Explication of Psalm 110, Verse 4 (1 of 3)
VERSE 4.
The Lord hath sworne, and will not Repent, Thou art a Priest for ever after the Order of Melchisedeck.
FRom the Regall Office of Christ, and the Administration thereof by the Scepter of his Word and Spirit to the conquering of a willing people unto himselfe; the Prophet now passeth to his sacerdotall office; the vigor and merit whereof is by the two former applied unto the Church. Therefore wee may observe that though the tribes were interdicted confusion with one another in their marriages, Num. 36.7.Poterant Levitae ex Regia familia ducere, quippe quae etiam peculiari Privilegio hinc est exempta, &c. Tarnou. Exertit. Biblic. pag. 21. Edit. 2. Yet the Regall and Leviticall Tribes might interchange, and mingle blouds; to intimate (as I conceive) that the Messiah, with relation unto whose lineage that confusion was avoided, was to bee both a King and a Priest. Thus wee finde Iehoiada, the Priest married Iehoshabeath the Daughter of King Iehoram, 2 Chron. 22.11. And Aaron of the Tribe of Levi tooke Elish…ba the Daughter of Amminadab, Communicabant inter se reg…atribus ac Sacerdotalis propterea quod Christus Dominus secundum Humanitatem Rex futurus erat, & Sacerdes. Theodoret. Quaest. in Num. qu. 52.who was of the tribe of Iuda, Exod. 6.23. Numb. 1.7. In which respect I suppose Mary and Elizabeth the Wife of Zatharie the Priest, are called Cousins, Luk. 1.36. In the Law indeed these two Offices were distinct. Our Lord, saith the Apostle, sprang out of the Tribe of Iuda, of which Tribe Moses spake nothing concerning Priesthood, Heb. 7.14. And therefore when King Vzziah incroached on the Priests Office, hee was smitten with a Leprosie, 2 Chron. 26.18, 21. But amongst the Gentiles (aSacerdos Ecclesiae habentis praeputium. Hieron. To. 3. lib. quaest. Heb. in Genes. Verisimile est illum esse ex illis Gentibus quae Palaestinamincolebant. Theodoret. Quaest. 63. in Genes. amongst whom Melchizedek is thought to have beene a Priest,) it bVid. Casaub. in Sueton. August. Cap. 31. Rex Anius, Rex idem hominum Phaeliq Sacerdos. Virgil. Aenead. l. 3.was usuall for the same person to have been both King and Priest.
The words containe the Doctrine of Christs Priesthood. The Quality of it, Eternall. The Order, not of Aaron, but of Melchizedek. The foundation of both, Gods immutable decree and counsell; hee cannot repent of it, because hee hath confirmed it by an Oath. I shall handle the words in the Order as they lie.
The Lord hath sworne] Here two things are to bee enquired: First, how God is said to sweare? Secondly, why hee swears in this particular case of Christs Priesthood? The former of these the Apostle resolves in one word, foreign, Heb. 6.17. Hee interposed in or by an oath, namely himselfe, for that is to bee supplied out of the thirteenth verse, where it is said that bee sware by himselfe. So elsewhere it is said that he sware by the excellency of Iacob, that is, by himselfe, Amos 8.7.6.8. By my selfe have I sworne, saith the Lord, that in blessing I will blesse thee, Gen. 22.16. The meaning is, that God should denie himselfe, (which hee cannot doe, 2 Tim. 2.13.) and should cease to bee God, if the word which hee hath sworne should not come to passe. So that usuall forme, as I live, is to be understood, let me not be esteemed a living God, if my word come not to passe; so elsewhere the Lord interposeth his holinesse, I have sworne by my Holinesse that I will not lie unto David, Psal. 89.35. As impossible for him to breake his word as to bee unholy.
For the second question,foreign. Basil. Mag. in Psal. 14. To. 1. why God swears in this particular? I answer: First, and principally, to shew foreign, The immutable and irreversible certainty of what hee speakes, Heb. 6.17. I have sworne by my selfe, the word is gone out of my mouth, and it shall not returne, &c. Esai. 45.23. Thus wee finde God confirming the unmoveablenesse of his covenant by an Oath, Esai. 54.9, 10. Psal. 89.34, 35. When the Lord doth onelyonly say a thing (though his word bee as certaine in it selfe as his oath, for it is as impossible for him to lie as to forsweare himselfe) yet there is an implicite kinde of reservation for the altering, revoking, or reversing that word by some subsequent declaration. As in the covenant and Priesthood of Aaron though God made it for a perpetuall ordinance, yet there was after a change of it, for the weaknesse and unprofitablenesse thereof. So when the Lord sent Ionah to preach destruction unto Ninive within fortie dayes, though the Denuntiation came not to passe, yet was it not any false message, because it was made reversible upon an implicite condition, which condition the Lord is pleased sometimes in mercy to conceale, that men may bee the sooner frighted out of their security, upon the apprehension of so approching a danger. At what time, saith the Lord, I shall speake concerning a Nation, and concerning a Kingdome, to pluck up, and to pull downe, and to destroy: If that Nation against whom I have pronounced turne from their evill, I will repent of the evill that I thought to doe unto them, Ier. 18.7, 8. But when the Lord sweares any absolute Act, or promise of his owne (for the Revocation whereof there can no other ground de novo arise, than was extant at the time of making it, and yet was no barre nor hinderance unto it, namely the sinne of man) he then by that oath seales and assures the immutability thereof, to those that rely upon it.
Secondly, it is to commend the excellencie and preeminencie of that above other things, which hath this great seale of Heaven, the Oath of God to confirme and establish it. Inasmuch, saith the Apostle, as not without an oath hee was made Priest, by so much was hee made a surety of a better Testament; Heb. 6.20, 22. and this is a consequent of the former; for by how much the more abiding, by so much the more glorious is the Ministery of the Gospell. If that which is done away were glorious, much more that which remaineth is glorious, 2 Cor. 3.11. The more solemne and sacred the institution was, the more excellent is the Priesthood. Now this Oath was that Seale of God, by which hee designed and set apart his Sonne for that great Office, in a more solemne manner of ordination than was to others usuall. Him hath God the Father sealed; Iohn 6.27. It was but Hee hath said, unto others, ye are Gods, but it is, He hath sanctified, to his Sonne.Quod Deus tantopere commendat, quod etiam humano more sub dejeratione testatur, summá utique gravitate & aggredi & custodire debemus, ut in asseveratione Divinae gratiae permanentes, in fructu quoque ejus & emolumento proinde perseverare possimus. Tertul. de poenitent. cap. 4. Iohn 10.34▪ 36.
Thirdly, It is to commend Gods great compassion and good will, for the establishing of the hearts of men in comfort and assurance. He therefore confirmed his promise by an oath, That by two immutable things wherein it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope which is set before us. Heb. 6.17, 18. an oath even amongst men is the end of all controversie, the determination and composing of all differences; how much more when hee sets his Seale upon his mercy and covenant should the hearts of men bee secure, and lay fast hold thereon without doubt or scruple? Therefore wee finde the Saints in the Scripture make mention of the Oath of God, for establishing their hearts against feares or dangers. Thou wilt performe the truth to Iaakob, and the mercy to Abraham, which thou hast sworne to our fathers from the dayes of old. Micah. 7.20. Thy bow was made quite naked, Quid est Dei veri veracisque Iuratio, nisi promissi confirma…tio, ut infidelium quaedam Increpatio? Aug. de Civi. dei. lib. 16. cap. 32.according to the oathes of the tribes, even thy Word. Hab. 3.9. that is, Thou didst make it appeare to thine enemies that thou didst fight for thy People, and remember thy Word or Covenant of mercy which thou didst sweare unto Abraham the Father of the faithfull, and so oftentimes new ratifie unto his seed, the Tribes which proceeded from him. And this is the ground of all the Churches comfort and stabilitie: for alas, wee every day deserve to have God abrogate his Covenant of mercy with us, but hee is mindefull of the Oath which hee hath sworne. Deut. 7.7, 8.9.5. There was wickednesse enough in the world to have drawne downe another flood after that of Noah, the same reason that caused it, did remaine after it was removed. Genes. 6.12, 13.8.21. But Gods Oath bound him to his mercy, Esay, 54.9. The meaning then of this first Clause is this. The Lord to shew the immutability of his Counsell, the unchangeablenesse of Christs Priesthood, the excellencie of it above the Priesthood of Aaron, the strong consolation which the Saints may there hence receive, hath sealed it by an Oath: so that he is a Priest by a decree which cannot be revoked.
It notes unto us the Solemne call of Christ unto the office of Priesthood, as before of King. verse 1. He did not usurpe this honour to himselfe as Nadab and Abihu did, when of their owne heads they offered strange fire unto the Lord, nor incroach upon us as Vzziah; but hee was ordained and begotten, and called of God thereunto, after the order of Melchisedech, Heb. 5.5.10. Hee was sanctified and sent, and had a commandement, and a worke set him to doe. Iohn 10.18.36.37. In which respect hee was called a Servant, or a chosen officer formed for a speciall imployment. Esay 42.1.49.5.53.11. Phil. 2.7. here then is the consent of the whole Trinitie unto Christs Priesthood. First, the Fathers consent in his Act of ordination: for him hath God the Father sealed, Iohn 6.27. Thou art my Sonne, this day have I begotten thee, Heb. 5.5, 6. Secondly, The Sonnes by voluntary susception and vadimonie for mankinde: for he was the Suretie of the Covenant, Heb. 8.22. The Apostle joyneth these two together, Heb. 10.9, 10. Loe, I come to doe thy Will O God; there was Gods Will and Christs submission thereunto, in which regard he is said to sanctifie himselfe, Iohn 17.19. There was a Covenant betweene God and Christ, Christ was to undertake an office of service and obedience for men, to offer himselfe a sacrifice for sinne, to be made of a woman under the Law, &c. *Esay 53.8.10.11.12. Psal. 2.7, 8. Phil. 2 7, 9. Iohn 17.2.4, 5. Heb. 2.8, 9. Heb. 12.2.And for this God was to prolong his dayes, to give him a seed, and a Generation which could not bee numbred, a Kingdome which cannot bee bounded, a portion with the great, and a spoyle with the strong; a Name above every name, to set a joy and a glory before him, after hee should have finish…d his worke, &c. Thirdly, here is the consent of the Holy Ghost which did hereunto anoint him, which came along with him, which formed him in the wombe of the Virgin, and descended upon him in his solemne susception of this office in Iohns Baptisme, by which Spirit he was consecrated, warranted and enabled unto this great function, Esay 61.1.42.1. Matth. 3.16, 17. Heb. 1.9.
If then God call Christ unto his Priesthood by a solemne Oath, and make him surety of a better covenant, we ought to take the more especiall notice thereof: for when God sweares he must be heard. The more excellent any thing is, the more earnest hee should bee given unto it: for how shall we escape, saith the Apostle, if wee neglect foreign so great Salvation, so sure a covenant, Heb. 2.1, 3.
This is the onelyonly rocke on which we may cast anchor in any trouble, doubt, or feare of Spirit. It is not our owne will or strength that holds us up from ruine, but onelyonly Gods Oath, by which Christ is made a Priest, Able to save to the uttermost all that come unto God by him. Saint Paul and his company were in a great tempest, all hope that they should be saved was taken away, Act. 27.20. yet he exhorts them to bee of good cheere, because there should not bee the losse of any mans life amongst them; and the ground hereof was Gods promise, which he beleeved, verse 24, 25. The case is the same with us, we are compassed about with infirmities; with enemies too hard, and with sinnes too heavie for us; with feares and doubting, that we shall lose all againe; how can wee in such tempests of Spirit be cheered, but onelyonly by casting anchor upon Gods covenant which is established by an oath? by learning to hope above hope, Rom. 4. 18. to be strong in him when we are weake in our selves? to bee faithfull in him when wee are fearefull in our selves? to be stedfast in him when we stagger in our selves? in the midst of Satans buffets and our owne corruptions to finde a sufficiencie in his Grace, able to answer and to ward off all? 2 Cor. 12.10. To catch hold of his covenant and to flie to the hope that is set before us, as to the only refuge and sanctuary of a pursued soule, when wee are not able to stand by our selves? Esay 56.6. Heb. 6.18. It is hard very thing when a man hath a distinct view of his filthinesse and guilt, by reason of time, not to give over himselfe and his salvation as desparate things. It is nothing but ignorance and insensibilitie which makes men presume of the pardon of sinne. In this case then we must consider Gods Oath and Covenant with his people. First, not to reject them for their sinnes. Israel hath not beene forsaken, nor Iudah of his God, though their land was filled with sinne against the holy One of Israel, Ier. 51.5. My People are bent unto backsliding, &c. and yet I will not execute the fiercenesse of mine anger, I will not return to destroy Ephraim, For I am God, and not Man, &c. Hos. 11.7, 9.
Secondly, not alwayes to suffer them to lie under sin, but in due time to heale their backeslidings, Hos. 14.4. he will not onelyonly remove our transgressions from himselfe, but he will remove them from us too, and that so farre, as that it shall be as possible for the East and West to meet together, as for a man and his sin, Psal. 103.12. Though we have made him to serve with our sinnes, and wearied him with our iniquities, yet Hee will not remember against us our sinnes past, Esay 43.25. neither will hee see against us the sinnes which remaine, Numb. 23.11. These he will forgive, and these he will subdue, and all this because of his Truth unto Iacob and his mercy unto Abraham, which he sware unto our fathers from the dayes of old, Micah. 7.18, 19.20. Hee hath given us ground for both our feete to stand upon, and hold fast for both our hands to cleave unto: A Promise, and an Oath, that by two immutable things, wee might have strong consolation, Heb. 6.18. So the Apostle saith, that all the promises of God in Christ are yea and amen: yea, to note their Truth; and amen, to note their certainty and stability, being confirmed by the Oath of Christ. For so that word may be conceived, either *Quodamodo si dicifas est juratio ejus est Amen, Amen, dico vobis, Aug. Tract. 41. in Iohan.as an Oath, or at least *Confirmationis verbum. Ambrosan Psal. 40. foreign. Basil. Mag in Psal. 14. vid. Nicol. Fuleri. Miscellan. lib. 1. cap. 2.as a very strong and confident affirmation which is equivalent unto an oath, 2 Cor. 1.20. except happily we will understand foreign and foreign to bee the same thing expressed in severall tongues; as Abba Pater, in other places thereby noting not onelyonly the stabilitie but the universalitie of Gods promises.
Many things there are in this call of Christ unto his Office to confirme this consolation, and upon which the troubled soule may cast Anker
First, from the Father he hath received a command and call unto thy service, and so as a Servant he hath fidelity; for God choseth none but faithfull servants. Hee was an Apostle and high Priest sent to preach the Will, and to pacifie the wrath of God, and he was faithfull to him that appointed him, as Moses was, Heb. 3.11.2. And if he be faithfull we may trust him, for he will doe the worke which is given him to doe. Faithfull is he that calleth you who also will doe it, 1 Thes. 5.24.
Secondly, from himselfe there is a voluntarie submission, whereby he gives himselfe for his Church, and layes downe his owne life, Eph. 5.25. Tit. 2.14. Ioh. 10.11. for being of himselfe equall with the Father, he could not be by him commanded, ordained, or overruled to any service, without a voluntary concurring to the same decree; emptying himselfe, and taking on him the forme of a servant, making himselfe lesse than his Father, and in some sort for a while lower than the Angels,Iohn 14.28. August de Trinit. lib. 1. cap. 7. & 9. that so he might be commanded. So that besides his fidelitie to rest on as a servant, here is his especiall mercy as a concurring agent in the decree, whereby he was ordained unto this office: He is not onelyonly a Faithfull, but a mercifull high Priest, to make reconciliation for the sinnes of men, Heb. 2.17. But a man may both by his Fidelitie as a servant, and by his Mercy, as having the same tender compassion with him that sent him, be willing to helpe another out of misery, and yet may not be able to effect his owne desires for want of Power. And therefore,
Thirdly, by the Vnction of the holy Spirit, who proceedeth from the Father and himselfe; hee is said to bee sanctified by the Father, Iohn 10.36. and to sanctifie himselfe, Iohn 17.19. To have received power and authority from his Father, Matth. 28.18. Iohn 5.27. Iohn 17.2. and to have power likewise within himselfe, Iohn 10.18. That spirit, which for the discharge of this office hee brought with him in fulnesse, and unto all purposes of that service into the world, is a Spirit of Power, 2 Tim. 1.7. whereby he is enabled perfectly to save all commers, Heb. 7.25. so that unto his Fidelity and Mercy, here is added Abilitie likewise.
Fourthly, as he received an office and a service, so hee received a Promise from his father likewise which did much encourage him in this service. And this promise is twofold. First, the promise of a great seed which by the execution of his office hee should gather unto himselfe, and of a great conquest over all his enemies. God conferred this ho…our upon him to be the King of a mighty People, whom he should save and sanctifie to himselfe: They were given unto him, Psal. 2.8. Iohn 17.6. so that unto his Fidelitie, MercieMercy and Power; here is further added a Propriety to the thing which hee saves: and who would not use all fidelitie in his owne businesse, all mercy towards his owne seed, all the power he hath to deliver his owne House from the fire? and Christ was faithfull, as a Sonne over his owne house, whose house are wee: Heb. 3.6. Secondly, there was the promise of a great Glory and Crowne which the nature he had assumed should in his Person receive after the fulfilling of his Service. After he had beene a little while lower than the Angels, hee was to bee crowned with Glory and Honour, Heb. 2.7. and therefore we may bee sure that hee hath fulfilled all righteousnesse, and done for his Church all which hee was to doe upon the Earth; because hee is gone, and wee see him no more: for his sufferings were to goe before, and his glory to follow: 1 Pet. 1.11. This is the Apostles argument why we are not in our sinnes, but delivered from them, because Christ is risen, 1 Cor. 15.17. Who is he that condemneth, it is Christ that died, yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us? Rom. 8.34. And it is his argument againe, why wee ought to hold fast our profession, and to come boldly to the Throne of Grace for help in time of neede, because wee have a great high Priest that is passed into the Heavens, Heb. 4.14, 15, 16.
Fifthly, as hee had a Promise from the Father to encourage him, so he had a Nature from us to incline him unto the execution of his Office. He was made of a woman, made like unto us in all things, sinne onelyonly excepted, tempted and afflicted as we are: and so there are two things which the heart of a beleever may rest upon in him in any discomforts. First, his Sympathie, for besides his Essentiall mercy as he is God, there was in him a merciemercy which he learned by being like unto us. In all things it behoved him to be made like unto his brethren, that hee might be a mercifull and a faithfull high Priest, Heb. 2.17. Such was his compassion towards the hunger of the multitude, Matth. 15.32. because hee himselfe knew what hunger was, Matth. 4.2. and such was his compassion towards the sorrowes of Mary and Martha, Iohn 11.33, 35. because he himselfe was acquainted with griefe, Esay, 53.3. and such was his compassion towards Peter in that state of desertion wherein he lay, Luke 22.61. because he himselfe knew what it was to be forsaken, Matth. 27.46. And this is the Apostles assurance that we shall obtaine mercy and grace to helpe in time of neede; because hee had a feeling of our infirmities, and was tempted, as wee are, Heb. 4.15, 16. Secondly, His consanguinitie, He is not ashamed to call us brethren: He is our Goel, our Kinsman, and therefore our Redeemer: Heb. 11. Ruth. 3.9.4.4.
And will not repent.] Many things God hath said, which hee hath revoked, as the destruction of Ninive; the death of Ezekiah, and the like; which implying a tacite condition, fit in the particular cases to be conceal'd upon the varieties of that, God might bee said either to persevere, or to repent; Ier. 18.7, 8.26.13, 19. God is ever most unchangeable in all his wayes, counsels and purposes, they stand for ever. Nothing can fall out to make God more wise, more mercifull, more provident, more powerfull than hee was before, and therefore nothing can make him truely to change his will, or to repent of his former actions or resolutions. There is with him no variablenesse nor shadow of changing: He is not a man that hee should repent. I the Lord change not: Iam. 1.17. 1 Sam. 15.29. Mal. 3.6. Only in mercy unto aHumanae capacitati aptiora quam Divinae sublimitati, &c. Vid. Aug. To. 4. ad Simplicia. lib. 2. qu. 2. vid. de Civi. Dei, lib. 14. cap. 11. lib. 15. cap. 25. Tertul. Con. Maro. l. 2. cap. 16.our weaknesse God condescends unto the manner of humane expressions, retaining still the stedfastnesse of his owne working, which receiveth no variation nor difference from the contingencies of second causes. He speaketh according to our capacitie, but he worketh according to his owne counsell, so that God is then said to repent, when that which he once willed to be, hee after by the counsell of the same will, causeth not to be; therein not changing his owne counsell, but onelyonly willing the change of the things, bVbi legitur quod poeniteat cum, mutatio rerum significatur immutabili manente praescientiá diviná. Aug. de Civi. Dei, lib. 17. cap. 7 & lib. 22. cap. 1, 2. Iust. Martyr, Quest. & Resp. ad Orthodox. qu. 36.that the same thing for this period of time shall be, and then shall cease. As when a rope is fixed to either side of a River, by the same without any manner change or alteration in it, I draw the boate wherein I am, backward or forward: so the same will and counsell of God stands constant and unmoved in the severall mutations of those things which are wrought or removed by it.
Now then, when not onelyonly the counsell of God is immutable in it selfe, but also hee hath ordained some Law, Covenant or Office, which hee will have for ever to endure, without either naturall expiration, or externall abolishment, then is God said not to repent. To apply this to the present businesse; the Apostle speaking of a new covenant which is established upon this new Priesthood of Christ (for the Priesthoods and the Lawes goe both together, the one being changed, there is made of necessitie a change of the other; Heb. 7.12.) maketh the introducing of this new Covenant, which is founded upon the Oath of God, to make the preceding covenant old and transitory: In that hee saith, A new Covenant, he hath made the first old: Now that which decayeth and waxeth old, is ready to vanish away, Heb. 8.13. And hee saith peremptorily that it was therefore disannul'd, because of the weakenesse and unprofitablenesse thereof: Heb. 7.18. and this he affirmeth even of the morall Law; that law, the righteousnesse whereof was to be fulfilled in us by the Spirit of Christ, (namely in sincerity and in love, which is the bond of perfection, and the fulfilling of the Law) Rom. 8.3, 4. For the full understanding then and applying the words to the priesthood of Christ, and the Law of Grace, or the second covenant thereupon grounded, it will be needfull to resolve these two questions. First, whether God hath repented him of the Law, which was the rule and measure of the Covenant of workes? Secondly, upon what reasons or grounds the immutabilitie of the second Covenant or Law of grace standeth?
For the first of these, the Psalmist telleth us, that the Commandements of God are sure, and that they stand fast for ever and ever, Psal. 111.7, 8. and wee may note that the same forme of speech which the Lord useth to shew the stability of the new covenant; The Mountaines shall depart, and the Hils bee removed, but my kindnesse shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee, Esay, 54.10. the same kinde of forme doth our Saviour use to expresse the stability of the Law; It is easier for Heaven and Earth to passe, than for one tittle of the Law to faile; Luk. 16.17. Now the Law hath a twofold Obligation; the one principall which is to Obedience, wherunto is annexed a promise of righteousnesse or justification: the other secondary and conditionall, which is unto malediction, upon supposall of disobedience. For, cursed is every one which continueth not in all things which are written in the Booke of the Law to doe them, Gal. 3.10. Now if no tittle of the Law must faile, then neither of these two must faile, but bee both fulfilled, and then it should seeme that the first Covenant is not removed notwithstanding the weaknesse thereof.
For resolving hereof, wee must note that in point of validity or invalidity,Vid. Gretii desens fidei Cathol. de satisfactione Christi, cap. 3. there can but five things be said of the Law: for first, either it must be obeyed, and that it is not, for all have sinned and come short of the Glory of God, Rom. 3.23. Or secondly, it must be executed upon men, and the curse or penaltie thereof inflicted; and that it is not neither, for there is no condemnation to them that are in Christ, Rom. 8.1. Or thirdly, it must be abrogated, or extinguished; and that it is not neither, for Heaven and Earth must sooner passe away. If there were no Law, there would be no sinne, for sinne is the transgression of the Law; and if there were no Law, there would be no judgement; for the world must be judged by the Law. Or fourthly, it must be moderated and favourably interpreted by rules of equity, to abate the rigor and severity thereof; and that cannot bee neither, for it is inflexible, no jot nor tittle of it must be abated. Or lastly, the Law it selfe remaining, the Obligation thereof notwithstanding, must towards such or such persons be so farre forth dispensed withall, as that a surety shall be admitted (upon a concurrence of all their wills who are therein interested; God willing to allow, Christ willing to performe, and Man willing to enjoy:) both to doe all the duties, and to suffer all the curses of the Law, in the behalfe of that Person, who in rigour should himselfe have done and suffered all. So then neither the Law nor any jot or tittle thereof is abrogated, in regard of the Obligations therein contained, but they are all reconciled in Christ with the second covenant. Yet notwithstanding, to the purpose of a covenant or rule of righteousnesse betweene us and God, so he hath repented of it, and removed that office or relation from it, that righteousnes should come to us thereby, by reason of the weaknesse and unprofitablenesse which is in it to that purpose by the sinne of Man: yet thus much the Law hath to doe with justification, that the fulfilling of the whole law is thereunto ever some way or other presupposed. OnelyOnly in the first covenant, we were to doe in our owne persons; in the second, Christ is appointed and allowed to doe it for us. Hee fulfilled all the Obligations of the Law; the duties thereof by active obedience in his life, and the curses thereof by passive obedience in his death. Now then we by faith becomming one with Christ, the grace of God doth number us up in the same masse and summe with him, and so imputeth and accounteth that ours which was done by him. There is no righteousnesse but doth originally referre and beare proportion to the Law of God, and yet wee are not justified by the Law, but by Grace; because it is the favour of God, contrary to the rigour and exaction of the Law, which alloweth the righteousnesse of the Law by one fulfilled, to be unto another accounted. A man is denominated righteous, as a wall may bee esteemed red or greene. Now that comes to passe two manner of wayes, either by the colour inhering and belonging unto the wall it selfe, or by the same colour in some diaphanous transparent body; as glasse, which by the beame of the Sunne shining on the wall, doth externally affect the same as if it were its owne, and covers that true inherent colour which it hath of it selfe. In like manner by the strict covenant of the Law wee ought to be righteous from a righteousnesse inherent in, and performed by our selves; but in the new covenant of grace we are righteous by the righteousnes of Christ, which shineth upon us, and presenteth us in his colour unto the sight of his Father. Here in both covenants the righteousnesse from whence the denomination groweth is the same (namely the satisfying of the demands of the whole Law) but the manner of our right and propriety thereunto is much varied. In the one we have right unto it by Law, because wee have done it our selves: In the other we have right unto it onelyonly by Grace and favour; because another mans doing of it is bestowed upon us, and accounted ours. And this is that gratious covenant of which the Lord here saith, I have sworne and will not repent.
For resolving of the second question, upon what reasons the immutability of the covenant of Grace standeth, we must note that as things are of severall sorts, so accordingly they may bee mutable or immutable severall waies. Some things are absolutely immutable out of the nature of the thing it selfe; and that is, when the abrogation, or alteration of the thing would unavoydably inferre some prodigious consequences and notorious pravity with it, as certaine dishonour to God, and confusion upon other things. As if we should conceive a man free from worshipping, reverencing, acknowledging, loving or trusting in God; herein the creature would be unsubordinated to the Creator, which would inferre desperate pravitie and disorder, and God should bee robb'd of his essentiall honor which he can no more part from, than cease to bee God. But now it is repugnant to the nature of an entire covenant, to bee in this manner immutable. For in a covenant there is a mutuall stipulation and consent betweene God and Man; and after performance of Mans duty, God maketh promise of bestowing a reward. Now there can bee no binding necessity in God to conferre, nor absolute power in Man to challenge any good from God, who doth freely and by no necessity, good unto his Creatures. Secondly, some things are meerely juris positivi, not of any intrinsicall necessity, resulting out of the condition of their nature, such as are free either to bee or not to bee of themselves, or when they are free to continue or to cease; not in themselves determined unto any condition of being unvariably belonging unto their nature. And such are all covenants; for God might have dealt with Men, as with lapsed Angels, never have entred a-new into covenant with them: hee might have reserved unto himselfe a power of reconciliation and calling in his patent, and shutting up his office of mercy againe. How then comes it that this covenant is immutable, and Christs Priesthood of everlasting and unchangeable vigor to all ages and generations of men? That there shall never be erected in the Church any other forme of Gods worship, or any other instruments of Mans salvation, than those which we now enjoy? The Apostle groundeth it upon two reasons, Heb. 6.17, 18. The Promise and the Oath of God. First, The Promise putteth a right in the creature which he had not before, and that Promise determineth the Will of God to the being; and leave not that indifferent to the being or not being of the Covenant. For it is the foundation of a just claime which wee by faith may make upon the Fidelity, Iustice and Power of God, to make it Good. He is faithfull and just to forgive us our sinnes; 1 Iohn 1.9. The righteous God shall give unto mee a Crowne of righteousnesse: 2 Tim. 4.8. righteousnesse and justice as well as mercy is the ground of forgivenesse of sinnes and salvation, not in relation or respect to merit in us, but to promise in God. OnelyOnly mercy it was which moved him to promise, and having promised onelyonly truth and fidelity and righteousnesse bindeth him to performe. As impossible it is for God to breake any promise, and to lie unto David, as it is to bee an unholy God, or to deny himselfe; Psal. 89.35. 2 Tim. 2.13. 1 Thes. 5.24. Secondly, the Oath of God, for that pawnes his owne Being, Life, Power, Truth, Holinesse, to make good that which he hath so ratified; and upon these two doth the immutability of the second Covenant, and of Christs Priesthood depend.
Here then wee see upon what ground all our comfort and assurance subsisteth; not upon any strength, power, libertie, or inherent grace already received, which wee of our selves are every day apt to waste and be cheated of by Satan and the world, but upon Gods unchangeable mercy and covenant. This was all Davids salvation and desire, all that his heart rested upon, that though his house were not so with God, that is, did faile much of that beautie and puritie which therein God required, and therefore did deserve to be cast off, yet God had made with him an everlasting covenant ordered in all things and sure, 2 Sam. 23.5. When the conscience is afflicted with the sense of sinne, with the feare of its owne slipperinesse and unstedfastnesse in Gods covenant, this is all it hath to support it, That God is one, Galath. 3.19. That Christ is the same yesterday, and to day, and for ever, Heb. 13.8. that he is where he ever was, ready to meet those that returne, Esay 64.5. Luke 15.20. If I should doe to men, as I have done to God, they would despise, forsake, revenge themselves on me, I should never receive grace nor favour againe. But God is not as man, Hos. 11.9. the whole cause of his compassion is in and from himselfe, and therefore he doth not take the advantage of our failings and exasperations, to alter the course of his dealing towards us, Psalm. 103.8-14. Though we faile every day, yet his compassions faile not, and therefore from his immutable mercy it is that wee are not comsumed, Lam. 3.22. Mal. 3.6. His blessing of an adopted people is an irreversible thing, because he is God and not man, and therefore cannot repent, nor call in the promise which he hath made, for which purpose hee doth not behold iniquitie i… Iacob, nor perversenesse in Israel, Numb. 23.19, 20, 21. If the Sunne should be alwayes immoveably fixed in one place, as it was a little while in Ioshua's time at the destruction of the Kings, Iosh. 10.12, 13. though I might shut out the light of the Sunne from me, yet as soone as I remove the curten, the Sunne is still where it was, readie to be found, and to shine upon me. The case were lamentable with us, if so often as man provokes Gods justice, he should presently revoke his mercy; if the issue of our salvation should depend upon the frailty and mutability of our owne nature, and our life should be in our owne keeping. If the pure Angels of heaven fell from their created condition, to be most blacke and hideous adversaries of the God that made them; if Adam stood not firme with all that stocke of strength and integrity of will which he had in Paradise: how can I who have so many lusts within, so many enemies without, such armies of feares and temptations round about mee, bee able to resist, and stand? Grace inherent is as mutable in me, as it was in Adam, Satan as malitious and impetuous against me, as against Adam: Propensions to sinne and falling away, strong in me, which were none in Adam; snares as many weaknesses more; enemies as many temptations more: from the grace which is deposited in mine own keeping, I cannot but depart daily, if the Lord should leave me in the hand of mine owne counsell: even as water, though it could be made as hot as fire, yet being left unto it selfe, will quickly reduce and work it selfe to its own originall coldnesse againe. We have grace abiding in our hearts, as we have light in our houses, alwayes by emanation, effusion and supportance from the Sunne of righteousnesse which shines upon us. Therefore this is all the comfort which a man hath remaining, that though I am wanting to my selfe, and doe often turne from God, yet he is not wanting to mee, nor returnes from me, for the gifts and calling of God are without repentance, Rom. 11.29. The heart of the best man is like the wheeles in Ezekiels vision, Ezek. 1.16. As mutable, and moveable severall wayes as wheeles, as perplexed, hindered, and distracted in it selfe, as crosse wheeles in one another, grace swaying one way, and flesh another, who can expect stabilitie in such a thing? Surely of it selfe it hath none, but the constancie and uniformitie of motion in the wheeles was this, that they were joyned to the living creatures, who in their motion returned not when they went, vers. 17-21. such is the stability of the faithfull in the covenant, they have it not from themselves, for they are all like wheeles, but from him unto whom by the same Spirit of life they are united, who cannot repent, nor returne from the covenant of mercy which he hath made.
Thou art a Priest for ever after the order of Melchisedech] We now come to speake of the Priesthood of Christ it selfe, which is thus sealed and made immutable by the oath of God. Every high Priest, saith the Apostle, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sinnes, Heb. 5.1. These sacrifices are of two sorts, some Eucharisticall, as testifications of homage, subjection, duty and service, as the dedication of the first fruits, the offerings of Abel and Cain, the meat and drinke offerings, &c. some Ilasticall or expiatory, for the washing away of sinnes, for making compensation to the justice of God, which had beene in sinne violated, and to propitiate him againe. So that in this regard a Priest was to be a middle person, by Gods appointment to stand, and to minister betweene him and men in their behalfe, to be impartiall and faithfull towards the justice and truth of God, and not to be over-ruled by his love to men to injure him, and to be compassionate and merciful towards the errours of men, and not to be over-ruled by his zeale to Gods justice, to give over the care or service of them. And such an High Priest was Christ, zealous of his Fathers righteousnesse and glory, for hee was set forth to declare the righteousnesse of God, Rom. 3.25. and he did glorifie him on earth by finishing the things which he had given him to doe, Ioh. 17.4. Compassionate towards the errours and miseries of his Church, for hee was appointed to expiate, and to remove them out of the way, Col. 2.14.
Touching this Priest-hood, wee will thus proceed: First, to enquire into the Necessitie we have of such a Priest. Secondly, what kinde of Qualifications are requisite in him, who must be unto us such a Priest. Thirdly, wherein the Acts or Offices of such a Priest-hood doe principally consist. Fourthly, what is the Vertue, fruits, ends, events of such a Priest-hood. Fifthly, what are the Duties which the execution of that office doth enforce upon us, or what uses wee should make of it. In these five particulars, I conceive, will the substance of most things which pertain unto the Priesthood of Christ be absolved.
For the first of these wee must premise this generall rule, there can be no necessitie of a Priest (in that sense which is most proper and here intended) but betweene a guiltie creature, and a righteous God, for if man were innocent in his relations towards God, hee would stand in no need of an Expiation, and if God were unrighteous in the passages of mans sin, there would not be due unto him any just debt of satisfaction. This being premised I shall through many steps and gradations bring you to this necessitie of Christs Priest-hood which wee inquire into.
First, every creature is unavoidably subject to the Creator, for he made all things for himselfe, and all is to returne that glory to him for which he made them, Pro. 16.4. Rom. 9.21. And this subjection of the creature to the Creator, doth suppose a debt of service to the will of the Creator. Impossible it is, and utterly repugnant to the quality of a creature not to be subject to some Law, and indebted in some obedience or other to him that made it. Omne esse is propter operari, it is a certaine rule in creatures, that God giveth every creature a Being to this end, that it might put forth that being in some such operations as hee hath fitted it for, and prescribed it to observe. The most excellent of all creatures, that excell in strength, are Ministers to doe his pleasure and to heare his voice, Psal. 103.20, 21. and all the rest have their severall lawes, and rules of working by his wisdome set them, in the which they wait upon him, and according unto which they move like Ezekiels wheeles, by the conduct of an invisible Spirit, and by the command of a voyce that is above them, as if they understood the Law of their Creator, and knew the precepts which they doe obey, Ezek. 1.25, 26. Psal. 104.19. No creature is for its selfe onelyonly, or its owne end, for that which hath not its being of its selfe, cannot be an end unto it selfe, in as much as the end of every thing which is made is antecedent to the being of it in the minde and intention of him that made it. The end of things is, as a marke, fixed and unmoveable in the purpose of the supreme cause, the creatures as the arrow, ordered by a most wife, and efficacious providence, some through naturall and necessary, others voluntary and contingent motions unto one and the same generall end, the glory and service of the Creator.
Secondly, no creature is in its being, or in any those operations and services which to God it owes, intrinsecally, and of it selfe immutable. It is Gods owne peculiar honour to bee without variablenesse or shadow of changing, Iam. 1.17. Mal. 3.6. There was a time when the Sunne stood still, and moved backward, and was filled with darknesse, as with an internall cloud; when the Lions have forgotten to devoure, and the fire to consume, and the Whales to concoct, God can as he will alter the courses of nature, let goe the reines, and dispence with the rules which himselfe had secretly imposed upon the creatures to observe, which shewes that they are not in themselves immutable. That constancie which in their motions they observe, is from the regular government of that most wise providence which carries them to their end without any turning, Ezek. 1.17. but when his glory requires, and his will commands it, the mountaines tremble, the sea cleaves asunder, the rivers runne backe, the earth opens, the Lawes of nature stand still for a while without any execution, as if they were suspended or repeal'd by him that made them: and therefore in that place things are said to move by a voice which is above them, namely, by the command of the supreme cause, Ezek. 1.24, 25.
Thirdly, man being in his nature, and formall constitution a reasonable creature, was appointed by God to serve him after a reasonable manner, out of judgement, discretion, and election to make choice of his way above all others, as being most excellent, and beautifull in it selfe, and most convenient and advantageous unto man; therefore our service is called a reasonable service, Rom. 12.1. and David is said to have chosen the way of truth, and the precepts of the Lord, Psal. 119.30. and Moses to have chosen the afflictions of Gods people, and the reproches of Christ, before the pleasures of sinne, or the treasures of Aegypt, Heb. 11.25, 26. And hence it is that Holinesse in the phrase of Scripture is called Iudgement, he shall convince the world of judgement, Ioh. 16.11. and he shall bring forth judgement unto victory, Matth. 12.20. Noting that the Spirit of holinesse ruleth and worketh in the children of obedience by a way of reason and conviction, therefore hee is called a Spirit of Iudgement, Esay 4.4. And for this cause God did not set any over-ruling law, or determinating vertue over the operations of man, as of other creatures, that so he might truely worke out of the conduct of judgement, and election of will.
Fourthly, there is no deviation from a reasonable service, or true active obedience, (properly so called) for the obedience of brutes and inanimate creatures (is rather passive than active) which hath not some intrinsecall pravity in it, and by consequence some fundamentall demerit, or obligation unto punishment; for Guilt is the proper passion of sinne, resultant out of it, and therefore inseparable from it. It cannot be that a creature should of it selfe, and out of the corruption of its owne reason and judgement, choose to relinquish the service of him to whom it is naturally and unavoidably subject, and by that meanes become altogether unprofitable, abominable, and unfit for the Masters use, and for those holy ends to which it was originally ordered, but it must withall incurre the displeasure, and thereupon provoke the revenge of that righteous Creator, who out of great reasons had put it under such a service.
Fifthly, By all this which hath hitherto beene spoken it appeares, that God is not unjust, but most holy and righteous: First, in making a Law for man to observe, when hee forbade the eating of the fruit of the tree of knowledge of good and evill, to shew that man had nothing by personall, immediate, and underived right, but all by donation, and indulgence. Any Law God might justly make, the obedience whereof hee gave the creature an originall power to performe, by reason of the naturall and necessary subjection of the creature unto him. Secondly, in annexing a curse and penalty to the violation of that Law, which for the declaration of his glorious justice hee might most righteously doe, because of the inevitable demerit, or liablenesse unto censure from the disobedience of that Law resulting. Thirdly, in making man in such a mutable condition, as in the which he might stand or fall by his owne election, because hee would be obeyed by judgement and free choice, *Basil. tom. 1. Homil. Quod Deus non est Autor mali. Iustin. Mart. Apolog. 1. foreign— foreign. Vid. Tert. advers. Marc. l. 2. c. 6, 7.—9. Prov. 1.29. Eccles. 7.29. Esay 66.3, 4.not by fatall necessitie, or absolute determination.
Sixthly, here then comes in the fall of man, being a wilfull or chosen transgression of a Law, under the precepts whereof he was most justly created, and unto the malediction wherof he was as necessarily & righteously subject if hee transgressed: for as by being Gods creature, he was subject to his will, so by being his prisoner, he was as justly subject unto his wrath, and that so much the more, by how much the precept was more just, the obedience more easie, the transgression more unreasonable, and the punishment more certaine.
Now by this fall of man there came great mischiefe into the world, and intolerable injury was done by the Creature to him that made him: First, his dominion and authoritie in his holy command was violated. Secondly, his justice, truth, and power in his most righteous threatnings were despised. Thirdly, his most pure and perfect Image, wherein man was created in righteousnesse and true holinesse, was utterly defaced. Fourthly, his glory, which by an active service the creature should have brought unto him, was lost and despoiled. So that now things will not returne to their primitive order and perfection againe, till these two things be first effected: First, a Satisfaction of Gods justice: And secondly, a Reparation of mans nature: which two must needs be effected by such a middle and common person, as hath both zeale towards God, that he may be satisfied, and compassion toward man, that he may be repaired; such a person, as having mans guilt and punishment on him translated, may satisfie the justice of God, and, as having a fulnesse of Gods Spirit and holinesse in him, may sanctifie and repaire the nature of man. And this person is the Priest here spoken of by David.
Here the learned frame a kinde of conflict in Gods holy Attributes, and by a libertie which the Holy Ghost from the language of holy Scripture alloweth them, they speake of God after the manner of men, as if he were reduced unto some straits and difficulties by the crosse demands of his severall attributes: Justice called upon him for the condemnation of a sinfull, and therefore worthily accursed creature, which demand was seconded by his truth, to make good that threatning, In the day that thou eatest thereof, thou shalt die the death. Mercy on the other side pleaded for favour and compassion towards man, wofully seduced and overthrowne by Satan; and peace for reconcilement and pacification betweene an offended Judge, and an undone creature. Hereupon the infinite wisdome and counsell of the blessed Trinitie found out a way, which the Angels of heaven gaze on with admiration and astonishment, how to reconcile these different pleas of his attributes together. A Priest then is resolv'd upon, one of the same blessed Trinitie, who by his Fathers ordination, his owne voluntary susception, and the holy Spirits sanctification, should be fitted for the businesse. He was to be both a Surety, and a Head over sinfull men, to suffer their punishments, and to sanctifie their natures, in the relation of a surety to pay mans debt unto God; and in the relation of an Head to restore Gods Image unto man: and thus in him merciemercy and truth have met together, righteousnesse and peace have kissed each other, Psal. 85.10.
So then the necessitie which man fallen hath of this Priest here spoken of, is grounded upon the sweet harmony, and mutuall kisses of Gods Mercy, Truth, Righteousnesse, and Peace; which will more distinctly appeare by considering three things: First, God did purpose not utterly to destroy his creature, and that principally for these two reasons, as we may observe out of the Scriptures: First, his owne free and everlasting love, and that infinite delight which he hath in mercy, which disposeth him abundantly to pardon, and to exercise loving kindnesse in the earth, Mic. 7.18. Exod. 34.6, 7. Psalm. 103.8. Esay 55.7. Ier. 9.24. Secondly, his delight to be actively glorified by his creatures voluntary service and subjection: Herein is my Father glorified, that you beare much fruit, Iohn 15.8. I have no pleasure in the death of the wicked, but that hee turne from his way and live, Ezek. 33.11. He delighteth most in unbloudy conquests, when by his patience, goodnesse, and forbearance he subdueth the hearts, affections, and consciences of men unto himselfe, so leading them unto repentance, and bringing downe their thoughts unto the obedience of Christ: he loveth to see things in their primitive rectitude and beautie, and therefore esteemeth himselfe more glorified in the services, than in the sufferings of men. Hee loveth to have a Church and generation of men, which shall serve him in the middest of all his enemies. The Lord loveth the gates of Sion, more than all the dwellings of Iacob, Psalm. 87.2. namely, because hee was there more solemnely worshipped and served. And therefore he resolved not to destroy all men, lest there should be no Religion upon the earth. When the Angels fell, they fell not all, many were still left to glorifie him actively in their service of him, but when Adam fell, all mankinde fell in him, so that there was no tree of this Paradise left to bring forth any fruit unto God (and this is most certaine, God had rather have his trees for fruit, than for fuell,) and for this reason he was pleased to restore mankinde againe. These are the causes why the Lord would not utterly destroy man, but these alone shew not the necessitie of a Priest to come betweene God and man.
Secondly, God did purpose not to suffer sinne to passe utterly unrevenged, and that for these reasons: First, because of his great Hatred thereunto. He is of purer eyes than to behold evill, he cannot looke on iniquitie, Hab. 1.13. it provoketh a nauseousnesse and abhorrencie in him, Psal. 5.6. Zech. 8.17. Revel. 3.16. Amos 5.21, 22. Esay 1.13, 14. Secondly, because of his Truth, and the Law which he had established against sinne,foreign. El…a…. de Za…eu Vi. Grot. de satisfactione Christi, cap. 5. which he will in no wise abolish, one jot or tittle shall in no wise passe from the Law till all be fulfilled, Matth. 5.18. for it is altogether undecent, especially to the wisdome and righteousnesse of God, that that which provoketh the execution, should procure the abrogation of his Law, that that should supplant and undermine the Law, for the alone preventing whereof, the Law was before established. Thirdly, because of his terrour and fearefull Majestie, for God will have men alwayes to tremble before him, and by his terrour to bee perswaded from sinning, 2 Cor. 5.10, 11. God will for this cause have men alwaies to feare before him, because he reserveth to himselfe entire the punishment of sinne; Feare him who is able to destroy both bodie and soule in hell, I say unto you feare him, saith our Saviour, Matth 10.28. Luke 12.4. for it is a fearefull thing to fall into the hands of the living God, and therefore we ought to serve him with reverence and godly feare, because he is a consuming fire, Hebr. 10.30.12.28, 29.
Thirdly, adde unto all this the everlasting Impotency which is in man either to satisfie God, or to repaire himselfe. Gods justice is Infinit which is wronged, & his glory infinite, of which man had attempted to spoile & rob him, and man is both finite in himselfe and very impotent by reason of sin (for to be a sinner, and without strength are termes equivalent in the Apostle, Rom. 5.6.8.) Now then betweene finite and infinite there can be no proportion, and therefore from the one to the other there can be no satisfaction: man is utterly unable to doe any of Gods will, because he is altogether carnall, Rom. 8.7. 1 Cor. 2.14. and he is utterly unable either to suffer or to breake thorow the wrath of God, because he hath not strength enough to endure it, nor obedience to submit unto it. Now then joyne all these things together, and wee shall see the absolute necessity we had of a Priest. God will not execute the severity of his Law, for thereby the creature should everlastingly lose the fruition of him, and he should likewise lose the service and voluntary subjection of his creature. And yet he will not abolish his Law neither, lest thereby his justice should be the more securely abused, his hatred against sinne the lesse declared, his truth in all his threatnings questioned, and his dreadfull Majesty by men neglected, as the woodden king by the frogs in the fable, hee will not punish those persons whom he loves, because he is pitifull to them: he will not passe over the sinnes which he hates, because he is jealous towards himselfe. Man and sin are as inseparably joyned together since the fall, as fire and heat; yet God wil have mercy on the man, & he wil take vengeance of the sin. Some course then or other must there be found out, to translate this mans sins on anothers person who may be able to beare them, and to interest this mans person in anothers righteousnesse, which may bee able to cover him. Some way must be found out, that things may bee all one in regard of man, as if the Law had beene utterly abrogated, and that they may be all one in regard of God too, as if the creature had beene utterly condemned. And all this is done in our High Priest. On him was executed the curse of the Law, by him was fulfilled the righteousnesse of the Law, for him was remitted the sin of man, and through him were all things made new againe. The world was in Christ as in its suretie, making satisfaction to the justice of God; and God was in Christ as in his Ambassadour, reconciling the world unto himselfe againe. By all which wee see the necessitie which man lapsed had of a Priest to restore him.
Hence then we may learne, first, how much we ought to hate sinne, which armes the Law, Justice, and power of God against us. As hatefull as it is unto God, so hatefull it is in it selfe, for hee judgeth uprightly, hee seeth things just as they are, without passion, prejudice, or partialitie: and as hatefull as it is in it selfe, so hatefull should it be unto us, as the onelyonly ground of our misery, of the creatures vanitie, and of Gods dishonour. Wee see it is so hatefull unto God, that he will most certainly be avenged of it. If he spare me, yet he will not spare my sin, though his owne beloved Son must be punished for it. O then why should that be light to mee, which was as heavie as a milstone to the soule of Christ? Why should that bee my pleasure, which was his passion? Why should that be in a throne with me, which was upon a crosse with him? Why should I allow that to be really in me, which the Lord so severely punished, when the guilt thereof was but imputed to his Sonne? Many sinnes there are which others in their practice, aswell as Papists in their doctrine and profession esteeme for light and veniall sinnes. And veniall indeed they are, per exoratorem Patris Christum, as Tertullian states the question, by Christ who is a prevailing Advocate with the Father. But however let not us dare esteeme that a light thing for which Christ died. And woe had it beene for men, if Christ had not in his body on the tree carried as well the guilt of our idle words, our vaine thoughts, our loose and impertinent actions, as of our oaths, execrations and blasphemies. If great sinnes were as the speare and nailes, certainely small sinnes were the thornes which pierced his head. And therefore we should learne with David to hate every evill way, because God hates it, and suffers it not to passe unpunished, to revenge the quarrell of Christ against those lusts of ours which nailed him to his crosse, and to crucifie them for him againe, for, for that end was Christ crucified, that our old man might be crucified with him, that the body of sin might be destroyed, that hence-forth we should not serve sin, Rom. 6.6.
Againe, wee see by this necessitie of a Priest, how deepely we stand engaged to our mercifull God, who hath vouchsafed to helpe us in our greatest necessitie. How we ought to love him, who hath first of all loved us. How wee ought in our bodies and in our spirits to glorifie him, who hath so dearely bought us. How we should like Voluntaries fight for him who overcame for us. How thankfull we should be to him, who was so compassionate unto us. How wee should admire and adore the unsearchable riches of his wisdome and goodnesse, who when wee were desperately and incurably gone, had found out a way of escape and deliverance for us. God stood not in need of us or any service of ours, he could have glorified himselfe in our just destruction. Who then can enough expresse either the mercy of God, or the dutie of man, when hee considers that God should call together all the depths of his owne wisdome and counsell, to save a company of desperate fugitives, who had joyned in combinations with his greatest enemies to resist and dishonour him? It would have posed all the wisdome of the world, (though misery be commonly very witty to shape and fashion to it selfe images of deliverance) to have found out a way to heaven betweene the wrath of God, and the sinne of man. It would have posed all the heavenly intelligences, and the united consultations of the blessed Angels, to have reconciled Gods mercy in the salvation of man, and his justice in the condemnation of sinne, to have powred out hell upon the sinne, and yet to have bestowed heaven upon the sinner. If God should have instructed us thus farre, you are miserable creatures, but I am a mercifull God; the demands of my justice I must not deny, neither will I deny the entreaties of my mercy: finde me out a sacrifice answerable to my justice, and it shall be accepted for you all: O where could man have found out a creature of capacitie enough to hold, or of strength enough to beare the sinnes of the world, or the wrath of God? Where could he have found out in heaven or earth, amongst men or Angels a Priest that durst accompany such a sacrifice into the presence of so consuming a fire? Or where could he have found out an Altar whereon to offer, and whereby to sanctifie so great a sacrifice? No, no, the misery of man was too deepe, and inextricable for all the created counsell in the world to invent a deliverance. Now then if God himselfe did studie to save me, how great reason is there that I should studie to serve him? How ought all my wisdome, and counsell, and thoughts, and desires be directed to this one resolution, to live acceptably and thankfully unto him, who when hee might have produced glory to himselfe out of my confusion, chose rather to humble, and as it were for a while to unglorifie himselfe for my salvation? Certainly that man did never rightly understand the horrour of sinne, the infinite hatred of God against it, the heavinesse of his wrath, the malediction of the Law, the mystery and vast dimensions of Gods love in Christ, the preciousnesse of his sacrifice, the end, purpose, or merit of his death, any of those unsearchable riches of God manifested in the flesh, who will not crucifie a vanitie, a lust, a pleasure, an earthly member unto him againe; who findes more content and satisfaction in his owne wayes of sinne and death, more wisdome in the temptations and deceits of Satan and his owne fleshly minde, than in those deepe mysteries of grace, and contrivances of merciemercy, which the Angels desire to prie into.
Therefore in the last place wee should labour to feele this necessitie we have of such a Priest. This is the only reason why so few make use of so pretious a fountaine, because they trust in their owne muddie and broken cisternes at home, and are never sensibly and throughly touched with the sense of their owne wants; for it is not the saying and confessing, ore tenus, that I have nothing, nor the knowing in speculation only that I have nothing, but the feeling and sm…rting by reason of my want, which will drive me to seeke for reliefe abroad. If a man did seriously consider and lay together such thoughts as these; I am very busie for the affaires and passages of this present life, which will quickely vanish and passe away like a Weavers shuttle, or a tale that is told. I have another and an abiding life to live after this is over. All that I toile for here is but for the backe, the belly, the bagge, and the posterity. And am I not neerer to my selfe, than I am to my money? Am I not neerer to my soule, than I am to my carkasse, or to my seed? Must I not have a being in that, when neither I nor my posterity have either backe to be clothed, or belly to bee fed, or name to be supported? O why am I not as sadly imployed, why spend I not some at least as serious and inquisitive thoughts about this, as about the other? Doe I not know that I must one day stand before him who is a consuming fire, that I must one day be weighed in the ballance, and woe be unto me if I am found too light? Appeare before him I dare not of my selfe alone, without a Priest to mediate for me, to cover and protect me from his fury, and to reconcile me unto him againe. My person wants a Priest, it is clogg'd with infinite Guilt, which without him cannot bee covered. My nature wants a Priest, it is overspred with a deepe and universall corruption, which without him cannot be cured. My sinnes want a Priest, they are in number and in quality above measure sinfull, which without him cannot bee pardoned. My services want a Priest, they are blemished and poisoned with many failings and corruptions, without him they cannot be accepted: I say, if men did seriously lay together such thoughts as these, it could not be that rationall and sad men, men of deepe thoughts in other matters, who love to boult out things to the bran, and to be very solicitous for evidence and certainty in them, should suffer such a businesse as this, their interest in that Priest who must alone clothe their persons with his righteousnesse, and cleanse their nature with his Spirit, and wash away their sinnes with his bloud, and sanctifie their prayers, and almes, and all religious devotions with his incense, and intercession, or else all of them must passe thorow the triall of such a fire as will consume them all, to be slubber'd over with loose and slender thoughts, and to bee rested in, and resolv'd upon rather by the lying presumptions of a deceitfull heart, than by the evidences and testimony of Gods holy Spirit. Consider what I say, and the Lord give you understanding in all things.
The second thing proposed to bee considered in the Priesthood of Christ, was the qualification of that person who was to be a fit High-Priest for us. Legall sacrifices would not serve the turne to purge away sin, because of their basenesse. They were not expiations of sin, Heb. 9.9.12. but were onelyonly remembrances and commemorations of sinne, Heb. 10.3. necessary it was that heavenly things themselves should be purified with better sacrifices, Heb. 9.23. for they of themselves, without that typicall relation which they had unto Christ, Gal. 3.23. and that Instrumentall vertue which in that relation they had from him, Heb. 9.13. were utterly weake and unprofitable, Heb. 7.18. as the shadow hath neither being in it selfe, nor can give refreshment unto another, but dependently on the body to which it belongeth. And this appeareth, first, by their reiteration, where the conscience is once purged, and there is remission of sin, there is no more offring, Heb. 10.2-18. for the repeating of the sacrifice shews that the person for whose sake it is repeated, is in statu quo prius, in the same condition now as hee was in at the time of the former oblation. Secondly, by their Variety, there were both Gifts and sacrifices for sins, Heb. 5.1.8.3. buls, and goats, and calves, and lambes, Heb. 9.9.12.13. and that shewes that no one thing was fit to typifie the full expiation wrought by Christ, whereas he offered but One Sacrifice, and by that perfected for ever them that are sanctified, Heb. 10.12.14. And if legall sacrifices would not serve the turne, then neither would legall Priests be fit for so great a worke; for all the good which the Priest doth is in the vertue of the sacrifice which he brings: and this likewise the Apostle proves by many arguments: First, because of their sinfulnes, for they themselves wanted an expiation, and therefore could not be mediatours for the sinnes of others, Heb. 5.3.7.27. Secondly, because of the carnalnesse of their institution. They were made after the Law of a carnall commandement, that is, of a temporary, perishable, and meerely externall ordinance, Heb. 7.16. which prescribed onelyonly the examples and shadowes of heavenly things. Thirdly, because of their mortality, they were not suffered to continue by reason of death, wheras our Priest must live to make intercession. Fourthly, because of their ministery ▪ and the revolution of their services, which never came to a period or perfection in which the Priest might give over, and Sit downe. They Stood daily ministring, and oftentimes offering (their service did daily returne upon them againe) whereas Christ, after he had offered One sacrifice for sinne for ever, sate downe on the right hand of God, Heb. 10.11, 12.