Before its proper time its appointed season it will not be but then the Lord will hasten it that no opposition shall be able to stand before it From this state of the Promises three things have fallen out 1 That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised which hath been to the singular advantage of the Church For the exercise of Faith is that whereon the flourishing of all other Graces doth depend And from hence hath there been a Treasure of fervent Prayers laid up from the beginning which shall in their proper season have a fruitful return In that Faith and Patience in those Supplications and Expectations wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise hath God been exceedingly glorified as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require 2 Hence it was that in most Ages of the Church there have been mockers and scoffers saying Where is the Promise of his coming for since the Fathers fill asleep all things continue as from the beginning of the Creation 2 Pet. 3. 4. The Fathers were they who received the Promises especially that of the coming of Christ. These they preached and declared testifying that they would be accomplished and that great alterations should be wrought in the world thereby The sum of what they so declared was That the Elect of God should be delivered and that Judgement should be executed on ungodly men by the coming of the Lord Jude 14 15. But what now is become of these Fathers with all their great Promises and Preachments upon them Things go on in the same course as they did in the beginning and are like to do so to the end of the world what we pray is this Promise of his coming you have so talked of Such Scoffers have most Ages abounded withall and I think none more than that wherein our Lot is fallen Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word they scoff at all who dare to own an expectation thereof 3 Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account Some have feigned to themselves other things than God ever promised as the generality of the Jews looked for a carnal Rule Glory and Dominion at the coming of the Messiah which proved their temporal and eternal Ruine And it is to be feared that some are still sick of the same or like Imaginations And some have put themselves on irregular courses for the Accomplishment of Promises walking in the Spirit of Jacob and not of Israel But whatever of this or any other kind may fall out by the unbelief of men all the Promises of God are Yea and Amen and will make their way through all difficulties unto an assured Accomplishment in their proper season Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them We find so many difficulties so many oppositions as that we are continually ready to call in question the Accomplishment of them and indeed few there are that live in a comfortable and confident assurance thereof In the times of Temptation or when perplexities arise from a deep sense of the guilt and power of sin and on many other occasions we are ready to say with Sion The Lord hath forsaken us our way is passed over from him as for our part we are cut off In all these cases it were easie to demonstrate whence it is that the Promise hath its insuperable efficacy and shall have its infallible Accomplishment but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared Again Although there may be priviledges attending some Promises that may be peculiarly appropriated unto some certain persons yet the Grace of all Promises is equal unto all Believers So Abraham had sundry personal Priviledges and Advantages communicated unto him in and by this Promise which we have before re-counted Yet there is not the meanest Believer in the world but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance The next thing considerable in the words is the especial confirmation of the Promise made to Abraham by the Oath of God For God when he could swear by no greater he sware by himself And sundry things we must enquire into in this peculiar dispensation of God unto men namely in swearing to them 1. The Person swearing is said to be God God sware by himself And ver 17. in the Application of the Grace of this Promise unto Believers it is said that God interposed himself by an Oath But the words here repeated are expresly ascribed unto the Angel of the Lord Gen. 22. 15 16. And the Angel of the Lord called unto Abraham out of Heaven the second time and said By my self have I sworn saith the Lord. So it is said before ver 11. The Angel of the Lord called unto him out of Heaven and said Abraham and adds in the close of ver 12. thou hast not with-held thy Son thine only Son from me He is called an Angel that speaks but he still speaks in the name of God Three things are insisted on to assoil this difficulty 1 Some say that he spake as a Messenger and Ambassador of God in his name and so assumed his Titles although he was a meer created Angel For so a Legate may do and use the name of him that sends him But I do not see a sufficient foundation of this supposition An Ambassador having first declared that he is sent and from whom may act in the Name and Authority of his Master but not speak as if he were the same person But here is no such Declaration made and so no provision laid in against Idolatry For when one speaks in the Name of God not as from God but as God who would judge but Divine Honour and Religious Worship were due unto them which yet are not unto Angels however gloriously sent or employed Rev. 19. 10. chap. 22. 9. Wherefore 2 It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do And those of this mind countenance their Opinion with those words used by him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord the words whereby the Prophets solemnly ushered in their messages But yet neither will this solve the difficulty For these words saith the Lord are often used in the third person to express him unto us whom in all our Duties we regard
had used in their Plea To this purpose speaks Quintilian lib. 6. cap. 1. Perorationis duplex ratio est posita aut in rebus aut in affectibus Rerum repetitio aut congregatio quae Graece dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quibusdam Latinorum enumeratio memoriam Judicis reficit totam simul causam ante oculos ponit etiam si per singula minus moverat turba valet In hac quae repetimus quam brevissime dicenda sunt quod Graeco verbo patet decurrendum per capita How this whole course is steered by the Apostle in this place is easie for any one to observe 2. Because of the Importance of the matter in hand He is treating of the very Head of all the Differences between the Law and the Gospel between those who adhered unto Mosaical Institutions and those who embraced the Faith Hence he calleth them unto a renewed Attention unto what he delivered For herein he set Life and Death before them and was zealous for them and earnest with them that they would chuse Life and not die in their Unbelief II. The Sense of the words is to be considered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Capitulum Caput properly the Head of any living Creature But the most frequent use of it is in a sense metaphorical as it is here used by the Apostle And so it hath a double sense and use whereunto it is principally applied for it hath also other significations For 1 It is taken for that which is chief and principal in any matter business or cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isoc The Head of the whole Business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de Legib. lib. 1. The principal thing in Education or Instruction And so is Caput used among the Latines Caput est in omni procuratione negotii muneris publici ut avaritiae pellatur etiam minima suspicio This is the chief or principal thing in the management of all publick Affairs that all suspicion of Covetousness be far away 2 It is taken for the sum and substance of what hath been spoken or declared reduced into a short Scheme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut summatim dicam Demosthenes And so some render these words summatim dicendo And Isocrates hath an expression directly answering that of the Apostle in this place ad Nicoc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sum of what hath been spoken so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caput the Head is used in he Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 30. 12. When thou takest the Head the Sum of the Children of Israel So also Numb 4. 2. And in this sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our Apostle as some think Ephes. 1. 10. but it may have another sense in that place In whether of these two significations it is here used by our Apostle will best appear from the consideration of what it is applied unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For these words also are capable of a double Interpretation 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or among and then the things themselves treated of may be intended And if so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requires the first signification the chief and principal thing or matter Among all the things treated of this is the principal as indeed it is and that which all other things in debate did depend upon 2. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in a manner redundant and no more is intended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things spoken then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken in the second signification and denotes a Recapitulation of them This is that which my Arguments amount unto the Sum of what I have pleaded Both these Senses are consistent For the Apostle in this and the ensuing Verses doth both briefly Recapitulate what he had evinced by his preceding Arguments and also declares what is the principal thing that he had contended for and proved I incline unto the latter signification of the word respected in our Translation yet so as that the former also is true and safely applicable unto the Text. And some Directions we may take from the wisdom of the Apostle in this management of his present Subject in our preaching or teaching of spiritual things For 1. When the nature and weight of the matter treated of or the variety of Arguments wherein it is concerned do require that our Discourse of it should be drawn forth unto a length more than ordinary it is useful to refresh the minds and relieve the memories of our Hearers by a brief Recapitulation of the things insisted on It is so I say sometimes a this way is taken once and but once by our Apostle When it is necessary is left unto the wisdom and choice of those who are called unto this work I mean of such who labouring diligently and conscientiously in the discharge of it do really consider at all times what is for the benefit and edification of their Hearers But this is to be done onely on great and importent occasions the usual way of the Repetition of the Heads of Sermons before preached is in my judgment useless and unprofitable 2. When Doctrines are important and such as the eternal welfare of the Souls of men are immediately concerned in we are by all means to endeavor an impression of them on the minds of our Hearers Be they never so precious and worthy of all Acceptation oft-times they will not obtain an Entrance into mens minds unless they have an edge ministerially put upon them Wherefore they are by all sutable means with gravity and zeal to be called unto a diligent Attendance unto them Weight is to be laid doctrinally in their delivery on things that are of weight really in themselves And this is the first Part of this Verse or the Preface of what ensues II. The second Part of it in the following words contains the first general Preheminence of our High Priest and that taken from his present and eternal state or condition And there are three things considerable in the words 1. Our Relation unto this High Priest 2. The general Denotation of him 3. His Eminency and Dignity in particular above all others I. Our Relation unto him is expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have For the Apostle together with his Assertion of the Priesthood of Christ and the Declaration of the Nature of it doth frequently intersert the mention of our Interest therein or our Relation unto him in the Discharge of that Office Such an High Priest became us Chap. 7. 26. We have not an High Priest that cannot c. Chap. 4. 15. The High Priest of our Profession Chap. 3. 1. And here we have such un High Priest And to the same purpose we have an Altar Chap. 13. 10. And two things the Apostle seems to design herein 1. The Dignity of the Christian Church as now separated
which is indeed expressive of the Apostles Intention fundamentum jacientes laying the Foundation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr unto Repentance from dead works and so in all the following Instances There is no difference among Translators about the rest of the words Only the Aethiopick reads Baptism in the singular number as the Syriack doth and placeth Doctrine distinctly by way of Apposition Baptism Doctrine and the Imposition of hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack renders by an Hebraisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection that is from the House of the dead that is the Grave the common dwelling place of the dead as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judgement which is for ever the Sentence whereof is eternally irrevocable and whose Execution endures always Not laying again the foundation of Repentance from dead works and of Faith towards God of Baptisms Doctrine and the laying on of hands of the Resurrection of the Dead and Eternal Judgement There are two things in these words added concerning the Doctrine of the Principles of Christ or the first Doctrines of Christianity 1 Their general Nature with respect to the whole Truth of the Gospel metaphorically expressed They are the Foundation 2 Their Nature in particular is declared in sundry Instances not that all of them are mentioned but these Instances are chosen out to shew of what kind they were In the first two things are proposed 1 The expression of the thing it self intended which is the Foundation 2 The Apostles design with respect unto it not laying it again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as was said in this matter Metaphorical including an allusion unto an Architect and his Building First he lays the Foundation and he is a most foolish Builder who either doth not so or who rests therein or who is always setting it up and pulling it down without making a Progress Indeed that Foundation which is all the Building which hath not an Edifice erected on it is no Foundation for that which is materially so becomes so formally only with respect unto the Building upon it And those who receive the Doctrines of Christ here called the Foundation if they build not on them they will prove none unto them whatever they are in themselves There are two properties of a Foundation 1 That it is that which is first laid in every Building This the natural order of every Building requires 2 It is that which bears the whole weight of the superstructure the whole and all the parts of it being laid upon it and firmly united unto it With respect unto the one or other of these properties or both are the Doctrines intended called the Foundation But in the latter sense they cannot be so It is Christ himself and he only who is so the Foundation as to bear the weight and to support the whole Building of the Church of God Isa. 28. 16. Math. 16. 18. 1 Cor. 3. 10 11. Ephes. 1. 20 21 22. 1 Pet. 2. 4 5. He is so Personally the Life and Being of the Church consisting in its spiritual Union unto his person 1 Cor. 12. 12. and Doctrinally in that all Truth is resolved into what is taught concerning him 1 Cor. 3. 10 11 12 13. Wherefore it is in allusion unto a Foundation with respect unto its first Property namely that it is first laid in the Building that these Doctrines are called the Foundation So the Jews term the general principles of their Profession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Foundations of the Law or the principal Doctrines taught therein The first Doctrines which are necessary to be received and professed at mens first entrance into Christianity And the Apostle intends the same things by the threefold expression which he maketh use of 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 5. 12. The first Principles of the Oracles of God 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 6. 1. and 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Beginning of the Doctrine of Christ and the Foundation Concerning these things he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying it again His saying that he would not lay it again doth not infer that he himself had laid it before amongst them but only that it was so laid before by some or other For it was not by him that they received their first Instruction nor doth he mention any such thing in the whole Epistle Whereas he frequently pleads it unto those Churches which were planted by himself 1 Cor. 3. 5 6 10. Chap. 4. 15. And it is known from the Story that his Ministry was not used in their first Conversion But he knew that they had faithful Instructors who would not leave them unacquainted with these necessary things and that they would not have been initiated by Baptism nor admitted into the Church without a Profession of them Besides they were such as in general they owned in their former Church State He might therefore well say that he would not lay this Foundation again These things saith he you have already been instructed in by others and therefore I will not as also on other considerations go over them again Wherefore Let the Hearers of the Gospel carefully look to it that they learn those things whereof they have had sufficient Instruction for if any Evil ensue from their Ignorance of them they must themselves answer for it Such Ignorance is their sin as well as their disadvantage Preachers may take it for granted that what they have sedulously and sufficiently instructed their Hearers in they have also received and learned because it is through their sinful Negligence if they have not so done And they are not bound always to wait on some in their Negligences to the disadvantage of others Secondly The Apostle declares in particular what were those Doctrinal Principles which he had in general so described which were taught unto them who were first initiated into Christianity and which he will not now again insist upon Repentance from dead works c. We must first consider the Order of these words and then their sense or the things themselves intended Some here reckon up six Principles some make them seven some but four and by some they are reduced unto three The two first are plain and distinct Repentance from dead works and Faith towards God The next that follow are disputed as to their coherence and sense 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some read these words with a note of distinction between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both the Genitive Cases being regulated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foundation of Baptisms and of Doctrine which are put together by Apposition not depending one upon another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Preaching of the word And this was one of the first things wherein Believers were to be instructed namely that they were to abide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 2. 42. in a constant attendance unto the Doctrine of the Gospel when
gives it to whom he pleaseth of his own good Pleasure Acts 11. 18. 2 It is immediately collated on the Souls of men by Jesus Christ as a fruit of his Death and an effect of that All Power in Heaven and Earth which was bestowed on Him by the Father He gives Repentance to Israel Acts 3. 31. The Soveraign disposal of it is from the Will of the Father and the actual Collation of it is an Effect of the Grace of the Son And 3 the Nature of it is expressed in the Conversion of the Gentiles It is unto Life Acts 11. 18. The Repentance required of men in the first Preaching of the Gospel and the Necessity whereof was pressed on them was unto Life that is such as had saving Conversion unto God accompanying of it This kind of Repentance is required unto our Initiation in the Gospel state Not an empty Profession of any kind of Repentance but real Conversion unto God is required of such persons But moreover we must consider this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Repentance in its own Nature at least in general that we may the better understand this first Principle of Catechetical Doctrine In this sense it respects 1 The Mind and Judgement 2 The Will and Affections And 3 The Life or Conversation of men 1. It respects the Mind and Judgement according to the Notation of the word which signifies a Change of Mind or an after Consideration and Judgement Men whilst they live in dead works under the Power of Sin do never make a right Judgement concerning either their Nature their Guilt or their End Hence are they so often called to remember and consider things aright to deal about them with the Reason of men and for want thereof are said to be Foolish Bruitish Sottish and to have no Understanding The Mind is practically deceived about them There are Degrees in this Deceit but all sinners are actually more or less deceived No men whilst the Natural Principle of Conscience remains in them can cast off all the Convictions of sin Rom. 2. 14 15. That it is the Judgement of God that those who commit such things are worthy of death Rom. 1. 32. But yet some there are who so far despise these Convictions as to give up themselves unto all sin with Delight and Greediness See Ephes. 4. 17 18 19. Practically they call Good Evil and Evil Good and do judge either that there is not that Evil in sin which is pretended or however that it is better to enjoy the Pleasures of it for a Season than to relinguish or forego it on other Considerations Others there are who have some farther sense of those Dead works In particular they judge them Evil but they are so intangled in them as that they see not the Greatness of that Evil nor do make such a Judgement concerning it as whereon a Reliquishment of them should necessarily ensue Unto these two heads in various Degrees may all Impenitent sinners be reduced They are such as despising their Convictions go on in an unbridled course of Licentiousness as not judging the Voyce Language and Mind of them worth enquiring into Others do in some measure attend unto them but yet practically they refuse them and embrace motives unto Sin turning the Scale on that side as Occasion Opportunities and Temptations do occur Wherefore the first thing in this Repentance is a through Change of the Mind and Judgement concerning these Dead works The Mind by the Light and Conviction of saving Truth determines clearly and steadily concerning the true Nature of Sin and its demerit that it is an Evil thing and bitter to have forsaken God thereby Casting on tall Prejudices laying aside all Pleas Excuses and Palliations it finally concludes Sin that is all and every Sin every thing that hath the Nature of Sin to be universally evil Evil in its Self Evil to the Sinner Evil in its present Effects and future Consequents Evil in every kind shamefully Evil incomparably Evil yea the only Evil or all that is Evil in the world And this Judgement it makes with respect unto the Nature and Law of God to its own Primitive and present depraved Condition unto present Duty and future Judgement This is the first thing required unto Repentance and where this is not there is nothing of it 2. It respects the Will and Affections It is our Turning unto God our turning from him being in the bent and inclination of our Wills and Affections unto Sin The Change of the Will or the taking away of the Will of sinning is the principal part of Repentance It is with respect unto our Wills that we are said to be dead in Sin and alienated from the Life of God And by this Change of the Will do we become dead unto Sin Rom. 6. 2. That is whatever remainder of Lust or Corruption there may be in us yet the Will of sinning is taken away And for the Affections it works that Change in the Soul as that quite contrary Affections shall be substituted and set at work with respect unto the same Object There are Pleasures in Sin and also it hath its wages With respect unto these those that live in dead works both delight in Sin and have complacency in the Accomplishment of it These are the Affections which the Soul exerciseth about Sin committed or to be committed Instead of them Repentance by which they are utterly banished sets at work Sorrow Grief Abhorrency Self detestation Revenge and the like Afflictive Passions of mind Nothing stirs but they affect the Soul with respect unto Sin 3. It respects the course of Life or Conversation It is a Repentance from dead works that is in the Relinquishment of them Without this no profession of Repentance is of any worth or use To profess a Repentance of Sin and to live in Sin is to mock God deride his Law and deceive our own Souls This is that Change which alone doth or can evidence the other internal Changes of the Mind Will and Affections to be real and sincere Prov. 28. 13. Whatever without this is pretended is false and Hypocritical like the Repentance of Judah not with the whole heart but feignedly Jerem. 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was a lye in it for their works answered not their words Neither is there any mention of Repentance in the Scripture wherein this Change in an actual Relinquishment of dead works is not expresly required And hereunto three things are necessary 1 A full Purpose of Heart for the Relinquishment of every Sin This is cleaving unto the Lord with Purpose of Heart Acts 11. 23. Psal. 14. 3. To manifest the stability and stedfastness which is required herein David confirmed it with an Oath Psal. 119. 106. Every thing that will either live or thrive must have a Root on which it grows and whence it springs Other things may occasionally bud and put forth but they wither immediately And such is a Relinquishment of
is an epression of a distinct principle by it self then cannot the word by any means be restrained unto the Baptism by Water only For although this be an important head of Christian Doctrine namely the declaration use and end of our Sacramental Initiation into Christ and the Profession of the Gospel yet no reason can be given why that should be called Baptisms seeing it hath respect only to the thing it self and not to the persons who are made partakers of it Admit therefore of this sense that it is the Doctrine concerning Baptisms which is intended and then the whole of what is taught or the substnace of it concerning the Sanctification and Purification of the Souls of men in their Insition into and Union with Christ outwardly epressed in the Sign of Baptism and wrought inwardly by the Spirit and Grace of God through the efficacy of the Doctrine of the Gospel in opposition to all the legal and carnal washings among the Jews is intended hereby So the Lord Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word Ephes. 5. 26. And indeed the Doctrine hereof is among the Rudiments of Christian Religion But I yet adhere to the former Eposition and that also because unto Baptisms Imposition of hands whose nature we must netly enquire into is added Some suppose that by this Imposition of hands that Rite in the Church which was afterward called Confirmation is intended For whereas there were two sorts of persons that were baptized namely those that were adult at their first hearing of the Gospel and the infant Children of Believers who were admitted to be members of the Church the first sort were instructed in the principles mentioned before they were admitted unto Baptism by the profession whereof they laid the foundation of their own personal Right thereunto But the other being received as a part and branches of a Family whereupon the blessing of Abraham was come and to whom the Promise of the Covenant was extended being thereon baptized in their Infancy were to be instructed in them as they grew up unto years of understanding Afterwards when they were established in the knowledge of these necessary truths and had resolved on personal Obedience unto the Gospel they were offered unto the fellowship of the Faithful And hereon giving the same account of their Faith and Repentance which others had done before they were baptized they were admitted into the Communion of the Church the Elders thereof laying their hands on them in token of their Acceptation and praying for their Confirmation in the Faith Hence the same Doctrines became previously necessary unto both these Rites before Baptism to them that were adult and towards them who were baptized in Infancy before the Imposition of hands And I do acknowledge that this was the state of things in the Apostolical Churches and that it ought to be so in all others Persons baptized in their Infancy ought to be instructed in the fundamental principles of Religion and make profession of their own Faith and Repentance before they are admitted into the Society of the Church But that in those first days of the first Churches persons were ordinarily after Baptism admitted into their Societies by Imposition of hands is no where intimated in the Scripture And the whole business of Confirmation is of a much later date so that it cannot be here intended For it must have respect unto and express somewhat that was then in common use Now there is mention in the Scripture of a fourfold Imposition of hands used by the Lord Christ and his Apostles The first was peculiar unto his own person in the way of Authoritative Benediction Thus when he owned little Children to belong to his Covenant and Kingdom He laid his hands on them and blessed them Mark 10. 16. But this was peculiar to himself who had all blessings in his Power and hereof this is the only instance Secondly This Rite was used in the healing of Diseases They laid their hands on sick weak and impotent people healing them in a miraculous manner Luke 4. 40. Mark 16. 18. Acts 28. 8. This was the sign of the Communication of healing virtue from the Lord Christ by their Ministry Thirdly Imposition of hands was used in the setting apart of persons to the office and work of the Ministry 1 Tim. 4. 14. Chap. 5. 22. Acts 6. 6. the Rite herein was derived from the Old Testament Numb 8. 11. the whole Congregation laid hands on the Levites in their Consecration And it was of old of common use among the Jews in the dedication of their Rulers Rabbi's or Teachers being called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fourthly It was used by the Apostles in the collation of the supernatural spiritual Gifts of the Holy Ghost unto them who were baptized Acts. 8. 17. Acts 19. 6. In no other Duties of Religion was this Rite made use of as to any mention that is made thereof in the New Testament or Records concerning the practice of the Primitive Churches The first of these as we observed was only a personal action of our Lord Jesus Christ and that in one single instance so not here intended The second was extraordinary also and that wherein the generality of Christians was not concerned nor can any reason be given why the mention of a thing extraordinary occasional and temporary should be here inserted The third was a Rite of standing use in the Church and that wherein Church Order is much concerned But as to the use of it one sort of persons only was concerned therein And no just reason can be given why the Apostle from the Doctrine of the first intrants of Christian Religion should proceed to the Ordination of Ministers omitting all other Rites of the Church especially that of the Supper of the Lord wherein so great a part of the Worship of the Church consisted Besides there is no ground to give a probability that the Apostle should insert the observation of this Rite or the Doctrine concerning it in the same order and under the same necessity with those great fundamentals of Faith Repentance the Resurrection and Eternal Judgement Wherefore the Imposition of hands in the last sense mentioned is that which most probably is intended by our Apostle For 1 adhering to our first interpretation as the most solid and firm the Imposition of hands intended is a description of the persons that were to be instructed in the other fundamental principles but is no principle its self And this is not appliable unto any other of the uses of this Rite For 2 This laying on of hands did commonly if not constantly in those days accompany or immediately follow Baptism Acts 8. 14 15 16 17. Acts 19. 6. And a thing this was of singular present use wherein the Glory of the Gospel and its propagation were highly concerned This was the state of things in the world When
72. Micah 7. 20. Believers are called Heirs of the Promise on a double account 1 With respect unto the Promise it self 2 With respect unto the matter of the Promise or the thing promised This distinction is evidently founded on Chap. 11. ver 13 17 39. compared For look in what sense they are said to be Heirs of the Promise therein they are not actually possessed of it For an Heir is only in expectancy of that whereof he is an Heir Wherefore take the Promise in the first sense formally and it is the Elect of God as such who are the Heirs of it God hath designed them unto an Interest therein and a Participation thereof and he confirmed it with his Oath that they might be induced and encouraged to believe it to mix it with Faith and so come to inherit it or to be made actual partakers of it To this purpose our Apostle disputeth at large Rom. 9. 6 7 8 9 10 11 12. In the latter sense taking the Promise materially for the thing promised they are Heirs of it who have an actual Interest in it by Faith and partaking of the present Grace and Mercy wherewith it is accompanied as pledges of future Glory have a Right unto the whole Inheritance Thus all Believers and they only are Heirs of the Promise Rom. 8. 17. Heirs of God that is of the whole Inheritance that he hath provided for his Children And I take the words in this latter sense for it is not the first believing of these Heirs of the Promise that they might be justified which is intended but their establishment in Faith whereby they may be comforted or have strong consolation But whereas this Declaration of the Immutability of Gods Counsel is made in the Promise of the Gospel which is universal or at least indefinitely proposed unto all how it comes here to be cast under this limitation that it is made to Elect Believers or the Heirs of Promise only shall be immediately declared 4. What God did in this matter for the ends mentioned is summarily expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he interposed himself by an Oath fidejussit jurejurando He that confirmeth any thing by an Oath is fidejussor one that gives security to Faith And fidejussor in the Law is Interventor one who interposeth or cometh between and ingageth himself to give Security This state of things is therefore here supposed God had given out that Promise whose Nature we have before declared Hereon he required the Faith of them unto whom it was given and that justly For what could any reasonably require further to give them sufficient ground of assurance But although all things were clear and satisfactory on the part of God yet many fears doubts and objections would be ready to arise on the part of Believers themselves as there did in Abraham unto whom the Promise was first made with respect unto that signal Pledge of its Accomplishment in the birth of Isaac In this case though God was no way obliged to give them further Caution or Security yet out of his infinite Love and Condescension he will give them a higher Pledge and Evidence of his Faithfulness and interposeth himself by an Oath he mediated by an Oath he interposed himself between the Promise and the Faith of Believers to undertake under that solemnity for the Accomplishment of it And swearing by himself he takes it on his Life his Holiness his Being his Truth to make it good The Truths which from these words thus opened we are instructed in are these that follow The Purpose of God for the saving of the Elect by Jesus Christ is an Act of Infinite Wisdom as well as of Soveraign Grace Hence it is called the Counsel of his Will or an Act of his Will accompanied with Infinite Wisdom which is the Counsel of God And among all the holy Properties of his Nature the manifestation of whose Glory he designed therein there is none more expresly and frequently mentioned than his Wisdom And it is declared 1 As that which no created understanding of Men or Angels is able perfectly to comprehend neither in the Counsel nor in the Effects of it Hence our Apostle shutteth up his Contemplation of the ways paths and effects of this Wisdom with that Rapture of Admiration Rom. 11. 33 34 35 36. O the depths of the Riches both of the Wisdom and Knowledge of God! how unsearchable are his Judgements and his Ways past finding out For who hath known the mind of the Lord or who hath been his Counsellor or who hath first given to him and it shall be recompenced unto him again For of him and through him and to him are all things to whom be Glory for ever Amen The whole issue of our Contemplation of the Wisdom of God in the Eternal projection of our Salvation by Jesus Christ is only an Admiration of that Abysse which we cannot dive into with an humble Ascription of Glory to God thereon And as to the especial effects of this Wisdom the Angels themselves desire to bow down with an humble diligence in their enquiry into them 1 Pet. 1. 12. And on these considerations our Apostle concludes that without all controversie the work hereof is a great mystery 1 Tim. 3. 16. which we may Adore but cannot Comprehend See the Name of Christ Isa. 9. 6. 2 As that wherein God hath expresly designed to Glorifie himself unto Eternity This is the end of all the free Acts and Purposes of the Will of God neither can they have any other though all other things may be subordinate thereunto Now no Property of the Divine Nature is so conspicuous in the disposal of things unto their proper end as that of Wisdom whose peculiar work and effect it is Wherefore the great end which God will ultimately effect being his own Glory in Christ and the Salvation of the Elect by him the Wisdom whereby it was contrived must needs be Eminent and Glorious So the Apostle tells us Then is the End when Christ shall have delivered up the Kingdom unto God even the Father and he also in his humane Nature subjects himself unto him that God may be all in all 1 Cor. 15. 24 28. that is when the Lord Christ hath finished the whole work of his Mediation and brought all his Elect unto the enjoyment of God then shall God be all in all or therein or thereby he will be for ever exalted and glorified when it shall be manifest how all this great work came forth from him and is issued in him Jude 25. 1 Tim. 1. 17. 3 The whole work is therefore expresly called the Wisdom of God because of those Characters and Impressions thereof that are upon it and because it is a peculiar effect thereof So our Apostle tells us that Christ crucified is the Power of God and Wisdom of God 1 Cor. 1. 24. and that the Gospel whereby it is declared is the Wisdom of God in a mystery 1 Cor. 2.
and Ministerial Administration of the Sacraments as the only outward Causes and Means thereof Herein do Ministers Bless the People in the Name and Authority of God 3. They do it by the particular Ministerial applications of the Word unto the Souls and Consciences of Men. This Authority hath Christ given unto them saith he VVhose soever sins ye remit they are remitted unto them and whose soever sins ye retain they are retained John 20. 23. I know what Use hath been made of these words that is how they have been abused to give Countenance unto the necessity of private Confession of all Sins unto the Priests and of their Power of Absolution or Remission thereon But yet the real intention of the words and the Truth that is in them must not be waved or over-looked It is not therefore the meer Preaching of the VVord and therein a Doctrinal Declaration of whose Sins are remitted and whose Sins are retained according to the Gospel which Men are respectively interested in by their Faith or Unbelief that is here intended the Commission giving Power whereunto is of a more general Nature But an especial Application of the word unto the Consciences of Men with respect unto their Sins is included therein And this is done two ways 1. VVith respect unto the Judgment of the Church 2. VVith respect unto the Judgment of God The first is that binding or loosing which the Lord Christ hath given Power for unto the Ministers and Guides of the Church as to the Communion thereof Mat. 18. 18. For by the Ministerial Application of the Word unto the Sins and Consciences of Men are they to be continued in or excluded from the Communion of the Church which is called the binding or loosing of them The other respects God himself and the sense which the Conscience of a Sinner hath of the guilt of Sin before him In this case the Ministers of the Gospel are Authorized in the Name of Christ to remit their Sins that is so to apply the Promises of Mercy and Grace unto their Souls and Consciences as that being received by Faith they may have Peace with God So are they Authorized to remit or retain Sins according to the tenor and terms of the Gospel Not that the Remission of Sins absolutely doth depend on an Act of Office but the Release of the Conscience of a Sinner from the sense of guilt doth sometimes much depend upon it rightly performed that is by due Application of the Promises of the Gospel unto such as Believe and Repent 4. How they Bless the Church by Prayer and Example may be understood from what hath been spoken concerning those things with respect unto Parents The Authority that is in them depends on Gods especial Institution which exempts them from and exalts them above the common Order of mutual Charitative Benedictions 5. They Bless the People Declaratively as a Pledge whereof it hath been always of Use in the Church that at the Close of the Solemn Duties of its Assemblies wherein the Name of God is put upon it to Bless the People by express mention of the Blessing of God which they pray for upon them But yet because the same thing is done in the Administration of all other Ordinances and this Benediction is only Euctical or by the way of Prayer I shall not plead for the Necessity of it And we may yet infer two things from hence 1. That those who are thus appointed to Bless others in the Name of God and thereby exalted into a Preeminence above those that are Blessed by his appointment ought to be accordingly regarded by all that are so Blessed by them It is well if Christians do rightly consider what their Duty is unto them who are appointed as a means to communicate all Spiritual Blessings unto them And 2. Let those who are so appointed take heed lest by their miscarriage they prove not a Curse unto them whom they ought to Bless For if they are negligent in the Performance of their Duties in the things mentioned much more if therewithal they put the Name of any false god upon them they are no otherwise VER 8. The Eighth Verse carrieth on the same Argument by a particular Application unto the Matter in hand of the things which he had in general observed before in Melchisedec For whereas the Apostle had before declared that he was without Father without Mother without Beginning of Days or End of Life he now shews how all this conduced unto his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. by an usual Idiotisme of that Language the Sons of Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui moriuntur who dye Vul. Lat. Homines morientes dying men of which difference we must speak afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally de quo testatum est quod vivat Vul. Lat. Ibi autem contestatur quia vivit which the Rhemists render but there he hath witness that he Liveth both obscurely Arius Testatione dictus quia vivit to no Advantage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly is de quo testatur as Erasmus Beza Castalia Smidle render it The Arabick concurs with the Vulgar The Syriack by way of Paraphrase He of whom the Scripture witnesseth that he Liveth And here men verily that dye receive Tithes but there he of whom it is witnessed that he Liveth There is in the words a Comparison and Opposition between the Levitical Priests and Melchisedec in this matter of receiving Tithes which in general was common to them both And we may consider in them 1. The Circumstances of the Comparison 2. The general Agreement of both sorts which is the ground of the Comparison 3. The parts of the Antithesis or Opposition or dissimilitude between them The Circumstances of the Comparison are two 1. The manner of its Introduction in the earnestness of the Assertion in the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is as much as quidem or equidem truly verily which is omitted in our Translation though elsewhere the same Particle is so rendred This moreover is the state of the Case in this matter And the Insertion of it is proper unto an Affirmation upon a Concession as this here is Secondly The Determination of the Time or Place or Manner of the Opposition in those Adverbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usually refers unto place And some think that the Apostle hath respect unto Hierusalem the Seat of the Levitical Priesthood and the Land of Canaan which alone was Tithable according to the Law For the Jews do Judge and that rightly that the Law of Legal Tithing extended not it self beyond the Bounds of the Land of Canaan a sufficient Evidence that it was Positive and Ceremonial In Opposition hereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must signifie some other places or any place where the Priesthood of Melchisedec hath its signification that is in Christian
whole Systeme of the Judaical Religion and takes it out of the way as we shall see more particularly afterwards But the Expressions used in this Reason must be distinctly considered That another Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Priest of another sort Not only a Priest who individually was not yet exhibited but one of another Stock and Order A Priest that should not be of the Tribe of Levi nor of the Order of Aaron as is afterwards explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to arise that is to be called exalted to stand up in the Execution of that Office To rise up or to be raised up is used indefinitely concerning any one that attempts any new work or is made Eminent for any End good or bad In the latter sence God is said to raise up Pharaoh to shew his Power in him that he might Magnifie his Glorious Power in his Punishment and Destruction Exod. 9. 16. Rom. 9. 17. In a good sence with respect unto the Call of God it is used by Deborah Judg. 5. 7. Untill I Deborah arose untill I arose a Mother in Israel Commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used to this purpose Mat. 11. 11. Chap. 24. 13. John 7. 52. To arise therefore is to appear and stand up at the Call of God and by his designation unto the execution or performance of any office or work So was this other Priest to appear arise stand up and execute the Priests Office in compliance with the Call and Appointment of God And this Priest was thus to arise after the Order of Melchisedec So it is expressely affirmed in the Psalms And here the Apostle takes in the consideration of what he had before Discoursed concerning the Greatness of Melchisedec For he designed not only to prove the thing it self which is sufficiently done in the Testimony out of the Psalmist but also to Evidence the Advantage and Benefit of the Church by this change And hereunto the consideration of the Greatness of Melchisedec was singularly subservient as manifesting the Excellency of that Priesthood by whom the Righteousness of the Church and its VVorship was to be consummate Lastly The Apostle adds negatively of this other Priest who was to rise by Reason of the weakness of the Levitical Priesthood which could not Perfect the state of the Church that he was not to be Called after the Order of Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to be called after the Order of Aaron that is in the Psalm where the rising of this Priest is declared and fore-told there he is said to be or denominated a Priest after the Order of Melchisedec and nothing is spoken of the Order of Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes only an external denomination not an internal Call It is not the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our Apostle Chap. 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called of God that is by an effectual call and separation unto Office But it answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 5. 10. Cognominatus called so by external Denomination For the real call of Christ unto his Office by him who said unto him Thou art my Son this day have I begotten thee was such as the call of Melchisedec himself could not represent Wherefore the call of Christ unto his Office and that of Melchisedec are no where compared But upon the Account of sundry Resemblances insisted on by the Apostle in the first verses of this Chapter Christ is called by external Denomination a Priest after his Order and is no where called so after the Order of Aaron And the Reason why the Apostle addeth this Negative is evident For it might be said that although another Priest was fore-told to arise yet this might respect only an extraordinary call unto the same Office and not a call unto an Office of another Kind or Order Aaron was called by God immediately and in an extraordinary manner and all his Posterity came unto the same Office by an ordinary Succession So God Promiseth to raise up a Priest in a singular manner 1 Sam. 2. 35. I will raise me up a Faithful Priest which shall do according unto that which is in mine heart and my mind A Priest of another Order is not here intended but only the change of the time of Succession from the House of Ithamar unto that of Phineas fulfilled in Zadock in the days of Solomon So a new Priest might be raised up and yet the old Legal Order and Administration be continued But saith the Apostle He is not to be of the same Order For the defect of the Levitical Priesthood was not only in the Persons which he mentions afterwards but it was in the Office it self which could not bring the Church to Perfection And that de facto he was so to be he proves by this Argument negatively from the Scripture that he is no where by the Holy Ghost said to be of the Order of Aaron but on the contrary of that of Melchisedec which is inconsistent therewithal And this is the first Argument whereby the Apostle confirms his principal Design which he particularly strengthens and improves in the Verses following VER 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutato Sacerdotio Vul. Lat. Translato Beza Hoc Sacerdotio expressing the Article Syr. Yea even as a change was made in the Priesthood so a change was made also in the Law not to the mind of the Apostle Aethiop If their Law so passed away their Priesthood shall pass away more out of the way than the other VER 12. For the Priesthood being changed there is made of Necessity a change of the Law IN this Verse the Apostle Evidently Declares what he intended by the Law in that foregoing which the People received under the Levitical Priesthood It was the whole Law of Commandments contained in Ordinances or the whole Law of Moses so far as it was the Rule of Worship and Obedience unto the Church For that Law it is that followeth the Fates of the Priesthood And herein lyeth the stress and moment of the Controversie which the Apostle then had with the Jews and which we have at this day with their Unbelieving Posterity For the Question was whether the Law of Moses was to be eternal absolutely the Rule of the Worship of the Church whilst it was to continue in this world And it appears that in the Preaching of the Gospel that which most provoked the Jews was that there was inferred thereby a cessation and taking away of Mosaical Institutions This was that which enraged them unto the Blood of the Church which they were guilty of after the Murder of the Head thereof For they fell on Stephen under pretence he had said that Jesus of Nazareth should destroy the Customs which Moses delivered Acts 6. 14. And this also provoked their Rage against our Apostle Acts 21. 28. Yea the most of them who were Converted to the Faith of the Gospel
this very Law of Exception doth sufficiently prove the Liberty of all others For the words of it are Every Daughter that possesseth an Inheritance in any Tribe of the Children of Israel shall be Wife unto one of the Family of the Tribe of her Father that the Children of Israel may enjoy every one the Inheritance of their Father Numb 36. 8. Both the express limitation of the Law unto those who possessed Inheritances and the Reason of it for the preservation of the Lots of each Tribe entire as ver 3 4. manifest that all other were at liberty to Marry any Israelite be he of what Tribe soever And thus both the Genealogies of Matthew and Luke one by a Legal the other by a Natural line were both of them from the Tribe of Judah and Family of David So It pleaseth God to give sufficient Evidence unto the accomplishment of his Promise 2. For the manner of the proceeding of the Lord Christ from that Tribe the Apostle expresseth it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually taken in an active sence to cause to rise Mat. 5. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he causeth his Sun to rise And sometimes it is used Neutrally for to rise and so as some think it peculiarly denotes the rising of the Sun in distinction from the other Planets Hence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East from the rising of the Sun So the coming of our Lord Jesus Christ is called the rising of the Sun of Righteousness with healing in his wings Mal. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. 78. The day-spring from on high Thus did the Lord Christ arise in the light and glory of the Sun a light to lighten the Gentiles and the Glory of his People Israel But the word is used also to express other springings as of Water from a Fountain or a Branch from the Stock And so it is said of our Lord Jesus that he should grow up as a tender Plant and as a Root out of a dry Ground Isa. 53. 2. A Rod out of the Stem and a Branch out of the Roots of Jesse Chap. 11. 1. Hence he is frequently called the Branch and the Branch of the Lord Isa. 4. 2. Jer. 23. 5. Chap. 33. 15. Zech. 3. 8. Chap 6. 12. But the first which is the most proper sense of the words is to be regarded he arose eminently and illustriously from the Tribe of Judah Having laid down this Matter of Fact as that which was evident and on all hands confessed he observes upon it that of that Tribe Moses spake nothing concerning the Priesthood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference unto which Tribe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qua Tribu Being to prove that the Priesthood did no way belong to the Tribe of Judah So that the Introduction of a Priest of that Tribe must necessarily exclude those of the House of Aaron from that Office he appeals unto the Law-giver or rather the Law it self For by Moses not the Person of Moses absolutely is intended as though these things depended on his Authority but it is his Ministry in giving of the Law or his Person only as Ministerially employed in the Declaration of it that our Apostle respects And it is the Law of Worship that is under consideration Moses did record the Blessing of Judah as given him by Jacob wherein the Promise was made unto him that the Shilo should come from him Gen. 49. 10. And this same Shilo was also to be a Priest But this was a Promise before the Law and not to be accomplished until the expiration of the Law and belonged not unto any Institution of the Law given by Moses Wherefore Moses as the Law-giver when the Office of the Priesthood was Instituted in the Church and confirmed by especial Law or Ordinance spake nothing of it with respect unto the Tribe of Judah For as in the Law the first Institution of it was directly confined unto the Tribe of Levi and House of Aaron so there is not in all the Law of Moses the least intimation that on any Occasion in any future Generations it should be translated unto that Tribe Nor was it possible without the alteration and abolition of the whole Law that any one of that Tribe should once be put into the Office of the Priesthood The whole worship of God was to cease rather than that any one of the Tribe of Judah should Officiate in the Office of the Priesthood And this silence of Moses in this matter the Apostle takes to be a sufficient Argument to prove that the legal Priesthood did not belong nor could be transferred unto the Tribe of Judah And the Grounds hereof are resolved into this general Maxime that whatever is not revealed and appointed in the Worship of God by God himself is to be considered as nothing yea as that which is to be rejected And such he conceived to be the Evidence of this Maxime that he chose rather to Argue from the silence of Moses in general than from the particular Prohibition that none who was not of the Posterity of Aaron should approach unto the Priestly Office So God himself condemneth some Instances of false VVorship on this Ground that he never appointed them that they never came into his Heart and thence aggravates the sin of the People rather than from the particular Prohibition of them Jer. 7. 31. VVherefore Divine Revelation gives Bounds positively and negatively unto the Worship of God VER 15 16 17. THat the Aaronical Priesthood was to be Changed and consequently the whole Law of Ordinances that depended thereon and that the Time wherein this Change was to be made was now come is that which is designed unto Confirmation in all this Discourse And it is that Truth whereinto our Faith of the Acceptance of Evangelical Worship is resolved For without the removal of the Old there is no place for the New This therefore the Apostle now fully confirmes by a Recapitulation of the force and sum of his preceding Arguments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is yet far more evident for that after the Similitude of Melchisedec there ariseth another Priest who is made not after the Law of a carnal Commandement but after the power of an Endless Life For he Testifieth thou art a Priest for ever after the Order of Melchisedec There are four things to be considered in these words 1. The manner of the Introduction of this new Argument declaring its especial force with the weight that the Apostle lays upon it And it is yet far more Evident 2. The Medium or Argument it self which he insists upon which is that from what he had already proved there was another Priest to arise after the Similitude of Melchisedec 3. The Illustration of this Argument in an Explication of the wayes and means whereby this Priest arose declared both negatively and positively Who is made not after the Law
That It is good to secure this first Ground of Evangelical Faith that the Lord Christ as vested with his Offices and in the exercise of them is able to save us Salvation is that which all sinners who have fallen under any Convictions do seek after And it is from God they look for it he alone they know can save them and unless he do so they cannot be saved And that he can do so they seem for a while to make no Question although they greatly doubt whether he will or no. Here under these general apprehensions of the Power of God they cannot long abide but must proceed to enquire into the Way whereby he will save them if every they be saved And this the whole Scripture testifieth to be no otherwise but by Jesus Christ. For there is no salvation in any other neither is there any other Name under Heaven given among men whereby they must be saved Act. 4. 12. When their thoughts are thus limited unto Christ alone their next enquiry is how shall this man save us And hereon are they directed unto his Offices especially his Priesthood whereby he undertakes to deliver them from the Guilt of their sins and to bring them into favour with God Is it not therefore highly incumbent on them to satisfie themselves herein that Christ is able to save them in the exercise of this Office For if he be not there is no salvation to be obtained And when men are come thus far as that they will not Question in general but that the Lord Christ in the discharge of his Sacerdotal Office is able to save sinners in general yet unbelief will keep them off from acquiescing in this Power of his as so limited for their own salvation As Naaman had thoughts in general that Elisha could cure men of their Leprosie yet he would not believe that he could cure them in the way and by the means he prescribed He thought he would have taken another course with him more suited unto his apprehensions as a means for his Recovery Hereon he turns away in a Rage which if he had not by good advice been recalled from he had lived and died under the Plague of his Leprosie 2 King 5. 10 11 12 13 14. When Persons are reduced to look for salvation only by Christ and do apprehend in general that he can save sinners yet oft-times when they come to inquire into the way and manner of it by the Exercise of his Priestly Office they cannot close with it Away they turn again into themselves from which if they are not recovered they must dye in their sins Unless therefore we do well and distinctly fix this Foundation of Faith that Christ as a Priest is able to save us or is able to do so in the discharge of his Sacerdotal Office we shall never make one firm step in our Progress To this end we must consider That the Lord Christas Mediator and in the Discharge of his Office is the wisedom of God and the Power of God So saith our Apostle Christ crucified is to them that believe the Power of God and the wisdom of God 1 Cor. 1. 23 24. His death is both an effect of divine Power and Wisdom and thereby do they exert their efficacy unto the utmost for the attaining of the end designed in it Wherefore we are to look unto this Priesthood of Christ as that which divine wisdom hath appointed as the only way and means whereby we may be saved And if there be any defect therein if Christ in the discharge of it be not able to save us notwithstanding the Difficulties which unto us seem insuperable it must be charged on divine wisdom as that which was wanting in the contrivance of a due means unto its end And so it is done by the world For the Apostle testifieth that this wisdom of God is looked on and esteemed by men as meer foolishness The way proposed in it to save sinners by the Cross of Christ is accounted as folly by all unbelievers whatever else they pretend as the Reason of their unbelief But this Faith is to fix upon namely that although we yet see not how it may be done nor have the experience of it in our own souls yet this being the way which infinite wisdom hath fixed on there is no defect in it but Christ by it is able to save us For the very first notion which we have of wisdom as Divine and Infinite is that we are to acquiesce in its Contrivances and Determinations though we cannot comprehend the Reasons or wayes of them Besides the Lord Christ is herein also the Power of God God in him and by him put forth his omnipotent Power for the accomplishing of the effect and end aimed at Wherefore although we are not to look for our salvation from the Power of God absolutely considered yet are we to look for it from the same omnipotency as acting it self in and by Jesus Christ. This is the way whereby infinite wisdom hath chosen to act omnipotent Power And into them is Faith herein to be resolved 3. He is able to save also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word may have a double sense for it may respect the Perfection of the work or its Duration and so it is variously rendred to the utmost that is compleatly or evermore that is alwaies or for ever So the Syriack Translation carries it Take the word in the first sense and the meaning is that he will not effect or work out this or that part of our salvation do one thing or another that belongs unto it and leave what remains unto our selves or others but he is our Rock and his work is perfect Whatever belongs unto our entire compleat Salvation he is able to effect it The general notion of the most that are called Christians lies directly against this Truth In the latter sense two things may be intended 1. That after an entrance is made into this work and men begin to be made partakers of deliverance thereby there may great oppositions be made against it in Temptations Trials Sins and Death before it be brought unto Perfection But our Lord Christ as our Faithful High Priest fainteth not in his work but is able to carry us through all these difficulties and will do so until it be finished for ever in heaven 2. That this Salvation is durable perpetual eternal Isa. 45. 17. Salvare in aeternum to procure salutem aeternam But favores sunt ampliandi and there is nothing hinders but that we may take the words in such a comprehensive sense asto include the meaning of both these Interpretations He is able to save compleately as to all Parts fully as to all causes and for ever in Duration And we may observe Whatever hindrances and difficulties lye in the way of the salvation of Believers whatever oppositions do rise against it the Lord Christ is able by vertue of his Sacerdotal Office and in the
Righteousness at For Ob. God in his infinite wisdom gives proper times and seasons unto all his Dispensations unto and towards the Church So the accomplishment of these things was in the fulness of times Ephes. 1. 10. that is when all things rendred it seasonable and suitable unto the condition of the Church and for the manifestation of his own glory He hasteneth all his works of grace in their own appointed time Isa. 60. 22. And our duty it is to leave the ordering of all the Concerns of the Church in the accomplishment of promises unto God in his own time Acts 1. 7. 2. That which is ascribed unto the Lord Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ministry The Priests of old had a Ministry they ministred at the Altar as in the foregoing verse And the Lord Christ was a Minister also so the Apostle had said before he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 2. A Minister of the holy things Wherefore he had a Liturgy a Ministry a Service committed unto him And two things are included herein 1. That it was an office of Ministry that the Lord Christ undertook He is not called a Minister with respect unto one particular Act of Ministration so are we said to minister unto the necessity of the Saints which yet denotes no office in them that do so But he had a standing Office committed unto him as the word imports In that sense also he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister in office Rom. 15. 8. 2. Subordination unto God is included herein With respect unto the Church his Office is supreme accompanied with Sovereign Power and Authority He is Lord over his own house But he holds his Office in subordination unto God being faithful unto him that appointed him So the Angels are said to minister unto God Dan. 7. 10. that is to do all things according unto his will and at his command So had the Lord Christ a Ministry And we may observe 1. That the whole Office of Christ was designed unto the Accomplishment of the Will and Dispensation of the Grace of God For these ends was his Ministry committed unto him We can never sufficiently admire the Love and Grace of our Lord Jesus Christ in undertaking this Office for us The greatness and glory of the duties which he performed in the discharge thereof with the benefits we receive thereby are unspeakable being the immediate cause of all grace and glory Yet we are not absolutely to rest in them but to ascend by Faith unto the eternal Spring of them This is the Grace the Love the Mercy of God all acted in a way of Sovereign Power These are everywhere in the Scripture represented as the original Spring of all Grace and the ultimate Object of our Faith with respect unto the benefits which we receive by the Mediation of Christ. His Office was committed unto him of God even the Father and his Will did he do in the discharge of it Yet also 2. The Condescension of the Son of God to undertake the Office of the Ministry on our behalf is unspeakable and for ever to be admired Especially will it appear so to be when we consider who it was who undertook it what it cost him what he did and underwent in the pursuance and discharge of it as it is all expressed Phil. 2. 6 7 8. Not only what he continueth to do in Heaven at the right hand of God belongeth unto this Ministry but all that he suffered also upon the Earth His Ministry in the undertaking of it was not a Dignity a Promotion a Revenue Matth. 20. 28. It is true it is issued in glory but not until he had undergone all the evils that humane nature is capable of undergoing And we ought to undergo any thing chearfully for him who underwent this Ministry for us 3. The Lord Christ by undertaking this Office of the Ministry hath consecrated and made honourable that Office unto all that are rightly called unto it and do rightly discharge it It is true his Ministry and ours are not of the same kind and nature But they agree in this that they are both of them a Ministry unto God in the holy things of his worship And considering that Christ himself was Gods Minister we have far greater reason to tremble in our selves on an apprehension of our own insufficiency for such an Office than to be discouraged with all the hardships and contests we meet withall in the world upon the account of it 3. The general way whereby our Lord Christ came unto this Ministry is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He obtained it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either sorte contingo to have a lot or portion or to have any thing befall a Man as it were by accident or assequor obtineo to attain or obtain any thing which before we had not But the Apostle designeth not to express in this word the especial call of Christ or the particular way whereby he came unto his Ministry but only in general that he had it and was possessed of it in the appointed season which before he had not The way whereby he entred on the whole office and work of his Mediation he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 1. 4. he had it by Inheritance that is by free Grant and perpetual Donation made unto him as the Son See the Exposition on that place There were two things that concurred unto his obtaining this Ministry 1 The eternal purpose and counsel of God designing him thereunto an Act of the Divine Will accompanied with infinite Wisdom Love and Power 2 The actual call of God whereunto many things did concur especially his Unction with the Spirit above measure for the holy discharge of his whole Office Thus did he obtain this Ministry and not by any legal Constitution Succession or carnal Rite as did the Priests of old And we may see that Ob. The Exaltation of the Humane Nature of Christ into the Office of this glorious Ministry depended solely on the Sovereign Wisdom Grace and Love of God When the Humane Nature of Christ was united unto the Divine it became in the Person of the Son of God meet and capable to make satisfaction for the sins of the Church and to procure Righteousness and Life Eternal for all that do believe But it did not merit that Union nor could do so For as it was utterly impossible that any created Nature by any Act of its own should merit the Hypostatical Union so it was granted unto the Humane Nature of Christ antecedently unto any Act of its own in way of obedience unto God For it was united unto the Person of the Son by virtue of that Union Wherefore antecedently unto it it could merit nothing Hence its whole Exaltation and the Ministry that was discharged therein depended solely on the Sovereign Wisdom and Pleasure of God And in this Election and Designation of the Humane Nature of Christ
unto Grace and Glory we may see the pattern and example of our own For if it was not upon the consideration or foresight of the obedience of the Humane Nature of Christ that he was predestinated and chosen unto the grace of the Hypostatical Union with the Ministry and Glory which depended thereon but of the meer Sovereign Grace of God how much less could a foresight of any thing in us be the cause why God should chuse us in him before the foundation of the world unto grace and glory 4. The Quality of this Ministry thus obtained as unto a comparative excellency is also expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more excellent The word is used only in this Epistle in this sense Chap. 1. 4. and in this place The original word denotes only a difference from other things but in the comparative degree as here used it signifies a Difference with a Preference or a comparative excellency The Ministry of the Levitical Priests was good and useful in its time and season This of our Lord Jesus Christ so differed from it as to be better than it and more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 5. There is added hereunto the Degree of this Preheminence so far as it is intended in this place and the present Argument in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by how much So much more excellent by how much The excellency of his Ministry above that of the Levitical Priests bears proportion with the excellency of the Covenant whereof he was the Mediator above the Old Covenant wherein they administred whereof afterwards So have we explained the Apostles Assertion concerning the excellency of the Ministry of Christ. And herewith he closeth his Discourse which he had so long engaged in about the Preheminence of Christ in his Office above the High Priests of old And indeed this being the very hinge whereon his whole Controversie with the Jews did depend he could not give it too much evidence nor too full a confirmation And as unto what concerns our selves at present we are taught thereby That Ob. It is our Duty and our Safety to acquiesce universally and obsolutely in the Ministry of Jesus Christ. That which he was so designed unto in the infinite wisdom and grace of God that which he was so furnished for the discharge of by the communication of the Spirit unto him in all fulness that which all other Priesthoods were removed to make way for must needs be sufficient and effectual for all the ends unto which it is designed It may be said this is that which all men do all that are called Christians do fully acquiesce in the Ministry of Jesus Christ. But if it be so why do we hear the bleating of another sort of Cattel What mean those other Priests and reiterated Sacrifices which make up the Worship of the Church of Rome If they rest in the Ministry of Christ why do they appoint one of their own to do the same things that he hath done namely to offer Sacrifice unto God The Proof of this Assertion lies in the latter part of these words By how much he was the Mediator of a better Covenant established on better Promises The words are so disposed that some think the Apostle intends not to prove the excellency of the Covenant from the excellency of his Ministry therein But the other sense is more suited unto the scope of the place and the nature of the Argument which the Apostle presseth the Hebrews withal For on supposition that there was indeed another and that a better Covenant to be introduced and established than that which the Levitical Priests served in which they could not deny it plainly follows that he on whose Ministry the dispensation of that Covenant did depend must of necessity be more excellent in that Ministry than they who appertained unto that Covenant which was to be abolished However it may be granted that these things do mutually testifie unto and illustrate one another Such as the Priest is such is the Covenant such as the Covenant is in dignity such is the Priest also In the words there are three things observable 1. What is in general ascribed unto Christ declaring the nature of his Ministry He was a Mediator 2. The Determination of his Mediatory Office unto the New Covenant Of a better Covenant 3. The Proof or Demonstration of the nature of his Covenant as unto its excellency It was established on better Promises 1. His Office is that of a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that interposed between God and man for the doing of all those things whereby a Covenant might be established between them and made effectual Schlictingius on the place gives this description of a Mediator Mediatorem faederis esse nihil aliud est quam Dei esse interpretem internuntium in faedere cum hominibus pangendo per quem scilicet Deus voluntatem suam hominibus declaret illi vicissim divinae voluntatis notitid instructi ad Deum accedant cumque eo reconciliati pacem in posterum colant And Grotius speaks much unto the same purpose But this Description of a Mediator is wholly applicable unto Moses and suited unto his Office in giving of the Law see Exod. 20. 19. Deut. 15. 27 28. What is said by them doth indeed immediately belong unto the Mediatory Office of Christ but it is not confined thereunto yea it is exclusive of the principal parts of his Mediation And whereas there is nothing in it but what belongs unto the Prophetical Office of Christ which the Apostle here doth not principally intend it is most improperly applied as a Description of such a Mediator as he doth intend And therefore when he comes afterwards to declare in particular what belonged unto such a Mediator of the Covenant as he designed he expresly placeth it in his Death for the redemption of transgressions Chap. 9. 15. affirming that for that cause he was a Mediator But hereof there is nothing at all in the Description they give us of this Office But this the Apostle doth in his elsewhere 1 Tim. 2. 5 6. There is one God and one Mediator between God and man the Man Christ Jesus who gave himself a ransom for all The principal part of his Mediation consisted in the giving himself a ransom or a price of redemption for the whole Church Wherefore this Description of a Mediator of the New Testament is feigned only to exclude his satisfaction or his offering himself unto God in his death and blood-shedding with the atonement made thereby The Lord Christ then in his Ministry is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mediator of the Covenant in the same sense as he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Surety whereof see the Exposition on Chap. 7. 22. He is in the New Covenant the Mediator the Surety the Priest the Sacrifice all in his own Person The ignorance and want of a due consideration hereof
Covenant with Abraham saying Unto thy Seed will I give this Land As unto the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a Covenant improperly properly it is a testamentary disposition And this may be without any conditions on the part of them unto whom any thing is bequeathed 2. The whole of the Covenant intended is expressed in the ensuing description of it For if it were otherwise it could not be proved from thence that this Covenant was more excellent than the former especially as to security that the Covenant Relation between God and the People should not be broken or disannulled For this is the principal thing which the Apostle designs to prove in this place and the want of an observation thereof hath led many out of the way in their exposition of it If therefore this be not an entire description of the Covenant there might yet be something reserved essentially belonging thereunto which might frustrate this end For some such conditions might yet be required in it as we are not able to observe or could have no security that we should abide in the observation of them And thereon this Covenant might be frustrated of its end as well as the former which is directly contrary unto Gods declaration of his design in it 3. It is evident that there can be no condition previously required unto our entering into or participation of the benefits of this Covenant antecedent unto the making of it with us For none think there are any such with respect unto its original constitution nor can there be so in respect of its making with us or our entering into it For 1. This would render this Covenant inferior in a way of Grace unto that which God made with the people at Horeb. For he declares that there was not any thing in them that moved him either to make that Covenant or to take them into it with himself Everywhere he asserts this to be an Act of his meer Grace and Favor Yea he frequently declares That he took them into Covenant not only without respect unto any thing of good in them but although they were evil and stubborn See Deut. 7. 7 8. Chap. 9. 4 5. 2. It is contrary unto the Nature Ends and express Properties of this Covenant For there is nothing that can be thought or supposed to be such a condition but it is comprehended in the Promise of the Covenant itself For all that God requireth in us is proposed as that which himself will effect by vertue of this Covenant 4. It is certain That in the outward dispensation of the Covenant wherein the Grace Mercy and Terms of it are proposed unto us many things are required of us in order unto a participation of the benefits of it For God hath ordained that all the Mercy and Grace that is prepared in it shall be communicated unto us ordinarily in the use of outward means wherewith a compliance is required of us in a way of Duty To this end hath he appointed all the Ordinances of the Gospel the Word and Sacraments with all those Duties publick and private which are needful to render them effectual unto us For he will take us ordinarily into this Covenant in and by the rational faculties of our natures that he may be glorified in them and by them Wherefore these things are required of us in order unto the participation of the benefits of this Covenant And if therefore any one will call our attendance unto such Duties the condition of the Covenant it is not to be contended about though properly it is not so For 1 God doth work the Grace of the Covenant and communicate the Mercy of it antecedently unto all ability for the performance of any such duty as it is with elect Infants 2 Amongst those who are equally diligent in the performance of the duties intended he makes a discrimination preferring one before another Many are called but few are chosen and what hath any one that he hath not received 3 He actually takes some into the Grace of the Covenant whilest they are engaged in an opposition unto the outward dispensation of it An example of this Grace he gave in Paul 5. It is evident That the first grace of the Covenant or Gods putting his Law in our hearts can depend on no condition on our part For whatever is antecedent thereunto being only a work or act of corrupted nature can be no condition whereon the dispensation of spiritual Grace is superadded And this is the great ground of them who absolutely deny the Covenant of Grace to be conditional namely that the first grace is absolutely promised whereon and its exercise the whole of it doth depend 6. Unto a full and compleat interest in all the Promises of the Covenant Faith on our part from which Evangelical Repentance is inseparable is required But whereas these also are wrought in us by vertue of that Promise and Grace of the Covenant which are absolute it is a meer strife about words to contend whether they may be called conditions or no. Let it be granted on the one hand that we cannot have an actual participation of the relative grace of this Covenant in Adoration and Justification without Faith or Believing and on the other that this Faith is wrought in us given unto us bestowed upon us by that Grace of the Covenant which depends on no condition in us as unto its discriminating administration And I shall not concern my self what men will call it 7. Though there are no conditions properly so called of the whole grace of the Covenant yet there are conditions in the Covenant taking that term in a large sense for that which by the order of divine constitution precedeth some other things and hath an influence into its existence For God requireth many things of them whom he actually takes into Covenant and makes Partakers of the Promises and Benefits of it Of this nature is that whole Obedience which is prescribed unto us in the Gospel in our walking before God in uprightness and there being an order in the things that belong hereunto some acts duties and parts of our gracious Obedience being appointed to be means of the farther additional supplies of the grace and mercies of the Covenant they may be called conditions required of us in the Covenant as well as duties prescribed unto us 8. The Benefits of the Covenant are of two sorts 1 The Grace and Mercy which it doth collate 2 The future Reward of glory which it doth promise Those of the former sort are all of them means appointed of God which we are to use and improve unto the obtaining of the latter and so may be called conditions required on our part They are only collated on us but conditions as used and improved by us 9. Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here used may signifie and be rightly rendred a Covenant in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth yet that
on various occasions expresseth him in this epistle otherwise than he is wont to do in any other of his Epistles Sometimes he calls him Iesus only sometimes Christ sometimes Iesus Christ sometimes the Son and sometimes the Son of God And he had respect herein unto the various notions which the Church of the Jews had concerning his Person from the Prophesies and Promises of the old Testament And he useth none of them peculiarly but when there is a peculiar reason for it as we have already observed on sundry occasions And so there is in this Place He doth not say Iesus is come or the Son or the Son of God but Christ being come that is the Messiah being come Under that name and notion was he promised from the beginning and the fundamental Article of the faith of the Church was that the Messiah was to come all their desires and expectations were fixed on the coming of the Messiah Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that was to come was the name whereby they expressed their faith in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 11. 3. Art thou he who is to come And the coming of Christ or the Messiah was the time and the cause wherein and whereby they expected the last Revelation of the Will of God and the utmost perfection of the Church Wherefore the Apostle on this occasion mentions him by his name He who was promised of old that he should come upon whose coming the faith of the Church was built by whom and at whose coming they expected the last Revelation of the Will of God and consequently a change in their present Administrations the promised Messiah being come The Church was founded of old on the name Iehovah as denoting the unchangeableness and faithfulness of God in the accomplishment of his Promises Exod. 6. 3. And this Name of Christ is declarative of the accomplishment of them Wherefore by calling him by this name as it was most proper when he was to speak of his coming so in it he minds the Hebrews of what was the antient faith of their Church concerning him and what in general they expected on his coming He had now no more to offer unto them but what they had for many ages expected desired and earnestly prayed for 2. As a general foundation of what is afterwards ascribed unto him or as the way whereby he entred on his office he affirms that he is come Christ being come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is no where else used to express the Advent or Coming of Christ. Hence by the Vulgar it is rendred assistens which as it doth not signifie to come so the sense is corrupted by it The Rhemists render that translation but Christ assisting an High Priest But this encreaseth the ambiguity of the mistake of that Translation as not declaring that Christ himself was this High Priest which is the direct assertion of the Apostle That which is intended is the accomplishment of the promise of God in the sending and exhibition of Christ in the flesh He being now come according as was promised from the foundation of the world For although the word is inseparable in its construction with what followeth an High Priest being come an High Priest yet his coming itself in order unto the susception and discharge of that office is included in it And upon this coming itself depended the demonstration of the faithfulness of God in his promises And this is the great fundamental Article of Christian Religion in opposition unto Iudaism as it is declared 1 Iohn 4. 2 3. Wherefore by his being come in this place no one single act is intended as his Advent or Coming doth usually signifie his Incarnation only But the sense of the word is comprehensive of the whole Accomplishment of the promise of God in sending him and his performance of the work whereunto he was designed thereon In that sense is he frequently said to come or to be come 1 Iohn 5. 20. And as was before observed there is not only Argument herein unto the Apostle's design but that which being duly weighed would fully determine all the controversy he had with these Hebrews For all their legal Administrations were only subservient unto his coming and Representations thereof all given in confirmation of the truth of the promises of God that so he should come Wherefore upon his coming they must all necessarily cease and be removed out of the Church 3. There is in the words a determination of the especial end of his coming under present consideration An High Priest Being come an High Priest that is in answer unto and in the room of the High Priest under the Law This states the subject of the Apostles argument He had before proved that he was to be a Priest that he was a Priest and how he came so to be He now asserts it as the foundation of those Actings which he was to ascribe unto him in answer unto those of the legal High Priests whose offices and services with the effects of them he had before declared Those High Priests did so but Christ being come an High Priest c. 4. He adds the especial object of his office or the things about which he is conversant in the discharge of it Of the good things to come As the assertion is positive so there is a comparison and opposition included in it The High Priests of the Law were not so They were not Priests of Good things that is absolutely or such as were necessary unto the purification sanctification and justification of the Church and so far as they were Priests of Good things they were so of Good things present not of the Good things promised that were for to come And this is the force of the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Good things namely that God had promised unto the Church A Priest or an High Priest may be said to be the Priest of the things that he doth in the execution of his office or of the things which he procureth thereby He is the Priest of his duties and of the effects of them As a Minister may be said to be a Minister of the word and Sacraments which he administreth or of the Grace of the Gospel which is communicated thereby Both are here included both the duties which he performed and the effects which he wrought The things whereof Christ is an High Priest are said to be things to come that is they are yet so absolutely so or they were so called with respect unto the state of the Church under the old Testament Most Expositors embrace the first sense these good things to come they say are that future eternal salvation and glory which were procured for the Church by the Priesthood of Christ and were not so by the Levitical Priesthood To the Administration of the Priesthood under the Law he assigns only things present temporal things as unto what could be effected by them
Grace conveyed by Promise and received by saith there is no place left for our own works with reference unto the procurement of an Interest in them Freely it was provided freely it is proposed and freely it is received 3. We may enquire what it is to receive the promise And it hath a double sense 1 As the Promise may be considered formally or materially To receive the Promise formally as a Promise is to have it declared unto us and to mix it with faith or to believe it This it is to receive the Promise in opposition unto them by whom it is rejected through Unbelief So Abraham is said to receive the Promises Heb. 11. 17. in that when they were given unto him he staggered not through Unbelief but was strong in faith giving Glory to God Rom. 4. 21 22. As the Promise is materially considered so to receive it is to receive the thing promised So it is said of the Saints under the old Testament that they obtained a good report through faith but received not the Promise Heb. 11. 39. They received the Promises by faith in them as proposed but the principal thing promised that was the coming of Christ in the flesh they received not The receiving of the Promise here mentioned is of both kinds according to the distinct parts of this Inheritance As unto the future state of Glory we receive the promise in the first way that is we believe it rest upon it trust unto the truth of God in it and live in the expectation of it And the Benefit we receive hereby as unto our spiritual life and consolation is inexpressible As unto the foundation of the whole Inheritance in the oblation and Sacrifice of Christ and all the Grace Mercy and Love with the fruits of them whereof in this life we are made Partakers and all the priviledges of the Gospel Believers under the new Testament receive the Promise in the second sense namely the things promised And so did they also under the old Testament according to the measure of the divine Dispensation towards them And we may observe 1. All our Interest in the Gospel Inheritance depends on our receiving the Promise by faith Though it be prepared in the Counsel of God though it be proposed unto us in the dispensation of the Gospel yet unless we receive the Promise of it by faith we have no Right or Title unto it 2. The conveyance and actual communication of the eternal Inheritance by Promise to be received by faith alone tends exceedingly unto the exaltation of the Glory of God and the security of the salvation of them that do believe For as unto the latter it depends absolutely on the veracity of God confirmed by his Oath And faith on the other hand is the only way and means of ascribing unto God the Glory of all the Holy properties of his nature which he designs to exalt in this dispensation of himself Thirdly The Persons unto whom this Inheritance is designed and who do receive the promise of it are those that are called It is to no purpose to discourse here about outward and inward calling effectual and ineffectual complied with or not no other are intended but those that actually receive the Promise It was the design of God in this whole dispensation that all the called should receive the Promise and if they do not so his Counsel and that in the greatest work of his Wisdom Power and Grace is frustrate They are the called according to his purpose Rom. 8. 28. Those who obtain the Inheritance being predestinated according unto the purpose of him who worketh all things after the Counsel of his own will Ephes. 1. 11. God here puts forth his Almighty power that his purpose or the Counsel of his will may be established in giving the Inheritance unto all that are called Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified or gave them the whole eternal Inheritance Rom. 8. 10. Hence Estius an Expositor of the Roman Church chargeth the contrary opinion in Catharinus as unorthodox It is not a general Call wherein those who are so called may or may not receive the Inheritance But what God designs unto them that are intended they are so called as that they shall assuredly be made Partakers of it This is the end that God designed in the dispensation of himself by Jesus Christ here declared and therefore respect is had thereunto in the whole of it Some think that by the called here those only are intended who were so under the Old Testament For mention is made only of the Redemption of Transgressions under that Covenant in what sense shall be immediately declared But this is contrary both unto the design of the Apostle and the use of the word For on that supposition he says no more but that Christ was the Mediator of the New Testament that those might be saved who lived and dyed under the Old But his principal design is to prove the advantage that we now have even above the Elect themselves under the Old Testament yet so as not to exclude them from the same benefit with us by the Mediation of Christ as unto the substance of it And the called in the language of this Apostle doth principally signifie the called in Christ Jesus Effectual Vocation is the onely way of entrance into the eternal inheritance For it is accompanied with Adoption which gives us right and title thereunto John 1. 12. In vain do they expect it who are not so called Fourthly Things being thus prepared in the Counsel and Grace of God yet there was an obstacle in the way of actual receiving the Promise namely the transgressions that were under the first Testament God designed unto the Elect an eternal inheritance yet can they not be made partakers of it but in such a way as was suited unto his glory It was unjust and unreasonable that it should be otherwise Whereas therefore they were all of them guilty of sin their sins must be expiated and taken out of the way or they cannot receive the promise of the inheritance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our word Transgressions doth properly express the original word And in the distribution of sins by their names into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 16. 21. We render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by it But it compriseth all sorts of sins whereby the Law is transgressed be they great or small Every thing that hath the nature of sin must be expiated or the Inheritance cannot be enjoyed Though God will give Grace and Glory unto his Elect yet he will do it in such a way as wherein and whereby he may be glorified also himself Satisfaction must be made for Transgression unto the honour of his Righteousness Holiness and Law There are yet sundry difficulties in this Expression which must be enquired into For 1.
yet what use and advantage was it of with respect unto them that he should dye an accursed death under the Curse of the Law and a sense of God's displeasure Hereof the Socinians and those that follow them can yield no reason at all It would become these men so highly pretending unto reason to give an account upon their own Principles of the death of the onely begotten Son of God in the highest course and most intense Acts of Obedience that may be compliant with the wisdom holiness and goodness of God considering the kind of death that he dyed But what they cannot do the Apostle doth in the next words Eighthly The death of the Mediator of the New Testament was for the Redemption of Transgressions and for this End it was necessary Sin lay in the way of the enjoyment of the Inheritance which Grace had prepared It did so in the Righteousness and Faithfulness of God Unless it were removed the Inheritance could not be received The way whereby this was to be done was by Redemption The Redemption of Transgressions is the deliverance of the Transgressors from all the Evils they were subject unto on their account by the payment of a satisfactory price The words used to express it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of no other signification Here it must answer the purging of Conscience by the blood of Christ. And he calls his life a Ransom or Price of Redemption And this utterly destroys the foundation of the Socinian Redemption and Expiation for Sin For they make it only a freedom from Punishment by an Act of Power Take off the covering of the words which they use in a sense foreign to the Scripture and their proper signification and their sense is expresly contradictory unto the sense and words of the Apostle He declares Christ to have been the High-Priest and Mediator of the New Testament in the same Acts and Duties They teach that he ceased to be a Mediator when he began to be a Priest He affirms that the Blood of Christ doth expiate Sins They that he doth it by an Act of Power in Heaven where there is no use of his Blood He says that his death was necessary unto and was the means or cause of the Redemption of Transgressions that is to be a price of Redemption or just Compensation for them They contend that no such thing is required thereunto And whereas the Scriptures do plainly assign the Expiation of Sin Redemption Reconciliation and Peace with God Sanctification and Salvation unto the Death and Blood-shedding of Christ They deny them all and every one to be in any sense Effects of it only they say it was an antecedent sign of the Truth of his Doctrine in his Resurrection and an antecedent condition of his Exaltation and Power which is to reject the whole Mystery of the Gospel Besides the particular Observations which we have made on the several passages of this Verse something may yet in general be observed from it As 1. A New Testament providing an Eternal Inheritance in Sovereign Grace the Constitution of a Mediator such a Mediator for that Testament in infinite Wisdom and Love the Death of that Testator for the Redemption of Transgressions to fulfil the Law and satisfie the Iustice of God with the communication of that Inheritance by Promise to be received by Faith in all them that are called are the substance of the Mystery of the Gospel And all these are with wonderful wisdom comprised by the Apostle in these words 2. That the Efficacy of the Mediation and Death of Christ extended it self unto all the called under the Old Testament is an evident Demonstration of his Divine Nature his Pre-existence unto all these things and the Eternal Covenant between the Father and him about them 3. The first Covenant did only forbid and Condemn Transgressions Redemption from them is by the New Testament alone 4. The Glory and Efficacy of the New Covenant and the Assurance of the Communication of an Eternal Inheritance by vertue of it depend hereon that it was made a Testament by the death of the Mediator which is farther proved in the following Verses VER XVI XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of him is declared shewed argued or proved Mors intercedat necesse est Necesse est mortem intercedere Ar. Necesse est mortem ferri which is not proper in the Latine Tongue however there is an emphasis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than is expressed by intercedo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him that made it of the Testator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him that is dead in mortuis among them that are dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg confirmatum est and so the Syriac ratum est more proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no use profit or benefit in it Ar. nunquam valet quandoquidem nunquam valet nondum valet it is not yet of force For where a Testament is there must also of necessity be brought in the death of the Testator For a Testament is firm or ratified after men are dead otherwise it is of no force whil'st the Testator liveth There is not much more to be considered in these verses but only how the Observation contained in them doth promote and confirm the Argument which the Apostle insists upon Now this is to prove the necessity and use of the death of Christ from the Nature Ends and Use of the Covenant whereof he was the Mediator For it being a Testament it was to be confirmed with the death of the Testator This is proved in these Verses from the Notion of a Testament and the only use of it amongst men For the Apostle in this Epistle doth argue several times from such usages amongst men as proceeding from the Principles of Reason and Equity were generally prevalent among them So he doth in his discourse concerning the assurance given by the Oath of God Chap. 6. And here he doth the same from what was commonly agreed upon and suitable unto the reason of things about the nature and use of a Testament The things here mentioned were known to all approved by all and were the principal means of the preservation of Peace and Property in Humane Societies For although Testaments as unto their especial Regulation owe their original unto the Roman Civil Law yet as unto the substance of them they were in use amongst all Mankind from the foundation of the world For a Testament is the just determination of a Man's Will concerning what he will have done with his Goods after his decease Or it is the Will of him that is dead Take this power from men and you root up the whole foundation of all industry and diligence in the world For what man will labour to increase his substance if when
do judge that these are the Enemies of Christ and the making of them his Footstool which are peculiarly here intended namely the destruction of the hardned unbelieving Jews who had obstinately rejected his Ministry and opposed it unto the end Then were those his Enemies who so refused him slain and destroyed thereon For 1. This Description of his Enemies as his Enemies peculiarly directs us unto this sense the Enemies of his Person Doctrine and Glory with whom he had so many contests whose Blasphemies and Contradictions he underwent They were his Enemies in a peculiar manner 2. This the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecting better answers unto than unto the other sense For the glorious visible propagation of the Gospel and Kingdom of Christ thereon began and was carried on gloriously upon and after the destruction of Jerusalem and the Church of the Jews his Enemies With reference hereunto Expectation may be no less distinctly ascribed unto him than if we extend the word unto the whole time unto the end of the World 3. The Act of Vengeance on these his Enemies is not said to be his own but peculiarly assigned unto God the Father and those imployed by him In the Original promise the words of God the Father to him are I will make thine Enemies thy Footstool I take it upon me Vengeance is mine to revenge the injuries done unto thee and the obstinacy of those Unbelievers Here in this place respect is had unto the means that God used in the work of their destruction which was the Roman Army by whom they were as the Footstool of Christ absolutely trodden under his feet with respect unto this special Act of God the Father who in the Execution of it proclaims that Vengeance is his For in the following words the Lord Christ is said only to expect it as that wherein his own cause was vindicated and revenged as it were by another Hand while he pleaded it himself in the World by that mild and gentle means of sending his spirit to convince them of Sin Righteousness and Judgment 4. This is that which the Apostle constantly threatens the obstinate Hebrews and Apostate Professors of the Gospel withal throughout this Epistle the time of their destruction being now at hand So he doth Chap. 6. 4 5 6 7 8. In this Chapter ver 26 27 28 29 30 31. Where it must be spoken to 5. This was that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or what remained as unto the personal Ministry of Christ in this World The horrible Destruction of the stubborn Obstinate Enemies of the Person and Office of Christ which befell the Nation of the Jews is a standing security of the endless destruction of all who remain his Obstinate adversaries 6. I leave this Interpretation of the Words unto the thoughts of them that are Judicious and shall open the Mind of the Holy Ghost in them according unto the generally received Opinion of their sense And to this end 1. The Subject spoken of is the Enemies of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Enemies He hath had many Enemies ever since his Exaltation and so shall have unto the Consummation of all things when they shall all of them be Triumphed over For his Enemies are of two sorts 1. Such as are so immediately and directly unto his Person 2. Such as are so to his Office and Work with the benefits of the Salvation of the Church Those of the first sort are either Devils or Men. All the Devils are in a Combination as sworn Enemies unto the Person of Christ and his Kingdom And for Men the whole World of Unbelieving Jews Mahumetans and Pagans are all his Enemies and do put forth all their Power in Opposition unto him The Enemies unto his Office Grace and Work and the benefits of it are either persons or things 1. The Head of this Opposition and Enmity unto his Person is Antichrist with all his Adherents and in a special manner all Worldly Power Authority and Rule acting themselves in subserviency unto the Antichristian Interest 2. All Pernicious Heresies against his Person and Grace 3. All others which make Profession of the Gospel and live not as becomes the Gospel they are all Enemies of Christ and his Office The things which rise up in Enmity and Opposition to him and the work of his Grace are Sin Death the Grave and Hell All these endeavour to obstruct and frustrate all the ends of Christs Mediation and are therein his Enemies 2. There is the Disposal of this Subject of these Enemies of Christ. They shall be made his Footstool 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until they be put and placed in this condition it is a State which they would not be in but they shall be made put and placed in it whether they will or no as the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Footstool is used in a Threefold sence in the Scripture 1. For the visible pledge of Gods Presence and his Worship Gods Throne as we have shewed was represented by the Ark Mercy-Seat and Cherubims in the most Holy Place whereon the Sanctuary it self was his Footstool 1 Chron. 28. 2. Psal. 99. 5. Psal. 132. 7. So it is applyed unto God and his presence in the Church as the Ark was his Throne so the Sanctuary was his Footstool 2. It is applyed unto God and his presence in the World so Heaven above is called his Throne and this lower part of the Creation is his Footstool Isa. 66. 1. In neither of these senses are the Enemies of Christ to be his Footstool Therefore it is taken 3. For a Despised Conquered Condition a State of a mean subjected people deprived of all power and benefit and brought into absolute subjection In no other sense can it be applyed unto the Enemies of Christ as here it is Yet doth it not signifie the same condition absolutely as unto all persons and things that are his Enemies For they are not of one Nature and their subjection to him is such as their Natures are capable of But these things are intended in it 1. The Deprivation of all Power Authority and Glory They fate on Thrones but now are under the Seat of him who is the only Potentate 2. An utter defeat of their Design in opposing either his Person or the work of his Grace in the Eternal Salvation of his Church They shall not hurt or destroy no more in the Mountain of the Lord. 3. Their Eternal Disposal by the Will of Christ according as his Glory shall be manifested therein Sin Death the Grave and Hell as unto their Opposition to the Church shall be utterly destroyed 1 Cor. 15. 55 56 57. and there shall be no more Death Sathan and Antichrist shall be destroyed two ways 1. Initially and Gradually 2. Absolutely and Compleatly The First they are in all Ages of the Church from the time of Christs Glorious Ascension into Heaven They were then immediately put in subjection to him
the State of things under the Law by Gods appointment as to Sin and Punishment the Apostle makes his Inference unto the certainty and equity of the punishment he had declared with respect unto sins against the Gospel v. 29. Of how sorer punishment c. And there is in these words three things 1. The nature of the sin unto which the punishment is annexed 2. The punishment it self expressed comparatively with and unto that of the transgression of Moses Law 3. The evidence of the inference which he makes for this is such as he referrs it unto themselves to judge upon suppose ye-shall be thought worthy The Sin it self is described by a threefold Aggravation of it each instance having its especial Aggravation 1. From the Object sinned against 2. From the Act of the minds of men in sinning against it 1. The first aggravation of the sin intended is from the Object of it the Person of Christ the Son of God and that included in it is the Act of their minds towards him they trod or trampled upon him 2. The second against the Office of Christ especially his Sacerdotal Office and the Sacrifice of his blood which he offered therein the blood of the covenant wherewith he was Sanctified And the aggravation included therein from the act of their minds towards it that they accounted it an unholy thing 3. A third aggravation as unto the Object is the Spirit of Christ or the Spirit of grace and the aggravation included therein is that they do despight unto him In general the Nature and Aggravation of the sin intended may be reduced unto these heads 1. The Object of it which is the summ and substance a divine constellation of all the blessed effects of infinite Wisdom Goodness and Grace yea the whole divine Wisdom Goodness and Grace of God in the most glorious manifestation of them All these things are comprized in the Person Office and Glory of the Son of God as the Saviour and Redeemer of the Church 2. The Actings of the minds of men towards this Object which is in and by all the vilest affections that humane nature is capable of Contempt Scorn and Malice are ascribed unto such sins they trample on they despise and do despight Wherefore if it be possible that any thing any sins of men can provoke the heat of divine indignation if any can contract such a guilt as that the holiness righteousness truth and faithfulness of God shall be engaged unto its eternal punishment the sin here intended must do it We shall therefore consider it in its Nature and distinct Aggravations The sin in General is that which we have spoken to before namely sinning wilfully after we have received the knowledge of the truth and in an absolute total relinquishment and rejection of the Gospel In the description of the special Object of this sin that which is first exprest is the Person of Christ the Son of God I have on sundry occasions before shewed how the Apostle doth vary in his expression of Christ here he calls him the Son of God and he maketh use of this name to give a sence of the glorious greatness of the person with whom they had to do against whom this sin was committed For although he were a man also who had Blood to shed and did shed it in the Sacrifice of himself and notwithstanding what cursed Blasphemous thoughts they might have of him yet indeed he is and will appear to be the Eternal Son of the Living God But how comes this Son of God to be concerned herein What injury is done him by Apostates from the Gospel I answer that as the Lord Christ in his own Person was the special Author of the Gospel as his Authority is the special Object of our Faith in it as his Office with all the fruits of it is the Subject Summ and Substance of the Gospel So there is no reception of it in a due manner unto Salvation no rejection of it unto final condemnation but what is all of it Originally fundamentally and vertually contained in the reception or rejection of the person of Christ. This is the Life the Soul and Foundation of all Gospel truth without which it is of no power or efficacy unto the Souls of men But I have treated at large of these things elsewhere I cannot but Observe that as whosoever rejects refuses forsakes the Gospel rejecteth and forsaketh the Person of Christ so on what account soever men take up the Profession of it and perform the Duties of it if the foundation be not laid in a reception of Christ himself of the Person of Christ all their profession will be in vain This is the first aggravation of this sin it is committed immediately against the Person of the Son of God and therein his Authority Goodness and Love But it may be thought if the Person of Christ be concerned herein yet it is indirectly or consequentially only and in some small degree No saith the Apostle but he that is guilty of this sin doth trample on the Son of God or tread him under foot The word is rendred with great variety but that of our Translation is proper and 't is the highest expression of scorn contempt and malice amongst men To tread under foot is to despise and insult over as is plain in the Metaphor And this contempt respects both the Person of Christ and his Authority He is proposed in the Gospel was professed by this sort of sinners for a while to be the Son of God the true Messiah the Saviour of the World Hereon Faith in him and all holy reverence unto him are required of us as on him whom God had exalted above principalities and powers and whom therefore we ought to exalt and adore in our Souls But now by this sort of Persons he was esteemed an Evil doer a Seducer one not at all sent of God but one that justly suffered for his crimes Herein they trod under foot the Son of God with all contempt and scorn Again it respects his Authority This the Gospel declared and those who had come unto any profession of it as those had done whereof he speaks in this place as all must have done who contract the guilt of this sin did avow and submit themselves unto The profession they made was to Observe and do all that he had commanded them because all Power was given unto him in Heaven and Earth This they now utterly rejected and despised as unto the outward observance of his Commands Ordinances and Institutions of Divine Worship they openly rejected them betaking themselves unto other Modes and Rites of Divine Service in opposition and contradiction unto them even those of the Law Neither did they retain any regard in their minds unto his Authority I. Though there may be sometimes an appearance of great severity in Gods Judgments against sinners yet when the nature of their sins and the aggravation of