An Exposition of Pauls Epistles, Letter 15 · Body of epistle · Chapter 10
The Summe of Chap. X.
THis once offering of Christ, putteth the main difference betwixt this Sacrifice, and those offerings of the Law, which, because they were repeated, could never perfect the worshiper, vers. 1. For, if they could have perfected the worshiper, they should have ceased to be repeated, vers. 2. Now, cease they did not, but were repeated, vers. 3. Because they could not take away sin, vers. 4. Wherefore, as the Scripture doth witness (Psal. 40.) Sacrifices of the Law were to bee abolished, and Christ His Sacrifice to come in their room, vers. 5, 6, 7, 8, 9. By which Sacrifice, once offered, wee are for ever sanctified, vers. 10. And, as their Sacrifice was imperfect, so was their Priesthood also, ever repeating the same Sacrifices, which could not (because they were repeated) abolish sin, vers. 11. But Christ hath ended His Sacrificing, in His once offering, and entred to His Glory, to subdue His Enemies, vers. 12, 13. Having by that once offering, done all to his Followers that was needful to perfect them, vers. 14. As the word of the New Covenant, Ier. 31. proverb, vers. 15, 16, 17, 18. Having spoken, then, of Christs Divine Excellency, and of the Priviledges which the Faithful have in Him; I exhort you to make use of it: in special, seeing wee have by Chris… blood, access unto Heaven, vers. 19. By so perfect a Way, as is Christs Fellowship, of our Nature, vers. 20. And so great Moyen, by Christ, before us there, vers. 21. Let us strengthen our Faith, for the better holding of our Justification and Sanctification through him, vers. 22. And, let us avow our Religion constantly, vers. 23. And help forwards one another, vers. 24. Neglecting no means, publick, nor private, for that end, as some Apostates have done, vers. 25. For, if wee make wilful Apostacy from his known Truth, no Mercy to be looked for, vers. 26. But certain Damnation of us, as of his Enemies, vers. 27. For, if the Despisers of the Law were damned to death, without mercy, vers. 28. What Judgement abideth those, who so abuse Jesus, his Grace, and Spirit, as wilful Apostates do? vers. 29. For, Gods threatning in the Law, is not in vain, vers. 30. And, it is a fearful thing to fall, as a Foe, in Gods Hand, vers. 31. But, rather, prepare you for such sufferings, as you began to feel at your Conversion, vers. 32. Partly in your own persons, and partly by your fellowship with Sufferers, vers. 33. Which you did joyfully bear, in hope of a Reward, vers. 34. Therefore, retain your Confidence, vers. 35. And be patient, vers. 36. God will come, and help shortly, vers. 37. And till hee come, you must live by Faith, and not by sense: But, if you will not, you shall bee rejected, vers. 38. But I and you are not of that sort that shall make Apostasie, but of the number of true Beleevers, who shall persevere and be saved, vers. 39.
The Doctrine of Chap. X.
THat hee may yet further show the impossibility of offering Christ oftner, hee giveth the often repetition of Levitical Sacrifices, year by year, for a reason of their imperfection and inability to perfect the worshiper: and therefore, of necessity Christs Sacrifice could not be repeated, except wee should make it imperfect, like the Levitical, and unable to perfect the worshiper, as the Legal Sacrifice was.
The force of his reasoning is this: The most solemn Sacrifice offered by the High-Priest himself, Levit. 16. and lest subject to repetition of all the Sacrifices, being offered not so often as each month, or each week, or each day, as some Sacrifices were, but once a year onelyonly; yet, because they were repeated, year by year, they were declared, by this means, unable ever to make the commers thereunto perfect. Therefore, Christs Sacrifice could not be often offered; lest, for that same reason, it should be found imperfect also. And, this is his drift in vers. 1.
Hee proveth his reason to be good, thus: If they could have perfected the commer, then they should not have been repeated, but ceased from being offered, because they should have delivered the worshiper, perfectly, from sin: and, having done that, the repetition was to no purpose, vers. 2. But they did not free the worshiper from sin; for, still after offering hee professed himself guilty (for any thing these Sacrifices could do) by offering of a new offering, vers. 3. And no wonder, because such Sacrifices were not worthy to expiate sin; and, so, unable to take away sin: and, so also, unable to quiet the conscience.
Vers. 1. For, the Law having a shadow of good things to come, and not the very Image of the things, can never, with those Sacrifices which they offered year by year continually, make the commers thereunto, perfect.
THE Old Covenant is called the Law, because it was drawn up in a Legal form, upon conditions of obedience to the Law: and Grace and Life in Iesus Christ to come, were set before them in shadows, not in a clear manner, as in the Gospel.
Then, 1. In the Old Covenant, the Law was expresly urged, and Grace in the Messias covered, and hid, under Veils. 2. Christ, and his Grace, and the good things which come by him, were not so hid, but they might have been seen, albeit but darkly, being as by their shadows, represented. 3. The revealing of Christ, and his benefits, under the Gospel, and under the Law, differ as far in measure of light, as the shadow of a thing, and the lively image thereof, drawn with all the lineaments. For, they saw Christ, and Righteousness, and Eternal Life through him, as those which are in the house see the shadow of a man comming, before hee enter within the doors: but, wee, with open face, behold in the Gospel, as in a Mirrour, Christs Glory shining; Christ, in the preaching of his word, crucified before our Eyes, as it were, and bringing with him life, and immortality, to light.
2. Hee maketh the repeating of the Sacrifices, a reason of their inability to perfect the commers thereunto: That is, perfectly to satisfie for those, who came to the Sacrifice, and to sanctifie, and save them, in whose name it was offered.
Then, 1. A Sacrifice that perfectly satisfieth Gods Justice for sin, cannot be repeated: and, a Sacrifice which hath need to be repeated, hath not perfectly satisfied Gods Justice for the sinner, nor perfected the sinner, for whom it is offered, by doing all that Justice required, to purchase Justification, Sanctification, and Salvation, to him. 2. Whosoever will have Christ offered up in a Sacrifice oftner than once, whether by himself, or by another, denieth the perfection of that Sacrifice on the Cross; denieth, that by that one Sacrifice purchase is made of all that, is required to perfect sinners, which is fearful blasphemy.
Vers. 2. For then would they not have ceased to be offered, because that the worshipers once purged, should have had no more conscience of sin.
By way of question, hee asketh, Would not those Sacrifices have ceased to be offered, if they could have made the commers thereunto perfect?
Then, The Apostle esteemeth this Reason so clear, that any man, of sound judgement, being asked the question, must, of necessity, grant it. For, Natures light doth teach thus much, That if a Sacrifice do all that is to be done for the sinner, it standeth there, because there is no more to do. If it pay the full price of the sinners expiation, at once offering, what need can there be to offer it over again? And therefore, if Christs one Sacrifice, once offered, perfect the commers thereunto, must it not cease to be offered any more, by this reasoning of the Apostle? For, if he have made a perfect purchase of whatsoever is required to perfect us, by once offering, Wisdome, and Justice will not suffer the price of the purchase to be offered again. And if hee must be offered again, hee hath not perfected the purchase for us, by any Offering going before.
2. The Apostle his Reason, why a Sacrifice which perfecteth the worshiper, must cease to be offered, is; Because, that the worshiper once purged, should have no more conscience of sins. By which hee meaneth not, that the purged worshiper may do, hereafter, what hee listeth, and make no conscience. to sin: nor yet, that after hee is purged, and falleth into a new sin, hee should not take with his guiltiness, and repent, and run again to the benefit of that Sacrifice: But this hee meaneth, That the purging of his conscience, by virtue of a perfect Sacrifice, is such, that hee is freed from the just challenge, and condemnatory Sentence of the conscience, for that sin wherefrom hee is purged.
Quest. How is it then, will you say, that many of Gods Children are often times troubled with the guiltiness of their Conscience, for those same sins which they have repented and sought pardon for through Christs sacrifice, and found remission intimated, and peace granted?
I answer, Not for any imperfection of the sacrifice, or of their remission; but for the weakness of their holding of the ever-flowing Vertue of that once offered sacrifice, and the remission granted there-through.
Then, 1. He that is purged by vertue of the sacrifice of Christ, hath Gods Warrant to have a quiet and peaceable conscience. 2. And if he have a challenge, after he is fled to this sacrifice, he may, by Gods approbation, stop the same, by opposing the vertue of that perfect sacrifice to the challenge.
3. The comers unto the sacrifice, to have benefit thereby, vers. 1. are here called Worshippers, vers. 2.
Then, the Lord reckoneth it a part of Divine service and worship done unto him, to come and seek the benefit of that sacrifice, whereby he is pacified, and we ransomed.
4. To make the worshipper perfect, v. 1. is expounded, by purging them, & delivering them from the conscience of sin, v. 2.
Then, that sacrifice which purgeth the conscience from sin, doth also perfect the man: Neither needeth he any thing unto salvation, which such a sacrifice doth not purchase. And such is that once offered sacrifice of Christ.
Verse 3. But in those sacr…ces there is a remembrance again made of sins every year.
He proveth, That the Levitical sacrifices took not away the conscience of sin, because there was a yearly commemoration made of the same sins; not onelyonly of that year, but also of former: yea, beside the commemoration expresly done by the Priest, even in these repeated sacrifices, saith he, there was in effect, a real taking up again of those sins for which sacrifice had been offered before: because the offering of sacrifice a new, did plainly import, That by no preceding sacrifice was the ransome of the sinner payed. And so in effect, the Sacrificers did profess, That for any thing which the former sacrifice could merit, their sins remained unexpiated.
Quest. But you will ask, Were not Believers under the Law, purged from their sins, and made clean, and white as snow? Psal. 51.7.
I answer, Yes, indeed; but not by vertue of those Typical sacrifices, but by vertue of the sacrifice signified by them; to wit, the sacrifice of the true Lamb of God, which taketh away the sins of the World. And therefore, when Attonement and expiation of sin is attributed to the Levitical sacrifices, as Lev. 17.11. the form of speech is Sacramentall, the property of the thing signified being ascribed to the sign, as was marked before.
Quest. But do not we Christians make a commemoration of our sins year by year? yea daily remembring even the sins of our youth, & deprecating the wrath which they deserve?
I answer, It is true, we do; but not by way of offering a sacrifice, as they: for of them it is said here, In those sacrifices there is a remembrance of sin.
Quest. What is the difference betwixt commemoration of sin, without renewd sacrifice, and commemoration of sin, with renewed sacrifices? betwixt the Jews commemoration of sins year by year, spoken of in this place, and the commemoration which true Christians do make?
I answer, The Iew in his solemn Commemoration of sin, by renewed sacrifice, did really profess two things: One, That no sacrifice formerly offered, was sufficient to expiate his sin, or cleanse his conscience. Another, That he had not sufficiently holden by Faith, that signified sacrifice which was to come; but had need, through the Spectacles and Transparent of these typical sacrifices enjoyned for his help, to take a new view of that true sacrifice which was to come; of both which, the repeated sacrifice did bear witness. But we, by commemoration of our sins, and not sacrificing, profess, That by Christs sacrifice already past, Gods justice is so well satisfied, as there is no need of new sacrifice, nor of…ner offering of that one: And therefore, that we desire no other ransome but Christs, which is payed already on the Cross; but onelyonly crave, to have by Faith, a better hold of Christ, who hath payed the ransome for us, that we may finde the vertue of his ransome yet more and more in our selves.
Quest. But, what if with the commemoration of sins, year by year, and day by day, we should pretend to joyn a Sacrifice, that new expiation might be made, by offering of Christ over again, as is pretended to be done now adays?
I answer, By so doing, we should take away the Difference, which the Apostle here putteth betwixt the Levitical sacrifices and Christ, and make Christs no better than theirs: We should avow, That Christs sacrifice on the Cross, done by himself, was not a full ransome for our sins; but, that a mans offering were able to do that which Christs sacrifice on the Cross had not done. Finally, with the Iew we should avow, that the true and satisfactory sacrifice, were not as yet come; nothing heretofore being done, which were able to pacifie God, or purge the Worshippers from the Conscience of sin: For if a man think, that the price of expiation of sin be already payed, he doth but mock Gods justice, and disgrace the Price payed, if he presume to pay the Price over again.
Vers. 4. For it is not possible, that the blood of Bulls and of Goats should take away sins.
He giveth a Reason, why these Sacrifices could not pacifie the conscience, even because it is not possible, that they should take away sin.
Then, 1. The conscience can never be purged, except it see sin taken away by a perfect sacrifice, and a ransome so worthy, as justice may be satisfied. 2. It is impossible that Attonement was properly made by the Levitical sacrifice, but onelyonly figuratively; because here it is said, It was impossible they could take away sins. 3. Sin is not wiped away by any unworthy mean: for, sin being the breach of the Law of nature, and of the written Law, Gods Majestie so glorious, his Justice so exact, his Truth in threatning death to the offender, so constant, no less worthy sacrifice can expiate sin, than that which is of value to answer all these.
Vers. 5. Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not; but a body hast thou prepared me.
6. In burnt offerings and sacrifices for sin, thou hast had no pleasure.
He proveth, by testimony of the 40 Psalm, vers. 6, 7, &c. That these sacrifices did never, by themselves, pacifie God: and therefore, were not to endure longer than Christ should come, to fulfil what they did signifie; and so abolish them.
Then of necessity, the Old Church was not altogether ignorant of the imperfection of their Legal service, for removing of their sins; and that the true expiation of their sins signified by these sacrifices, was to be sought in the Messias.
2. Christ is brought in by the Prophet, coming into the world: that is, taking on our nature, and manifesting himself in the flesh: because, by the Word, he is set before the Church of that time as incarnate, removing the Levitical Sacrifices, and offering himself in their place.
Then, the Word of God bringeth all Divine Truth to a present being unto Faith: and so, by prophecie, made Christ incarnate, present unto the Faith of the Fathers under the Law.
3. Christs words unto the Father, are, Sacrifice and oblation thou wouldest not; but a body hast thou prepared me: Which is in substance the same with, Mine ear hast thou opened, or, bored unto me, in the Hebrew, Psal. 40.6. For, if the Father open the ear of his son, by making him a wise servant for the work of Redemption: If he bore his ear, by making him a willing and obedient Servant, then must he also prepare a Body unto him, and bring him into the world, by incarnation, that he may accomplish that service as became.
Then, 1. Christs Body is of Gods preparation, and fitting made of God, so holy, and harmless, so free of sin, as it should be fit to be joyned with the God-head of the Son, and fit to be an expiatory Sacrifice for sin. 2. The Sacrifice of Christs Body, and the obedience done to God in it by him, is the Accomplishment and Substance of these Sacrifices. 3. God was never pleased, nor pacified by these Sacrifices, in themselves; but by Christs Sacrifice, signified by them. 4. God prepared a Satisfaction to himself, for us, when wee could not.
Vers. 7. Then said I, Loe, I come (in the Volume of Thy Book it is written of Mee) to do Thy Will, O God.
Then said Christ, Lo, I come, to do Thy Will, O God; That is, When the Legal Sacrifices are found and declared unable to pacifie God, Christ Then findeth it the fit time to come into the world; and, to do that which the Sacrifices did fore-signifie, but could not effectuate.
Then, 1. Christ did not think it the due time for himself to come into the world, till it should be found, that without him, neither God could be satisfied, nor man saved, by any other mean, but by his obedience. 2. Christ assumed our nature, and offered himself in our room, to the Father, willingly: ready to perform what the Fathers Will could exact of us: yea, earnestly desired he to discharge that service for us, Blessed be His Name, for that willingness, even for evermore. 3. Speaking as in our nature, now incarnate, hee calleth the Father, his God. So Christ, as Man, hath our God, for his God.
2. One of the Reasons of his Offer-making, is, In the Volume of Thy Book it is written of Mee: That is, So is it decreed, and fore-prophesied, in the Scripture of Mee, That I should satisfie Thee, O Father, and do Thy Will, for Man.
Then, 1. Christ hath a great respect to the Scripture, to have all things fulfilled which are there spoken: though it should cost him his life, hee will have it done. 2. Hee desireth, that before wee look upon his manner of redeeming us, wee should look to the prophecies which went before of him in the Scripture. 3. The sum of Gods Decree, and of his Scripture, which revealeth his Decree, is, That God will save Man, by Christ: or, That the Son shall be incarnate, and do the Fathers will, for redemption of Man: that the Seed of the Woman, shall tread down the head of the Serpent, is amongst the first Oracles of Gods Good-Will to Man,
Vers. 8. Above, when Hee said, Sacrifice, and Offering, and Burnt-offerings, and Offering for sin, Thou wouldest not, neither hadst thou pleasure therein, which are offered by the Law:
9. Then said Hee, Lo, I come, to do Thy Will (O God.) Hee taketh away the first, that Hee may establish the second.
Now, the Apostle gathereth from the words of the Psalm set down, vers. 5, 6. that the Levitical Sacrifices are abolished, and taken away, because they could not please God; and, from the words of the Psalm set down, vers. 7. declareth, That Christs Sacrifice is that onelyonly which pleaseth God, now come in the room of the Levitical.
Then, 1. Clear Consequences drawn from the Scripture, are sound Doctrine. 2. Collation of places doth yeeld both ground of good consequences, and ground of clearness. 3. The abolishing of Levitical Sacrifices is necessary, that Christs Sacrifice may have the full place, and room, for pleasing of God, and saving of us.
Vers. 10. By the which Will, wee are sanctified, through the Offering of the Body of Iesus Christ, once for all.
The Apostle sheweth what this Will was, and how it is accepted by the Father. The Will is, That Christ should offer up his own Body, in a Sacrifice, once for all. If but once, Then, 1. It is not the Fathers Will that Christs Body should be offered oftner than once. 2. If but once for All; Then, These All, for whom hee offered, were condescended upon, betwixt the Father, and the Mediatour. God knew those whom hee gave to the Son, to be ransomed: and Christ knew those whom hee bought. 3. If but once for those All; Then, That once made a perfect Purchase for all those: The Father craved no more for their Ransome. Another offering for them, is needless; For, if it had been needful to offer again, once offering had not satisfied Gods Will▪ for their Ransome.
2. For the Fathers Acceptation, and Fruit of it, he saith, By this Will; to wit, being obeyed, wee are sanctified; that is, I and you, and the rest of our society, Elect, are separated from the perishing world, and consecrated, as devoted souls, unto Gods use, as holy Vessels of Honour, reconciled in due time, regenerate, and by degrees, at length, throughly made free of sin, and endued with Gods Image, in holiness.
Then, 1. Those onelyonly who are of the Apostles society, set apart for Gods use, by Election, before time, and Regeneration in time, those sanctified Ones, are those All, for whom Christ offered himself. 2. All those for whom Christ did offer himself, are sanctified in Gods Decree, and in due time, by virtue of Christs Offering. 3. Those who are never sanctified, the Body of Christ was never offered for them.
Vers. 11. And every Priest standeth daily, ministring, and offering oftentimes, the same Sacrifices, which can never take away sins.
12. But this Man, after Hee had offered one Sacrifice, for sins, for ever, sate down, on the Right Hand of God.
That hee may end the Comparison of Aarons Priesthood, and Christs, hee heapeth together a number of the imperfections of the Levitical Priesthood, to shew the Reasons, why it must be abolished, vers. 11. And, in the verses following, unto the 15. hee layeth open the perfection of Christs Priesthood, which is to endure for ever. Let the words of the Text be observed.
1. In the Levitical Priesthood, there is a plurality of Priests [every Priest] importing many. But in Christs Priesthood, not a Priest, but himself alone. This Man▪ vers. 12. is opposed to their every Priest, vers. 11.
Then, To make more Priests under Christs Priesthood, by special office to offer up Christ, is to make the Priesthood of Christ imperfect, like that of Levi.
2. In the Levitical Priesthood, every Priest standeth as a servant, moveable in his office. But Christ sate down, vers. 12. established with Dignity in his Priesthood, as Master, and Lord.
3. In the Levitical Priesthood, every Priest standeth daily offering, oftentimes. But Christ, vers. 12. offered but one Sacrifice, for ever.
Then, Christs Sacrifice never was offered, nor shall be for ever offered, but once, say the contrary who will.
4. In the Levitical Priesthood, they offered the same Sacrifice oftentimes, That is, Multitudes of Sacrifices, of the same kind. But Christ offered one Sacrifice for ever, vers. 12. That is, A Sacrifice, one in number, and one in offering; one individual Offering, one time onelyonly▪ offered Hee.
Then, no sort of plurality doth Christs Sacrifice admit▪ seeing it is one onelyonly, and onelyonly once offered. The Apostle leaveth no room for an unbloody Sacrifice, beside the bloody: nor another offerer, but himself onelyonly: nor another time, but that ONCE on the Cross.
5. In the Levitical Priesthood, many Priests, many Sacrifices, oftentimes offered, could never take away sin: But Christ, our Priest offered one offering, to wit, his own Body; once, and not oftener: and this sufficeth for sin, for ever, vers. 12, 14.
Then, that Sacrifice which taketh away sins, must do it at once, and for ever: and that Sacrifice which doth not take away sins at once, and at one offering, shall never be able to take away sins by repetition, how often soever it be offered.
6. From the Apostles Artifice, we learn, 1. To gather together in our minde, in a heap, the evils and imperfections of every thing which is like to draw, or divert us from Christ: and on the other hand, the Properties and excellencies of Christ, that we may be tied fast unto him.
2. In special, when any Mean or Instruments, appointed of God to bring us to Christ, is like to come in more estimation than becometh; we are taught to ride Marches betwixt the same and Christ, that the Mean may have the Means room, and Christ may have Gods room.
Vers. 13. From henceforth expecting till his enemies be made his Foot-stool.
What is Christ doing now then, seeing he hath no sacrifice to offer? He is sitting at the right hand of God, from henceforth expecting till his enemies be made his foot-stool: that is, his Manhead being no more on earth now subject unto suffering, is entred into the Fellowship and Fruition of the glory of his Godhead, to exercise his power and authority for the good of his Church, and overthrow of his Enemies.
Then, 1. Albeit all Christs personal sufferings are ended, yet the warfare of the subjects of his Kingdom, endureth still against enemies, such as are Satan, and the wicked of the World, and Sin, and Death. 2. That battel is CHRISTS, he is adversary to all the foes of his Kingdom: They are his Enemies. 3. He is not alone in the battel, the Father is joyned with him, and set on work to subdue his Enemies; as it is said, Psal. 110. vers. 1, 2. whereunto this place hath reference, His enemies shall be made his footstool. 4. Albeit this victory be not compleated for a time, yet it is in working, and shall surely be brought to pass. 5. As our Lord expecteth and waiteth on patiently till it be done, so must we his subjects do also. 6. At length the highest of his enemies shall be made lower than the basest of Christs Members: They shall be made his footstool, subdued under him, and trampled upon.
Vers. 14. For by one offering he hath perfected for ever them that are sanctified.
He giveth a reason why Christ now hath no more offering to make, nor no more suffering to endure: but onelyonly to behold the fruit of his sufferings brought about by the Father, and to concur with the Father on his Throne for that end: Because by one offering he hath perfected for ever them that are sanctified: that is, by that one offering on the Cross, done and ended before he sate down on the right hand of God, he hath paid the full price for ever, of the purchase of remission of sins, and salvation, to those that are consecrated to GOD in holiness.
Then, 1. Whosoever will have any more offering up of Christ than that one, once offered before his Ascension; denieth that Christ by once offering, hath perfected for ever them that are sanctified 2. Howsoever you take the word Sanctified, whether for those that are separated from the world, and dedicated unto God in Christ, in Gods purpose and decree, comprehending all those whom the Father hath given unto Christ out of the world; that is, the elect: or whether you take it for the renewed and sanctified in time; the offering of Christ is not but for the sanctified; that is, for such as are consecrated and separated out of the world, and dedicated to be vessels of honor unto God.
2. They for whom Christ hath made that offering once; those, saith he, he hath perfected for ever.
Then, 1. He hath not made purchase of a possibility of their salvation onelyonly: But he hath perfected them in making purchase of all that they need to have, even to their full perfection. 2. He hath not purchased unto them the remission of some sins, and left the satisfaction to be paid by themselves for other some: but hath perfected them, perfectly satisfied for them, and perfectly expiated all their sins. 3. He hath not made purchase of some graces unto them onelyonly for a certain time, so as he will let them be taken out of his hand afterwards, and perish: but he hath perfected them for ever. 4. He hath not appointed any offering for them, to be made by any other after him: but hath made one offering, Himself, for them, which satisfieth for ever; so as the Father craveth no more offering for expiating their sin for ever. For God hath set forth Christ to be a propitiation through faith in his blood, Rom. 3.25. that is, God maketh it manifest by his Gospel, that he is pacified in Christ, towards them that believe in his blood, that believe in him crucified.
Vers. 15. Whereof the Holy Ghost also is a witness unto us: For after that he had said before;
16. This is the Covenant that I will make with them, after those days, saith the Lord▪ I will put my Laws into their hearts, and in their mindes will I write them:
17. And their sins and iniquities will I remember no more.
He proveth that it is needless there should be any repetition of a sacrifice for sin in the New Testament: because remission of sins purchased by Christs death, who is the Testator, is still in force continually, in Christs Kingdom; there being an Article of the Covenant for remission of sins, to be consecrated. And if remission of sins be, no oblation for sin can be, vers. 8.
1. He saith, that the Holy Ghost is witness unto us of this truth, That Christ cannot be offered again.
Then, 1. We who do teach this doctrine, and deny any more offering of Christ, as a sacrifice, have the holy Ghost testifying for us. 2. The Holy Ghost is the author of the Scripture, and doth speak unto us thereby.
2. He declareth the New Covenant to be of the Holy Ghosts making, and calleth him, THE LORD. Wherein he teacheth us, 1. That the Holy Ghost is a distinct person of the Godhead, bearing witness by himself to the Church, of the Truth. 2. And one in essence with the Father and the Son, even the LORD JEHOVAH, author of the New Covenant with the Father and the Son.
Vers. 18. Now where remission of these is, there is no more offering for sin.
From this Article of remission of sins in the New Covenant, he concludeth, No more offering for sin but once, under this Covenant; because sin is expiated.
Quest. How then could there be remission of sin under the Law, where there was daily offering for sin? Or, if there was remission, how could there be offering for sin?
I answer, There is a remission granted upon surety given for satisfaction to be made for the party remitted: and, there is a remission granted for satisfaction already made for the party remitted. The remission that the Fathers under the Law had, was of the first sort, upon promise of the Mediator to come, and to satisfie. And with remission of this sort, a typical sacrifice might stand, for signifying that the true expiatory Sacrifice was not yet paid, but was coming to be paid. But the remission that we get under the Gospel, is upon Satisfaction already made by the true Expiatory and Satisfactory Sacrifice of Jesus Christ, done and ended with the personal suffering. And this sort of remission is it, whereof the Apostle here speaketh, and it admitteth no manner of offering for sin; neither typical offering, because Christ is come, and hath fulfilled what the typical sacrifice did signifie: neither the repeating of true Expiatory Sacrifice of Christs Body, because then Christ behoved to suffer daily, and dye daily, after that he hath made satisfaction. And besides these two sorts of offering, the Iewish bloody sacrifices typical, and the true Expiatory bloody Sacrifice of Christs Body on the Cross, the Scripture acknowledgeth none. So the meaning of the Apostle in these words must be this, Where remission of sins is already purchased, by offering of the true Expiatory Sacrifice, as now it is, under the New Covenant, there no more offering can be for sin any more.
Then, 1. The Apostle acknowledgeth no use for any sacrifice under the New Testament, after Christs Ascension, else his reason should not hold. 2. The sacrifice which is offered, to wit, the body of JESUS, hath already suffered for sin, so that now the remission of those, that is, of sin and iniquity, all sorts of the Elects sinnes, is obtained thereby already. 3. Not onelyonly No Sacrifice is any more to be offered for sin under the New Covenant, but also, No Offering, saith hee, bloody or unbloody, is to be offered. 4. That Church which pretendeth to offer any Offering for sins of quick or dead, now under the Gospel, professeth, That no remission of sin is to be had in such a Church, Because where there is remission of sin, there is no more offering for sin, saith the Apostle expresly.
Vers. 19. Having therefore, Brethren, boldness to enter into the Holiest, by the blood of Iesus.
From the by-past Doctrine of Christs Excellency, and Riches of Grace, which commeth unto us through him, hee draweth Exhortations, for use-making of this Doctrine, in soundness of Faith, and the fruits thereof, unto the end of the Epistle. And first, hee exhorteth to seek unto communion with God in Heaven, through Christ, using the terms of the Ceremonial Law, but mixed with words touching the excellency of the thing signified above those Ceremonies: to shew the Hebrews, that those Ceremonies had nothing in themselves, but did serve to represent Christ, and his Benefits: And so to draw them from those shadows, unto the truth of that, which once being signified by them, is now manifested in Christ.
To make the Exhortation to be the better received, hee setteth down sundry Priviledges of the Faithful, vers. 19, 20, 21. From which hee inferreth his Exhortation, vers. 22. For the first Priviledge, hee saith, Wee have liberty to enter into the Holiest: That is, into Heaven.
1. In that hee maketh this Priviledge proper to the Society of Christians, himself and others; hee teacheth us, 1. That so long as men are without Christ, they are debarred out of Heaven; no Door nor Way open, but the flaming sword of Gods justice, to keep out every one that shall press to enter before Christ bring them. But such, as come to Christ by Faith, Heaven is opened unto them, and the Door cast up for them to enter in who were exiled before.
2. Next, Hee commendeth this Priviledge, by calling the place, The Holiest, the place where Gods Holiness dwelleth, represented by the Sanctuary, where nothing can enter, but that which is holy. Teaching us thereby, That the faithful are so washed from their sins, through Faith in Christ, that God will admit them into the place of his dwelling, into his heavenly Sanctuary; by Faith now, and fruition hereafter.
3. Hee commen…eth this Priviledge, by calling it a Liberty. The word properly signifieth, Liberty to speak all our mind, as hath been marked before. Whereby hee teacheth us, 1. How wee do enter into the Holiest, to wit, by prayer, sending up our Supplications to Heaven. And, again, 2. That in our prayers to God, wee may use freedome of speech, telling him all our mind, all our griefs, all our fears, all our desires, and even poure out our hearts before him, at all times.
4. Hee commendeth this Priviledge, by the Price of the Purchase thereof, even the blood of Iesus. Whereby he teacheth us, 1. To have this Priviledge in high estimation. 2. To make good use of it. 3. To be confident of the standing of it: and all, because it is so dearly bought.
5. Lastly, Hee commendeth this Priviledge by the Common Right which all Beleevers have unto it, the Apostle, and these Hebrews, as his Brethren, and all other of that Society. Whereby bee teacheth, That albeit there be great difference in the measure of Faith, and other Graces, betwixt Christians; some being stronger, some weaker; some as Apostles, some as these weak Hebrews, &c. yet all are the children of one Father, all are Brethren, and all are admitted, by prayer, to come, and enter into Heaven, freely to poure out their souls at all times, unto God.
Vers. 20. By a new and living way, which hee hath consecrated for us, though the Veil, that is to say, his flesh.
This is one Priviledge, That wee have liberty to enter into Heaven, followeth another. There is a way made to lead us on thereunto, which is Christs flesh, compared to the veil of the Sanctuary, which hid those things which were within the Sanctuary, and yet yeelded an entry through it self unto the Sanctuary. So is Christs Flesh the Veil of his God-head, which did hide the glory of his Deity from the carnal beholders, who stumbled at his baseness: and yet opened a door for the spiritual man to look in, upon him that was invisible, while as hee observed the brightness of the glory of God, breaking through the Doctrine and works of the man Christ.
1. Hee maketh the way to be Christs Flesh, or Christ as incarnate, or Christ considered according to his humanity: Because Christs taking on our nature, is the onelyonly mean of reconciling us unto God. No man ever came to the Father but by him. No other Name whereby men are saved, but the Name of Jesus Christ. And therefore as in the way a man must enter, and hold on still till hee come to the end, to the place where hee would be: Even so must every man who would be at Heaven, begin at Christ, and hold on, making progress in him still, from Faith to Faith, from Grace to Grace, till hee come to his rest.
2. This way of Christs own making, hee hath devised it, and consecrated it. Hee who is the Fathers wisdome, hath thought it the best way to bring man to GOD, that GOD should become Man, that the Word should be made flesh. The best way to bring men to Heaven, that God should come down to the earth, to take on mans nature upon him, that hee might make man partaker of the Divine Nature.
3. Hee hath consecrated and dedicated his flesh, his humane Nature, set apart and sanctified himself to this same end, that men might make their means with God, by him, as Man▪ and by the Bands of Nature with him, be helped up to the Bands of Grace, with GOD, by comming to the man Christ, might finde God in Christ.
4. Hee calleth it a New Way, 1. Because of the clear manifesting of the way to Heaven under the Gospel, in comparison of the time of the Law. 2. Because a ready, plain, and safe way, without stumbling blocks, pits or snares, dangers or inconveniences, to such as keep themselves therein, such as new-made waies use to be. 3. Because it waxeth never old, is now established, and never to be altered or abolished.
5. It is a Living Way, 1. Because Christ liveth for ever to help them all to Heaven who seek unto God through him onelyonly. 2. Because life is here in Christ, as in the fountain, that hee may give life to whomsoever hee will; that is; unto all that come unto him. 3. Because it giveth life and refreshment to the weary passenger, and quickneth his dead and dumpish heart, when hee considereth that his Saviour is a man indeed so earnest to have us saved, that hee hath yoaked himself in communion of nature with us, thereby to save us. It is meat indeed to his soul, that the Word is made flesh: It is drink indeed to consider, that hee hath suffered for our sins. As Elias Chariot, so is Christs Man-head and sufferings. Get up here by Faith in him, and thou shalt go up to God. This way is that of Eagles wings. Lay first hold upon Jesus Christ, God manifested in the flesh, and hee will mount up with thee, and carry thee through the wilderness to Canaan, from the natural misery and sins which thou lyest in, unto Heaven.
6. This Way leadeth through the Veil, to teach us, That wee comming to Christs Man-head, must not subsist there: but by this mean seeking to God, who dwelleth in him, that our Faith and Hope may be in God. Wee enter by the Man Christ, and do rest on God in Christ, on the fulness of the God-head, which dwelleth bodily in Christ. This is to distinguish the Natures of Christ, and to keep the unity of his Person rightly.
Vers. 21. And having an High Priest over the House of GOD.
For our further satisfaction, he giveth us Christ over again, to make yet more use of him, to direct, guide, and convoy us in the way, to lead us to the Father in Heaven, through the Courts of his Dwelling, and to bring us in to him, and make us welcome there.
1. We have Christ for a Priest to us, whose lips do always preserve knowledge, in whom are hid all the treasures of wisdom and knowledge, who will inform our mindes, and perswade our hearts to believe and obey: who will reconcile by his once offered sacrifice, the Believer; will intercede for the reconciled, to keep him still in grace: will bless us, with all spiritual blessings: will take our prayers, thanksgiving, and the spiritual sacrifice of all the good works of our hands, and wash the pollutions from them: will offer them in our name, with the incense and perfume of his own merits; and lead our selves in, where our Lamps shall be furnished, and our Table filled, till we go into Heaven, and there he will welcome us in a Mansion prepared for us.
2. He is a High Priest adorned with all Authority, and all Perfections, having all in substance which the types did signifie; who beareth our names, yea our selves on the shoulders of his power, and in the breast of his hearty love: who beareth the iniquity of the holy things, and holiness in his forehead for us. In whom the Father is well pleased with us, and hath made us acceptable, as in his well-beloved.
3. He is over the House of God: He hath authority and power to bring in whom he pleaseth, and to give forth of the Treasure as much as he will: All the Mansions in his Fathers dwelling Ho…se are his, and all at his disposing, to open so as none shall shut: To him belongeth to give forth the sentence of Admission to Heaven, and to say, Come you blessed of the Father. Yea, to make this his authority manifest, he will come again and take us unto himself, that where he is, we may be there also.
4. We have this High Priest; that is, he is ours, because, 1. Taken out from amongst us, one of our number, albeit not of our conditions; of our nature, but separate from our sinful manners, holy and harmless. 2. Because he is for us, in things appertaining to God, to imploy his means and power for our behoof towards God. 3. Because bound in all bands with us, of nature, of grace and good will, of the Fathers gift and appointment, and his own Covenant and special Contract with us. So that albeit an uncouth man may possible leave a stranger in his journey alone, yet Christ cannot chuse to do so to us: but for the Bands betwixt him and us, he will never leave us, nor forsake us.
Vers. 22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
From these Priviledges he presseth an exhortation, To draw near to God, and prescribeth the disposition required of us in our drawing near.
1. This exhortation sheweth, 1. That true Christians are oftentimes so sensible of their own unworthiness, that under that sense, they are inclined of themselves to stand afar off; and have need of encouragement and invitation to draw near. 2. That such as are most sensible of their own unworthiness, are most called to come forwards unto GOD: for he giveth grace to the humble.
2. He layeth down the Priviledges in the former verses, and in this draweth on the Exhortation: To teach us, 1. That such priviledges as are granted unto us in Christ, must be received and believed as truth. 2. That we must study to make use of our priviledges, and challenge them for our own. 3. That the weakest of true believers in Christ, may thrust in themselves at the doors of grace, amongst the holy Apostles: For the Apostle putteth the Hebrews with himself in the exhortation, for this end.
3. For our disposition, and sitting to draw near, he requireth, first, That we have a true heart. He saith not, a sensless heart, but, a true heart, that is, such a heart, as in the matter of believing, mindeth no confidence but in Gods grace, through Christ onelyonly: And in the matter of Gods service mindeth onelyonly his will in its aim, and alloweth onelyonly that which is his will in its c…nsure.
Then an honest heart, which honestly acknowledgeth its own sins, and flyeth to Christs blood for sprinkling, whose aim is upright, endeavours upright, and censure of it self upright, allowing in itself nothing but what God alloweth, and displeased with that which displeaseth God, albeit many ways weak and imperfect, yet hath liberty to draw near unto God.
4. The next thing he requireth, is full assurance of faith: That is, a settled and full perswasion to be accepted, even through Jesus Christ.
Then albeit, the Lord will not despise the weakest measure of faith, and will not quench the smoaking flax; yet it pleaseth him better, yea, it is his commandment, that men study unto the full assurance of faith: for, the more thou restest on Gods Covenant with thee in Jesus Christ, the more thou sealest his truth, glorifiest him, becomest the more like unto faithful Abraham, and gettest the deeper rooting in Christ.
5. The third is, That the heart be sprinkled from an evil conscience. The heart is sprinkled, when a sinner, sensible of sin, maketh hearty application to himself of the blood of Iesus for remission of sins: after this, hearty application of Christs blood, the conscience is furnished with a good answer unto all challenges, and so is made good, a comfortable conscience, absolving the man through faith in Jesus, whom it tormented with challenges, before it ran to the blood of Jesus for sprinkling.
Then, whensoever the conscience is evil, accuseth and vexeth, let the vexed heart run to Christs blood; and then shall it be free from an evil conscience: for the blood of Jesus cleanseth us from all sin. Let the heart be sprinkled, and the conscience will be good.
6. The fourth thing required in him that draweth near as he should, is, That his body be washed with pure water: That is, That according to the signification of that Legal Rite, their outward conversation be blameless and holy; sin being so curbed within, that it reign not in their mortal body: so foughten against within, as it break not forth in scandalous works of Darkness in the actions of the body.
Then, 1. With a sprinkled conscience within, men must joyn an holy and blameless conversation without. 2. The washing of the conversation without, must proceed from an heart sensibly acquainted with the power of the blood of Jesus. 3. And this outward holiness of the body must be wrought with pure water, that is, by the Spirit of Sanctification; to distinguish the reformation of a believer from a counterfeit, who without may look like a righteous man, but within be as a whited Tomb full of rottenness.
Verse 23. Let us hold fast the Profession of our Faith, without wavering: (for he is faithful that promised.)
Another Exhortation, to avow the faith of Christ; that is, the doctrine of Christ, the truth received from Christ, and believed, and not to quit it in the time of tryal, upon any condition.
1. The requiring to hold fast the confession of our Faith, or Hope, as the word importeth, teacheth,
1. That a true Christian must not onelyonly hold the truth of Christ secretly; but must confess it, profess and avow it openly, where Gods glory, and others good requireth the same. 2. That he must look for adversary powers and temptations, to take that truth, or at least the confession of it, from him. 3. That in these tryals and essays, he must hold the faster gripe, and avow it so much the more stedfastly, as he is tempted to quit it. 4. That when he is put to the tryal of this Confession of any point of his Faith, hee is also put to the tryal of the confession of his hope, whether his hopes of the promised salvation in Jesus, be stronger to keep him stedfast, or the terror and allurement from men, stronger to make him quit the point of truth converted. 5. That nothing but this hope, is able to make a man stand out in tryal, if hee be hardly urged.
2. Hee will have the avowing of the truth of Christ, to be without wavering.
Then, 1. Men must so learn the Truth, that they need not to change again: that is, must study to know the Truth soundly, and solidly. 2. And having learned it, must not say and unsay; one day avow it, and another day quit it: For so God getteth not his due glory: Beholders are not edified, the mans testimony wanteth weight with the adversary. But hee must be invincible in the truth, who will neither alter nor change, or diminish any thing of it, for fear or favour.
3. Hee giveth this for a ground of constancy; For hee is faithful who hath promised: That is, the promises which Iesus hath made to such as constantly beleeve in him, shall be surely performed, that no constant professor of his Truth shall be ashamed.
Then, 1. Where wee have a promise of any thing made unto us in Scripture, wee may be confident to obtain it, and bold to avow our hope thereof, against such as would teach us the Doctrine of Doubting, whereunto wee are, of our selves, prone and inclined; and against such as shake the assurance of the Saints perseverance. 2. The ground of our confidence is not in our selves, but in the faithfulness of Jesus Christ, who hath promised such graces to his children. 3. Our bold avowing of our hope, is not a bragging of our own strength, but a magnifying of Christs faithfulness.
Vers. 24. And let us consider one another to provoke unto love, and unto good works.
Hee strengtheneth his former Exhortation, by giving of directions, to further their obedience thereunto. And, first, for mutual up-stirring one of another. Whereof wee learn,
1. That mutual edification of Christians amongst themselves, and sharpening one of another, is a special help to constancy in true Religion, and a preservative against Apostacy. 2. Prudence is required hereunto, that mutually wee observe one anothers disposition, Gifts, Experience, Virtues, and Faults; that wee may the better fit our selves to do good each one of us unto another, and to receive good each one of another, in our Christian conversing together. 3. A godly striving one with another, who shall be first in love, and well-doing, is better than the ordinary strife, who shall exceed others in vanity, and superfluity of apparel and fare.
Vers. 25. Not forsaking the assembling of our selves together, as the manner of some is, but exhorting one another: and so much the more, as yee see the day approaching.
Another mean to this same end, is the frequenting of Christian Assemblies and Meetings, which may further this purpose of mutual edification. And therefore,
1. Church-Assemblies must be well kept, by such as do minde to prove constant in the true Religion. 2. Christian Meetings also of private Christians, for mutual conference, and exhorting one of another, is not to be neglected, nor forsaken, but to be used, for keeping unity in the Church: and not to foster Schism, or hinder the publick Assemblies.
2. Hee taxeth the fault of some amongst them, who in Schism, or purpose of Apostasie, withdrew themselves from all Church-Assemblies, and Christian-Meetings, and fell back again, or were in the way of falling back to the denial of Christ openly.
Then, 1. Separation from the true Church, and Christian society of the faithful, is a remarkable evil. 2. The Schism or Apostasie of others, should not weaken us in following any good mean of edification, but rather stir us up unto more diligence, lest by negligence wee fall peece and peece back after their example.
3. Hee maketh the approaching of the day, to wit, of Gods Iudgement, a special motive to use the means diligently, and make us constant in the Faith.
Then, 1. The day of Gods Judgement should still be looked unto, as a thing near hand, even at the doors, because it is but a very little, and our day shall come, yea, and but a little time, till our Lord shall come to judgement. 2. The consideration of the day of judgement, is a fit mean to sharpen us unto all good Duties, which may make our reckoning to be furthered at that day, and to make us boldly maintain the Truth against all fear of men.
Vers. 26. For, if wee sin, wilfully, after that wee have received the knowledge of the Truth, there remaineth no more Sacrifice for sins.
Another Motive to constancy in the Truth of Religion, taken from the fearful case of wilful Apostates, who sinning the sin against the Holy Ghost, are secluded, for ever, from Mercy. I say, the sin against the Holy Ghost, because wee shall finde the sin here described, not to be any particular sin against the Law, but against the Gospel: Not a sin against some point of Truth, but against Christs whole Doctrine: Not of infirmity, but wilfulness: Not of rashness, but of deliberation, wittingly, and willingly: Not of ignorance, but after Illumination, and Profession: Such as Iews turned Christians, revolting from Christianity, back again, to their former hostility against Christ, did commit. It is true, many who commit lesser sins, get never grace to repent: and many who make defection, in some point of their profession, may be secluded from mercy thereafter: but this sin here described, is a wilful rejecting of Christ, and the Benefit of his Sacrifice, after Illumination, and Profession of the Faith of Christ.
Then, 1. As Apostacy from the true Religion lyeth nearest unto this sin; so they who desire to be freed of this sin, must be the more careful to be constant in the profession of every point of the Truth of the Gospel. 2. If a man reject the Benefit of that once offered Sacrifice of Christ, there is no other Sacrifice for sin after that, nor any other mean to help him. But, if a man seek unto Jesus Christ, and will not quit Him, whatsoever hee may think of the hainousness of his own sins, the Sacrifice which Jesus offered for sins, remaineth, whereby hee may be saved.
Vers. 27. But a certain fearful looking for of judgement, and fiery Indignation, which shall devour the Adversaries.
Having secluded the Apostate from Mercy, hee goeth on in these words, to shew his miserable estate. Whereof wee gather,
1. That the wilful Apostate from the Faith of Christ, is also a wilful Adversary to Christ, of the highest sort: Partaker of Satans sin, and Satans Profession. 2. That every Apostate of this sort, is destitute of Gods Peace, self-condemned, desperate of salvation, hopeless of Relief, without all purpose of Repentance, or using means of help, stricken with the fore-sight of the Wrath coming upon him, and made to expect it, although hee should dissemble it never so much. 3. The Apostates fear shall come upon him, judgement answerable to his sin, the indignation and wrath of God, yea, fiery indignation, the most terrible that can be thought upon, which hee shall not escape, but it shall devoute him, swallow him up, and feed upon his body and soul, even for ever.
2. In that hee maketh this the judgement of Christs Adversaries, Wee learn,
That the soul which loveth Christ, and cannot qui… Him, cannot endure to think of a separation, will not quit the true Religion, nor any known point of Christs Truth, and is using the means to get Gods Peace: albeit it might seem to it self, because of the present sense of wrath, to be in the self-same estate that is here described, yet it is …ree, as yet, of the sin against the Holy Ghost, and not to be reckoned amongst adversaries, but amongst the friends and lovers of Christ, how vehemently soever Satans suggestions bear in the contrary.
3. In that by setting before them the fearful estate of Apostates from the known Truth of the true Religion, hee Laboureth to strengthen them against the fear of persecution. Whence wee learn,
That if Apostates, before they make Apostasie from the true Religion, did fore-see their own danger, as after Apostasie they are made to fore-see their own condemnation, all the terrour of all the torment which man could put them unto, and all the allurements which this world could give them, would not move them to quit the least point of the Truth of true Religion.
Vers. 28. Hee that despised Moses Law, died without mercy, under two or three witnesses.
29. Of how much sorer punishment, suppose yee, shall hee be thought worthy, who hath trodden under foot the Son of God, and hath counted the Blood of the Covenant wherewith hee was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace?
1. Hee proveth the equity of their judgement, by the proportion of their punishment who despised the Law of Moses.
Then, As sins are greater, so must the punishment be greater: and the conscience being posed as here, cannot but subscribe to the proportion.
2. To make the sin appear the better, hee pointeth out some particular sins, involved within this great sin. For clearing whereof, it may be asked, How can the Apostates tread the Blood of the Son of God under foot? &c.
I answer: They cannot, indeed, by physical action: but by doing the equivalent sin, they are accounted of God to do it, by judicial interpretation. Their Apostasie importeth, their agreeing to do Christ as much indignity, as if they did offer Him this personal violence. Their deeds shew, that they have this base estimation of Christ, and His Blood: and no better. For, what saith the Apostate of Christ, by his deed, but, That Hee is not worthy to be professed, or avowed, or followed?
And what is this in effect, but to tread Him under all these base things, which the Apostate preferreth before Him? And so is to be understood of the Blood of Christ, and His Spirit.
Quest. But how can the Reprobate be said to be sanctified, by the Blood of the Covenant?
I answer. There is a sanctification to the purifying of the flesh, and a sanctification to the purifying of the conscience, from dead works, to serve the living God, Heb. 9.13, 14.
The sanctification external to the purifying of the flesh, consisteth in the mans separation from the world, and dedication unto Gods service, by Calling and Covenant, common to all the members of the visible Church: and it is forcible thus far, as to bring a man into credit & estimation, as a Saint, before men, and unto the common Priviledges of the Church; whereupon, as Men, so God also, speaketh unto him, and of him, as one of His People, and dealeth with him, in his external dispensation, as with one of His own People. In this sense all the Congregation of Israel, and every one of them, is called holy, yea, Core also, and his followers, Num. 16.3. The Sanctification internal, by renovation, consisteth in a mans separation from the state of Nature, to the state of grace; from his old conditions to be a new creature indeed. By this latter sort, a Reprobate cannot be called Sanctified, but by the former hee may be called Sanctified, and that by virtue of the Blood of the Covenant, albeit hee should not get any further good thereby: For as the Blood of CHRIST hath virtue to cleanse the conscience, and renew the soul which commeth unto it truly and spiritually: so it must have force to do that which is less; that is, purifie the flesh, and external condition of the man who cometh unto it outwardly onelyonly, as the Types did under the Law; whereupon an Hypocrite in the Christian Church, must be accounted one of the Congregation of the Saints, as well as an Hypocrite under the Law was so called; because CHRISTS Blood cannot be inferiour to the Types, which were of this force, to sanctifie men to the purifying of the flesh. Or wee may say more shortly: There is a sanctification by consecration, when any thing is devoted, or dedicated unto God, and a sanctification by inhabitation of the holy Spirit, 2 Cor. 6.16, 17, 18. Of the former sort, the Censers of Core, Dathan, and Abiram, are called Holy. And the reason is given, Because they offered them before the LORD, therefore they are hallowed, Numb. 16.38. And in this sense, all the members of the visible Church, even such as afterwards do prove Apostates, are sanctified, because they are offered, and offer themselves unto the Lord. But the inhabitation of the holy Spirit, is proper onelyonly to the Elect, and Gods Children.
Hence learn, 1. That all the members of the visible Church, are so confederate unto God, that it is sacriledge for them not to seek Gods honour in all things, or to bestow themselves any other way, than for God. 2. Men are reckoned by God, so to deal with Christ and his Blood, and Covenant, and Spirit, as they make account thereof, as they have estimation of Christ, and his Blood, and Spirit. 3. And their estimation is not reckoned by their words, or pretences, but by their deeds, as these do import, so are they judged to esteem. 4. Because Apostasie from Christ importeth as much, as Hee and his Doctrine are unworthy to be avowed, or maintained; by consequence it importeth also, that Christ was not the Man hee called himself: and, that all his Spirit had taught them, was untruth: and therefore justly here doth the Scripture challenge the Apostate, of counting Christs blood no better than the blood of a common Malefactor, and of giving of the Lie to the holy Spirit. So fearful a thing is it, to make defection from any known part of true Religion.
Vers. 30. For wee know him that hath said, Vengeance belongeth unto mee; I will recompence, saith the Lord. And again, The LORD shall judge his People.
In that hee proveth the certainty of their punishment out of Deut. 32.35, 36. Learn,
1. That the justice and constancy of Gods Truth in general threatnings, is sufficient to prove the certain punishment of particular sins. 2. The punishment of Apostates of one kind, may evidence the punishment of Apostates of another kind. For it is the Jews Apostasie to Idolatry and worshiping of Images, which in that place the Lord doth threaten.
2. Hee maketh the knowing of God who speaketh, a proof sufficient for the certain performance of his Word.
Then, As men understand Gods Nature, so will his Word weigh with them: And such as know him best, will stand most in awe of him, beleeve his Word most.
Vers. 31. It is a fearful thing to fall into the Hands of the living God.
From this knowledge of Gods Nature, hee pronounceth how fearful a thing it is to fall into the hands of an adversary to be punished.
Then, 1. It is presupposed, that such as reject the Mercy of Christ, shall not be able to reject justice, but must fall into his Hand. 2. The eternity of God maketh his wrath terrible: For hee liveth for ever to avenge himself on his foes. 3. The terror of the Lord, what torment hee is able to inflict, and that for ever, is a fit mean to make men beware to make Apostasie from Christ.
Vers. 32. But call to remembrance the former daies, in which after yee were illuminated, yee endured a great fight of afflictions.
For a mean to help them constantly to go on, hee directeth them to make use of their former patience, and experience of troubles for the Gospel.
Then, 1. Even they who have suffered for Christ, have need to be stirred up to constancy, and to be terrified from Apostasie. 2. The more men have suffered for Christ, they ought to be the bolder in the profession of his Truth, and the more ready for new sufferings.
2. He maketh the time of their first troubles to be after illumination.
Then some do enter into troubles for Religion, at their very first conversion, and are yoked in battel against persecutors, beside other on-sets of Satan, and their own nature.
Vers. 33. Partly whilest ye were made a gazing-stock, both by reproaches and afflictions: and partly whilest ye became companions of them which were so used.
He maketh their troubles in their own persons, by reproaches and afflictions, the first part of their fight, wherein they were a gazing-stock to the world.
Then 1. Such as are called to suffer for Christ, are set upon a Theater, to give proof of their faith and love to Christ before the world. 2. The blinde world wondreth at such as adventure to suffer any thing for the truth of Christ, and think but ignominiously of Christ and his cause, and of those that maintain the same. 3. Reproaches and taunts of the godly by the world, are reckoned up to them for parts of their Christian cross, and their glory before God.
2. The next part of their fight, was their partaking with such as did suffer the like.
Then 1. It is the part of true Christians, to countenance them that confesse Christ, yea, and to joyn with them that suffer for him. 2. Communion with the sufferings of others, is reckoned up for a part of our own sufferings. 3. To suffer patiently our selves, or take a part with others in their sufferings, will cost us a battel.
Vers. 34. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods; knowing in your selves, that ye have in heaven, a better, and an enduring substance.
He cometh to particulars: and first, their compassion towards himself in his bonds, is remembred by him.
Then, 1. Compassion with sufferers, especially when it is manifested to the afflicted party for his comfort, maketh the compassionate person a partaker with the sufferer. 2. Such compassion should be remembred by the sufferer. thankfully, and recompenced by seeking their eternal welfare, who have shewed them such great kindeness.
2. Another particular is, their joyful enduring the spoliation of their goods.
Then 1. When trial cometh of mens faith in Christ, such as minde to be constant, must prepare themselves to quit their goods, if GOD please so to honour them with employment. 2. When we see we must lose our goods for Christs sake, or suffer any other inconveniency, we ought to do it chearfully, and count our gain in Christ more than our loss in the world: And if we finde trouble, to let our adversaries know as little of it as we can: namely, seeing there is no cause of grief, if our eyes were opened, and our earthly affections mortified.
3. Their encouragement and cause of joy, was the sensible feeling within themselves, of the comfort of eternal Riches in Heaven, keeping for them.
Then 1. It is the assurance of our heavenly inheritance which must make us ready to quit our earthly moveables. 2. Who so getteth a heart to quit any thing on earth for Christ, shall have better in heaven than he can lose here. 3. GOD useth to give earnest of what he is to give, in sensible feeling of spiritual Riches, to such as believe in him. 4. When men can esteem of things heavenly, as they are; that is, enduring goods: and of things earthly, as they are; that is, perishing moveables: then shall they readily quit the earthly in hope of the heavenly.
Vers. 35. Cast not away therefore, your confidence, which hath great recompence of reward.
Now he exhorteth them to go on in this …old avowing of Christ: For this Confidence in the Original, is such as hath with it a full and free profession of all their faith.
Then, confidence and bold avowing of the truth, is required: A plain and full testimony must we give to Christs truth, our confidence in profession is in part casten, when our testimony is sparing.
2. The encouragement he giveth, is, The hope of a reward.
Then, 1. Constancy in avowing of Christ, shall be well rewarded, although not of deserving, yet of Gods grace. 2. He that quiteth his profession, renounceth the reward promised to the constant.
Quest. But doth not this exhortation import the elects unsettledness, and uncertainty of perseverance?
I answer, Not; but onelyonly his weakness of himself, and need of such exhortations to further his constancy. 2. The danger of dishonoring God in some particular slip or fall, is ground sufficient for this exhortation; and this is the most of necessity it can import. 3. Exhortation being given to the common Body of the visible professors, teacheth them properly, and not the elect formally.
Vers. 36. For ye have need of patience; that after ye have done the will of God, ye might receive the promise.
He giveth a reason, Because they have need of patience, therefore they must not cast away their confidence.
Then 1. The reward will not be given, till a time intervene 2. And troubles will lie on, in the mean while, to make the time seem the longer. 3. Patience is needful, as a mean to fit us to attend. 4. Confidence of the truth must support our patience.
2. The time of their Patience he setteth, as long as God thinketh good to employ them: and after that, the reward cometh.
Then 1. The time of patience is as long as God hath any thing to do with us in this world. 2. Patience must not be joyned with idleness, but with active obedience of Gods will, as he requireth it. 3. After that employment is ended, the promised reward is given.
Vers. 37. For yet a little while, and he that shall come, will come, and will not tarry.
He encourageth them to Patience, by promise of the Lords coming to relieve them shortly.
Then 1. The tearm of patience is until the Lord come to deliver. 2. The patient attender on his coming, shall not be disappointed: For he will come, and will not tarry beyond the due time of our necessity. 3. It should strengthen us unto Patience, that the time is short, and the delivery certain.
Vers. 8. Now the just shall live by Faith: but if any man draw back, my soul shall have no pleasure in him.
How shall they send in the mean time? He answereth from Habak. 2.4. The just shall live by Faith: That is, The man who will be found righteous, must not look to present sense; but sustain his soul with the word of Promise.
Then, 1. In the midst of troubles, and Gods felt absence, Faith will content it self with the onelyonly promises of GOD. 2. Looking to Gods word by faith, is able to keep a soul in life and patience.
2. He threatneth the misbelieving Apostate, that chuseth to draw back, and not live by faith. The words of the Prophet are, He whose soul is lifted up in him, is not upright. The Apostle betaketh him to the meaning; which being compared with the Prophets words, doth teach us,
1. That he who refuseth to live by faith, is lifted up with the false confidence of some other thing than God: He hath some strong hold within himself, wherein he doth trust. 2. He that lifteth up himself in his vain confidence, will draw back from beleeving in Gods word in the time of tryal. 3. Hee that draweth back in the time of tryal, bewrayeth the want of this sincerity. 4. A back-slider from the profession of the Truth, is loathsome both to God, and to his Saints.
Vers. 39. But wee are not of them who draw back unto perdition, but of them that beleeve, to the saving of the soul.
Hee mitigateth the threatning, lest hee should seem to suspect them of inconstancy.
Then, 1. Such Threatnings and Exhortations as have been given here, do not import the uncertainty of their perseverance who are threatned, but standeth with the assurance of the contrary. 2. Hee who threatneth, should be as wary to weaken his hearers Faith, as his own. 3. Hearers must understand, that the right use of threatning, is, to rowse men out of security, and not to discourage them.
2. Wee are not of them (saith hee) who draw back unto perdition.
Then, 1. They who draw back from constant avowing of the Faith, draw near unto perdition. Hee that forsaketh the Cross, runneth himself on the Rock of his own destruction, which is worse. 2. The Elect are not of that kind, or sort of men, who fall into Apostasie, unto perdition. They may fall for a time, but are not of them that draw back, unto perdition.
3. Wee are of them (saith hee) who beleeve to the salvation of the soul.
Then, 1. True Beleevers are of that kind, of whom all do persevere. 2. Persevering in the Faith, is going on to Salvation.