that Death was the Wages of Sin For although there was allowed in them a Commutation that the Sinner himself should not dye but the Beast that was Sacrificed in his stead which belonged unto their Second end of leading unto Christ yet they all testified unto that Sacred Truth that it is the Judgment of God that they who commit Sin are worthy of Death And this was as the whole Law an Ordinance of God to deterr Men from Sin and so put bounds unto Transgressions For when God passed by Sin with a kind of Connivance winking at the Ignorance of Men in their iniquities not giving them continual warnings of their Guilt and the consequents thereof in Death the World was filled and covered with a Deluge of Impieties Men saw not Judgment speedily executed nor any Tokens or Indications that so it would be therefore was their Heart wholly set in them to do Evil. But God dealt not thus with the Church He let no Sin pass without a Representation of his displeasure against it though mixed with Mercy in a direction unto the Relief against it in the Blood of the Sacrifice And therefore he did not only appoint these Sacrifices on all the especial occasions of such Sins and Uncleanness as the Consciences of particular Sinners were pressed with a sense of but also once a year there was gathered up a Remembrance of all the Sins Iniquities and Transgressions of the whole Congregation Levit. 16. 2. They were added as the Teaching of a School-master to lead unto Christ. By them was the Church taught and directed to look continually unto and after that Sacrifice which alone could really purge and take away all Iniquity For God appointed no Sacrifices until after the Promise of sending the Seed of the Woman to break the Head of the Serpent In his so doing was his own Heel to be bruised in the suffering of his Humane Nature which he offered in Sacrifice unto God which these Sacrifices did represent Wherefore the Church knowing that these Sacrifices did call Sin to remembrance representing the displeasure of God against Sin which was their First end and that although there was an Intimation of Grace and Mercy in them by the commutation and substitution which they allowed yet that they could not of themselves take away Sin it made them the more earnestly and with longing desires look after him and his Sacrifice who should perfectly take away Sin and make peace with God wherein the principal exercise of Grace under the Old Testament did consist 3. As unto their especial nature they were added as the great instruction in the way and manner whereby Sin was to be taken away For although this arose originally from Gods meer Grace and Mercy yet was it not to be executed and accomplished by Soveraign Grace and Power alone Such a taking away of Sin would have been inconsistent with his Truth Holiness and Righteous Government of Mankind as I have elsewhere at large demonstrated It must be done by the Interposition of a Ransome and Attonement by the substitution of one who was no Sinner in the room of Sinners to make satisfaction unto the Law and Justice of God for Sin Hereby they became the principal direction of the Faith of the Saints under the Old Testament and the means whereby they acted it on the original promise of their Recovery from Apostasie These things do evidently express the Wisdom of God in their Institution although of themselves they could not take away Sin And those by whom these ends of them are denyed as they are by the Jews and Socinians can give no account of any end of them which should answer the Wisdom Grace and Holiness of God This Objection being removed I shall proceed unto the Exposition of the words in particular And there are Four things in them as a Negative Proposition 1. The Illative Conjunction declaring its respects unto what went before 2. The subject matter spoken of The Blood of Bulls and Goats 3. What is denyed concerning it it could not take away Sin 4. The Modification of this Negative Proposition it was impossible they should do so 1. The Illative Conjunction For declares what is spoken to be introduced in the Proof and Confirmation of what was before affirmed And it is the closing Argument against the Imperfection and Impotency of the Old Covenant the Law Priesthood and Sacrifices of it which the Apostle maketh use of And indeed it is comprehensive of all that he had before insisted on yea it is the Foundation of all his other Reasonings unto this purpose For if in the Nature of the thing it self it was impossible that the Sacrifices consisting of the Blood of Rulls and Goats should take away Sin then however whensoever and by whomsoever they were offered this effect could not be produced by them Wherefore in these words the Apostle puts a Close unto his Argument and reassumes it no more in this Epistle but only Once or Twice makes mention of it in the way of an Illustration to set forth the excellency of the Sacrifice of Christ as v. 11. of this Chapter and Chap. 13. 10 11 12. 2. The subject spoken of is the Blood of Bulls and Goats The reason why the Apostle expresseth them by Bulls and Goats which were Calves and Kids of the Goats hath been declared on Chap. 9. ver 11 12. And some things must be observed conceruing this Description of the Old Sacrifices 1. That he makes mention of the Blood of the Sacrifices only whereas in many of them the whole Bodies were offered and the Fat of them all was burned on the Altar And thus he doth for the ensuing Reasons 1. Because it was the Blood alone whereby Attonement was made for Sin and Sinners The Fat was burned with Incense only to shew that it was accepted as a sweet savour with God 2. Because he had respect principally unto the Anniversary Sacrifice unto the Consummation whereof and Attonement thereby the carrying the Blood into the Holy Place did belong 3. Because Life Natural is in an especial manner in the Blood which signified that Attonement was to be made by Death and that by the effusion of Blood as it was in the Sacrifice of Christ. See Levit. 17. 11 12. And in the shedding of it there was an Indication of the Desert of Sin in the Offerer 2. He recalls them by this Expression of their Sacrifices the Blood of Bulls and Goats unto a due consideration of what effect might be produced by them They were Accompanied with great Solemnity and Pomp of Ceremony in their Celebration Hence arose a great Esteem and Veneration of them in the Minds of the People But when all was done that which was Offered was but the Blood of Bulls and Goats And there is a Tacit Opposition unto the matter of that Sacrifice whereby Sin was really to be Expiated which was the precious Blood of Christ as Chap. 9. 13 14. 3. That which
after Eternal Rest and Glory they have a sufficient recompence in their hands for all their sufferings 3 That God might have put them with others into such Pastures here only to have been fatted against the day of slaughter Let them but consider how much Spiritual and Eternal Mercies wherein they are interested do exceed things Temporal they will find they have no cause to complain 4 Whereas it is for the Glory of God and the Benefit of the Church that some should be peculiarly in an afflicted condition they ought even to rejoyce that God hath chosen them to use them as he pleaseth unto those Ends. But for the thing it self the Reasons of it are revealed and manifest For 1 God hereby gives Testimony unto all that the good things as they are esteemed of this world are no Tokens or Pledges of his Love and that he hath better things in store for them whom he careth for He doth hereby cast contempt on the desirable things of the world and testifieth that there are better things to be received even in this life than whatever is of the number of them For had not God better things to bestow on his Saints in this world than any the world can afford he would not with-hold these from them so far at least as that they should be straightened in their want Wherefore in this Dispensation of his Providence he doth testifie unto all that internal spiritual mercies such as his Saints enjoy are incomparably to be preferred above all things of that kind wherein he keeps them short 2 Sam. 23. 5. 2 He maketh way hereby for the vigorous fruitful exercise of all the Graces of his Spirit namely in the various conditions whereinto the Members of the Church are cast And let every one look to it and know that according unto his outward condition in the world whether it be of want or abundance there is peculiar exercise of Grace unto the Glory of God required of him It is expected from all that are high or low rich or poor free or in distress not only that they live in the exercise of all Grace in general but also that they diligently endeavour an abounding fruitfulness in those Graces whose exercise their especial condition calleth for And secondly we are here taught that The great Trial of our Love consists in our regard unto the Saints that are in distress That is the Foundation of the commendation of the Love of these Hebrews they ministred unto them Either Love or at least an appearance of Love will be easily preserved where we have little or no need of one another But when the exercise of it proves costly when it puts us unto charge or trouble or into danger as it doth more or less when it is exercised towards them that are in distress then is it brought unto its trial And in such a season we have experience that the Love of many is so far from bringing forth more fruit as that the very leaves of it fall off and they give over its profession Wherefore It is the Glory and Honour of a Church the principal Evidence of its spiritual Life when it is diligent and abounds in those Duties of Faith and Love which are attended with the greatest difficulties From hence doth the Apostle commend these Hebrews and firmly perswades himself that they were endued with those better things which accompany Salvation For hereby as we might shew 1 God is singularly glorified 2 The Gospel is peculiarly promoted 3 An especial lustre is put upon the Graces of the Spirit and 4 All the Ends of Sathan and the World in their Persecutions are utterly frustrated And these things have we spoken concerning the first ground of the Apostles perswasion of the good spiritual estate at present of these Hebrews and their future Eternal safety namely that work of Faith and labour of Love which he had observed in them The other ground of his Perswasion is taken from the Righteousness of God God is not unrighteous to forget your work I intimated before that the word used by the Apostle to express the frame of his mind in this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are perswaded ver 9. is applied sometimes to denote the infallible certainty of Faith and sometimes the moral certainty of Charity In this place it hath respect unto a double object or reason 1 What was in the professing Hebrews their Faith and Love Hereof he could have no assurance or certainty beyond a moral perswasion or the satisfaction of a charitable Judgement But on this supposition his perswasion had another object namely the Righteousness of God in the stability of his Promises whence he had infallible assurance or did conclude infallibly unto what he was perswaded of The Righteousness of God sometimes denotes the absolute Rectitude and perfect Goodness of his Nature and hereunto all other Acceptations of the Word as applied unto God are to be reduced Sometimes the Equity of the holy Dispensations of his Justice whereby he renders unto every one what is their due according unto the nature of things and his holy Appointments is so called And sometimes particularly his Vindictive Justice whereby he avengeth sin and punisheth sinners is so expressed Sometimes yea frequently the Fidelity of God in keeping and accomplishing his Promises is called his Righteousness For it belongeth unto the absolute Rectitude of his nature so to do So saith the Apostle If we confess our sins he is faithful and just to forgive us our sins 1 Joh. 1. 9. The forgiveness of sins is on all accounts an Act of mercy which is contradistinguished unto Righteousness in Judgement strictly so called Jam. 2. 13. Wherefore that Righteousness which is exercised in the pardon of sin is no other but the Faithfulness of God in the Promises of the Covenant He hath promised that he who confesseth and forsaketh his sins shall find mercy Hence it is just with God to forgive their sins who do so And this is the Righteousness that is here principally intended For the Righteousness whereby God rewardeth the works that are wrought in men by his own Grace is the same with that whereby he forgiveth their sins equally respecting the Covenant and the Promises thereof For without the consideration hereof strict or exact Righteousness could he neither pardon sin nor reward our works which being imperfect do no way answer the Rule which it doth or can proceed by In this sense is God here said not to be unrighteous to forget their work that is to be Righteous so as not to forget it He will have that respect unto it which he hath graciously promised in the Covenant because he is Righteous that is Faithful in his Promises And that no other Righteousness can be here intended is evident from hence because no work of ours doth answer the Rule of any other Righteousness in God Again We must enquire what it is not to forget their work And this
so deported himself as that he might not be unmeet to receive the succeeding mercies whereof he was to be made partaker And this is the method of Gods communicating his Grace unto sinners His first Call and Conversion of them is absolutely gratuitous He hath no consideration of any thing in them that should induce him thereunto Neither is there any thing required unto a condecency herein God takes men as he pleaseth some in one condition and posture of mind some in another some in an open course of sin and some in the execution of a particular sin as Paul And he indeed at the instant of his call was under the active power of two of the greatest hinderances unto Conversion that the heart of man is obnoxious unto For first he was zealous above measure of the Righteousness of the Law seeking earnestly for Life and Salvation by it and then he was actually ingaged in the persecution of the Saints of God These two qualifications constant resting in Legal Righteousness with rage and madness in persecution than which there are not out of Hell more adverse principles unto it were all the preparations of that Apostle unto converting Grace But after that this Grace which is absolutely free and Soveraign is received there is an order in Gods Covenant which for the most part he observeth in the communication of ensuing Graces and Priviledges namely that Faith and Obedience shall precede the increase and enlargement of them Thus was it with Abraham who received his last great signal Promise and Priviledge Gen. 22. upon that signal Act of his Faith and Obedience in offering up his Son upon Gods Command As it was with Abraham so is it with all those who in any Age are made partakers of Grace or spiritual Priviledges Secondly The Promise here intended as to the spiritual part of it may be considered with respect unto all Believers of whom Abraham was the Representative And two things are contained therein 1. The giving and sending of the Son of God to take on him the Seed of Abraham This was the life and soul of the Promise the ancient and first expressed regard of Divine Grace unto sinners In thy Seed shall all the Nations of the Earth be blessed that is the Seed of the Woman shall break the Serpents head The Incarnation of the Son of God promised from the Foundation of the world shall be fulfilled in thy Seed he shall take on him the Seed of Abraham So our Apostle argues Gal. 3. 16. Now to Abraham and his Seed were the Promises made he saith not unto Seeds as of many but as of one and thy Seed which is Christ. For the Promise which is made concerning Christ in one sense is made unto him in another As to the benefit and effects of the coming of Christ it was made concerning him unto Abraham and all his Seed but as unto the first grant intention and stability of the Promise it is made unto Christ himself with respect unto that Everlasting Covenant which was between the Father and him in his undertaking the work of Mediation Or the Lord Christ may be considered either as the undertaker of the Covenant with God and so the Promise was made unto him or as the Accomplishment of the terms of it for us so the Promise was concerning him 2. The nature of the benefit which is to be received by Christ thus promised and that in general is a Blessing in thy Seed shall they be blessed And two things are comprised in this Blessing as the Springs of other mercies innumerable The Promise of Christ himself was the fountain and all other Promises were particular streams from it especial Explications and Applications of that Promise 1 The removal of the Curse of the Law which was come on all men by reason of sin The Curse could not be removed but by a Blessing and that which doth it is the greatest of Blessings as that was the greatest of Curses and Miseries 2 The bringing in of a blessed Righteousness on the account whereof we might be accepted with God See Gal. 3. 13 14 15. Before we proceed we may observe two things in general concerning this Promise 1 That this was the Life of the Church of the Old Testament the Spring of its continuance unto its appointed season which could never be dried up How many times were that whole people the posterity of Abraham at the very brink of Destruction For sometimes they fell generally into such terrible provoking sins as that their utter casting off might have been justly expected by Angels and men sometimes they were in the just Judgement of God given up unto such wasting Desolations in their Captivities as that they were wholly like dry bones on the face of the Earth without hopes of a Resurrection Yet mercy patience and power wrought through all and preserved them in a Church state until this Promise was accomplished This it was alone or the Faithfulness of God therein whence all their healing and recoveries did proceed And when this Promise was once fulfilled it was beyond the power of all the world to keep them unto their former condition All depended on the issue of this Promise in whose fulfilling all things were to be cast into a new mold and order 2 This was that which preserved the Spirits of true Believers among them from ruining Despondencies in the times of the greatest Apostasies Calamities and Desolations of the People They had this Promise still to plead and rested therein notwithstanding all the Interveniencies which oft-times seemed to render the case of that people very desperate See their Faith expressed Micah 7. 18 19 20. Isa. 7. 13 14 15. chap. 5. 3. Luke 1. 70 71 72 73. And I would hope there is mercy lies treasured in the Bowels of this Promise not yet brought forth toward the remainders of the Posterity of Abraham according to the Flesh. Who knows but that by virtue of the ingaged Love and Faithfulness of God declared in this Promise these withered Branches may revive and these dead bones rise again Our Apostle placeth the Hopes of it on this ground alone that as touching the Election they were beloved they were beloved for the Fathers sake Rom. 11. 28. As to Profession they were then vsibly falling off but as to Election as to Gods purpose concerning them the Love which he bare to their Fathers ingaged unto Abraham in this Promise will one day find them out and bring them in unto a plentiful share in this Blessing Wherefore on all accounts the Instance chosen by the Apostle was of singular use unto the Hebrews and singularly suited unto their present condition For as they received many Advantages from his personal Priviledges who was their Father according to the Flesh so they succeeded unto him in the spiritual part of the Promise and therefore as the like Duties of Faith and Obedience and Perseverance were required of them as of him so they in
be partaker of it In the Promise itself we may consider 1 Who it is made unto 2 What it is that is promised The first is expressed in the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their three times repeated All those absolutely and only those with whom God makes this Covenant are intended Those whose sins are not pardoned do in no sense partake of this Covenant it is not made with them For this is the Covenant that God makes with them that he will be merciful unto their sins that is unto them in the pardon of them Some speak of an universal conditional Covenant made with all Mankind If there be any such thing it is not that here intended For they are all actually pardoned with whom this Covenant is made And the indefinite declaration of the nature and terms of the Covenant is not the making of a Covenant with any And what should be the condition of this grace here promised of the pardon of sin It is say they that men repent and believe and turn to God and yield obedience unto the Gospel If so then men must do all these things before they receive the remission of sins yes Then must they do them whilest they are under the Law and the curse of it for so are all men whose sins are not pardoned This is to make obedience unto the Law and that to be performed by men whilest under the curse of it to be the condition of Gospel-mercy which is to overthrow both the Law and Gospel But then on the other hand it will follow they say that men are pardoned before they do believe which is expresly contrary unto the Scripture And 1 The communication and donation of faith unto us is an effect of the same grace whereby our sins are pardoned and they are both bestowed on us by virtue of the same Covenant 2 The application of pardoning mercy unto our souls is in order of nature consequent unto believing but in time they go together 3 Faith is not required unto the procuring of the pardon of our sins but unto the receiving of it That they may receive the remission of sins But that which we shall observe from hence is That The New Covenant is made with them alone who effectually and eventually are made partakers of the grace of it This is my Covenant that I will make with them I will be merciful unto their unrighteousness c. Those with whom the Old Covenant was made were all of them actual Partakers of the benefits of it and if they are not so with whom the New is made it comes short of the Old in efficacy and may be utterly frustrate Neither doth the indefinite Proposal of the terms of the Covenant prove that the Covenant is made with them or any who enjoy not the benefits of it Indeed this is the excellency of this Covenant and so it is here declared that it doth effectually communicate all the grace and mercy contained in it unto all and every one with whom it is made whoever it is made withall his sins are pardoned Secondly The subject matter of this Promise is the pardon of sin And that which we have to consider for the exposition of the words is 1 What is meant by sins 2 What by the pardon of them 3 What is the reason of the peculiar expression in this place Sin is spoken of with respect unto its guilt especially so is it the object of mercy and grace Guilt is the desert of punishment or the obligation of the sinner unto punishment by and according unto the sentence of the Law Pardon is the dissolution of that obligation Sin is here expressed by three terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness sin and transgression as we render the words In the Prophet there is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is wanting But they are elsewhere all three used where mention is made of the pardon of sin or the causes of it As 1 in the declaration of the Name of God with respect thereunto Exod. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pardoning iniquity transgression and sin 2 In the confession of sin for the removal of it by the expiatory Sacrifice Lev. 16. 21. Aaron shall confess over him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all their iniquities all their transgressions in all their sins 3 In the expression of the forgiveness of sin in justification Psal. 32. 1 2. Wherefore the Apostle might justly make up the expression and general enumeration of sins here defective in the Prophet seeing it is elsewhere so constantly used to the same purpose and on the like occasion Nor are those terms needlesly multiplied but sundry things we are taught thereby As 1 That those whom God graciously takes into Covenant are many of them antecedently obnoxious unto all sorts of sins 2 That in the grace of the Covenant there is mercy provided for the pardon of them all even of them from which they could not be justified by the Law of Moses Acts 13. 42. And that 3 Therefore none should be discouraged from resting on the faithfulness of God in this Covenant who are invited unto a compliance therewith But there is yet more intended in the use of these words For they do distinctly express all those respects of sin in general by which the Conscience of a sinner is affected burdened and terrified as also whereon the equity of the curse and punishment for sin doth depend The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness This is usually taken for sins against the second Table or the transgression of that rule of righteousness amongst men which is given by the Moral Law But here as in many other places it expresseth a general affection of sin with respect unto God A thing unequal and unrighteous it is that man should sin against God his Sovereign Ruler and Benefactor As God is the Supreme Lord and Governor of all as he is our onely Benefactor and Rewarder as all his laws and ways towards us are just and equal the first notion of Righteousness in us is the rendering unto God what is due unto him that is universal Obedience unto all his Commands Righteousness towards man is but a branch springing from this root and where this is not there is no Righteousness amongst men whatever is pretended If we give not unto God the things that are Gods it will not avail us to give unto Caesar the things that are Caesars nor unto other men what is their own And this is the first consideration of sin that renders the sinner obnoxious unto punishment and manifests the equity of the sanction of the Law It is an unrighteous thing Herewith the Conscience of the sinner is affected if he be convinced of sin in a due manner The original perfection of his nature consisted in this Righteousness towards God by rendering his due unto him in a way of obedience This is overthrown by sin which is therefore both shameful and ruinous which distresseth
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 〈◊〉 〈◊〉 〈◊〉
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
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
revealed from Heaven against the ungodliness of men Rom. 1. 18. and an intimation is given of what he will farther do hereafter For as he leaves not himself without witness in respect of his goodness and patience in that he doth good and giveth rain from Heaven and fruitful seasons filling mens hearts with food and gladness Acts 14. 17. so he gives testimony to his Righteousness and Holiness in the Judgements that he executes Psal. 9. 16. For whereas goodness and mercy are the works wherein God is as it were delighted he gives Testimony unto them together with his patience and long-suffering in the ordinary course of his Dispensations But Judgement in severity he calls his strange work that which he proceeds not unto but on great provocations Isa. 28. 21. he satisfieth his holy Wisdom with some extraordinary necessary instances of it And thus he hath himself singled out some particular instances which he gave on purpose that they might be as pledges of the future Judgement and hath given us a rule in them how we are to judge of all his extraordinary acts of the same kind Such was the Flood whereby the world was destroyed in the days of Noah which Peter affirms expresly was a Type to shadow out the severity of God in the last final Judgement 2 Pet. 2. 5. Chap. 3. 5 6 7. Of the like nature was his turning the Cities of Sodom and Gomorrha into Ashes condemning them with an overthrow making them an example unto those that after should live ungodly 2 Pet. 2. 6. He made them a terrifying example that others should hear and fear and do no more so presumptuously But now whereas God hath not in the space of four thousand years brought any such Judgement on any other places or persons if this Example had respect only unto this world it must needs have lost all its force and efficacy upon the minds of Sinners Wherefore it did nearly respect the Judgement to come God giving therein an instance what obstinate and profligate Sinners are to look for at that great day Wherefore Jude says expresly they are set forth for an Example suffering the vengeance of Eternal Fire ver 7. And this is the Language of all Gods extraordinary Judgements either on persons or places in the world Let mens Sins be what they will God can endure in his long-suffering the Sins of one as well as another among the Vessels of wrath that are fitted for destruction and so he doth ordinarily or for the most part But yet he will sometimes reach out his hand from Heaven in an extraordinary instance of Vengeance on purpose that men may know that things shall not for ever be passed over in such a promiscuous manner but that he hath appointed another day wherein he will judge the world in Righteousness And for this reason such signal Judgements as are Evidences of the future Eternal Judgement of God are in the Scripture expressed in words that seem to declare that Judgement it self rather than the Types of it Isa. 34. 4. Rev. 6. 13 14. Dan. 7. 9 10. Math. 24. 29 30. But 4. God hath not absolutely intrusted the evidence and preservation of this important truth which is the Foundation of all Religion unto the remainders of innate light in the Minds and Consciences of men which may be variously obscured until it be almost utterly extinguished nor yet unto the exercise of Reason on the consideration of the present Administration of Providence in this world which is oft-times corrupted depraved and rendred useless nor yet unto the influence which extraordinary Judgements may have upon the minds of men which some fortifie themselves against by their obstinacy in Sin and Security but he hath abundantly testified unto it by express Revelation from the beginning of the world now recorded in his word by which all men must be tried whether they will or no. It may not be doubted but that Adam was acquainted with this truth immediately from God himself He was so indeed in the Commination given against Sin at first especially as it was explained in the Curse after he had actually sinned And this was that which was taught him in the threatning and which his Eyes were open to see clearly after his fall where he immediately became afraid of God as his Judge Gen. 3. 10. Nor can it be doubted but that he communicated the knowledge of it unto his posterity But whereas they quickly in that profligacy in all wickedness which they gave themselves unto had together with all other sacred Truths lost the remembrance of it or at least practically despised and scoffed at the instruction which they had received therein God knowing the necessity of it either to restrain them in their flagitious courses or to give them a warning that might leave them without excuse makes a new express Revelation of it unto Enoch and by him to mankind Jude 14 15. For Enoch the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousand of his Saints to execute Judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodlily committed and of all their hard speeches which ungodly sinners have spoken against him And this is the second New Revelation that is recorded before the Flood There were two Revelations that were the foundation of the Church the one concerning future Judgement in the Threatning the other concerning the Recovery and Restauration of mankind in the Promise Both seem to have been equally neglected by that cursed generation But God solemnly revived them both the first by Enoch the latter by Noah who was the Preacher of Righteousness 1 Pet. 2. 5. in whom the Spirit of Christ preached unto them who are now in prison 1 Pet. 3. 19 20. And this Old Prophecy was revived by the Holy Ghost partly that we might know that God from the beginning of the world gave publick testimony unto and warning of his future Eternal Judgement and partly to acquaiâ—t us that in the latter days men would break out into an excess and outrage in sin and wickedness like that of those before the Flood wherein it would be necessary that day should be restrained or terrified or warned by preaching unto them this truth of the Judgement to come After this the testimonies given unto it in the Scriptures both of the Old and New Testaments do so abound and are so obvious to all that it is no way needful particularly to produce them This principle being thus cleared and confirmed it may not be amiss to shew what practical improvement it doth require And it is manifest that there is no Duty in Religion that is not or ought not to be influenced by the consideration of it I shall only name some of them whereunto it is in an especial manner applied by the Holy Ghost himself First Ministers of the Gospel ought to dwell greatly on the consideration of it as
had often threatened them that the Kingdom of God should be taken from them they should no longer enjoy the means of saving Knowledge or Repentance God laid them aside as a Field no longer fit to be Till'd And this he did about the writing of this Epistle for immediately hereon he began utterly to forsake them who were obstinate in their Judaisme and all those who Apostatized thereunto from Christianity And thus also in proportion he deals with all other unprofitable Hearers and Apostates There is a time after which he casts them out of his Care will feed them no more provide no more that they be rained on or dressed And if they do any more enjoy the Word it is by accident for the sake of some who are approved but they shall receive no Advantage by it seeing they are no longer Gods Husbandry Secondly On this rejection of them they were nigh unto Cursing that is they were so ordered and disposed of as that the destroying Curse of Gods Might came upon them God had now Anathematized them or devoted them to Destruction and hereupon he gave them up unto all those ways and means whereby it might be hastened and infallibly overtake them For 1 He gathered all the good Plants from amongst them he called out and separated from them all true Believers and planted them in the Christian Church so he deals with all Apostate Churches before their utter Destruction Rev. 18. 4. 2 He took away their Fences casting them out of his Protection insomuch that when they were destroyed the General of the Roman Army acknowledged that God had infatuated them that their impregnable Holds and Forts were of no use unto them 3 He granted them no more use of means for their Conversion Thenceforwards they fell into all manner of sins confusions disorders tumults which ocasioned their Ruine After the same manner will God deal with any other people whom he rejects for their rejection of the Gospel And the World hath no small reason to tremble at the Apprehension of such a condition at this day Thirdly In the End this whole barren Earth was burned up In the first place this respects the Destruction of Hierusalem which ensued not long after when Temple and City and People and Countrey were all devoured by Fire and Sword Matth. 4. 1. But yet this like the Destruction of Sodom was but an Emblem of the future Judgement Hypocrites Unbelievers Apostates are to have another End than what they fall into in this World An End they shall have wherein their Eternal condition shall be immutably stated And this End is that they must have to the Fire the Fire prepared for the Devil and his Angels they shall be gathered together and burned with a Fire that shall never be quenched Joh. 15. 3 4. And this final Destruction of all unprofitable Hearers Unbelievers and Apostates is that which is principally intended in the words And we must not let this wholsome Admonition pass without some Observations from it Whilst the Gospel is preached unto men they are under their great trial for Eternity The Application that is made unto them is for an Experiment how they will prove If they acquit themselves in Faith and Obedience they receive the Blessing of Eternal Life from God If they prove barren and unprofitable they are rejected of God and cursed by him Nor shall they ever have any other Trial nor shall ever any other Experiment be made of them Heb. 10. Their Season of the enjoyment of the Gospel is their day When that is past the Night comes on them wherein they cannot work When these Bellows are burnt and the Lead is consumed the Founder Founding in vain men are rejected as Reprobate Silver never to be tried any more Men do but deceive themselves in their reserve of a Purgatory when they are gone out of this world If they are cast under their Trial here so they must abide to Eternity And we may do well to consider these things distinctly because our concernment in them is very great To this purpose observe 1. That we are all made for an Eternal State and Condition in blessedness or wo. Men may live like Beasts and therefore wish that they might dye like them also But we are all made with another design and must all of us stand in our Eternal Lot at the end of the days Dan. 12. 13. 2. That the unchangeable determination of our Eternal state depends on what we do in this Life There is neither Wisdom nor Knowledge Duty nor Obedience in the Grave whither we are going As the Tree falls so it must lye It is appointed for all men once to dye and after that is the Judgement Nothing interposeth to alter our state and condition between Death and Judgement The contrivance of Purgatory when we are gone hence was an Invention of Sathan to delude the Souls of men with hopes of relief when all means and ways of it were past and irrecoverable 3. The Trial of our future state is made by the Preaching of the Gospel unto us and our compliance with it or rejection of it This is that which the Text declares on the one hand and the other the barren Ground is rejected on this Trial. 4. It was a Fruit of Infinite Grace Condescension and Mercy to grant a new Trial unto Sinners under the Curse we had all cast our selves into There God might have left us So he dealt with the sinning Angels whom he spared not And had he dealt so with all mankind who could say unto him what dost thou And it is that which we must all answer for namely that when we were lost and fallen under the Sentence of the Holy and Righteous Law God would propose any terms of Peace and Reconciliation unto us and give us a second Trial thereon 5. That the especial way of this Trial doth most eminently set out this Grace and Mercy A way it is full of infinite Wisdom Goodness Love Mercy and Grace Such as wherein all the Divine Perfections will be Eternally glorified whether it be accepted or refused 6. When the Gospel is preached unto any God telleth sinners that although they have destroyed themselves and are ready every moment to sink into Eternal Misery yet he will out of infinite Grace and Compassion try them once more and that by the holy terms of the Gospel And in the preaching of the Word he doth it accordingly And although the season of this Trial be determined with God yet it is unto us uncertain on many Accounts for 1 the continuance of our Lives during which alone we are capable of enjoying it is so 2 We see that the Preaching of the Gospel is so also The Lord Christ doth oft-times remove the Candlesticks whilst they continue alive in the world among whom it was once fixed And 3 there is a time when a Period is put unto the Efficacy of the Word for the Conversion of some although the
Authority what he was and did would necessary be more conspicuous and more regarded than if he had been onely a private man And moreover by those Possessions and Wealth which he had as a King he was enabled unto the Solemn and Costly discharge of his Office of Priesthood in Sacrifices and other Solemnities God therefore made him a King that he might be known and observed as he was a Priest and be able to bear the Burden of that Office And these things were then not onely consistent but some Preparation seems to be made for the Conjunction of these Offices by the Priviledge and Rights of Primogeniture whereof I have Discoursed else-where Now although nothing can be concluded from hence concerning the Preeminence of the Priestly Office among men above the Regal which the Romanists plead for from more vain and empty pretences yet it doth follow that the greatest Temporal Dignities and Enjoyments ought to be subservient unto Spiritual things and the Concerns of Christ. 2. Although he was not in his Kingly Office directly Typical of Christ yet he was by being a King the more meet to represent him as a Priest seeing he was to be the onely King Priest of the Church also And it may be observed that although Moses in Genesis makes mention of the Acts of both his Offices yet our Apostle takes notice of those of one sort onely For Moses informs us in the first place that when he went to meet Abraham he brought forth Bread and Wine that is for the Refreshment of him and his Army Now this was an Act of Regal Power and Munificence This the Apostle takes no Notice of but only of his receiving Tythes and Blessing Abraham which were both of them Acts of Sacerdotal Power Wherefore although it was convenient he should be a King yet as a King and in what he did as a King he was no Type of Christ though there might be a Moral Resemblance between them For as Melchisedec Refreshed Abraham the Father of the Faithful and his Army when they were weary after their Conflict with their Enemies and in the Discharge of their Duty so doth the Lord Christ as King of his Church take care to support relieve and refresh all the Children of Abraham all Believers in all their Duties and in the whole course of Obedience So hath the Wisdom of God disposed of things in the Scripture unto a fitness to give Instruction even beyond what they are firstly and principally designed unto And although this and the like considerations should give no countenance unto mens Curiosity in the Exposition and Application of any Passages in the Scripture beyond the severest Rules of Interpretation yet may it encourage us unto a diligent search into them whilst we are duly steered by the Analogy of Faith And I see no Reason why we may not hence collect these two things 1. The Lord Christ as King of the Church is plentifully stored with all Spiritual Provisions for the Relief Supportment and Refreshment of all Believers in and under their Duties and will give it out unto them as their Occasions do require For as Melchisedec represented the Lord Christ in what he did so Abraham in his Battel and Victory was a Type of all Believers in their warfare and Conflict with all their Spiritual Adversaries VVherefore as he and all his were Refreshed by the Kingly bounty of Melchisedec so shall they be from the Munificence and unsearchable Riches of Jesus Christ. 2. Those who go to Christ meerly on the Account of his Priestly Office and the Benefits thereof shall also receive the Blessings of his Kingly Power in abundant Supplies of Mercy and Grace Abraham designed nothing with Melchisedec but the owning of his Sacerdotal Office in giving him the Tythes of all and receiving his Blessing But when he met him he was Refreshed also with his Kingly Bounty Many poor sinners go unto Christ principally if not only at the first upon the account of his Sacerdotal Office to have an Interest in his Sacrifice and Oblation to be made partaker of the Mercy and Pardon procured thereby But when they come to him in a way of Believing they find that he is a King also ready able powerful to relieve them and unto whom they owe all Holy Obedience And this Answers the Experience of many it may be the most of them that do believe III. This Kingly Office of Melchisedec is farther asserted by the Specification of the Place where he was King and Reigned He was King of Salem There hath been great enquiry about and much uncertainty there is concerning this place or City Two Opinions all sorts of those who have enquired into these things with any Sobriety do incline unto For as for one who hath not long since affirmed that this Salem is Hierusalem that is above the Mother of us all he hath thought meet to give other Instances also how little he understands the things he undertakes to treat about But some think it was that City and no other which was afterwards called Hierusalem and became in David's time and so for a long continuance the Principal seat of the Church and Solemn VVorship of God This place they say was first called Salem and afterwards it may be presently after the Reign of this Melchisedec and on the occasion thereof by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vision or they shall see Peace called Hierusalem Others think that Salem was a City or Town not far from Sychem which was afterwards destroyed and there are Reasons for both Opinions Of this latter Opinion Hierome is the Principal Author and Maintainer in his Epistle to Cuagrius And there are three Reasons for it whereon he much insists 1. That there was a City near Sychem that was called Salem and no otherwise And this is plainly affirmed in the Scripture Gen. 33. 18. And Jacob came to Shalem a City of Shechem which is in the Land of Canaan For those who render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et venit Jacob pacificus or incolumis ad Urbem Shechem so making the word appellative and not the Name of a place are undoubtedly mistaken For the same place is mentioned again in the New Testament by the same Name John 3. 23. John was Baptizing in Aenon near to Salim For that Salim and Salem are the same Hierome well thews with the Reason of the variation 2. He affirms that at that time were seen at Sychem the Ruines of the Palace of Melchisedec which manifested it to have been a munificent Structure 3. It is pleaded that the circumstances of the story make it necessary to judge that it was this Salem For Abraham was passing by the place where Melchisedec Reigned who thereon went out to meet him Now whereas he was returning from Hoba which was on the left hand or North-side of Damascus Gen. 14. 15. Hierusalem was not in the way of his Return
first Covenant was Moses It was ordained by Angels in the hand of a Mediator Gal. 3. 19. And this was no other but Moses who was a Servant in the House of God Hebr. 3. 6. And he was a Mediator as designed of God so chosen of the people in that dread and consternation which befell them upon the terrible promulgation of the Law For they saw that they could no way bear the immediate presence of God nor treat with him in their own persons Wherefore they desired that there might be an Internuntius a Mediator between God and them and that Moses might be the person Deut. 5. 25 26 27. But the Mediator of the New Covenant is the Son of God himself For there is one God and one Mediator between God and man the man Christ Jesus who gave himself a ransom for all 1 Tim. 2. 4 5. He who is the Son and the Lord over his own House graciously undertook in his own Person to be the Mediator of this Covenant and herein it is unspeakably preferred before the Old Covenant 5. They differ in their subject matter both as unto Precepts and Promises the advantage being still on the part of the New Covenant For 1 The Old Covenant in the preceptive part of it renewed the Command of the Covenant of Works and that on their original terms Sin it forbad that is all and every sin in matter and manner on the pain of death and gave the promise of life unto perfect sinless obedience only Whence the Decalogue itself which is a Transcript of the Law of Works is called the Covenant Exod. 34. 28. And besides this as we observed before it had other Precepts innumerable accommodated unto the present condition of the People and imposed on them with rigor But in the New Covenant the very first thing that is proposed is the accomplishment and establishment of the Covenant of Works both as unto its Commands and Sanction in the obedience and suffering of the Mediator Hereon the Commands of it as unto the obedience of the Covenanters are not grievous the yoke of Christ being easie and his burden light 2. The Old Testament absolutely considered had 1 No promise of grace to communicate spiritual strength or to assist us in obedience nor 2 Any of eternal life no otherwise but as it was contained in the promise of the Covenant of Works The man that doth these things shall live in them and 3 Had promises of temporal things in the Land of Canaan inseparable from it In the New Covenant all things are otherwise as will be declared in the Exposition of the ensuing Verses 6. They differ and that principally in the manner of their Dedication and Sanction This is that which gives any thing the formal nature of a Covenant or Testament There may be a Promise there may be an Agreement in general which hath not the formal nature of a Covenant or Testament and such was the Covenant of Grace before the death of Christ. But it is the solemnity and manner of the Confirmation Dedication and Sanction of any Promise or Agreement that gives it the formal nature of a Covenant or Testament And this is by a Sacrifice wherein there is both Bloodshedding and Death ensuing thereon Now this in the confirmation of the Old Covenant was only the Sacrifice of Beasts whose blood was sprinkled on all the People Exod. 24. 5 6 7 8 9. But the New Testament was solemnly confirmed by the Sacrifice and Blood of Christ himself Zech. 9. 11. Hebr. 10. 29. Chap. 13. 20. And the Lord Christ dying as the Mediator and Surety of the Covenant he purchased all good things for the Church and as a Testator bequeathed them unto it Hence he says of the Sacramental Cup that it is the New Testament in his Blood or the Pledge of his bequeathing unto the Church all the Promises and Mercies of the Covenant which is the New Testament or the disposition of his Goods unto his Children But because the Apostle expresly handleth this difference between these two Covenants Chap. 9. v. 18 19. we must thither refer the full consideration of it 7. They differ in the Priests that were to officiate before God in the behalf of the People In the Old Covenant Aaron and his Posterity alone were to discharge that Office in the New the Son of God himself is the only Priest of the Church This difference with the advantage of the Gospel state thereon we have handled at large in the Exposition of the Chapter foregoing 8. They differ in the Sacrifices whereon the Peace and Reconciliation with God which is tendred in them doth depend And this also must be spoken unto in the ensuing Chapter if God permit 9. They differ in the way and manner of their solemn writing or enrollment All Covenants were of old solemnly written in Tables of Brass or Stone where they might be faithfully preserved for the use of the Parties concerned So the Old Covenant as to the principal fundamental part of it was engraven in Tables of Stone which were kept in the Ark Exod. 31. 18. Deut. 9. 10. 2 Cor. 3. 7. And God did so order it in his Providence that the first draught of them should be broken to intimate that the Covenant contained in them was not everlasting nor unalterable But the New Covenant is written in the fleshly Tables of the hearts of them that do believe 2 Cor. 3. 3. Jer. 31. 33. 10. They differ in their ends The principal end of the first Covenant was to discover sin to condemn it and to set Bounds unto it So saith the Apostle It was added because of transgressions And this it did several ways 1 By Conviction for the knowledge of sin is by the Law it convinced sinners and caused every mouth to be stopped before God 2 By condemning the Sinner in an application of the Sanction of the Law unto his Conscience 3 By the judgments and punishments wherewith on all occasions it was accompanied In all it manifested and represented the justice and severity of God The end of the New Covenant is to declare the love grace and mercy of God and therewith to give Repentance Remission of Sin and Life Eternal 11. They differed in their effects For the first Covenant being the ministration of death and condemnation it brought the minds and spirits of them that were under it into servitude and bondage whereas spiritual liberty is the immediate effect of the New Testament And there is no one thing wherein the Spirit of God doth more frequently give us an account of the difference between these two Covenants than this of the liberty of the one and the bondage of the other see Rom. 8. 15. 2 Cor. 3. 17. Gal. 4. 1 2 3 4 24 25 30 31. Heb. 2. 14 15. This therefore we must a little explain Wherefore the bondage which was the effect of the Old Covenant arose from several causes concurring unto the effecting of it 1.
regarded them not But there is not in this Testimony nor in the whole Context or Prophesie whence it is taken nor in any other place of Scripture any word of complaint against the Covenant itself though its imperfection as unto the general end of perfecting the Church State be here intimated 3 There is an especial Remedy expressed in the Testimony against the evil which God complains of or finds fault with in the People This was that they continued not in his Covenant This is expresly provided against in the Promise of this New Covenant ver 10. Wherefore 4 God gives this Promise of a New Covenant together with a complaint against the People that it might be known to be an effect of free and soveraign grace There was nothing in the People to procure it or to qualifie them for it unless it were that they had wickedly broken the former And we may hence observe 1. God hath oft-times just cause to complain of his People when yet he will not utterly cast them off It is meer mercy and grace that the Church at all seasons lives upon but in some seasons when it falls under great provocations they are signalized 2. It is the Duty of the Church to take deep notice of Gods complaints of them This indeed is not in the Text but ought not to be passed by on this occasion of the mention of Gods complaining or finding fault with them And God doth not thus find fault only when he speaks immediately by new Revelations as our Lord Jesus Christ found fault with and rebuked his Churches in the Revelation made unto the Apostle John but he doth it continually by the Rule of the Word And it is the especial Duty of all Churches and of all Believers to search diligently into what God finds fault withall in his Word and to be deeply affected therewith so far as they find themselves guilty Want hereof is that which hath laid most Churches in the world under a fatal security Hence they say or think or carry themselves as though they were rich and increased in Goods and had need of nothing when indeed they are wretched and miserable and poor and blind and naked To consider what God blames and to affect our Souls with a sense of guilt is that trembling at his word which he so approves of And every Church that intends to walk with God unto his glory ought to be diligent in this duty And to guide them herein they ought carefully to consider 1 The times and seasons that are passing over them God brings his Church under variety of seasons and in them all requires especial duties from them as those wherein he will be glorified in each of them If they miss it herein it is that which God greatly blames and complains of Faithfulness with God in their generation that is in the especial duties of the times and seasons wherein they live is that which Noah and David and other holy men are commended for Thus there are seasons of the great abounding of wickedness in the world seasons of great Apostasie from Truth and Holiness seasons of Judgment and of Mercy of Persecution and Tranquility In all those and the like God requireth especial duties of the Church whereon his glory in them doth much depend If they fail here if they are not faithful as unto their especial duty God in his Word finds fault with them and lays them under blame And as much wisdom is required hereunto so I do not judge that any Church can discharge its duty in any competent measure without a due consideration of it For in a due observation of the times and seasons and an application of our selves unto the duties of them consists that Testimony which we are to give unto God and the Gospel in our Generation That Church which considers not its especial duty in the days wherein we live is fast asleep and it may be doubted whether when it is awaked it will find oil in its vessel or no. 2 The Temptations which are prevalent and which unavoidably we are exposed unto Every age and time hath its especial temptations And it is the Will of God that the Church should be exercised with them and by them and it were easie to manifest that the darkness and ignorance of men in not discerning the especial temptations of the Age wherein they have lived or neglecting of them have been always the great causes and means of the Apostasie of the Church Hereby hath Superstition prevailed in one Age and Profaneness in another as false and noxious opinions in a third Now there is nothing that God requires more strictly of us than that we should be wakeful against present prevalent temptations and chargeth us with guilt where we are not so And those which are not awake with respect unto these Temptations which are at this day prevalent in the world are far enough from walking before God unto all well-pleasing And sundry other things of the like nature might be mentioned unto the same purpose Ob. 3. God often surprizeth the Church with Promises of Grace and Mercy In this place where God complaineth of the People findeth fault with them charging them for not continuing in his Covenant and declares that as unto any thing in themselves he regarded them not it might be easily expected that he would proceed unto their utter casting off and rejection But instead hereof God surpriseth them as it were with the most eminent Promise of Grace and Mercy that ever was made or could be made unto them So he doth in like manner Isa. 7. 13 14. Chap. 54. 17 18 19. And this he will do 1 That he may glorifie the riches and freedom of his Grace This is his principal end in all his dispensations towards his Church And how can they be made more conspicuous than in the exercise of them then when a People are so far from all appearance of any desert of them as that God declares his judgment that they deserve his utmost displeasure 2 That none who have the least remainder of sincerity and desires to fear the Name of God may utterly faint and despond at any time under the greatest confluence of discouragements God can come in and will oft-times in a way of soveraign grace for the relief of the most dejected sinners But we must proceed with our Exposition 2. The second thing contained in this Verse is the Testimony itself insisted on And there is in the Testimony 1. The Author of the Promise declared in it He saith as afterwards Saith the Lord. 2. The Note of its Introduction signalizing the thing intended Behold 3. The time of the accomplishment of what is here foretold and here promised The days come wherein 4. The thing promised is a Covenant concerning which is expressed 1 He that makes it I I will make 2 Those with whom it is made The House of Israel and the House of Judah 3 The manner of its making
which is intended is properly a Testament or a Testamentary disposition of good things It is the Will of God in and by Jesus Christ his death and bloodshedding to give freely unto us the whole inheritance of grace and glory And under this notion the Covenant hath no condition nor are any such either expressed or intimated in this place Obs. 1. The Covenant of Grace as reduced into a form of a Testament confirmed by the blood of Christ doth not depend on any condition or qualification in our persons but in a free grant and donation of God and so are all the good things prepared in it 2. The Precepts of the Old Covenant are turned all of them into Promises under the New Their preceptive commanding power is not taken away but grace is promised for the performance of them So the Apostle having declared that the People brake the Old Covenant adds that in the New grace shall be supplied for all the Duties of Obedience that are required of us 3. All things in the New Covenant being proposed unto us by the way of promise it is Faith alone whereby we may attain a participation of them For Faith onely is the grace we ought to exercise the duty we ought to perform to render the promises of God effectual to us Heb. 3. 1. 4. Sense of the loss of an interest in and participation of the benefits of the Old Covenant is the best preparation for receiving the mercies of the New Thirdly The Author of this Covenant is God himself I will make it saith the Lord. This is the third time that this expression saith the Lord is repeated in this Testimony The work expressed in both the parts of it the disannulling of the Old Covenant and the establishment of the New is such as calls for this solemn interposition of the authority veracity and grace of God I will do it saith the Lord. And the mention hereof is thus frequently inculcated to beget a reverence in us of the work which he so emphatically assumes unto himself And it teacheth us that God himself in and by his own soveraign Wisdom Grace Goodness Allsufficiency and Power is to be considered as the onely Cause and Author of the New Covenant Or the abolishing of the Old Covenant with the introduction and establishment of the New is an act of the meer soveraign wisdom grace and authority of God It is his gracious disposal of us and of his own grace That whereof we had no contrivance nor indeed the least desire Fourthly It is declared who this New Covenant is made withall With the House of Israel ver 8. They are called distinctly the House of Israel and the House of Judah The distribution of the Posterity of Abraham into Israel and Judah ensued upon the division that fell among the people in the days of Rehoboam Before they were called Israel only And as before they were mentioned distinctly to testifie that none of the Seed of Abraham should be absolutely excluded from the grace of the Covenant however they were divided among themselves so here they are all jointly expressed by their ancient name of Israel to manifest that all distinctions on the account of precedent Priviledges should be now taken away that all Israel might be saved But we have shewed before that the whole Israel of God or the Church of the Elect are principally intended hereby Fifthly The Time of the accomplishment of this Promise or making of this Covenant is expressed After those days There are various conjectures about the sense of these words or the determination of the time limited in them Some suppose respect is had unto the time of giving the Law on Mount Sinai Then was the Old Covenant made with the Fathers But after those days another should be made But whereas that time those days were so long past before this Prophesie was given out by Jeremy namely about 800 years it was impossible but that the New Covenant which was not yet given must be after those days Wherefore it was to no purpose so to express it that it should be after those days seeing it was impossible that otherwise it should be Some think that respect is had unto the Captivity of Babylon and the return of the People from thence For God then shewed them great kindness to win them unto Obedience But neither can this time be intended for God then made no New Covenant with the People but strictly obliged them unto the terms of the Old Mal. 4. 3 4 5. But when this New Covenant was to be made the old was to be abolished and removed as the Apostle expresly affirmeth ver 13. The promise is not of new obligation or new assistance unto the observance of the Old Covenant but of making a New one quite of another nature which then was not done Some judge that these words After those days refer unto what went immediately before And I regarded them not which words include the total rejection of the Jews After those days wherein both the House of Judah and Israel shall be rejected I will make a New Covenant with the whole Israel of God But neither will this hold the Tryal For 1 Supposing that expression And I regarded them not to intend the rejection of the Jews yet it is manifest that their excision and cutting off absolutely was not in nor for their non-continuance in the Old Covenant or not being faithful therein but for the rejection of the New when proposed unto them Then they fell by unbelief as the Apostle fully manifests Chap. 3. of this Epistle and Rom. 11. Wherefore the making of the New Covenant cannot be said to be after their rejection seeing they were rejected for their-refusal and contempt of it 2 By this interpretation the whole House of Israel or all the natural Posterity of Abraham would be utterly excluded from any interest in this Promise But this cannot be allowed For it was not so de facto a Remnant being taken into Covenant which though but a remnant in comparison of the whole yet in themselves so great a multitude as that in them the Promises made unto the Fathers were confirmed Nor on this Supposition would this Prediction of a New Covenant have been any promise unto them or any of them but rather a severe denunciation of judgment But it is said expresly that God would make this Covenant with them as he did the former with their Fathers which is a promise of grace and mercy Wherefore after those days is as much as in those days an indeterminate season for a certain So in that day is frequently used in the Prophets Isa. 24. 21 22. Zech. 12. 11. A time therefore certainly future but not determined is all that is intended in this expression After those days And herewith most Expositors are satisfied Yet is there as I judge more in the words Those days seem to me to comprize the whole time alotted unto the oeconomy of
And they are all witnessed unto in his perpetual Appearance in the presence of God for us 7. This also comprizeth his being an Advocate He is hereby in a continual readiness to plead our Cause against all Accusations which is the especial Nature of his work as an Advocate which is distinct from his Intercession whereby he procures supplies of Grace and Mercy for us 8. This Account of the Appearance of Christ before God on the Throne of Grace gives direction into a right Apprehension of the way of the Dispensation of all saving Grace and Mercy unto the Church The Spring and Fountain of it is God himself not absolutely considered but as a on Throne of Grace Goodness Grace Love and Mercy are natural unto him but so also are Righteousness and Judgment That he should be on a Throne of Grace is an Act of his Soveraign Will and Pleasure which is the original Spring of the Dispensation of all Grace unto the Church The procuring Cause of all Grace and Mercy for the Church as issuing from this Throne of Grace is the Sacrifice of Christ whereby Attonement was made for Sin and all Heavenly things purifyed unto their proper End Hence he is continually represented before this Throne of God as a Lamb that had been slain The Actual Application of all Grace and Mercy unto the Church and every member of it depends on this his Appearance before God and the Intercession wherewith it is accompanied Schlictingius grants on the place that Christ doth indeed Solicitously take care of the Salvation of the Church but yet God saith he doth grant it of meer Mercy without any regard unto Satisfaction or Merit which saith he we exclude And the only Reason he gives for their so doing is this that where there is Satisfaction or Merit there is no need of Oblation Appearance or Intercession But this Fancy opposed unto the Wisdom of God in the Dispensation of himself and his Grace ariseth from their Corrupt Notion of these things If the Oblation of Christ with his Appearance in Heaven and Intercession were nothing but what they imagine them to be that is his Appearance in Heaven with all Power committed unto him and the Administration of it for our Good his Satisfaction and Merit could not directly be thence proved Yet also on the other hand are they no way disproved thereby for they might be antecedently necessary unto the exercise of this Power But the Argument is firm on the other hand There is in the Dispensation of Grace and Mercy respect had unto Satisfaction and Merit because it is by the Blood and Sacrifice of Christ as it is the design of the Apostle to declare For whereas He was therein an offering for Sin was made Sin for us and bare all our Iniquities undergoing the Penalty or Curse of the Law due unto them which we call his Satisfaction or Suffering in our stead And whereas all that he did antecedently unto the Oblation of himself for the Salvation of the Church he did it in a way of Obedience unto God by Vertue of the Compact or Covenant between the Father and Him for our Salvation unto his Glory which we call his Merit Unto these there is respect in the dispensation of Grace or the Lord Christ lived and died in Vain But to declare their Apprehension of these things the same Author adds Porro in Pontifice legali apparitio distincta erat ab oblatione licet utraque erat conjuncta simul fieret nempe quia alius erat Pontifex alia victima apparebat quidem Pontifex offerebatur autem victima seu sanguis victimae At nostri Pontificis oblatio apparitio quemadmodum interpellatio reipsa idem sunt quia nimirum idem est Pontifex Victima Dum enim apparet Christus seipsum offert dum seipsum offert apparet dum autem offert apparet interpellat 1. It is not true that the Oblation or Offering of the Sacrifice by the High Priest and his Appearance in the Holy Place was at the same time For he offered his Sacrifice at the Altar without and afterwards entred with the blood into the Holy Place 2. He grants that the Blood of the Sacrifice was offered but will not allow that the Blood of Christ was offered at all nor that Christ offered himself before he had laid aside both flesh and blood having no such thing belonging unto him 3. That the Sacrifice of Christ his Oblation Appearance and Intercession are all one and the same and that nothing but his Power and Care in Heaven for the Salvation of the Church is intended by them is an Imagination expresly contradictory unto the whole Design and all the Reasonings of the Apostle in the Context For he carefully distinguisheth those things one from the other sheweth the different and distinct time of them under the Old Testament declareth their distinct Natures Acts and Effects with the different places of their performance Violence also is offered unto the signification of the Words and the common Notion of things intended by them to make way for this Conceit In common use and force 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are one thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are others It is true the Lord Christ is in himself both the Priest and the Sacrifice but it doth not thence follow that his offering of himself and his Appearance in the Presence of God for us are the same but only that they are the Acts of the same Person This Continual Appearance of the Lord Christ for us as our High Priest in the Presence of God in the way explained is the Foundation of the Safety of the Church in all Ages and that whereon all our Consolation doth depend whence Relief is derived by Faith on all occasions The Consideration hereof being rightly improved will carry us through all difficulties Temptations and Trials with safety unto the End VER XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not also neque neither nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Soul He made his Soul an offering for Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or with Blood that was not his own properly Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with other blood or the blood of another Nor yet that he should offer himself often as the High Priest entreth into the Holy-Place every year with the blood of others In the foregoing verse there is an Opposition in the Comparison between the Lord Christ and the High Priest of the Law yet is it such as hath its Foundation in a Similitude that is between them and therefore respects not so much the things themselves opposed as the manner of them For as the Lord Christ entred not into the Holy
the former instances so it is here there are two parts of this aggravation The first taken from the Object of their sin the Spirit of Grace The second taken from the manner of their opposition unto him they do him despight The holy Spirit of God promised and communicated under the Gospel by Jesus Christ from the Father as the Author and cause actually communicating and applying of all Grace unto the souls of them that believe is this Spirit of Grace And this carries in it innumerable aggravations of this Sin This Person the holy Spirit of God God himself his Communication of grace and mercy in the accomplishment of the most glorious Promises of the Old Testament was he whom these Apostates renounced But there is a peculiar notion or consideration of the Spirit with respect whereunto he is sinned against and that is this That he was peculiarly sent given and bestowed to bear witness unto the Person Doctrine Death and Sacrifice of Christ with the glory that ensued thereon John 16. 4. 1 Pet. 1. 12. And this he did various wayes For by him the souls of multitudes were converted unto God their eyes enlightned their minds sanctified their lives changed By him did those who believed come to understand the Scriptures which before were as a sealed book unto them were directed encouraged supported and comforted in all that they had to do and suffer for the name of Christ. By him were all those mighty works wonders signs and miracles wrought which accompanied the Apostles and other preachers of the Gospel at the beginning Now all these things and the like effects of his Grace and Power on all who made profession of the Gospel were owned believed and avowed to be the works of the holy Spirit as promised in the dayes of the Messiah and they pleaded the evidence of them unto the confusion of all their adversaries This therefore was done also by these Apostates before their Apostasie But now being fully fallen off from Christ and the Gospel they openly declared that there was no testimony in them unto the truth but all these things were either diabolical delusions or phanatical misapprehensions that indeed there was nothing of truth reality or power in them and therefore no argument to be taken from them unto the confirmation of the truth of Christ in the Gospel Now this proceeding from them who had once themselves made the same profession with others of their truth and reality gave the deepest wound that could be given unto the Gospel For all the adversaries of it who were silenced with this publick testimony of the holy Spirit and knew not what to say considering the many miracles that were wrought did now strengthen themselves by the confession of these Apostates that there was nothing in it but pretence and who should better know than those who had been of that Society There are no such cursed pernicious Enemies unto Religion as Apostates Hence are they said to do despite unto the Spirit of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do injure him so far as they are able The word includes wrong with contempt And this they did upon a twofold account For 1. The works many of them which he then wrought were eminent and evident effects of divine Power and to ascribe such works unto another cause is to do despite unto him 2. They did so principally in that by all his works and in the whole dispensation of him he gave testimony unto Christ in the Gospel And what greater despite and wrong could be done unto him then to question his truth and the veracity of his testimony No greater despite can be done unto a man of any reputation than to question his truth and credit in that wherein he engageth himself as a witness And if lying unto the Holy Ghost is so great a sin what is it to make the Holy Ghost a Liar Herein did such persons do him despite For notwithstanding the publick testimony he gave in with and by the preaching of the Gospel they rejected it as a fable in despising his Person and Authority All these great and terrible Aggravations are inseparable from this sin of Apostasie from the Gospel above those of any sin against the Law of Moses whatever They were none of them in the vilest sin prohibited by the Law under capital punishment Hence therefore the Apostle 2. Proposeth it unto the Judgment of the Hebrews of how much sorer punishment They suppose a sinner guilty of this sin shall be Judged worthy above what was inflicted on the wilful transgressors of the Law And there is included herein 1. That such a sinner shall be punished Apostates may flatter themselves with impunity but in due time punishment will overtake them How shall they escape who neglect so great Salvation Much less shall they not do so by whom it is thus despised in all the causes of it 2. That this shall be a sore a great and an evil punishment which is included in the note of comparison far greater punishment such as men shall be able neither to abide nor to avoid 3. Comparatively it shall be a sorer Punishment then that which was appointed for wilfull Transgressions of the Law which was Death without Mercy 4. That the degree of its exceeding that punishment is inexpressible Of how much sorer None can declare it as the Holy Ghost expresseth himself when he would intimate unto our minds that which we cannot absolutely conceive and apprehend 1 Pet. 4. 17 18. But whereas that punishment was Death without Mercy wherein could this exceed it I answer Because that was a temporal death only For though such sinners under the Law might and did many of them perish Eternally yet they did not so by vertue of the constitution of the Law of Moses which reached only unto temporal punishments But this punishment is Eternal that 's constantly proposed in the first place unto all impenitent Unbelievers and despisers of the Gospel See 2 Thes. 1. 6 7 8. Mark 16. 16 c. Yet so as not to exclude any other temporal Judgments in Spirituals or Naturals that may precede it Such was that whereunto the temporal destruction that was ready to come on these despiâ—ers did belong 3. The way whereby they are made Obnoxious unto it is that they are counted Worthy of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall receive neither more nor less but their due The Judge in this case is God himself as the Apostle declares in the next verse He alone knows he alone can justly determine what such Apostates are worthy of But in general that this shall unspeakably exceed that annexed unto the transgression of the Law is left unto themselves to judge suppose ye Ye know and take it for granted that the punishments under the Law to be inflicted on its transgressors by the Constitution and Sanction of it were all of them righteous for God was the Judge of this
in them all Consider now what aggravations this sin is accompanied withall above all sins whatever against the Law and be your selves Judges of what will follow hereon What do you think in your own hearts will be the Judgment of God concerning these sinners This argument the Apostle doth frequently insist upon as chap. 2. 2 3 4. chap. 12. 25. and it had a peculiar cogency towards the Hebrews who had lived under the terror of those legal punishments all their dayes I. The inevitable certainty of the Eternal punishment of Gospel-despisers depends on the Essential holiness and righteousness of God as the Ruler and Judge of all It is nothing but what he in his just Judgment which is according unto truth accounteth them worthy of Rom. 1. 32. II. It is a righteous thing with God thus to deal with men Wherefore all hopes of Mercy or the least relaxation of Punishment unto all Eternity are vain and false unto Apostates they shall have Judgment without Mercy III. God hath allotted different degrees of Punishment unto the different degrees and aggravations of sin The wages indeed of every sin is Death but there is unto such persons as these a Savour of death unto death and there shall be different degrees of Eternal Punishment IV. The Apostacy from the Gospel here described being the absolute height of all sin and impiety that the nature of man is capable of it renders them unto Eternity obnoxious unto all punishment that the same nature is capable of The greatest sin must have the greatest Judgment V. It is our Duty diligently to enquire into the nature of sin lest we be overtaken in the great Offence Such Persons as they in the Text it may be little thought what it was that they should principally be charged withal namely for their Apostasie and how dreadful was it when it came upon them in an evident conviction VI. Sinning against the Testimony given by the Holy Ghost unto the truth and power of the Gospel whereof men have had experience is the most dangerous Symtom of a perishing Condition VII Threatnings of future Eternal Judgments unto Gospel-despisers belong unto the preaching and declaration of the Gospel VIII The Equity and Righteousness of the most severe Judgments of God in eternal Punishments against Gospel-Despisers is so evident that it may be referred to the Judgment of men not obstinate in their Blindness IX 'T is our Duty to justifie and bear witness unto God in the Righteousness of his Judgments against Gospel-Despisers VERSE XXX XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 30 31. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord. And again the Lord shall Judge his People It is a fearfull thing to fall into the Hands of the living God THere is in these Verses the confirmation of all that was spoken before by the consideration of what God is in himself with whom alone we have to do in this matter and what he assumeth unto himself in this and the like Cases As if the Apostle had said In the severe sentence which we have denounced against Apostates we have spoken nothing but what is suitable unto the holiness of God and what indeed in such cases he hath declared that he will do The conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes the introduction of a Reason of what was spoken before but this is not all which he had discoursed on on this Subject but more particularly the reference he had made unto their own Judgments of what sore punishment was due unto Apostates Thus it will be with them thus you must needs determine concerning them in your own minds for we know him with whom we have to do in these things Wherefore the Apostle confirms the truth of his discourse or rather illustrates the evidence of it by a double consideration 1. Of the person of him who is and is to be the sole Judge in this case who is God alone For we know him And 2. What he hath assumed unto himself and affirmed concerning himself in the like-cases which he expresseth in a double Testimony of Scripture And then lastly there is the way whereby our minds are influenced from this Person and what he hath said which is that we know him The first consideration confirming the Evidence and certainty of the truth asserted is the person of him who is the only Judge in this case I confess the Pronoun herein is not exprest in the Original but as 't is included in the Participle and Article prefixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that saith who expresseth himself in the words ensuing But it is evident that the Apostle directeth unto a special consideration of God himself both in the manner of the expression and in the addition of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Testimony which he writes immediately If you will be convinced of a righteousness and certainty of this dreadful destruction of Apostates consider in the first place the Author of this Judgment the only Judge in the case We know him that hath said I. There can be no right Judgment made of the nature and demerit of sin without a due consideration of the Nature and Holiness of God against whom it is committed Fools make a mock of sin they have no sense of its guilt nor dread of its punishment Others have slight thoughts of it measuring it only either by outward effects or by presumptions which they have been accustomed unto Some have general notions of its guilt as 't is prohibited by the Divine Law but never search into the nature of that Law with respect unto its Author Such false measures of sin ruin the souls of men Nothing therefore will state our thoughts aright concerning the guilt and demerit of sin but a deep consideration of the infinite greatness holiness righteousness and power of God against whom it is committed And hereunto this also is to be added That God acts not in the effect of any of these Properties of his nature but on a preceding contempt of his Goodness Bounty Grace and Mercy As it is impossible that sin should come into the world but by the contempt of these things Antecedently unto all possibility of sinning God communicates the effects of his goodness and bounty unto the Creation And in those sins which are against the Gospel he doth so also of his Grace and Mercy This is that which will give us a due measure of the guilt and demerit of sin Look upon it as a contempt of infinite Goodness Bounty Grace and Mercy and to rise up against infinite greatness holiness righteousness and power and we shall have a view of it as it is in it self II. Under apprehensions of great severities of Divine Judgments the consideration of God the Author of them will both relieve our Faith and quiet our hearts Such instances are given of the Eternal casting off Multitudes of Angels on
their guilt in one sin the woful sin of Adam and the ruine of his Posterity even of those who had not sinned after the similitude of his Transgression the destruction of the old world by an Universal Flood as in the Fire and Brimstone that God rained from Heaven upon Sodom and Gomorrah in the final rejection of the Jews the dreadful overthrow of the City and Temple by fire in the Eternity of the torments of impenitent sinners In all these things and others that seem to have any thing of the same kind with them we shall need nothing to give the most full satisfaction unto our Souls if we know him who hath said Vengeance is mine I will repay it This consideration is confirmed by a double Testimony wherein God assumeth unto himself that which will give assurance of the Punishment of Apostates And we may consider concerning these Testimonies 1. The Apostles application of them unto his purpose 2. The force that is in them unto that end 1. They are both of them taken from Deut. 32. 35 36. But in that place they seem absolutely to intend vengeance and Judgment on the Adversaries of his people to make a way for their deliverance But here they are applyed unto the final destruction of that same people namely the Jews without hopes of deliverance I answer 1. That it is usual with the Apostle in this Epistle and all other writers of the New Testament to make use of Testimonies out of the old without respect unto the particular cases and designs which they are originally applyed unto but with regard unto the Truth and Equity contained in them Whereon they are equally applicable unto all cases of a like nature Thus saith he God declares himself with respect unto his Stubborn Enemies whence a Rule is established that he will deal so with all that are so who are in the same circumstances with them of whom we speak 2. What God speaks concerning his Enemies and the Enemies of his people in Covenant with him is applicable unto that people it self when they absolutely break and reject the Covenant so was it done by these Apostates who thereon came into the room and place of the most cursed Enemies of God and his people And therefore God will be unto them what he was unto the worst of those his adversaries 3. That which God properly in that place assumeth this title unto himself upon is the Cruelty and Rage of those adversaries in the persecution and destruction of his people And shall he not act in like manner towards them who murdered the Lord Jesus and persecuted all his followers Wherefore whatever frame of mind in God is represented in the Scripture as unto his indignation against the worst of sinners and his adversaries is fully applicable unto these degenerate Apostates The First testimony in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me vengeance and recompence which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose Recompence is the actual exercise of Vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vengeance is the actual execution of Judgment on sinners according unto their desert without mitigation of mercy 'T is an act of Judgment and wherever mention is made of it God is still proposed as a Judge it being a just retribution on the consideration of the demerit of sin as sin 1. This Vengeance God appropriateth the right of unto himself in a peculiar manner as that which no Creature in it's full latitude hath any interest in See Psal. 94. 1 2. For it respects only sin in its own formal nature as sin against God 1. Though men may inflict punishments on it yet they do it principally on other accounts Whatever is of vengeance in punishment is meerly an emanation from divine constitution 2. No creature can have the just measures of the desert of sin so as to give it a just and due recompence 3. The power of the Creature cannot extend to the just execution of Vengeance sins deserving eternal punishment 4. Pure vengeance as vengeance is not to be intrusted with our nature nor would any man be able to manage it but would fall into one excess or other unto the ruine of his own soul. Wherefore God hath reserved and included all vengeance unto himself and all just final retribution for and unto sin Although he hath allowed infliction of punishment on offenders in order unto the Government and peace of the world in Magistrates and publick persons yet as unto vengeance as it denotes giving satisfaction to our selves in the punishment of others it is forbidden unto all persons both private and publick God in executing vengeance gives satisfaction unto his own infinite holiness and righteousness which makes it holy and just Men cannot give satisfaction unto themselves in punishment but it is unto their evil affections which makes it useless and unjust Hence David blessed God that he had kept him from avenging himself on Nabal For there is no vengeance but what is exerted by a mans self in his own case and cause The Judgment unto punishment is for others Wherefore the formal Reason of the appropriation of all vengeance unto God is that God alone can Judge and Punish in his own case and unto his own satisfaction He hath made all things for himself and the wicked for the day of evil 2. In this appropriation of vengeance unto God there is supposed and included that indeed there is vengeance with God which in due time he will execute I will repay saith God He doth oftentimes exercise great Patience and forbearance even then when vengeance might justly be expected and is called for How long doest thou not avenge our blood This commonly adds unto the security of wicked men and they learn to despise the threatnings of all the Judgments of God which they have deserved 2 Pet. 3. 3 4 5 6 7. Eccles 8. 11. They are ready to conclude that either vengeance doth not belong unto God or that it shall be executed when and where they are not concerned But in all these cases God hath fixed a determinate time and season for the execution of deserved vengeance Hence he calls it the year of vengeance and the day of recompence so here I will repay it saith the Lord This being so God having said that vengeance belongeth unto him and that it is due unto provoking sins and sinners that it is in his power and his alone to inflict it when and how he pleaseth and that he will certainly do so in the assurance whereof the Apostle adds that word saith the Lord he will repay it It evidently follows that in his appointed season the day and year of vengeance such horrible provoking sinners as were those treated of must fall under the most severe punishment and that for evermore The Second testimony taken from the same place is of the same importance with this The Lord shall judge his people In Deuteronomy it
is applyed unto such a Judgment of them as tends unto their deliverance But the general truth of the words is that God is the Supream Judge he is Judge himself Psal. 50. 6. This the Apostle makes use of concluding that the righteousness of God as the Supream Judge of all obligeth him unto this severe destruction of Apostates For shall not the Judge of all the world do right Shall not he who is Judg in a peculiar manner of those that profess themselves to be his people punish them for their iniquities especially such as break off all Covenant-relation between him and them I. A due consideration of the nature of God his office that he is the Judge of all especially of his people and that enclosure he hath made of vengeance unto himself under an irrevocable purpose for it's execution gives indubitable assurance of the certain unavoyable destruction of all wilful Apostates All their security all their presumptions all their hopes will vanish before this consideration as darkness before the light of the Sun II. Although those who are the peculiar people of God do stand in many relations unto him that are full of refreshment and comfort yet is it their duty constantly to remember that he is the holy and righteous Judge even towards his own people Lastly the Ground of the application of these testimonies unto the present case is that knowledge of God which they had unto whom he spoke for we know him You have the same sence of God his holiness and truth as I have and therefore it cannot be strange unto you that he will deal thus severely with Apostates you know who he is how infinite in holiness righteousness and power you know what he hath said in cases like unto this namely that vengeance is his and he will repay it wherefore it must be evident unto you that these things will be as they are now declared The knowledge of God in some good measure both what he is in himself and what he hath taken on himself to do is necessary to render either his promises or threatnings effectual unto the minds of men VERSE 31. It is a fearful thing to fall into the hands of the Living God The Apostle in these words winds up his whole argument against the wilful despisers of the Gospel taken from the nature and aggravations of that sin with the severity of the punishment that would certainly befall them that are guilty thereof And these words are as an inference from them that go immediately before so they are a recapitulation of all that he had spoken to this purpose Let men look to it look to themselves consider what they do for it is a fearful thing c. There are three things in the words 1. The description given of God with respect unto the present case he is the living God 2. The event of their sin with respect unto him it is a falling into his hands 3. The nature hereof in general it is a fearful thing 1. In what sence God is called the Living God and with respect unto what ends hath been declared on chap. 3. 12. chap. 9. 14. In brief this title is ascribed unto God principally on two accounts 1. By way of opposition unto all dead and dumb Idols those whom the Heathen worshipped and which are graphically described by the Psalmist Ps. 115. 4 5 6 7 8. as also by the Prophet Isa. 44. 9 10 11 c. And this is to impress upon our minds a due sence of his Glory and Eternal Power according as we are called to trust in him or to fear him Life is the foundation of Power He who hath life in himself who is the cause of all Life in all other things that are partakers of it must be the only spring of infinite Power But God is here called the Living God with respect unto his Eternal Power whereby he is able to avenge the sins of men Indeed it calls to mind all the other holy properties of his nature which are suited to impress dread or terror on the minds of presumptuous sinners whose punishment is thence demonstrated to be unavoidable He sees and knows all the Evil and Malice that is in their sin and the circumstances of it He is the God that liveth and seeth Gen. 16. 14. And as he seeth so he judgeth because he is the Living God which also is the ground of holy trust in him 1 Tim 4. 10. This Name of the Living God is full of Terror or Comfort unto the Souls of men 2. The Event of the sin spoken against as unto its demerit with respect unto God is called falling into his hands The Assertion is general but particularly applied unto this case by the Apostle To fall into the hands is a common expression with reference unto any one falling into and under the power of his Enemies None can be said to fall into the hands of God as though they were not before in his Power But to fall into the hands of God absolutely as it is here intended is to be obnoxious to the Power and Judgment of God when and where there is nothing in God himself nothing in his Word Promises Laws Institutions that should oblige him to Mercy or a mitigation of Punishment So when a man falls into the hands of his Enemies between whom and him there is no Law no Love he can expect nothing but Death Such is this falling into the hands of the Living God there is nothing in the Law nothing in the Gospel that can be pleaded for the least abatement of punishment There is no property of God that can be implored It is the Destruction of the sinner alone whereby they will all be glorified There is a falling into the hands of God that respects temporal things only and that 's spoken of comparatively When David knew that an affliction or temporal punishment was unavoidable he chose rather to fall into the hands of God as unto the immediate infliction of it than to have the Wrath of men used as the instruments thereof 2 Sam. 24. 17. But this appertains not unto our present purpose 3. Hereof the Apostle affirms in general that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fearful dreadful thing that which no heart can conceive nor tongue express Men are apt to put off thoughts of it to have slight thoughts about it but it is and will be dreadful terrible and eternally destructive of every thing that is good and inflictive of every thing that is evil or that our nature is capable of I. There is an apprehension of the terror of the Lord in the final Judgment which is of great use unto the Souls of men 2 Cor. 5. 11. It is so to them who are not yet irrecoverably ingaged into the effects of it II. When there is nothing left of Judgment nothing remains but the Expectation of it its foreapprehension will be fill'd with
rise up against believing 2. For the Promise it self here intended or the matter of it it may be considered two ways 1 As it was personal unto Abraham or as the Person of Abraham was peculiarly concerned therein 2 As it regards all the Elect of God and their Interest in it of whom he was the Representative As this Promise was made personally unto Abraham it may be considered 1 With respect unto what was Carnal Temporal and Typical 2 Unto what was Spiritual and Eternal typed out by those other things As unto what was Carnal and Typical the things in it may be referred unto two Heads 1 His own temporal prosperity in this world Gods Blessing is always 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an addition of good unto him that is blessed So it is said Gen. 24. 1. God hath blessed Abraham in all things which is explained ver 35. in the words of his Servant The Lord hath greatly blessed my Master and he is become great and he hath given him Flocks and Herds Silver and Gold God increased him in Wealth Riches and Power until he was esteemed as a mighty Prince by the people among whom he dwelt Gen. 23. 6. And this in the Blessing was a Type and Pledge of that full Administration of Grace and Spiritual things which was principally intended 2 What concerned his Posterity wherein he was blessed And herein two things were in the Promise both expressed at large 1 The greatness of their number They were to be as the Stars of Heaven or as the Sand by the Sea-shore that is innumerable 2 Their success and prosperity that they should possess the Gates of their Enemies which principally respected the mighty successes which they had and Conquests which they made under the conduct of Joshua and afterwards of David In both these things were they Typical of the more numerous Subjects of the Kingdom of Christ and of his spiritual Conquest for them and in them of all their spiritual Adversaries See Luke 1. 70 71 72 73 74 75. In these two Branches of the Promise the Faith of Abraham was greatly exercised as unto the Accomplishment of them For as unto the first or multiplication of his Posterity though he lived after this about 70 years yet he never saw any more than two persons Isaac and Jacob that were interested in this Promise For although he had other Children and Posterity by them yet in Isaac only was his Seed to be called as to this Promise He had therefore during his own days no outward visible pledge or appearance of its Accomplishment and yet however he lived and died in the Faith thereof And as unto the latter of their prosperity and success he was told before that they should be in Affliction and Bondage for 400 years Yet looking by Faith through all these difficulties in its proper season he inherited the Promise And he was a great Example herein unto all Believers under the New Testament For there are many Promises remaining as yet unaccomplished and which at present as in other Ages seem not only to be remote from but as unto all outward means to be cast under an impossibility of accomplishment Such are those as concerning the calling of the Jews the coming in of the fulness of the Gentiles with the enlargement and establishment of the Kingdom of Christ in this world Concerning all these things some are apt to despond some irregularly to make haste and some to reject and despise them But the Faith of Abraham would give us present satisfaction in these things and assured expectation of their Accomplishment in their proper season Secondly The peculiar Interest of Abraham in this Promise as to the spiritual part of it may also be considered and hereof in like manner there were two parts 1. That the Lord Christ should come of his Seed according to the flesh And he was the first person in the world after our first Parents to whom in the order of nature it was necessary to whom the Promise of the Messiah to spring from them was confirmed It was afterwards once more so confirmed unto David whence in his Genealogy he is said in a peculiar manner to be the Son of David the Son of Abraham For unto these two persons alone was the Promise confirmed And therefore is he said in one place to be the Seed of David according to the Flesh Rom. 1. 3. and in another to have taken on him the Seed of Abraham Heb. 2. 16. Herein lay Abrahams peculiar Interest in the spiritual part of this Promise He was the first who had this priviledge granted unto him by especial Grace that the promised Seed should spring from his Loyns In the Faith hereof he saw the Day of Christ and rejoiced this made him famous and honourable throughout all Generations 2. As he was thus to be the natural Father of Christ according to the flesh whence all Nations were to be blessed in him or his Seed so being the first that received or embraced this Promise he became the spiritual Father of all that do believe and in them the Heir of the world in a spiritual Interest as he was in his carnal Seed the Heir of Canaan in a political Interest No men come to be accepted with God but upon the account of their Faith in that Promise which was made unto Abraham that is in him who was promised unto him And we may observe That The Grant and Communication of spiritual Priviledges is a meer act or effect of Soveraign Grace Even this Abraham who was so exalted by spiritual Priviledges seems originally to have been tainted with the common Idolatrie which was then in the world This account we have Josh. 24. 2 3. Your Father dwelt on the other side of the Flood in old time Terah the Father of Abraham and the Father of Nachor and they served other Gods And I took your Father Abraham from the other side of the Flood It is true the charge is express against Terah only but it lying against their Fathers in general on the other side of the Flood and being added that God took Abraham from the other side of the Flood he seems to have been involved in the Guilt of the same sin whilst he was in his Fathers House and before his Call Nor is there any account given of the least preparation or disposition in him unto the state and Duties which he was afterwards brought into In this condition God of his Soveraign Grace first calls him to the saving knowledge of himself and by degrees accumulates him with all the Favours and Priviledges before mentioned Hence in the close of his whole course he had no cause to glory in himself neither before God nor men Rom. 4. 2. For he had nothing but what he gratuitously received Indeed there were distances of time in the collation of several distinct Mercies and Blessings on him And he still through the supplies of Grace which he received under every mercy
where before Iesus is entered for us which determines the ambiguity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not our forerunner is entered but the forerunner is entered for us Verse 17 18 19 20. Wherein God willing more abundantly to manifest unto the Heirs of Promise the Immutability of his Counsel interposed himself by an Oath That by two immutable things in which it was impossible for God to deceive we might have strong prevailing consolation who have fled for refuge to lay hold on the hope set before us Which we have as an Anchor of the Soul both safe and stedfast and which entereth into that within the Veil Whither the forerunner is for us entred Jesus made an High Priest for ever after the order of Melchisedec Sundry things are observable in these words 1 The Introduction unto the Application of the foregoing discourse to the use of all Believers Wherein 2 The design of God in the confirmation of his Promise by his Oath which was to manifest the Immutability of his Counsel And this is amplified 1 By the frame purpose or mind of God therein He was willing 2 By the manner how he would declare his mind herein more abundantly namely than could be done by a single Promise It gave not a further stability unto his word but manifested his willingness to have it believed 3 The persons are described unto whom God was thus willing to shew the Immutability of his Counsel who are the Heirs of Promise that is all and only those who are so 4 The way is expressed whereby God would thus manifest the Immutability of his Counsel namely by two immutable things that is his Promise and his Oath Which 5 are proved to be sufficient Evidences thereof from the Nature of him by whom they are made and given It was impossible that God should lye 6 The especial end of this whole design of God with respect unto all the Heirs of Promise is said to be that they might have strong Consolation And thereon they are 7 further described by the way and means they use to obtain the Promise and the Consolation designed unto them therein they fly for refuge to the hope set before them The Efficacy whereof is 8 declared from the Nature of it in comparison unto an Anchor which we have as an Anchor further amplified 1 from its Properties it is sure or safe and stedfast and also 2 from its use It enters into that within the Veil And this use 9 is so expressed that occasion may be thence taken to return unto that from which he had digressed chap. 5. 12. namely the Priesthood of Christ. And 10 The mention thereof he so introduceth according to his usual manner as also to manifest the great benefit and advantage of our entring by hope into that within the Veil namely 1 Because Christ is there 2 Because he is entred thither as our forerunner 3 From the Office wherewith he is there vested called a Priest for ever after the order of Melchisedec as he had declared chap. 5. 12. all which must be opened as they occur in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is say many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which cause respect may be had unto the words immediately foregoing An Oath among men is unto them an end of strife so a reason is thence inferred why God should interpose himself by an Oath in this matter And the words are rendered by some as we have seen propter quod or propterea in for propter is not unusual And this then is the coherence Whereas mankind doth consent herein that an Oath in things capable of no other proof or demonstration shall end controversies satisfie doubts and put an issue to contradictions differences and strife God took the same way in an infinite gracious condescension to give full satisfaction in this matter unto the Heirs of Promise For what could they require further Will they not rest in the Oath of God who in doubtful cases do and will acquiesce in the Oaths of men what way could be more suited unto their Peace and Consolation And such is Gods Love and Grace that he would omit nothing that might tend thereunto though in such way of condescension as no Creature would or could or ought to have expected before infinite Wisdom and Mercy had declared themselves therein Or this expression may respect the whole subject matter treated of and so the words are rendered in quo or in qua re in which case or matter And this our Translation seems to respect rendering it wherein Then the words direct unto the Introduction of the end of Gods Oath expressed in the words following In this matter God sware by himself that thereby the Heirs of Promise might not only be setled in Faith but moreover receive therewithall strong Consolations And this import of the words we shall adhere unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God willing Hereunto all that follows is resolved It is all founded in the Will of God And two things may be denoted hereby 1 The Inclination and disposition of the mind of God he was free he was not averse from it This is that which is generally intended when we say we are willing unto any thing that is proposed unto us that is we are free and not averse unto it so may God be said to be willing to have an Inclination and an Affection unto the work or to be ready for it as he speaks in another place with his whole Heart and with his whole Soul Jer. 32. 41. But although there be a Truth herein as to the Mind and Will of God towards Believers and their Consolations yet it is not what is here peculiarly intended Wherefore 2 A determinate act and purpose of the Will of God is designed herein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is God purposing or determining So is the same Act of God expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9. 22. what if God willing to shew his wrath that is purposing or determining so to do And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 1. 11. wherefore God willing is God in Soveraign Grace and from especial Love freely purposing and determining in himself to do the thing expressed unto the Relief and Comfort of Believers The Soveraign Will of God is the sole spring and cause of all the Grace Mercy and Consolation that Believers are made partakers of in this world So is it here proposed thereinto alone is all Grace and Consolation resolved God wills it should be so Man being fallen off from the Grace and Love of God and being every way come short of his Glory had no ways left in nor by himself to obtain any Grace any Relief any Mercy any Consolation Neither was there any the least Obligation on God in point of Justice Promise or Covenant to give any Grace unto to bestow any Mercy or Favour upon
Apostatized sinners wherefore those things could have no rise spring or cause but in a free gracious Act of the Soveraign Will and Pleasure of God And thereunto in the Scripture are they constantly assigned whether absolutely that Grace is bestowed on any or comparatively on one and not another it is all from the Will of God For herein is Love not that we loved God but that he loved us first and sent his Son to be a propitiation for our sins 1 Joh. 4. 10. Christ himself with all the Grace and Mercy we have by him is from the free Love and Will of God So is our Election Ephes. 1. 4 5. Our Vocation 1 Cor. 1. 26 27. our Regeneration Joh. 1. 13. Jam. 1. 18. Our recovery from sin Hos. 14. 4. So is our Peace and all our Consolation whence he is called the God of all Grace 1 Pet. 5. 10. and the God of Patience and Consolation Rom. 15. 5. the Author and Soveraign disposer of them all So is it also with respect unto Grace and Mercy considered comparatively as collated on one and not another Rom. 9. 15 16. 1 Cor. 4. 7. there is no other Spring or Fountain of any Grace or Mercy It may be some may hope to educe Grace out of their own wills and endeavours and to obtain mercy by their own Duties and Obedience But the Scripture knows no such thing nor do Believers find it in their experience Let them who have received the least of Grace and Mercy know from whence they have received it and whereunto they are beholding for it A due consideration of this Soveraign Spring of all Grace and Consolation will greatly influence our minds in and unto all the principal Duties of Obedience Such as thankfulness to God Ephes. 1. 3 4 5. Humility in our selves 1 Cor. 4. 7. Compassion towards others 2 Tim. 2. 25 26. Let those who stand in need of Grace and Mercy as who doth not expect them wholly from the Soveraign Will and Pleasure of God who is gracious unto whom he will be gracious Jam. 1. 5. our own Endeavours are means in this kind for obtaining Grace in the measures and degrees of it but it is the Will of God alone that is the cause of it all 2 Tim. 1. 9. 2. What God was thus willing unto is expressed and that was more abundantly to declare the Immutability of his Counsel And we may enquire concerning it 1 What is meant by the Counsel of God 2 How that Counsel of God was and is Immutable 3 How it was declared so to be 4 How it was abundantly so declared 1 The Counsel of God is the Eternal purpose of his Will called his Counsel because of the infinite Wisdom wherewith it is always accompanied So that which is called the good pleasure which he had purposed in himself Ephes. 1. 9. is termed the Counsel of his Will ver 11. Counsel among men is a rational deliberation about causes means effects and ends according to the Nature of things advised about and the proper Interests of them who do deliberate In this sense Counsel is not to be attributed unto God For as the infinite Soveraign Wisdom of his Being admits not of his taking Counsel with any other so the infinite simplicity of his Nature and Understanding comprehending all things in one single Act of his Mind allows not of formal Counsel or Deliberation The first therefore of these the Scripture explodes Isa. 40. 13. Rom. 11. 34. and although in the latter way God be frequently introduced as one deliberating or taking Counsel with himself it is not the manner of doing but the effect or the thing done is intended So it is in like manner where God is said to hearken to hear to see whereby his infinite Knowledge and Understanding of all things are intended those being the Mediums whereby we who are to be instructed do come to know and understand what so we do Whereas therefore the End of Counsel or all rational Deliberation is to find out the true and stable Directions of Wisdom the Acts of the Will of God being accompanied with infinite Wisdom are called his Counsel For we are not to look upon the Purposes and Decrees of God as meer Acts of Will and Pleasure but as those which are effects of infinite Wisdom and therefore most reasonable although the reasons of them be sometimes unknown unto us Hence the Apostle issueth his discourse of Gods Eternal Decrees of Election and Reprobation in an admiration of the infinite Wisdom of God whence they proceeded and wherewith they were accompanied Rom. 11. 33 34 35 36. In particular the Counsel of God in this place is the holy wise Purpose of his Will to give his Son Jesus Christ to be of the Seed of Abraham for the Salvation of all the Elect or Heirs of Promise And that in such a way and accompanied with all such good things as might secure their Faith and Consolation This is the Counsel of God which contained all the Grace and Mercy of the Promise with the securing them unto Believers 2 Of this Counsel it is affirmed that it was immutable not subject unto change 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nequit that cannot be altered But the design of God here was not to make his Counsel unchangeable but to declare it so to be For all the Purposes of God all the Eternal Acts of his Will considered in themselves are Immutable See Isa. 46. 10. Psal. 33. 11. Prov. 19. 21. chap. 21. 30. and their Immutability is a necessary consequent of the Immutability of the Nature of God with whom is no variableness nor shadow of turning Jam. 1. 17. The strength of Israel is not a man that he should repent 1 Sam. 15. 29. And in opposition unto all change or mutability it is said of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 102. 27. which the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art He always in all respect one and the same Hence among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a Name of God expressing his immutable self-subsistence But it will be said that there are in the Scriptures many Declarations of Gods altering his Purpose and Counsels and repenting him of what he had before determined being grieved at what he had done Gen. 6. 6. 1 Sam. 2. 30. It is agreed by all that those expressions of repenting grieving and the like are figurative wherein no such Affections are intended as those words signifie in created Natures but only an event of things like that which proceedeth from such Affections And as to the changes themselves expressed the School-men say not amiss Vult Deus mutationem non mutat voluntatem He willeth a change he changeth not his Will But fully to remove these Difficulties the Purpose of God and the Counsels of his Will may be considered either in themselves or in the Declaration that is made concerning their Execution In themselves