Imatges de pàgina
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A. D.63. 4 For he spake in of the Creation he is said to have

a certain place of the rested from his Work *. And when Gon. ü. seventh day on this the Psalmift (Pfal. xcv.) mentions

wise, And God did the Entrance into God's Reft ; it is rel the seventh Day indeed, so far as it refers to the Jews from all his works.

5 And in this place in the Wilderness, meant of their again, If they "Thall entering into the Land of Canaan, enter my reft.

as a Ref from their Travels in the 6 Seeing therefore Wilderness, resembling that of God's it remaineth that some Resting from his Creation : But, as must enter therein, and it relates to the Jews of his own they to whom it was Time, to whom Ďavid spoke them, firit preached, entered it must have a Higher Meaning than not in because of un- the Rest of Canaan, which those belief :

Murmurers loft by their Infidelity. 7 Again, he limiteth

7, 8 & 9. For as that Exhortation a certain day, saying of David, Not to harden the Hearts in David, to day, af

was directed to the People, then livter so long a time ; as is said, To day if

ing, who had for a long Time been will hear his voice, pofleffed of the Land of Canaan, harden not your hearts. into which yofbua brought their Fore

8 For if Jesus had fathers ; The Rest of God proposed given them reft, then to Them could not be That, but must would he not after- fignify a future State of Heavenly ward have spoken of Happiness; the same that the Gospel another day. promiseth to us Christians.

9 There remaineth
therefore a rett to the people of God.
10 For he that is

10. Nor indeed could the Hap-
entered into his rest,
he also hath cealed of God be properly compared to

piness and Reward of a true Servant from his own works, God's Reft from all his Work, unless as God did from his.

it be a Finaland Compleat Deliverance from all the Labours and Troubles of this Life.

ir Let us labour I. Strive therefore to attain this therefore to enter into Perfeet State of Felicity, and not that reft, left any man lose it by Apostacy, as the Israelites fall after the same ex

did their Canaan,
ample of unbelief.
12. For

12 & 13. And

!

12 For the word

12 & 13. And confider, how ex- 4.D, 63. of God is quick and quisitely Wise, All-knowing, and powerful, and sharper terribly Powerful this Jesus, the Son than any * two-edged and Word of God is : That there is sword, piercing even to the dividing asunno Way to conceal your Cowardise der of foul and spirit, and Hypocrisy from him, the Searchand of the joints and 'er of Hearts; who is both

your

Sa-
marrow, and is a di- viour and your Judge * Confider
scerner of the thoughts also what a powerful and effectual
and intents of the Thing the Word of God is, (viz. his
heart.

Promises and Threatnings) when due
13 Neither is there ly believed, and attended to, in the
any creature that is Minds of Men.
not manifeft in bis
fight : but all things are naked and open unto the eyes of him
with whom we have to do.

14 Seeing then that 14. Look on him, and adhere to
we have a great high his Profession, to his Word and Pro-
priest, that is pafled mise, as your Great High Pries, that
into the heavens, Je. hath both Attoned for your Sins,
sus the Son of God,
let us hold fast our

and, by his Exaltation into Heaven,
profession.

is become your powerful and con

stant Intercesor with God. 15 For we have not 15. Embrace him, as a far more an high + priest which able and sufficient High Priest than + Cbap. i. cannot be touched with the Mosaical one could be ; as in all 17. . 1, firmities; but was in other Respects, so particularly in this, all points tempted like That he has not only perfećt Power as we are, yet with. to help and assist you, but is one that

must be most compassionately wil

ling, and free to do it; as having Himself been exposed to Sufferings, and felt the Miseries of Human Life, as you do, only with this Difference, that those Miseries We feel, are the Result of Sin, while He suffered in pure and unspotted Innocence. I

1 Cbap. vii.

26. 1 Job. ii. 16. Relying , 2.

out fin.

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See Rev. i. 16. and ii. 12, 16. and xix. 13, and 15. with my Paraphrafe on those Paffages. And let the Reader compare the Notes of the learned Mr. Pierce , and then judge for himself. I thought it proper to express both Senses ; each of them having its Favourers amongst the Learned.

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A.D.63.
16 Let us therefore

16. Relying therefore on the
come boldly unto the Power and Compassion of such an
throne of grace, that Interceffor, you may address to God
we may obtain mercy, with a much more comfortable Ar-
and find grace to help furance, than the Jews could to the
in time of need.

Mercy Seat : And chearfully depend upon Him, for a seasonable Deliverance from all the Persecutions you suffer for his Sake.

• See Chap. F priet taken from

"Y

jv. 14, 15, 16, 17

CHAP. V.

The CONTENTS.
The Dignity and Excellency of Christ's Priesthood above
the Levitical. The Efficacy of it proved from his Refur-
rection and Glorification. It is compared to that of M
chisedec. The Wisdom and Advantage of the Sufferings
of the Son of God. The small Progress of the Jewish
Chrisians complained of.
OR every * high 1. OU may now, I say, as

you are Christians, address
among men, is or-

your

selves to God with a clearer and
dained for men in

more comfortable Assurance of Ac-
things pertaining to
God, that he may of- ceptance with him than the Jews
fer both gifts and fa- could do ; as having Chris for your
crifices for fins : High Priest, whose Office is of far

more Dignity and Prevalence than
that of Their High Priest could ever be : As may be seen
by comparing them in any respect whatever. 'As First,
The Jewis High Priests, though employed in Divine
Service, and Mediators between God and the People,
were yet but mere Frail and Mortal Men.

2 Who can have 2 & 3. And though they could
compassion on the ig. not but bear a compassionate Regard
norant, 'and on them to the Frailties and Infirmities of the
that are out of the People, in whose Behalf they Mini-
way; for that he him-

stred
self also is compassed of a much inferiour and less effectual

; yet was this their Compallion
with infirmity :
3 And Kind than that of Chrif to Us.

They

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3 And by reason. They could not but have a fellow Å. D.63. hereor he ought, as feeling with the rest of the Con-m for himself, to offer gregation, because they were Men for himself

, to offer and Sinners themselves : And for that for fins.

Reason, upon the Great Expiation Day, they offered a particular Sacrifice for their Own Offences: Whereas Christ lived and suffered in perfect Innocency, and was pleased, for, our greater Comfort and Assurance, to sympathize with our Infirmities, Miscarriages and Sufferings, while he had not the least Sin of his own.

4 And no man 4, 5 & 6. Then again, our Lord taketh this honour un. excels the Levitical High. Priests, in to himself, but he that the Divine Demonstrations given of is called of God, as

the Greatness and Authentickness of was Aaron :

5 So also Chriftglo. His High Office. For as They were rified not himself to expresly ordered to be of the Line of be made an high Aaron, and sometimes the Perfon priest : but he that specially appointed by God ; so was faid unto him, Thou Christ of the Family of David, acart my son, to day cording to the Prophecies concerning have I begotten thee. Him. And while he did not affect

6 As he faith also + to appear and show himself in the + See Phiin another place, Thou Form of a Divine and Heavenly lip. ii

. 5. art a prielt for ever after the order of Mediator, while he lived upon Earth, Melchisedec.

He was, by his Glorious Resurrection

from the Dead, in a much more solemn Manner, declared and demonstrated to be the Son of God, the Great High Priest and Saviour of Mankind. According to those words of the Pfalmift spoken of the | Resurrection of the Mesiah; by God the Father (Psal. ii.) || Afts xiii. Thou art my Son, this Day have I begotten Thee. And 33. upon the same Account in another Pfalm (Psalm cx.) He is called A Priest for ever after the Order of Melchisedec,

II.

i.e. an

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* After the Order of Melchisedec, sarà tùy rázur According to the Likeness or Resemblance of Melchifedec; as the following Pasfages and those of the fifth Chapter plainly show it, especially Ver. 15. of that Chapter. Accordingly the Syriac rendere it by

,

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,Similitude דמותא

fered":

A.D. 63. i.e. an Eternal and Powerful one ; a King to Govern and

Save, as well as a Priest to Sacrifice for his people.

7 Who in the days 7 & 8. So also the Prayers and of his flesh, when he Tears, the Agonies and Sufferings had offered up prayers of our Jesus, were a Service of inand supplications, with finitely more Acceptance and Prevaftrong cryingand tears, lency with God, than the Prayers able to save him from and Sacrifices of a Jewish High death, and was heard, Priest could possibly be. The Obea in that he feared. dience and Sufferings of one, who

8 Though he were was the very Son of God, making a Son, yet learned him at once both a compleat Attonehe obedience, by the ment for our Sins, and a most perthings which he suf. fect and encouraging * Example of

Obedience and Resignation to the

Divine Will. 9 And being made 9 & 10. And as his Sufferings perfect, he became the thus rendered him a Perfect High author of eternal fal.

Priest for our Reconciliation to # Tea6- vation unto all them God, lo his Resurrection || and Sois. that obey him

Glorification in Heaven has demon10 Called of God an high priest after strated Him to be the powerful the order of Melchi. Saviour of all his true Disciples; fedec.

giving thein a perfect Assurance of

eternal Happiness: According to the true Meaning of the forementioned Scripture, Thou art a + See Ver.6. Priest for ever after the Order of Melchisedect. Of whom we

11. I have several Things particuhave many things to larly to observe to you, concerning say, and hard to be this Analogy between the Priesthood uttered; seeing ye are of Melchifedec, and that of Chrift: dull of hearing.

in order to convince you of its great Excellency above

the Levitical Priesthood, the Jews so much boast of. But I fear your Prejudices are still such,

that

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* He learned Obedience by the things, &c. wabs may fignify, not only to be intructed one's self, but to learn others, answering to the Hebrew In rendered both by imals and did to medus in the Septuagint.

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