite actings of the Divine Nature in Supporting and Influencing of the Humane the inexpressible Operation of the Holy Ghost in him unto such a peculiar acting of all Grace especially of Zeal unto the Glory of God and compassion for the Souls of men as are inimitable unto the whole Creation were required unto the offering of himself a Sacrifice of a sweet smelling Savour unto God And how can a poor sinful Mortal man such as are the best of their Priests pretend to offer the same Sacrifice unto God 5. An unbloody Sacrifice is 1 A Contradiction in it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the only Sacrifice which the Apostle treats of is victimae mactatio as well as victimae mactatae oblatio It is a Sacrifice by death and that by blood-shedding other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there never was any 2 If it might be supposed yet is it a thing altogether useless For without shedding of Blood there is no Remission The Rule I acknowledge is firstly expressed with respect unto legal Sacrifices and Oblations Yet is it used by the Apostle by an Argument drawn from the Nature and End of those Institutions to prove the necessity of blood-shedding in the Sacrifice of Christ himself for the Remission of Sin An unbloody Sacrifice for the Remission of Sin overthrows both the Law and the Gospel 3 It is directly contrary unto the Argument of the Apostle in the next verse wherein he proves that Christ could not offer himself often For he doth it by affirming that if he did so then must he often suffer that is by the Effusion of his Blood which was absolutely necessary in and unto his Sacrifice Wherefore an unbloody Sacrifice which is without Suffering whatever it be is not the Sacrifice of Christ. For if he be often offered he must often suffer as the Apostle affirms Nor is it unto any Purpose to say that this unbloody Sacrifice of the Mass receiveth its Vertue and Efficacy from the One Sacrifice of Christ on the Cross as it is pleaded by the defenders of it For the Question is not what value it hath nor whence it hath it but whether it be the Sacrifice of Christ himself or no. To sum up the substance of this whole Controversie The Sacrifice or Offering of Christ was 1 By Himself alone through the eternal Spirit 2 Was of his whole Humane Nature as to the matter of it He made his Soul an offering for Sin 3 Was by Death and Bloodshedding whereon its entire Efficacy as unto Attonement Reconciliation and the Sanctification of the Church do depend 4 Was once only offered and could be so no more from the Glory of his Person and the Nature of the Sacrifice it self 5 Was offered with such glorious internal actings of Grace as no Mortal creature can comprehend 6 Was accompanied with his bearing the