old 2. By the limitation of the time In this word Is ready or nigh Doctrines I. There was a covenant before the new one This is implyed under this numerall particle first II. The first covenant was aâ—… old covenant It is here so called III. It was God that made the first covenant old So it is here said He made IV. The first covenant was made void by introducing a new one This is evidenced by this phrase In that he saith a new V. That which God appointed to be disanulled cannot stand This is gathered out of the first reason for abrâ—…gating the old covenant implyed in the meaning of the Greek word translated decayeth VI. That which is in it selâ—… feeble will faile This is gathered out of the other reason implyed under this word waxeth old VII The old covenant is abrogated This word vanisheth away giveth proof hereunto VIII There was a time for the utter abolishing of the old covenant This word 〈◊〉 ready 〈◊〉 is nigh intendâ—…th as much â—… 1. A generall Analysis of the ninth Chapter to the HEBREVVS His Chapter containes a particular exemplification of this generall proposition Christ is the substance of the legall shadowes The generall proposition is comprised under these words We have an high-Priest who is a Minister of the Sanctuary and of the true Tabernacle 〈◊〉 the Lord pitched Heb. 8. 1 2. Hereupon is confirmed that which in the latter part of the former Chapter he asâ—… that by bringing in a new covenant the old is abrogated Heb. 8. 13. Of the foresaid exemplification there are two parts 1. A declaration of sundry shadowes of the law from the beginning of this Chapter to v. 11. 2. A manifestation of the accomplishment of them in and by Jesus Christ from the beginning of the 11. verse to the end of the Chapter 〈◊〉 〈◊〉 down the shadowes of the law 1. He drawes all to two heads 2. He brancheth out those heads into their severall parts The two headâ—… are 1. Ordinances of divine service 2. The place where they were observed A worldly Sanctuary v. 1. The place is first touched upon and distinguished into two parts which are stiled The first and second tabernacle He distinctly sheweth what were the most memorable types in each of these In the first he reckoneth up three 1. The Candlestick 2. The Table 3. The shewbread v. 2. In the latter he mentioneth seven 1. The Golden Censer 2. The Ark. 3. The golden pot that had Manna 4. Aaroâ—…s Rod that budded 5. The Tables of the covenant 6. The Cherubins 7. The Mercy seat v. 4 5. Ordinances of divine service are comprised under two heads One concerneth the things which the ordinary Priest did in the first Tabernacle v. 6. The other such things as the high Priest did in the second Tabernacle These are 1. Generally propounded v. 7. 2. Particularly explicated In the explication is set down 1. Their generall signification 2. The reason thereof Their generall signification was that there was another holy place and holy services to come for perfecting that which they could not v. 8 9. The reason is taken from their nature that they were externall and carnall ordinances v. 10. 2. The second part of this Chapter beginning with the eleventh verse sheweth the excellency of Christs Priest-hood in accomplishing those things which by the legall rites could not be accomplished This is 1. Generally propounded 2. Particularly confirmed In the generall two points are expressed 1. That Christ entred into the true Tabernâ—…cle which is heaven it self v. 11. 2. That he entred with his own blood which waâ—… of infinite value This value he proveth by the effect thereof thus expressed having obtainedeteâ—…nall redemption v. 12. He beginneth his confirmation with the latter point which he â—…meth 1. By an argument of unequals the greater being inferred from the lesse The lesse was that the blood of beasts under the law had a virtue to purify the flesh v. 13. The greater is that the blood of Christ hath a virtue to purge the conscience v. 14. The former point that Christ entred into heaven with his own blood is confirmed two wayes 1. Simply by an argument taken from that office which Christ undertook for us â—…amely to be the mediator of the New Testament v. 15. This argument is confirmed two wayes 1. By the necessity of the thing it self v. 16. 2. By the invalidity of a testament without the death of the 〈◊〉 v. 17. 2. Comparatively in relation to the types under the law The truth must be like the types but the types were with blood therefore the truth also must be so v. 18. That of types is proved by an induction of particulars 1. By Moses sprinkling the book of the covenant with blood v. 19. 2. By sprinkling all the people there with v. 19. This is amplified by the warrant that Moses had v. 20. 3. By sprinkling the Tabernacle 4. By sprinkling all the vessels of the ministry v. 21. 5. By purging almost all things with blood v. 22. All the fore-mentioned particulars are amplified with the necessity of that course in this phrase without shedding of blood is no remission v. 22. From the foresaid premises the Apostle concludeth the main point that the types being purged with blood there must needs be a more excellent way of conseâ—…rating heavenly things which is by the blood of the Son of God himself v. 23. The Apostle having cleared that main point concerning the invaluable price of mans redemption which was Christs own blood wherein he shewed himself to be a far more excellent Priest then they under the Law he returns to other points oâ—… difference betwixt legal Priests and Christ. 1. It was said of those Priests that they entered into the Tabernacle but here of Christ that he entred into heaven it self v 24. 2. It is said of them that they entred once every year but Christ once â—…or all v. 25 26. This latter is confirmed 1. By the common condition of death which is but once v. 27. 2. By the perfect effect thereof which is to take away sins This is confirmed by the blessed issue of such as believe on him which is that 〈◊〉 §. 2. Of granting truth in case of controversie Heb. 9. 1. 〈◊〉 verily the first covenant had also ordinances of divine service and a worldly Sanctuary THe Apostle having in the former Chapter set forth the excellency of Christs office and that especially by the covenant which was ratified thereby here he 〈◊〉 the execution of that office and that after the same manner he did the 〈◊〉 it self which is comparatively resembling it to the legall Priests manner of 〈◊〉 their office but so as he far preferreth Christ. The comparison is largely set forth in both the parts thereof In the former part the Priests manner of executing their function from the beginning to the eleventh verse In the latter Christs manner of executing his from v. 11. to Chap. 10. v. 19. The
in general and of the difference betwixt a covenant and a Testament See Chap. 7. v. 22 § 94. Of the excellency of the covenant or Testament comprized under this epithite 〈◊〉 See Chap. 8. v. 8. § 35. 1. The office of mediatour is to stand betwixt two at variance The two at variance were God and man Man had offended and incensed God against him Gods wrath was an insupportable burthen and a consuming fire No creature was able to stand under it or before it Therefore Christ to rescue and redeem man becomes a mediatour Herein we see the necessity of Christs undertaking this function for mans redemption 2. Christ undertaking to be a mediatour both procured a covenant to pass betwixt God and man and also engaged himself for the performance thereof on both parts This could not be without satisfaction of divine justice which must be by such blood as his was 3. To assure man of partaking of the benefit of Gods covenant Christ turns the covenant into a Testament that the conditions of the covenant on Gods part might be aâ—… so many legacies which being confirmed by the death of the testator none might disanul 4. The old covenant being ratified c. even a new Covenant or a new Testament which should be ratified with the blood of the Son of God Thus we see how upon the frequent mention of the blood of Christ the Apostle hath fitly and justly made this inference And for this cause he is the mediatour of the new Testament §. 89. Of Redemption of transgressions A Principall end why Christ was mediatour of the new Testament is thus expressed That by means of death c. Word for word it is thus in Greek death being done that is Christ having dyed so as this takes it for granted that Christ had really and actually dyed Thereupon he here alleadgeth three ends of Christs death 1. To redeem transgressions 2. To give possession of the eternal inheritance 3. To rarifie the New Testament In setting down the first end there are three observable points 1. The benefit it self redemption 2. The subject matter of that redemption transgressions 3. The object or persons whose transgressions were redeemed Them that were under the first Testament Concerning the benefit itself there is a little difference in Greek betwixt this word here translated redemption and the word that is so translated v. 12. § 62. That was a simple noune but this a compound That properly signifieth a purchase this a purchase from something both of them are put for one and the same thing namely for our redemption from sin and from all that misery whereinto by sin we implunged our selves The former simple noun is used in that sense Luk. 1. 68. and 2. 38. This latter is used in that sense Rom. 3. 24. 1 Cor. 1. 30. This latter is most frequently used for it is the more emphaticall and implyeth a bondage from which we are delivered Of redemption see v. 12. § 62 c. Of redemption by Christs blood v. 12. § 57 The misery from which we are here said to be redeemed is comprised under this title transgressions Of the notation of the Greek word See Chap. 2. v. 2. § 14. The transgressions here meant are transgressions of Gods law which are all manner of sins Quest. Did Christ purchase and buy sins Answ. Some to salve this scruple answer that sins are here metoniâ—…ycally pâ—…t for sinners True it is that Christ came to save sinners 1 Tim. 1. 15. for such 〈◊〉 gave himself a ransome 1 Tim. 2. 6. yet we need not flye to any such trope for this phrase redemption of transgression is both proper and emphaticall For it hath reference to Christs death which was a satisfaction for sins and an expiation of them Sins were a debt Christs death was a discharge of that debt The discharge of a debt is a buying it out Thus to redeem sins is no more harsh a phrase then to be delivered to death for offences as Rom. 4. 25. or to give himself for sin Gal. 1. 4. Or to be mercifull to unrighteousness Chap. 8. v. 12. § 76. From this phrase we may then infer that Christs death was a satisfaction for mens sins It was a ransome 1 Tim. 2. 6. It was a valuable recompence In this respect we are said to be bought 2 Pet. 2. 1. and that with a price 1 Cor. 6. 20. yea and a precious one 1 Pet. 1. 18 19. The strictnesse and perfection of divine justice required as much Till justice were satisfied no place was left for mercy but with satisfaction of justice mercy did the more brightly shine forth God would have all his properties manifested in their perfection Hereby we learn how to repose our faith in God namely as on him who is perfect in all his properties Thereby we have surer ground of confidence then if our faith were placed only on his mercy The apprehension of justice might terrifie conscience but concurrence of mercy with justice afford two strong props to our faith It will uphold us against all assaults §. 90. Of Christs redeeming such as lived before him THe persons whose transgressions are here said to be redeemed are thus described Them under the first Testament By Testament is here meant the covenant of grace made with man after his fall It is called a Testament because it was ratified with blood with blood of unreasonable Creatures before Christ exhibited and with blood of the Son of God after Christ was exhibited It is here called The first Testament in reference to that which was ratified by Christs own blood which is called the second See chap. 8. v. 7. § 27. The persons then here meant are the Jews which lived before Christ the truth of legal types had fulfilled them all by his death Quest. Were their transgressions only taken away by Christ Answ. No. This description of the persons is not to be taken exclusively as if non but they were redeemed but extensively namely that they also as well as such as lived under the new Testament after Christ was made a sacrifice were redeemed 2 Quest Why then are they only mentioned Answ. 1. Because the doubt only was about them Some imagined that they hoped only for temporal blessings others thought that by the observation of the legal rites and not by the death of Christ they hoped for eternal life Therefore to resolve those doubts the Apostle saith even of them that they by Christs blood were redeemed 2. Because the Apostle had copiously proved that the Law could not make perfect lest any should infer thereupon that they who lived under the Law had not their transgressions removed he here sheweth that Christs death was for the redemption of their transgressions also 3. Because by just and necessary consequence it follows that if they who were under the first Covenant had redemption of their transgressions through Christs death much more they
to turn it to other undue uses then the testator intended 5. To disanul it unjustly These and others like unto them sin against the light of nature and against the rule of equity which is confirmed by Gods word Because the testators themselves are dead and can do nothing to right themselves the living God will take their case into his hands and be a revenger of such unfaithfulnesse and fraud Whether they be executors themselves or counsellers procters advocates Judges or any other that make themseles accessary to the fraud and guilty of the sin they make themselves lyable to divine vengeance 2. The inviolableness of a will is a forcible motive to such as have any estate to be conscionable in making their last will and testament especially if they leave behind them wife and children Hereof see more Domest Duties On Eph. 5. 22. c. Treat 4. § 56 57. and Treat 6. § 62 63. §. 95. Of the inviolablenesse of the new Testament ratified by Christs death THe main point which the Apostle intended by setting down the inviolableness of mens last wils after their death is to prove that Christs death was requisite for ratifying the New Testament To this purpose tend these phrases Christ must suffer Matth. 16. 21. ought not Christ to have suffered Luk. 24. 26. It became him to make perfect through suffering Heb. 2. 10. See Chap. 2. v. 17. § 166. Thus Christ ratified the New Testament to declare more evidently the kind of Gods promises and of those excellent gifts which by the New Testament are conferred on us They being ratified by death are not branches of such a covenant as requireth conditions on our parts to make them good wherein if we fail the covenant is forfeited as the covenant made with Adam was But the promises of the New Testament are of meer grace The things bequeathed therein are legacies testifying the good will of the testator without condition on the part of the legaties Observe the promises of the New Testament expresly set down Chap. 8. v. 10 11 12. and you shall find them all to be absolute promises without conditions on our parts Indeed â—…aith and repentance are required in and by the Gospell but not simply as conditions Faith is required as the means to receive and partake of the things promised and repentance as a qualification whereby we may know that we are the persons to whom such promises belong besides he that hath made the promises doth work in men those graces of faith and repentance By this kind of ratifying the New Testament the extent of Christs death is further manifested It was shewed v. 12. That Christ died to purchase an eternal inheritance Here another end and benefit thereof is declared which is as a testator to establish and ratifie what he had purchased and to shew the ground of right and title that we have to eternal life which is our Fathers legacy whereby it is established and made sure unto us On 〈◊〉 â—…ound eternal life is called an inheritance v. 15. For we come to it as hâ—… by the good will grace and favour of the purchaser thereof manifested by his last will That we may the better discern how fitly this metaphor is applied to Christ let us consider how the most materiall things appertaining to a last will do concurre in this case 1. There is a testator which is the great Lord of all even the Son of God who to make himself a fit testator was made flesh Iohn 1. 14. 2. There is a main inheritance bequeathed This is eternal glory in heaven 1 Pet. 1. 4. 3. There are other legacies which are sundry gifts Eph. 4. 8. As divers callingâ—… abilities to perform them and graces both restraining and renewing 4. There are books or rolls wherein the foresaid legacies are registred These are the holy Scriptures especially the New Testament 5. There are publick notaries and scribes as witnesses of this Testament These are the holy Prophets and Apostles 6. There are seales added to the Testament These are the two Sacraments Matth. 26. 29. and 28. 19. If ever child had cause to take notice of his Fathers last will and Testament we Christians have cause to take notice of this last will and Testament of the Lord Jesus ratified by his blood and this so much the rather because by Christs death the New Testament is made inviolable 1. Christ is a faithfull and true witnesse Rev. 3. 14. even truth it self Ioh. 14. 6. His word shall not passe away Mark 13. 31. If the word of Christ be stable much more his promise much more his covenant much more his Testament ratified and confirmed by his death 2. Christs blood is too pretious a thing to be spilt in vain Bâ—…t in vain is it spilt if his Testament ratified thereby be altered I may say in this case as the Apostle did of Christs resurrection 1 Cor. 15. 14. If the New Testament be not stable Christ dyed in vain our preaching is in vain your faith is in vain 3. Christs death is a declaration and evidence of the eternal counsell of his Father which is most stable and immutable in it self as hath been shewed Chap. 6. v. 17. § 135. If in it self it be immutable much more is it so being ratified by the death of his Son who by his death hath ratified the same All the promises of God in him are yea and in him Amen 2 Cor. 1. 20. That is in Christ they are made performed and ratified 1. The presumptuous usurpation of the Bishop of Rome is herein manifested who arrogateth to himself power to dispence with the Testament of Christ. I say saith one of his champions that the Pope may dispence against an Apostle What is this but against Christs Testament which is registred by the Apostles He further addeth that he may dispence against natural and divine right If this be not to be as God and to shew himself that he is God which is the character of Antichrist 2 Thes. 2. 4. I know not what may be To omit other particulars Christ saith of Sacramental wine drink ye all of it for this is my blood of the new Testament Matth. 26. 27 28. Yet he denieth this Sacramental wine to the people Thus he with-holdeth sundry particular legacies as The liberty of marriage in sundry times of the year and the free use of sundry meats on sundry dayes of every weak and all lent long and other like priviledges yea he denyeth to the people liberty to search the rolls wherein this Testament is registred for he suffers not people to read the Scriptures Oh presumptuous guide Oh blind people 2. This ratification of the New Testament discovers the hainousnesse of unbelief for it makes voyd the strongest confirmation that can be of Gods covenant and Gods promises made therein See the Whole Armour of God on Eph. 6. 16. Treat 2. Part 6. §
the same particle that here it is thus seeing therefore Chap. 4. 6. It is evident hereby that the Son of God became a son of man for their sake whom God had given to him Of the Son of God being one with sons of men See § 104. To declare that in the conformity of Christ to others the Apostle intends the same persons whom he mentioned before he useth the very same words children in both places Of this title children See § 128. §. 137. Of this phrase Flesh and blood THat wherein Christ is here said to be conformable to these children is styled Flesh and blood Flesh in Scripture is used Properly or Tropically 1. Properly for that part of man which covereth the bones and is covered with skin through which the veins nerves sinews arteries and other ligaments of the body do pass Thus doth Iob distinguish flesh from skin bones and sinews Iob 10. 11. Thus distinguished It is a soft substance made of blood coagulated 2. Tropically flesh is used sundry waies As 1. By a Synecdoche as when it is put 1. For the whole body distinguished from a mans soul. The dead bodies of thy servants have they given to be meat unto the fowls c. the flesh of thy Saints unto the beasts of the earth Psal. 79. 2. 2. For the person of man consisting of body and soul. All flesh shall see the salvation of God Luk. 3. 6. In these two respects flesh is attributed to Christ namely in reference to his body 1 Pet. 3. 18. and to his whole humane nature Ioh. 1. 14. 1 Tim. 3. 16. 3. To a mans wife who is styled his flesh Gen. 2. 23. and by rule of relation to a womans husband For man and wife are said to be one flesh Matth. 19. 5. 4. For such as are of kin St Paul thus styles those that were of the stocâ—… from whence he came Them which are of my flesh Rom. 11. 14. 5. For a neighbour Hide not thy self from thine own flesh Isa. 58. 7. Kinsmen and neighbours are of the same flesh the former more near the later more remote therefore both are called flesh 6. For all creatures cloathed with flesh God giveth food to all flesh Psal 136. 25. 2. By a Metonymy as when flesh is put 1. For corruption That that is born of the flesh is flesh Joh. 3. 6. Flesh in the later place is put for corruption of nature 2. For infirmity Thus horses are said to be flesh Isa. 31. 3. In regard 〈◊〉 their weakness and in this respect are opposed to spirit 3. For outward appearance Ye judge after the flesh Joh. 8. 15. that is 〈◊〉 things outwardly appear Corruption weakness outward shew are but adjuncts or accidentâ—… which belong to mens bodies which are flesh 3. By a Metaphor as when flesh is put 1. For abrogated ceremonies This the Apostle intends where he said Are you now made perfect by the flesh Gal. 3. 3. 2. For humane excellencies We have no confidence in the flesh Phil. 3. 3. 〈◊〉 means thereby such prerogatives as men esteemed excellencies and used 〈◊〉 boast in them These and other like things are as flesh alone without spirit which râ—…sume putrifie and vanish to nothing as meer flesh doth Flesh is here put for the humane nature and that as it is accompanied with 〈◊〉 nifold frailties By way of diminution blood is added thereunto flesh and blood Blood is a liquor consisting of the four humours in it life and spirit is convâ—… through the whole body The Philosopher saith that blood is the matter olâ—… whole body By a Metonymy blood is put for life and for death For life because it is 〈◊〉 means of life Gen. 9. 4. For death because upon shedding of blood death followeâ—… Gen. 37. 26. Compare Psal. 72. 14. with Psal. 116. 13. In this respect Christs blood put for his death Rom. 5. 9. Eph. 2. 13. By a Metaphor blood is put for the corruption of nature Ioh. 1. 13. Ezek. 16. 6 Blood is here joyned with flesh to shew that quick flesh is here meant 〈◊〉 that hath blood in it And by reason thereof is subject to many infirmities yeaâ—… sensible of them As good blood is the nourishment of the flesh and makes it quick and fresh so distemper of blood causeth many maladies in the flesh By the wasting of the 〈◊〉 the flesh consumeth Fitly are these two flesh and blood joyned together I finde them thus â—…ed five times in the New Testament Here Matth. 16. 17. 1 Cor. 15. 50. Gal. 1 Eph. 6. 12. Flesh and blood thus joyned set out in generall mans externall substance 〈◊〉 visible and sensible and in that respect exposed to spirit Luk. 24. 39. In particular flesh and blood is put 1. For mans earthly disposition and incapacity of heavenly mysteries soâ—… himself he can neither know them nor make them known Thus flesh and blâ—… opposed to God who is omniscient and revealeth what mysteries he pleased whom he will Matth. 16. 17. Gal. 1. 16. 2. For mans weaknesse Thus it is opposed to principalities and poâ—… Eph. 6. 12. 3. For mortality whereunto our sins brought us Thus it is opposed to gloâ—… bodies 1 Cor. 15. 50. Here it is used in the generall acception of the phrase as flesh was noted before to be used namely for humane nature subject to manifold infirmities Flesh and blood as it is a visible substance so it is gross heavy drousie subject to hunger thirst cold heat pain wearisomness sickness fainting yea and death it self In regard of the outward visible part a man is little better then a bruit beast which is also flesh and blood Eccles. 3. 19. Sundry beasts in sundry excellencies appertaining to flesh and blood go beyond men as in bigness swiftness strength vigor of severall senses as of sight hearing smelling tasting touching and other like endowments That flesh and blood is such as hath been shewed it came first from sinne For sinne brought death and all manner of infirmities are concomitants to death This is a point most worthy their due and serious 〈◊〉 â—…deration who are or may be puffed up by reason of their reasonable soul or any abilities thereof or by reason of the comly feature beauty strength or other excellencies of the body or by reason of victories over enemies successes in their endeavours honours dignities revenews stately pallaces sumptuous houses or any other like things Notwithstanding these or any other like excellencies they who lay claim to those excellencies are but flesh and blood Flesh and blood are in this case like the Peacocks black feet when her gay feathers are in her eye she struts up her self in beholding them but when her eye is cast on her black feet down fals her gay feathers A due consideration of flesh and blood would take away all proud conceits of any outward excellencies Considering all others are as we are flesh and blood What folly is it to trust in man Isa.
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ—… evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riâ—…e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the 〈◊〉 See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase 〈◊〉 much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it 〈◊〉 See § 82. XXIII The purging virtue of Christs blood extendâ—…th it self to the soul of man So much is â—…ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly 〈◊〉 down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the ćovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ—… It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
â—…ffer the lame and sick is it not evill offer it now unto thy Governour will he be pleased with thee Mal. 1. 8. It was so equall that sound sacrifices should be offered unto God as equity shewed the like was to be done to men In the case of Ministers maintenance the Apostle laid down sundry grounds of equity and among others produceth legal institutions as Thou shalt not muzzle the mouth of the ox and they which minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar 1 Cor. 9. 7 9 13. As God is just and equall in all his dealings so his care is to satisfie men in all the ordinances which he imposeth upon men and thereupon ordereth them according to common equity that we may the better discern the equity thereof 1. This discovereth their erroneous conceit who put the books of the law oâ—…t of the Canon of Scripture There were of old certain Hereticks called 〈◊〉 who denyed the divine authority of Moses books The Manichees went further and rejected all the Old Testament These have of old been condemned by ancient councels There are many among us who too lightly esteem the books of the law and think they might be well spared surely such know not the right use which we christians may make of the legal types Of their use see Chap. 4. v. 8. § 50. and Chap. 8. v. 5. § 13. 2. The equity that is couched under the legall rites giveth demonstration of the â—…ent and perpetuall use of them And for this end we have everlasting records of them in the sacred Scripture They who can well discern the truths shadowed 〈◊〉 in types and the equity that is comprised under them will find that even the legall rites are among those things which were written aforetime for our learning Rom. 15. 4. 3. It will be labour well spent to exercise our selves as in other parts of sacred Scripture so in these and to pray for the Spirit of illumination that we may understand the truth and equity of them Of helps hereunto see Chap. 4. v. 8. § 50. §. 98. Of legall rites typifying like truths BY the first is here meant the very same thing that was called the first Testament or Covenant v. 15. § 90. And to make up this sense our English have well expressed this word Testament It is that which is also called the old in opposition to the new covenant Chap. 8. v. 13. § 80. This Covenant is called a Testament because after the manner of Testaments it was ratified with the blood of such creatures as were slain and so dead The ratification thereof is comprised under this word dedicated The Greek word is derived from a noun that signifieth new When sacred places or things were newly built or renewed they used by sacred solemnities to dedicate or consecrate the same The word implyeth a religious act whereby a person or thing was set apart to an holy use Here it is passively used and actively Chap. 10. v. 20. where it is thus translated he hath consecrated The feast and other solemnities which were a dedication are expressed under a title derived from this word and translated the feast of the dedication Joh. 10. 22. The latin useth a word of a like notation for dedicating of a thing which according to that notation our English translateth to initiate They who are baptized are according to that word said to be initiated that is consecrated and dedicated to God The main scope of the Apostle in this verse and the force of the argument which he useth demonstrateth that the rites of the law typified truths like to themselves They were for the most part with blood so Christ doth all for us with blood namely by his death Concerning the point here intended the Apostle saith of the Ministers of the law that they served unto the example and shadow of heavenly things Chap. 8. 5. As the body is like the shadow so the truth like the type The types themselves made nothing perfect Chap. 7. 19. Therefore to raise up mens minds to such truths as could make perfect the types were like to them This may be an especial means to help us in finding out the truth of types See Chap. 4. v. 8. § 50. §. 99. Of blood the means of agreement with God THis phrase of dedicating the first Tabernacle with blood gives instance that blood is the means of consecrating things to God Thereby all things are made acceptable to him All agreements since mans fall betwixt God and man have been by blood Under the first Testament here mentioned are comprised all agreements from mans fall till Christ was exhibited Under the second Testament which is the new all from Christs time till the end of the world Both these Testaments were dedicated with blood Thus much is implyed under this phrase Neither the first â—…hat iâ—… nor the first nor the second were dedicated without blood From hence we may infer that all agreements with God are in blood This might easily be exemplified by an induction of particulars as 1. The bruising of the heel of the seed of the woman Gen. 3. 15. imlpyeâ—… blood 2. Abels acceptable sacrifice was a bloody one Gen. 4. 4. and so was Noahs and all other like sacrifices in succeeding ages 3. Their Sacraments were bloody as circumcision Exod. 4. 26. and the paâ—…over Exod. 12. 6 7. Thus our Sacraments Matth. 26. 28. Rom. 6. 3. This is not in regard of Gods delight in blood but in regard of sin which in reference to Gods truth Gen. 2. 17. and justice cannot otherwise be expiated This is a great aggravation of the hainousness of sin that God thereby is kepâ—… from entring into covenant without blood If that true blood which doth properly take away sin even the blood of the Son of God be duly weighed the foresaid aggravation will be much heightned §. 100. Of making known Gods Covenant before the Seal be put to it Vers. 19. THe aforesaid general point of dedicating things under the law with blood the Apostle exemplifieth by sundry particulars In setting them down he beginneth with the time when that course was first observed and with the ground of observing the same The time is in these words When Moses had spoken every precept Of Moses See Chap. 3. v. 2. § 37. The Apostle in that which is here set down hath relation to Exod. 24. 7 8. For besides the sprinkling of blood there mentioned the very words spoken by Moses are quoted in the next verse This phrase had spoken implyeth that Moses declared the meaning of what he did before he used that rite of sprinkling blood whereby the Covenant of God was ratified so as Gods Covenant might be made known before the seal be put to it The blood that was sprinkled was a sign a seal a ratification yea and a kind of Sacrament
which is proper to a covenant but the Apostle changeth it into this authoritative word enjoyned to shew the ground of what was required Gods charge and withall to declare that it was no arbitrary matter for them to do or to leave undone but a matter of necessity the Lord enjoyned it The Apostles were not translators but expositors of Texts of Scripture and thereupon had liberty to alter words for clearing of the sense See Chap. 1. v. 6. § 72. The word which we translate enjoyned is a compound The simple verb is out of use but there are two nounes that are such compounds as this verb both which do signifie a commandment Matth. 15. 3 9. The word then implyeth a bounden duty so as it was not a matter arbitrary or doubtfull but that which in obedience to the supreme Soveraign was to be observed This word is used Chap. 11. v. 22. § 122. §. 107. Of this phrase This is the blood of the Testament THat the people might the better understand what he intendeth Moses directs them to that very act which he then did by this phrase this is the blood c. For the note of reference this implyeth that which he was then in doing It is somewhat answerable to a like phrase of our Lord Christ who having taken bread and broken it said this is my body Matth. 26. 26. From hence we may infer that a Sacramental denomination of a thing signified by the sign doth not argue a transubstantiation of the sign into the thing signified or a consubstantiation of the sign and thing signified The tree that is called the â—…ree of life was not life it self Gen. 2. 19. Circumcision which is called the Covenant Gen. 17. 9. was not the Covenant it self Nor was the lamb the passeover yet so called Exod. 12. 21. Nor the rock Christ himself yet so called 1 Cor. 10. 4. The end of a Sacramental phrase is to shew outwardly what is inwardly intended and to raise the mind from the outward sign to the inward thing signified and to assure us of the presence of grace and of the thing signified not carnally but spiritually This spiritual presence is as true and real as a carnal presence can be and much more effectual and comfortable for by the spiritual presence of Christ the true believer partaketh of the merit and virtue of Christs passion and of the benefits that flow from thence The Rhemists do hence infer that the chalice of the Altar hath the very sacrificall blood in it that was shed upon the Crosse. Others do hence frame this argument As there was the true blood of the type in the typical and legal Sacrament so there must be the true blood of the truth in the true and Evangelical Sacrament Answ. 1. All that may be granted and yet their transubstantiation not concluded thereupon Thus the resemblance will hold As under the law there was shed the very blood of beasts for those legal cleansings so under the Gospel is shed the very blood of Christ for a spiritual cleansing of the soul. This none deny But will it hereupon follow that that blood is shed in the Sacrament 2. The resemblance betwixt legal and Evangelical Sacraments must be in the signes of each Thus it will follow that as there was true blood in theirs so there is true wine in ours which analogie is taken away by transubstantiation 3. The blood which Moses sprinkled was no more the proper blood of the Covenant then the wine For that blood could not take away sins Heb. 10. 4. 4. The words of Moses are not proper but figurative 5. Their resemblance doth not hold for Moses and the Apostle refer the relative this to blood but the Evangelist referreth it to the Cup in which the wine was thus This Cup is the new Testament in my blood Luk. 22. 20. By this mention of blood added to the Testament is shewed the end of sprinkling blood under the law which was to declare that blood was the means of Gods entring into Covenant with man As hath been shewed v. 18. § 99. The joyning of blood with a Testament and stiling it the blood of the Testament sheweth that by Christs blood the Covenant was turned into a Testament and made inviolable as hath been demonstrated v. 15. § 88. and v. 16. § 93 94. §. 108. Of divine institution the ground of a Sacrament THe ground of the foresaid Sacramental sign and action which was sprinkling blood as a ratification of the Covenant is thus expressed which God hath enjoyned unto you Hence we may observe that a divine institution is requisite for the constitution of a Sacrament This was the ground of all true Sacraments that ever the Church had as may be proved by a particular induction of several Sacraments 1. There were two Sacraments in mans entire estate The Tree of Life and the Tree of knowledge of Good Evil both which God appointed to be Sacrament Gen. 2. 9. 2. The general Sacrament for the whole world namely the Ark 1 Pet. 3. 21. was also by God enjoyned 3. Circumcision which was the ordinary Sacrament of regeneration to the Jews was instituted of God Gen. 17. 10. 4. The other ordinary Sacrament of the Jewes to seal up their spirituall nourishment namely the passeover was ordained of God Exod. 12. 3 c. 5. The Jewes extraordinary Sacraments were also of God These were four 1. Israels passing through the red Sea Exod. 14. 16. c. 2. The Cloud under which they were Exod. 13. 21 22. These two were to them as Baptisme 1 Cor. 10. 1 2. 3. Manna that fell from heaven Exod. 16. 4. 4. The water that came out of the rock Exod. 17. 5 6. c. These two were to them as the Lords Supper 1 Cor. 10. 3 4. 6. The Lords Supper was instituted by Christ Matth. 26. 26. 7. Baptisme was also instituted by Christ Matth. 28. 19. 1. Sacraments are part of Gods worship and in that respect must have Gods warrant In vain they worship God who worship him by mens inventions Matth. 15. 9. 2. Sacraments are seales of Gods Covenant Now the seal must be his whose the Covenant is ones seal binds not another much lesse can mans seal ratifie Gods Covenant 3. All the efficacy that is in a Sacrament ariseth from divine institution How could the cutting off the foreskin of a man be a seal of the righteousness of faith Rom. 4. 11. and assure him of the remission of sins if God had not ordained it to 〈◊〉 end The like may be said of Baptisme and so of other Sacraments Herein lyeth the difference betwixt Sacramental bread and wine and the bread and wine that we eat at our own tables By divine institution the former proves spiritual nourishment the latter is onely corporal 1. By this touchstone these five Popish Sacraments Pennance Confirmation Ordination Matrimony and extream Unction will be found to be forged It cannot be
ascend to heaven then place thy confidence on the cry of Christs blood which speaketh all better things Without controversie there iâ—… more ground of confidence in the cry of Christs blood then can be matter of despairâ—… in the cry of our sins §. 128. Of the participation of Christs blood as it is a Christians priviledge HEtherto of the distinct points whence the last branch of Christians priviledge ariseth The intimation of the priviledge it self is in this copulative particle AND which hath a reference to the first verb in v. 22. Ye are come viz. by the Gospel to the blood of sprinkling We are said to come to this blood under the New Testament because it is actually shed and offered unto us in and by the preaching of the Gospel and participating of the Sacraments whereto when we come we come to this blood of sprinkling So that the Apostle doth hereby give us us to understâ—…nd That participation of Christs blood is a Christians priviledge This is to be taken of the actuall shedding of Christs blood For Rev. 13. 8. Christ is said to be the lamb slain from the foundation of the world And to like purpose saith the Apostle Heb. 1â—… 8. Iesus Christ the same yesterday and to day and for ever which phrase may be understood in these four respects 1. In regard of the eternall decree of God the Father who had decreed from the beginning that Christ should be that Sacrifice that should expiate and do away the sins of the world 2. In regard of Gods promise which was made immediatly after mans fall Gen. 3. 15. As a seale of that promise sacrifices were offered being types of Christs blood Gen. 4. 4. 3. In regard of the efficacy of Christs blood For after it was purposed and promised to be shed it was to all purposes as effâ—…ctuall as after it was actually shed Therefore saith our Apostle Heb. 13. 8. Iesus Christ the same yesterday to day for ever 4. In regard of the vigor and virtue of faith In these four respects all believers even such as lived before Christ was actually exhibited did partake of the benefits of Christs blood and were thereby redeemed out of their naturall miserable bondage reconciled to God purged from their sins justified sanctified saved But the actuall shedding of Christs blood whereupon all the forementioned benefits depended was reserved to the time of the New Testament which is the time of the Christian Church In this respect its stiled the blood of the New Testament Matth. 26. 28. And Christian Gentiles are said to be made nigh by the blood of Christ Eph. 2. 13. They were not made nigh by the types of his blood those were a partition wall Eph. 2. 14. 1. This may inform us in the excellency of our times They are the best times that ever the Church had better then the best times of the Iews as accomplishments are better then purposes and performances then promises and substance then shadow and truth then types So much better are our daies then theirs O the blindness of those who discern not the excellency of these times 2 Cor. 4. 4. O the ungratefulness of those who regard it not 2. Let us be stirred up with stong confidence to trust to the sacrifice of Christ and to that blood of sprinkling whereunto we are now brought Note Heb. 10. 19 20 21 22. The types of this blood wrought much confidence in the believing Jewes how much more confidence ought this very blood it self now actually shed the blood of sprinkling whâ—…reunto we are come work in us Read Heb. 9. 11 12 13 14. §. 121. Of the resolution of Heb. 12. 18 19 20 21 22 23 24. Heb. 12. Vers. 18. For we are not come unto the Mount which might be touched and that burned with fire nor unto blacknesse darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they which heard entreated that the word should not be spoken to the many more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust through with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Vers. 22. But ye are come to Mount Sion and to the City of the living God the heavenly Ierusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first-born which are written in heaven and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Iesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel THe sum of these verses is The Christians priviledges Whereof are these two generall parts 1. The kind of priviledges 2. The use thereof v. 25. The kind thereof is set forth in the difference betwixt the Law and the Gospel In this difference we may observe 1. The manner of setting down both 2. The matter whereof each consisteth For the first 1. The things of the Law were earthly This is principally intended in this phrase the Mount that might be touched because it was an earthly Mountain which might be felt and seen 2. They were terrible the terror whereof is set out 1. By externall signes 2. By fearfull effects The terrible signes which appeared at the delivery of the Law were 1. A Mount touched 2. Burning with fire 3. Blacknesse and darknesse 4. Tempest Vers. 19. 5. Sound of Trumpet 6. Voyce of words 7. Stoning of beasts Vers. 20. The effects concerned both men and beasts 1. Beasts might not yea durst not come neer the Mount Vers. 21. 2. Men both of the common sort and also the most eminent amongst them even Moses himself was affrighted at the delivery of the Law Vers. 22. Secondly the priviledges of the Gospel are spiritual and heavenly they consist of ten distinct branches which may be brought to two heads 1. The places whereunto under the Gospel we are brought 2. The Persons to whom we are joyned The places are described by three Metaphors 1. Mount Sion 2. The City of the living God 3. Heavenly Ierusalem The persons are 1. Creatures or 2. Creator and 3. He that is betwixt both Vers. 23. The Creatures are 1. Angels amplified by their number said to be innumerable 2. Holy men And these are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified 1. By the name First-born 2. By this phrase which are written in heaven 3. By this clause the spirits of just men made perfect 2. The Creator set out by his jurisdiction Iudge of all wherein we may observe 1. The kind of function which he undertaketh Iudge 2. The extent thereof in these words Of all Vers. 24. 3. The person that is between both is expressed in these words And to Iesus the Mediator of the new Covenant
as is proved Chap. 8. v. 13. § 81. 2. To shew that the vigour of this Covenant ever remaineth and that therefore no other Covenant is ever to be expected So as we may the more confidently rest hereupon and content our selves herewith By blood is here meant the death of Christ. Of blood in generall See Chap. 2. v. 14. § 137. The Apostle doth not here speak of the blood of Christ as it remained in his veins in that respect it would set forth the life of Christ Gen. 9. 4 5. but he speaketh of it as shed out of his body for so it signifieth death and withall the kind of his death which was a sacrifice For the blood of those beasts which were made sacrifices under the Law was shed Lev. 1. 5. In reference to the blood of the beast sacrifices frequent mention is made of Christs blood It was Christs death that ratified the new Covenant whereby it became a Testament Hebr. 9. 16 17. Thereby this Covenant came to be unalterable Gal. 3. 15. This doth much magnifâ—…e the new Covenant in that it was ratified with so great a price as the blood of Christ which the Apostle might well style precious 1 Pet. 1. 19. For never was there in the world any thing of more worth or greater price then the blood of Christ And that 1. In regard of the person whose blood it was even the blood of him that was true God whereupon the Apostle saith that God hath purchased the Church with his own blood Act. 20. â—…8 2. In regard of the precious effects that are wrought thereby which are freedom from every thing that may make man miserable as the curse of the Law the wrath of God Divine justice the sting of death the power of the grave bondage under sin and Satan and from hell and damnation Yea also participation of every thing that may make us happy as reconciliation with God justification of our persons and eternall salvation All these and other like to these are branches of the new Covenant as it is ratified by the blood of Christ. Well therefore might the Apostle adde to the former priviledges this great one In or through the blood of the everlasting Covenant §. 171. Of adding Prayer to other means of Instruction Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THe substance of the Apostles prayer is contained in this verse He had before exhorted them to sundry good works here he prayeth that God would enable them thereunto It is usuall with the Apostles to pray to God to enable their people to do those things that they exhort them to All exhortations and other means which man can use are altogether in vain without Gods blessing thereupon And prayer is an especiall means for obtaining Gods blessing Commendable in this respect is the custom of Ministers in making prayers after their Sermons for a blessing on what they have delivered Little is this considered by them who in the end of their Sermon having named Christ thus conclude all To whom with the Father and the holy Ghost be all glory now and for ever more This is a good close but too scanty in regard of that blessing that should be sought It is to be feared that a speciall reason of mens small profiting by much hearing is this that they are not so earnest in seeking a blessing of God as they should §. 172. Of being perfect in every good work THe first branch is a very large one comprising under it every spirituall blessing that is needfull for a Christian. The first word in Greek is a compound The Adjective whence it is derived doth signifie sound not hurt not defective The compound wants not emphasis It signifieth to make up a thing that is rent or defective as where it is said that the sonnes of Zebede were mending their nets Matth. 4. 21. and where the Apostle exhorteth to restore one that is overtaken in a fault Gal. 6. 1. Usually it signifieth as here to perfect 1 Cor. 1. 10. 2 Cor. 13. 11. It is used to Gods preparing the body of Christ for a fit sacrifice Hebr. 12. 5. and to the framing of the worlds Hebr. 11. 3. Both Christs body and also the worlds were perfectly made up It here intendeth a perfection and giveth evidence that perfection may be prayed for as 1 Cor. 1. 10. 2 Cor. 13. 11. Christ himself exhorteth us to be perfect See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the 3. Petit. § 65 68 69. The Noun translated work is attributed both to that which God doth and also to that which man doth Of the notation of the word See Chap. 4. v. 3. § 28. Here it is applied to that which man doth and is extended to every kinde of work to be done by man either in reference to God or a mans neighbour or himself therefore he here addeth this generall particle every For man is bound to do what work soever is required of him by God as is proved Chap. 8. v. 5. § 16. Though the extent aforesaid be very large yet it must be limited within the compass of that that is good Therefore this epithete good is here added to limit and restrain that generall every The notation of the Greek word is taken from another word that signifieth admirable or worthy of all admiration For in truth nothing is so worthy of admiration as that which is truly good This is the commendation of every work that God made in the beginning that it was good yea very good Gen. 1. 4 31. There is nothing wherein the creature can be more like his Creator then in goodness This was that Image or likeness of God after which God made man at first Gen. 1. 26 27. Under this word good all fruits of holiness to God and righteousness to men are comprised These then are the good works whereunto we are created Eph. 2. 10. and unto which the man of God must be thorowly furnished 2 Tim. 3. 17. and which he must learn to maintain Titus 3. 8 14. and whereof he must be zealous Tit. 2. 14. These are they that must be seen that men may glorifie our Father which is in heaven Matth. 5. 16. 1 Pet. 2. 12. Dorcas is commended for being full of these Act. 9. 36. These become women professing godliness 1 Tim. 2. 10. A widow that is received to do service in the Church must be well reported of for good works 1 Tim. 5. 10. Rich men must be rich therein 1 Tim. 6. 18. Ministers must be a pattern therein Tit. 2. 7. And we must all provoke one another thereto Heb. 10. 24. See more hereof in the Saints Sacrifice on Psal. 116. 9. § 59. §. 173. Of doing Gods Will. THat it might be
matter of high admiration and much gratulation much more doth this differenâ—… between men and men Though Christ assumed the common nature of men yet he took on him the Seed of Abraham To this seed in peculiar was he given to save them This is 〈◊〉 people whom he shall save from their sins Mat. 1. 21. Blesse the Lord ye Seed of Abraham his Servant Ye children of Jacob 〈◊〉 chosen He is the Lord our God c. He hath remembred his Covenant for 〈◊〉 which Covenant he made with Abraham Psa. 105. 6 c. Thou Israel arâ—… 〈◊〉 Servant Iacob whom I have chosen the Seed of Abraham my Friend c. Isa. 41. 8 9 Ye are they with whom the Covenant of God is most firm and sure Thus saith 〈◊〉 Lord If my Covenant be not with day and night and if I have not appointed the â—…dinances of heaven and earth then will I cast away the Seed of Iacob and Daviâ—… 〈◊〉 Servant so that I will not take any of his Seed to be Rulers over the Seed of Abraham Jer. 33. 25 26. Now to Abraham and his Seed were the Promises made Gal. 3. 16. Of restraining the benefit of Christ to the Elect See § 133. §. 163. Of sundry principles of faith confirmed and errours refuted by these wâ—… He took on him the Seed of Abraham THat which hath been before noted § 104 106 139. concerning Christ and other men being of one and the same flesh and bloud and in that respect brethâ—… is confirmed by this phrase He took on him the Seed of Abraham Both the ancient Fathers and also later Divines have much insisted on this Teâ—… to prove sundry principles of our Christian faith Concerning 1. Christs eternal Deity Hereof See § 160. 2. His true Humanity In that he took upon him the seed of man it is evidâ—… that he was a true man Seed is the matter of mans nature and the very substance thereof 3. The root out of which Christ assumed his humane nature even the Seed of mâ—… It was not created of nothing nor was it brought from heaven but assumed 〈◊〉 of the Seed of man This was thus foretold There shall come forth a rod out of 〈◊〉 Stem of Iesle and a branch shall grow out of his root Isa. 11. 1. And an Angel tâ—… faith of Christ to the Virgin Mary That holy thing which shall be born of thee Lâ—… XI 35. 4. The subsistence of Christs humane nature in his divine nature The humane â—…ture of Christ never had a subsistence in it self At or in the very first framing â—… making it it was united to the divine nature and at or in the first uniting it it 〈◊〉 framed or made Philosophers say of the uniting of the soul to the body In â—…ating it it is infused and infusing it it is created Much more is this true conâ—…ning the humane nature of Christ united to his divine Fitly therefore is it 〈◊〉 said That he took on him the Seed not a Son of Abraham 5. His two distinct Natures He took on him mans nature being God before So as they were two and those two distinct natures 6. The Union of the two Natures He assumed or took on him the one to 〈◊〉 other and so made of those two Natures one Person This Union is evidenced 〈◊〉 these phrases The Word was made flesh Joh. 1. 14. God was manifested in the 〈◊〉 1 Tim. 3. 16. Christ came of the Father as concerning the flesh who is over all God blessed for ever Rom. 9. 5. This true reall union the Greek Fathers to free it from mistakings have set ouâ—… negatively and affirmatively with sundry emphaticall words as 1. Without alteration or change whereby is intended that the divine nature still remained the same and in assuming the humanity was no whâ—…t at all changed as wine is changed by putting water into it Nor was the humane altered into the divine as water was turned into wine Ioh. 2. 9. 2. Without division So as they both make but one and the same person They are indeed two distinct natures but so united as both make one only person both have one and the same subsistence As the Son of God hath a peculiar subsistence in himself so the humane nature which he assumed subsisteth therein 3. Without confusion Though two natures are united in one person yet not by confusion of substance as if the humane nature were transfused into the divine and both made but one nature They remain two distinct natures each having distinct properties distinct wils distinct operations and actions 4. Without Separation never to be dis-united or severed one from the other On earth they were first united in heaven they will ever so abide As the infirmities of the flesh caused no separation so neither will the glory of the Deity In this respect we may say Iesus Christ the same yesterday and to day and for ever Heb. 13. 8. The affirmative word which they use to set out this Union signifieth essentially or substantially not as in the mystery of the Trinity where the distinct persons are all of one nature or essence but because the distinct natures of Christ make but one person and thus the Union may be said to be essentiall not accidental The Apostle useth a like emphaticall word where he faith that in Christ dwelleth all the fulnesse of the Godhead Bodily Col. 2. 9. This word bodily intendeth as much as the former word essentially or substantially or as some translate it personally By this word the Union of God with Christ is distinguished from all other Unions God of old manifested himself in the Cloud in the Rock in the Ark in the Tabernacle in the Temple but figuratively God also manifested himself in his Prophets but virtually by the operation of his Spirit But never was he in any person or in any thing as in Christ. This Text hath also been used as a maul to knock down sundry heresies whereof See § 140. §. 164. Of the Resolution of Heb. 2. 16. IN this Verse is set down a difference of Christs respect to Angels and men Here about observe 1. The inference upon that which went before It is brought in as a reason why Christ destroied the devil and delivered man See § 155. 2. The substance In it there is 1. A proof of the Point verily 2. The point it self Hereof are two parts One Negative the other Affirmative In the Negative is declared what Christ did not for Angels Therein is set down 1. An act of grace not vouchsafed He took not on him 2. The Object or persons to whom that act was not vouchsafed Angels In the Affirmative is declared what he did Betwixt the two parts is placed a particle of opposition BUT In the latter part is set down 1. An act of grace vouchsafed He took on him 2. The object or persons to whom he vouchsafed it
conâ—…er grace upon sinners yet he suffereth them not to continue in sin Rom. 6. 1 2. Vnder Repentance all sanctifying graces are comprised that tend to mortification and vivfiâ—…cation which are the two parts of repentance Repentance required by virtue of the Covenant of grace is to be considered as a qualification for participation of that glory which God hath freely promised for the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. no unclean thing shall enter into it Rev. 21. 27. Besides Faith and repentance are not so in mans power as that obedience was which by the former Covenant was required of him God by his Spirit worketh encreaseth and continueth these graces in us Jer. 31. 33. Ezek. 11. 19 20. 10. The ratification of this Covenant is manifold It is ratifyed 1. By Gods word and promise Gen. 3. 15. 2. By Gods Oath Deut. 29. 12 14. Isa. 54. 9 10. 3. By Sacraments whereof God had divers in the several ages of his Church as the Ark in Noahs time 1 Pet. 3. 21. Circumcision enjoyned to Abraham and his seed Gen. 17. 10. the Passeover under the Law Exod. 12. 11. Their passing through the red Sea The Cloud Manna The Rock in the Wildernesse 1 Cor. 10. 2. c. Baptisme and the Lords Supper under the Gospel Mat. 28. 19. 26. 26. 4. Christs blood and that typified before his exhibition by sundry sacrifices even from the beginning Gen. 4. 4. and actually shed upon the Crosse. Ioh. 19. 34. §. 46. Of the uses of the covenant of grace THe covenant of grace is of singular use for instruction consolation incitation direction and gratulation 1. It instructeth us in Gods special love to man Man was a sinner and retained a rebellious disposition against God when God made the foresaid covenant of grace with him There was no reason that could be found in man to move God hereunto VVhen we were enemies we were reconciled Man neither offered to God nor desired of God any attonement The whole cause therefore resteth in God even in his free grace and undeserved love This love of God to man the Apostle layeth down as the true reason of the covenant of grace Tit. 3. 4 5. See more hereof in a plaster for the plague on numb 16. 46. § 34. 2. It instructeth us in the desperate condition of those that reject this covenant of grace and still stand at odds with God This is to count the blood of the covenant an unholy thing which is a great aggravation of sin Heb. 10. 29. That blood which is there intended is the blood of the Sonne of God shed to ransom us from our 〈◊〉 It is the most precious thing that could have been offered up to the Creator and to man the more precious because it was the blood of the covenant that is that blood whereby Gods covenant with man for remission of sins reconciliation with God all needful grace and eternal blisse is sealed up Thus the covenant was made a Testament that is unalterable and inviolable Heb. 9. 16 17. so as that blood was most precious in it self and to man most useful and beneficial To count this an unholy thing cannot be but a great aggravation of sin The word which the Apostle useth in this aggravation which we translate unholy properly signifieth common which implyeth that those persons do account it to have no more virtue and efficacy then any other blood In the law-phrase things prophane and unholy were called common Mark 7. 2. 2. The Covenant of grace affordeth singular comfort to poor sinners who on apperhension of their sinfulness and unworthinesse fear least they should be utterly 〈◊〉 off But let such call to mind this Covenant of grace how God for his own 〈◊〉 on his free grace and favour hath entered into Covenant with men to give 〈◊〉 life in Christ requiring nothing of them but that they reach out the hand of 〈◊〉 to receive this grace and to repent of their former rebellions against him to come into him and to accept of attonement and reconciliation Poor penitent 〈◊〉 whose hearts are broken with sight and sense of sin and beleeve in Christ 〈◊〉 from hence receive much comfort See more hereof in a plaster for the plague on 〈◊〉 16. 46. § 36. 3. We may be incited with an holy boldnesse and confidence to go to Gods throne of grace and there to seek grace to help in time of need Heb. 4. 16. God 〈◊〉 entered into a Covenant of Grace and given a Mediator who is also a Surety see chap. 7. v. 22. § 93. We may therefore take courage to our selves and not fear to go to the Throne of Grace 4. The said Covenant affordeth us a good direction in our addresses and accesses to God which is to have the eye of our soul fast fixed upon this Covenant of Grace to plead it before God and to ground our faith and hope thereupon This will encourage us notwithstanding our sinfulnesse and unworthinesse to powre 〈◊〉 our whole souls before God God is said to remember his Covenant when he 〈◊〉 kindnesse to his people Exod. 2. 24. 2 Kings 13. 23. and this have Saints pleaded Psal. 74. 20. Ier. 14. 31. This hath moved God to refrain his wrath Psal. 8â—… 34. and to repent of his judgements Psal. 106. 45. 5. Great matter of gratulation doth Gods Covenant of Grace afford unto man 〈◊〉 it is the ground of all that hope that we can have of any favour or blessing from God Iâ—… gratulation be due to God for any blessing at all then for this especially which is the ground-work and foundation of all If the particulars about this 〈◊〉 set down § 45. be well weighed namely the Authour of this Covenant God our Father the Mediator Jesus Christ the procuring cause free grace the subject matter full happinesse Gods condescention to man and binding himself to him the ratification thereof by the death of his Son and other like branches we shall finde great and just cause of hearty gratulation even for this Covenant §. 47. Of the agreement betwixt the two Covenants of Works and Grace THe two Covenants of Works and Grace agree 1. In their principal Authour which is God though in a different consideration namely as a Creator and a Saviour In which respect the Prophet thus saith Thy Maker is thine Husband and thy Redeemer the holy one of Isael the God of the whole earth shall he be called Isai. 54. 5. Deut. 32. 6. 2. In the general procuring cause which is Gods good pleasure without any desert of man Eph. 1. 11. Rom. 11. 35 36. 3. In the parties between whom the Covenants passed which were God and 〈◊〉 Gen. 2. 8 9. and 3. 15. and 17. 7. 4. In the good promised by both which is life even eternal happiness Rom. 10. 5. 〈◊〉 3. 16. 5. In a mutual stipulation that is on mans part Though there be
even in this world The negative not may imply a double opposition 1. To the Jewes Tabernacle which was of liveless and senseless materials Such as were had here below in this world 2. To our bodies Christs body was not such a body so built up as ours is and that in sundry respects 1. The extraordinary conception thereof Luk. 1. 34 35. 2. The hypostaticall union of it with the divine nature Matth. 1. 23. 3. The superabundant grace that was in it Ioh. 3. 34. Col. 1. 19. A main point here intended is that Christs body far surpassed the Jewes Tabernacle 1. The Jewes Tabernacle was but a type or shadow This a true Tabernacle Chap. 8. v. 2. 2. That was but a dead way to tread upon but this a living way to bring men to heaven See Chap. 10. v. 20. 3. That was The work of mens hands This of God Chap. 8. 2. 4. That nor any thing in it could make perfect This can Chap. 10. v. 10 14. 5. That in it self did not make acceptable to God but this doth Matth. 3. 17. 6. That was never united to the deity This is Rom. 9. 5. Had the Jewes their Tabernacle in high account which was only a shadow of this which was made of senseless materials which was the work of mens hands which could not make perfect How unworthy are they to live under the Gospel who lightly esteem this farr more excellent Tabernacle the body of Jesus himself §. 56. Of the difference betwixt the typicall and reall meanes of attonement Vers. 12. THe Apostle having declared the truth of the Tabernacle proceedeth to set forth the truth of the service which was performed in the most holy place whereunto the high Priest entred thorow the holy place This he doth negatively and affirmatively that the difference betwixt the type and truth might more evidently appear He beginneth with the negative thus Neither by the blood of goats and calves The high Priest under the law entred with the blood of these two kinds of beasts into the most holy place to sprinkle it upon the mercy-seat to make thereby an attonement Levit. 16. 14 15 16. But this was too mean a means for Christ to work a true attonement thereby For it is not possible that the blood of buls and goats should take away sins Heb. 10. 4. There is in the law mention made of sundry other kinds of sacrifices as of sheep and Lambs and of soules Lev. 1. 10 14. Yea there is mention made of a Ram for a bâ—… offering on that day when the High Priest entered into the most holy place Lâ—… 16. 3. But he carried not the blood of any other sacrifice into the most holy place but only of Goats and Bullocks Of the things typified under these and other kinds of sacrificâ—…s see v. 19. § 102. The Beasts which the Law stiled Bullocks the Apostle here calleth Calves because the Bullock was to be but a young one Lev. 16. 3. To shew what an infinite disparity there was betwixt the blood that was â—…yped by the foresaid blood of Goats and Calves the Apostle thus sets it out by his own blood This relative his own hath reference to Christ v. 11. Now Christ was true God as well as true man God-man in one person Hereupon it is said that God hath purchased the Church with his own blood Act. 20. 28. Well might the Apostle infer this latter kinde of blood with the particle of opposition BUT not by the blood of Beasts BUT by his own blood There cannot be a greater difference betwixt a type and a truth thâ—… in this The true price of â—…ans redemption is as far different from the type as God iâ—… from beasts The truth was actually to do what the type could not and so great a matter was to be done by the truth as could not be done by any inferior means then God himself yea then the blood of God This kind of opposition is a great aggravation of their dotage who reject the truth and trust to the type They prefer Beasts to God §. 57. Of Christs own blood the price of mans redemption THe expression of blood in setting out the truth as well as in the type confirmeth that which was before noted that there is no access to God without expiation and that there is no expiation without blood Hereof see verse 7. § 43. 53. The limitation of the kind of blood in this relative his own further manifesteth that the blood of God is the price of mans sin In this respect it is said that â—…esus sanctified the people with his own blood see chap. 13. v. 12. § 129. And that the Sonne of God purged our sin by himself see chap. 1. v. 3. § 29. In this sense it iâ—… said That â—…ey crucified the Lord of glory 1 Cor. 2. 2. 〈◊〉 Is there any blood in God could God shed blood Answ. No the deity simply and singly considered in it self could not but 1. The person God and man is here joyntly to be considered and that extended to the divine nature which was proper to the humane The divine nature so asseâ—…ed and united to it self the humane in one person as properties of the one are attributed to the other 1 Cor. 2. 8. Iohn 3. 13. 2. The divine nature afforded assistance to and supported the humane nature 3. The divine nature had proper works in the act of mans redemption as to adde dignity merit and efficacie to the sufferings of the humane nature Thus in regard of the inseparable union of Christs two natures and of the sufficient assistance which the divine nature afforded to the humane and of the proper actions of the divine nature the blood whereby man was redeemed may well be â—…led the blood of God No lessâ—… price could work out so great a work For infinite wrath was to be pacified 〈◊〉 justice â—…o be satisfied infinite grace to be procured 1. Beâ—…ld hâ—…re the value and worth of mans redemption Well might the Apostle 〈◊〉 it preâ—…ious blood 1 Pet. 1. 19. Nor Christ nor God himself could pay a 〈◊〉 price Heaven Earth all things in them are not to be compared to this blood 2. Take notice hereby of the vile and cursed nature of sin which must by such a means be exâ—…d Nâ—…â—…ood like to that which causeth death No death like the death of him that is 〈◊〉 God 3. Herein the extent of Christs love is manifested Eph. 5. 25. Though no lesse price could redeem the Church then Christs own blood yet Christ would not spare that The great God shed his blood for sinful man 4. O the more then monstrous in gratitude of such as will spare nothing for Christ their Redeemer not the vanities of this world which can do them no true good not their sins which make them most miserable 5. Let the consideration of this great price of our redemption move us to hold nothing
of the humane nature to merit that suffering is a work of the divine nature This is a most soveraign ground of much comfort and confidence Our sins have made us bound to infinite justice and brought us under infinite wrath VVhat hope could we now have if we had not such a Priest and such a surety as is both God and man But now there is assurance of full redemption and eternal salvation by this Priest God-man Oâ—…r adversaries hereupon charge us with Arrianisme But we need not regard their slander The point is Orthodox weighty necessary to be known and to be beleeved See more hereof chap. 2. v. 17. § 172. §. 79. Of Christ willingly offering himself a Ransome THis word offered having relation to the thing offered himself implieth a free act on Christs part He was not forced to what he suffered but he did it voluntarily of himself even as they who willingly offered themselves to war Iudg. 5. 6 9. In this respect it is said that Christ loved the Church and gave himself for it Eph. 5. 25. These two words love gaâ—…e imply the freenesse of what he did Of this point thus saith Christ himself No man taketh my life from me but I laâ—… it down of my self John 10. 18. Christ is the Prince of life Act. 3. 15. And hath an absolute power over it I haâ—…e power saith he to lay it down and have power to take it again John 10. 18. This doth much amplifie the gift The more free a gift is the more excellent it iâ—… God himself loveth a chearful giver 2 Cor. 9. 7. See more hereof in Domest Duties Treat 1. on Eph. 5. 25. § 29. Christ did the more willingly offer himself because he made himself a ransom even the price of our redemption which the word offered implieth for it properly signifieth to bring to He brought himself to God for us to redeem us His death was in this respect an oblation Herein lieth a main difference betwixt the death of Christ and the death of others others by their death pay their own debt but Christ by his paid the debt of others As there was a difference betwixt the death of beasts slain in the Tabernacle or Temple and in the slaughter-house and betwixt bread eaten at the Lords Table and our own Table so in this case Obj. The Apostle implieth that he may be offered up Phil. 2. 17. Answ. The word used by the Apostle signifieth to powre out So much our English translation notes in the margin It may have reference to the Drink-offering under the Law Numb 15. 7. which was powred out When a man is slain his blood is as it were powred out Thus in generall it may be taken for giving his life And accounted an offering because it was for others but not as Christs was a 〈◊〉 or price but to seal and confirm that truth which he had preached and to make himself a pattern of standing to the truth unto blood There bâ—…ing so great a difference betwixt Christs blood and the blood of others lâ—…t us take heed of mixing any other blood with Christs blood leâ—…t we bring death heâ—…eunto as 2 Kings 4. 39 40. §. 80. Of Christs purity TO the foresaid excellent oblation which was Christ himself the Apostle addeth this Epithite without spot This is the interpretation of one Greek word but a compound one The simple noun signifieth a spot or blemish 2 Pet. 2. 13. The preposition with which it is compounded is privative and thus fitly translated without spot There is a rose of Ierusalem which is milk white and called by the Greek name here set down Another notation also of the name is given namely that it is so faultless as Momus himself cannot find fault with it Momus was one that carped at every thing which another did so as that which Momus could not carp at must needs be without blame This word hath reference in this place to the sacrifices under the Law which were to be without blemish as is particularly noted of the pascall Lamb Exod. 12. 5. This setteth forth the perfect purity of Christ as he was a sacrifice for us Hereof see more chap. 4. v. 15. § 91. chap. 7. v. 27. § 109. §. 81. Of Christs offering to God THe person to whom the foresaid excellent sacrifice was offered is here said to be God This title God may be taken essentially or personally Essentially it setteth out the divine nature and compriseth under it the whole Trinity and thus it may here be taken without any incongruity Obj. Then God offered himself to himself and was a priest to himself Answ. We must distinguish betwixt the natures of Christ and his person This person consists of two natures God and man Thus the person as he may offer his humane nature so he may offer it to the divine The person is the offerer the humane nature the thing offered The divine he to whom it is offered Personally The title God may here have reference to the first person who is stiled The God of our Lord Iesus Christ Eph. 1. 17. And thus the Son of God offered himself to God the Father In substance there is no difference betwixt these two acceptions To God himself the great sacrifice for our sins was offered up This was prefigured by types The first offering that wee read of was unto the Lord Iehovah Gen. 4. 3. The first altar that was built after the flood was built to the same Lord Gen. 8. 20. So the first that Abraham built Gen. 12. 7. This is expresly commanded Deut. 27. 6. Where mention is made in the new Testament of the sacrifice of Christ there also for the most part mention is made of God to whom it was offered Eph. 5. 2. This sacrifice was for sin but sin is committed against God thereby his will is transgressed his Law violated his Majesty offended his wrath provoked To him therefore must the attonement be made Till his justice be satisfied his wrath pacified his favour procured no peace can be brought to the conscience This manifesteth a difference betwixt the sacrifice of Christians and the sacrificeâ—… of the Gentiles The things which the Gentiles sacrifice they sacrifice to Devils and not to God 1 Cor. 10. 20. They by their sacrifices sought to pacifie him who would never be pacified but rather take advantages against them and that by the things which they offered Though we were in bondage to Satan yet Christ saw it not â—…it to pacifie him He by his power was able to vanquish him and so he did Heb. â—… 14. 2. This doth further commend the excellency of Christs sacrifice and sets out the worth of it In that it was fit to be presented to God It satisfied Gods justice it pacified Gods wrath it was a sweet smelling savour to God Eph. 5. 2. 1 Obj. The Lord smelled a sweet savour of Noahs sacrifice Gen.
34. Of the hainousnesse of incredulity 3. This is a strong motive to believe the promises of the Gospel This is the main end of Christs ratifying them by his death Herein we shall shew our selves children of Abraham Rom. 4. 19 20. As God for this end addeth to his promise an oath So hath he given his Son to confirm all by his death See Heb. 6. v. 17. § 143 144. God would have our faith and confidence to be strong and stedfast not weak not wavering 4. This may incite us to search the Scripture wherein Christs last will and new Testament is registred Therein observe the promises made to us Consider the nature and kind of them That as legacies they are absolutely and unalterably set down This is the ground of a stedfast faith and strong confidence This is to be applyed as to the inheritance it self Ioh. 10. 28. Luk. 12. 32. So to the means whereby we attain to that inheritance Sundry of them are expresly noted Chap. 8. v. 10 11 12. So others in other places As mortification Rom. 6. 6. Vivification Ezek. 11. 19 20. Perseverance in grace 1 Cor. 1. 8. If we believe all these it shall be to us according to our faith It is noted of Hezekiah that he spread the letter which Senacherib wrote against the God of Iudah before the Lord 2 King 19. 14. and upon consideration that God was concrned therein his heart was much enlarged in prayer and his faith strengthned God is much concerned in the Testament that Christ hath ratified with his blood Let us thererefore spread Christs Testament before God in our prayers Let us plead it before God and it will much sharpen our prayers and strengthen our faith §. 96. Of the resolution of and observations from Heb. 9. 15 16 17. Vers. 15. THe sum of these three verses is a ratification of the New Testament This point is 1. Propounded v. 15. 2. Proved v. 16 17. In the proposition we are to observe 1. The inference of it upon that which went before in this phrase and for this cause 2. The substance This sets out a special office of Christ concerning which is declared 1. The kind of office 2. The end thereof The end of office is a mediatour amplified by the subject whereabout he is a mediatour the New Testament The end thereof is the fruition of an eternal inheritance This is set out 1. By the means of purchasing it death 2. By the effect of that means redemption amplified by the subject of that redemption transgressions and by the persons whose transgressions they were them that were under the first Testament 3. By the persons that partake of the benefit they which are called 4. By the benefit it self inheritance This is amplified 1. By the ground of it promise 2. By the continuance of it eternal Vers. 16. The proof of the main point that Christ died to ratifie the New Testament iâ—… taken from the custome of ratifying other Testaments That custome is 1. Propounded v. 16. 2. Confirmed v. 17. In the proposition is declared 1. The point confirmed a Testament 2. The means of confirming it the death of the Testator 3. The ground thereof necessity The confirmation is set down two wayes 1. Affirmatively wherein the validitie of a Testament is declared A Testament is of force after men are dead 2. Negatively whereby the invalidity of a Testament is manifested otherwise it is of no strength c. Doctrines Vers. 15. I. Christ undertook many offices for mans good This ariseth from the inference in these words and for this cause See § 88. II. Christ is a mediatour This is plainly expressed See § 88. III. The covenant of grace is by Christ made a Testament See § 88. IV. The Testament under the Gospell is a new one So it is here called See § 88. V. Christ ratified the New Testament by his death This is the main point here intended See § 88. VI. Redemption is one end of Christs death His death is here said to be for redemption See § 89. VII Christ redeemed men from their transgressions This is here plainly expressed See § 89. VIII Christs redemption extended to those that lived before he died These were those that were under the first Testament See § 90. IX They who were called have a right to heaven These are here set down for that end See § 91. X. The reward purchased by Christ is an inheritance It is here so called See § 92. XI That inheritance is eternall So it is here stiled See § 92. XII The ground of the eternal inheritance is Gods promise It is here called 〈◊〉 promise of inheritance See § 92. XIII That which God hath promised they who are called shall receive Of them iâ—… is here said recâ—…ive the promise See § 92. Vers. 16. XIV Christ conformeth himself to the commendable customes of man Aâ—… men use to ratifie their Testament so did Christ. See § 93. XV. The death of a Testator ratifieth his last will This is the Apostles main argument See § 93. XVI There is a necessity of the Testators death for ratiâ—…ying his covenant The Apostle plainly expresseth this See § 93. XVII A Testament then receiveth â—…orce when the Testator is dead See § 93. XVIII Till the Testator be dead his last will is of no sorce Those two last doctrines are plainly expressed See § 94. §. 97. Of the equity of legal rites Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the law he took the blood of calves and of goats with water and scarlet wooll and â—…ysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God hath enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the law purged with blood and without shedding of blood is no remission IN these five verses the Apostle further proveth the main point that mans redemption is puchased by Christs blood comparatively or relatively in reference to the law See v. 15. § 88. Thus much is implyed under this phrase of transition whereupon neither c. This transition hath immediate reference to the 16. and 17. v. where the common equity of ratifying wils by the death of the testator was declared Because that was the common custome of all people in all ages therefore God would have the legal rites to be answerable thereunto and appointed beasts to be slain and their blood to be so and so used Hereby it appeareth that legal ceremonies were grounded on the rule of equity Prophets and Apostles are plentifull in particular proofs hereof Take one instaâ—…ce from each of them If ye offer the blind for sacrifice is it not evill and iâ—… ye
bullocks and goats are comprised under the male and female calves and kids under sheep rams and lambs under doves turtles and pigeons There is mention also made of little birds Lev. 14. 4. All these prefigured Christ the only true sacrifice They were all under the law accounted cleâ—… Of such only were sacrifices to be made Gen. 8. 20. They were types of Christs inâ—…grity By an equity they shewed that we must offer nothing unto God but that which he accounteth clean Rom. 12. 1 2. 1. In particular such beasts as were of the herd namely bullocks are counted strong to labour Psal. 144. 14. In this respect they might set out Christs strength and ability in the work whereunto he was set apart 2. The goat is a creature of courage Prov. 30. 31. The Grecian monarch is in this respect resembled to a goat Dan. 8. 5. Hereby the courage of Christ in going thorough with that which he undertook is typified 3. Sheep and lambs are of all creatures the meekest and humblest These fitly typified the innocency and integrity of Christ. In reference to this sacrifice Christ is said to be brought as a lamb to the slaughter and to be as a sheep before â—…er shearers c. Isa 53. 7. 4. Doves are counted innocent or harmless Matth. 10. 16. Thus these also typiâ—…ed the innocency of Christ 5. Little birds may also be reckoned in the number of harmless creatures and so typifie the same thing as the former did All the foresaid creatures were doth clean and also useful and profitable Theiâ—… flesh good and wholesome meat the skins of the beasts good for clothing The wool bird and feathers of them usefull and in these and other like respects fit types of Christ. Hereby is confirmed that which was before shewed of legal rites typifying like truth § 98. §. 103. Of blood and water sprinkled with scarlet wool and hysop WAter also as well as blood was sprinkled under the law to cleanse such as were unclean for it is here said that Moses took the blood with water The water here intended is that which is comprised under aâ—…hes v. 13. § 70. For the ashes of an Heyfer was mixed with running water and thereby a purifying water made Besides we read of a little bird that was to be killed over running water wherby the blood and water came to be mixed Lev. 14. 5. This mixture of blood and water was requisite to keep the blood from clodding and also to make it go the further The blood typified the price of our redemption The water the vertue that issueth from Christs blood to cleanse away the filth of sin remaining upon us for water is used to make clean that which is fowle Isai. â—… 16. The mixture of blood and water typified a cleansing vertue accompanying the merit of Christs sacrifice hereof see more v. 13. § 73. For the better using of the foresaid blood and water the law appointed scarlâ—… wooll and hysop Lev. 14. 6. Numb 19. 6. The word translated c scarlet is sometimes put for purple Both of them are precious colours with which the garments of Princes other great persons use to be dyed It is also sometimes translated crimson Ier. 4. 30. Though we put a difference betwixt scarlet crimson one being of a sadder and deeper dye then the other yâ—… they are ofâ—… put for one the same colour I conceive that scarlet is the more proper to the point in hand For it is the most like blood and the most precious and the most pure least capable of stains The Hebrew word is derived from a root that signifieth to iterate or do a thing again and again 1 King 18. 34. Thence a noun which signifieth the second Gen. 1. 8. whence the word translated scarlet because it is twice or oftner dyed it is a deep die Isa. 1. 18. Thus this colour did typifie the preciousness and pureness of Christs blood Some apply this to faith as a means whereby Christs blood is applyed to us and thereupon take occasion 1. To commend the gift of faith as a most precious gift 1 Pet. 1. 7. 2. To stir up men to aray themselves with faith as with a most honourable garment Above all get faith Eph. 6. 16. 3. Highly to esteem of them who are rich in faith Iam. 2. 5. Others apply it to the Spirit which is the means on Gods part to apply Christ unto us It cannot be denyed but that the Spirit being the Spirit of God is most precious â—…nd pure He is stiled the Holy Ghost Neither can it be denyed butthat he is the most principal means of applying Christ unto us These may be fitresemblances Yet I suppose that all circumstances duly considered this scarlet as other types may point at Christ and at his death There are many differing types that had reference to Christ by reason of his many different offices works properties and benefits that we receive from him That which was dyed with the colour here intended is said to be wool Wool soaks up that which is liquid and holds it so as that which it soaketh up may be tâ—…e better sprinkled out of it Wooll before it be dyed is white Isai. 1. 18. it is also soft This might further typifie the purity and mildnesse of Christ. Besides aâ—… white and soft wool might be dyed into scarlet so Christ by death was made bloody as scarlet I say bloody for the redemption of believers With this scarlet wool hysop was joyned Hysop is a little herb with many branches and in that respect fit to sprinkle It was counted one of the lowest plants bâ—…ing set in opposition to the tallest of plants which is the Cedar tree 1 Kings 4. 33. It hath a sweet favour and a purging vertue They who apply the scarlet wool to faith and to the Spirit do also thereunto apply thâ—… hysop For the Spirit by faith makes men lovely humble deniers of themselves For self boasting is excluded by the law of faith Rom. 3. 27. Thereby also the Spirit purgeth us Act. 15. 9. But Christ may most especially be counted the truth intended under this type He indeed was lowly Matth. 11. 29. His blood hath the purging vertue 1 Ioh. 1. 7. He is of a sweet favour Eph. 5. 2. Mat. 3. 17. Thus we see how all these rites are fit for that whereunto they were ordained fit in their use fit in their signification See v. 18. § 98. Their use was to sprinkle blood and water Of blood and water mixed and the signification of them see v. 13. § 71. Of the mystery of sprinkling see v. 13. § 72. §. 104. Of sprinkling the book of the Covenant THe first thing that is here said to be dedicated with blood and water is the book The book here intended was the book of the Covenant containing in it all the lawes of God Exod. 24 7.
This was sprinkled in two respects One of it self another of the people 1 In regard of the law it self It was not able to make perfect as hath been shewed Chap. 7. v. 19. § 86. Therefore it was requisite that another means even Christs blood should be added thereto 2. In regard of children of men who by use or rather abuse made it a condemning letter it needed to be sprinkled with blood 1. This sprinkling of the book with blood and water is directly against the Popish proud conceit of justification by works All works come under the law If man could be justified by the law what need was there of sprinkling this book Object They are works dipt in Christs blood which justifie Answ. Christs blood was added to the law not to enable the law to justifie a man but to bring in a new way of justification Rom. 8. 3. Christ is therefore said to be a new and living way Chap. 10. v. 20. 2. Object Christ merited to make our works meritorious Answ. This is to make Christ to dye that we should be redeemerâ—… 2. Let us by this sprinkling of the book take notice of the necessity of Chriâ—… death without it all Covenants betwixt God and man are in vain Only in Christ the Covenant of God is made effectual to sinners 3. This sprinkling of the book giveth instance that pure and holy things are made impure to sinfull men not that they are so in themselves but in mens use of them The law that was written in this book is pure and clean Psal. 19. 8 9. Bâ—… yet to men a killing letter 2 Cor. 3. 7. yea the Gospell is made a savour of death 2 Cor. 2. 16. And the holy Sacrament judgement or damnation 1 Cor. 11. 29. 〈◊〉 Christ himself a stone of stumbling and rock of offence 1 Pet. 2. 8. The ground hereof is mans sin which turneth blessings into curses and that corruption which is in man whereby he perverteth every good thing that he useth As the sweetest herbs are made poysonous to spiders the cleer sun noysome to dunghils The purest waters that come from heaven produce weeds in ranck groundâ—… not in themselves but by reason of the venom in the spider the stanch in the dunghil and the rancknesse in the ground so is it in this case 1. Much matter of humiliation doth this minister unto us If Iohn had cause to weep because no man was found worthy to open the book Rev. 5. 4. what cause have men to mourn because the book being opened is made death to them Whether iâ—… worst not to have the book opened which endangereth life or to have the book so opened as death to follow thereupon 2. Upon sprinkling the book with blood and water great matter of gratulation is ministred unto us for hereby death is taken away God thought it not enough to give unto his people that book of the Covenant but that it might be usefull unto them he causeth it to be sprinkled with the blood of his Son §. 105. Of sprinkling all the people THe second instance of being sprinkled is here said to be all the people Thiâ—… must here be taken either representatively for the heads that represented all the rest or inclusively for all that were present This general particle all implyeth that all of all sorts are unclean Isay 64. 6. Ioh. 3. 6. Eph. 2. 3. For who can bring a clean thing out of an unclean Job 14. 4. What David said of himself every one hath just cause to say I was shapen in iniquity and in sin did 〈◊〉 mother conceive me Psal. 51. 5. This is a point to be known and acknowledged to keep us lowly and from all self conceit yea and to make us enquire after means of cleansing The sprinkling of all the people sheweth that means of cleansing are afforded to all in the Church 1 Cor. 10. 1 2 3 4. The extent of Gods covenant made to Abraham Gen. 17. 10. declares as much so doth the extent of Christs charge Matth. 28. 19. For with God is no respect of persons See § 101. 1. This is enough to strip man that remains unclean of all excuse Luk. 14. 24. They who living in the Church are not cleansed reject the means of cleansing â—…dered unto them and manifest a contradicting spirit against Christs good will towards them forcing him to say I would but you would not Matth. 22. 3â—… Let this stir us up to use the means of cleansing afforded unto us What stronger motive can we have then this general motive See the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 29 30. §. 106. Of reconciling Moses and the Apostle Heb. 9. 20. Saying This is the blood of the Testament which God hath enjoyned unto you IN this verse the Apostle by way of parenthesis joyneth together the word and sign the Covenant and Seal The sign and seal was the sprinkling of blood Here is shewed the end and use of that riâ—… â—…n this phrase this is the blood of the 〈◊〉 c. The end of the foresaid holy rites were to be signes of the Covenant betwixt God and his people This word of transition seeing implyeth that that which followeth is a declaration of the meaning of that which was done It is necessary that these two testament and blood be joyned together For a Teâ—…ent is of no validity without blood as hath been shewed v. 17. § 93 94. And 〈◊〉 is of no efficacy without a Testament This Text is taken out of Exod. 24. 8. where it is thus expressed Behold the blood of the covenant which the Lord hath made with you concerning all these words In the words of the Prophet and the Apostle there is some seeming difference but in sense there is none The difference in words is either by leaving out or altering some of them 1. This note of attention Behold is left out That being but a circumstance altereth no sense Besides it is implyed in this particle of reference This. 2. The last words concerning all these words are left out Moses in those words had reference to sundry ordinances which he read whereof because the Apostle had no occasion to mention he omitted The alterations are these 1. What Moses calleth a Covenant the Apostle stileth a Testament Answ. 1. The word which the Apostle useth signifieth both a Covenant and a Testament as hath been shewed Chap. 7. v. 22. § 94. 2. Moses wrote before the death of the Testator The Apostle after his death so as the same thing which in Moses time was a Covenant in the Apostles time was a Testament 3. Moses speaking of the matter which was an agreement betwixt God and his people stileth it a covenant but the Apostle speaking of the manner of ratifying it stiles it a Testament 2. Where Moses useth this word covenanted or made the Apostle turns it enjoyned or commanded Answ. Moses used a word
5. 7. The remission that the Apostle here speaketh of is the remission of sins The word translated remission hath for the most part this noun sins added to it as Matth. 26. 28. Mark 1. 4. But sometimes it is set alone and the word sins understood as Mark 3. 29. Luke 4. 18. and here The manner of setting down this point with a double negative thus without No carrieth Emphasis It implyeth that there is no other way for obtaining remission of sins 1. This reason taketh it for granted that sin is remissible It may be pardoned Hereof see the Treat of the Sin against the Holy Ghost Part. 1. § 5 at the end of Domest Dâ—… 2. It is also taken for granted that blood is the means of purging away sin Of these two points see v. 7. § 43. and v. 18. § 99. 3. The main point here intended is that there is no other way to expiate sin but by blood This is to be taken of the procuring cause of remission of sins for there are many means as courses to be taken by us whereby we may gaine assurance that sins are pardoned But if you read the Scripture thorowout you shall finde no other purchase of sin then blood The truth that was tipyfied by the blood under the Law namely the blood sacrifice or death of Christ is the only price that can make satisfaction for sin Sin is that barr which keepeth the flood-gates fast shut against the current of mercy Satisfaction of Justice pulleth out the barr and then mercy flows in apace This is sufficient to disprove the many foolish inventions of Papists wherby they doe egregiously delude their people in seeking pardon of sin In particular this discovereth the vanity of the Popish distinction of a bloody and unbloody sacrifice They say that their Masse is an unbloody sacrifice and yet they affirme that it is a propitiatory sacrifice for remission of sins They thinke to salve up all by a concepit of a concomitancy of blood with flesh But even that conceipt is here refuted by the word which the Apostle here useth shedding of blood without shedding of blood is no remission It is not sufficient that blood be with flesh but blood must be shed and powred out as the notation of the word implyeth Thus much doth Christ expresse in the institution This is my blood which is shed Math. 26. 28. Of the distinction betwixt a bloody and unbloody sacrifice see Chap. 7. v. 27. § 115. For our parts let us learne to trust and that wholy and only to this means of remission the blood of Jesus Christ shed for our sins §. 112. Of the resolution of Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the Law he tooke the blood of Calves and of Goats with Water and Scarlet Wooll and Hysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Vers. 18. IN these five verses is set downe a legall dedication In it we may observe 1. The inference of it upon that which went before in these words whereupon neither 2. The substance of the dedication This is 1. Generally propounded 2. Particularly exemplified In the generall two things are declared 1. The thing dedicated the first Testament 2. The means of dedicating it blood Vers. 19. In the particular exemplification are considerable 1. The Time when the dedication was performed and that was when the meaning thereof was declared In describing this circumstance are noted 1. The person that declared the meaning Moses had spoken 2. The matter that was spoken precept Amplified by the generality every precept 3. By the persons to whom it was spoken to all the people 4. The manner of ordering what he did deliver according unto the 〈◊〉 2. The means of dedicating this is described in four particulars 1. The blood of calves and goats 2. Water 3. Scarlet-wool 4. Hysop 3. The manner of using the blood in this word sprinkled 4. The things dedicated which were either such as were then present or afterwards dedicated v. 21 22 The things then present were of two sorts 1. The book 2. All the people Vers. 20. In the 20. v. is particularly set down the words whereby Moses explained the meaning of what he did This is 1. Generally hinted in this word saying 2. Distinctly expressed where is shewed 1. The matter intended this is the blood of the Testament 2. The warrant he had for what was done which God hath enjoyned you Vers. 21. The things afterwards dedicated are set down v. 21 22. Therein is 1. A repetition of the means of dedicating he sprinkled with blood 2. An expression of the things dedicated and that 1. In two particular kinds 1. The holy place the Tabernacle 2. The holy things all the vessels of the Ministery Vers. 22. 2. In a generall comprehension thus almost all things This generall is amplified 1. By a repetition of the means blood 2. By the effect thereof purged 3. By the ground of all the law 4. By the reason of using that rite Here we may observe 1. The benefit attained thereby remission 2. The manner of using the blood shedding 3. The necessity thereof without such shedding no remission §. 113. Of observations gathered out of Heb. 9. 18 19 20 21 22. Vers. 18. I. LEgall rites were grounded on equity This word of inference â—…upon intendeth as much Because Testaments were usually ratified with the death of the Testator thereupon Gods Testament was ratified with blood See § 97. II. Gods covenant made with the Iewes was the first Testament So it is here â—…alled See § 98. III. God would have sacred things dedicated Thus much is expressed See § 98. IV. Blood is the meanes of attonement between God and man The mention of blood in this place intendeth thus much See § 99. Vers. 19. V. The Covenant must be explained before the seal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not use the seal of sprinkling blood before he had spoken and declared what 〈◊〉 intended See § 100. VI. Ministers must teach what God commands This is implyed under this word 〈◊〉 See § 101. VII The whole counsel of God must be made known Moses spake every precept See § 101. VIII Gods word is to be delivered to all of all sorts Moses spake to all the people See § 101. IX What Ministers doe they must do according to Gods word Moses did what he did according to the Law which was Gods word See § 101. X. Vnder the law the blood of beasts was used Such were Calves and Goats See § 102. XI
Water was sprinkled with blood This was to typifie the concurrence of justification and sanctification See § 103. XII Christ was typified by scarlet wool See § 103. XIII Christ also was typified by hysop See § 103. XIV â—…lood was made usefull by sprinkling It is here said to be sprinkled See § 103. XV. The law could not make perfect Therefore the book of the Covenant wherein the law was registred was sprinkled See § 104. XVI Things pure are impure to sinners The book of the law was pure in it self yet sprinkled for mans sake who is impure See § 104. XVII All people are unclean Therefore all the people were sprinkled See § 105. XVIII Meanes of cleansing are offered to all For all are sprinkled See § 105. Vers. 20. XIX The word must be joyned with the seal This note of transition sâ—…ying intends as much See § 106. XX. A Sacramentall assertion doth not make a transubstantiation of the sign This is a Sacramentall phrase this is the blood of the Testament yet there was no transubstantiation See § 107. XXI A Sacrament must have divine institution This phrase which God enjoyned unto you implyeth a divine instituâ—…ion See § 108. Vers. 21. XXII The place where Gods people meet for divine service was dedicated under the law The Tabernacle was such a place and that was sprinkled with blood See § 109. XXIII Instruments used about divine service were also dedicated such were the Vessels of the Ministery See § 109. XXIV Gâ—…nerals are not to be too far extended The Apostle here useth this word of restraint almost See § 110. XXV The end of sprinkling blood was to purge things This word purged intends as much See § 110. XXVI Things of old were done by the law So much is here affirmed about sprinkling all things by the law See § 110. Vers. 22. XXVII Sin may be forgiven This is here taken for granted See § 111. XXVIII Blood is the means of the remission of sin This also is taken for granted See § 111. XXIX There is no other means but blood to take away sin This manner of expressing the point without blood no remission proves as much See § 111. XXX Blood must be shed for obtaining remission So much is here intended See § 111. §. 114. Of necessity in observing what God enjoyneth Heb. 9. 23. It was therefore necessary that the patterns of things in the heavens should be puâ—… with these but the heavenly things themselves with better sacrifices 〈◊〉 these THis conjunction therefore is the note of a conclusion and this verse is the conclusion of the main point in question concerning dedicating things with blood The argument may be thus framed All things dedicated to God must be consecrated with blood But types and truths were dedicated to God Therefore types and truths must be consecrated with blood The word translated necessary is the same that was used v. 16. § 93. and iâ—… the same sense It hath here relation to the order which God hath set down sâ—… purging things which was with blood Without blood they could not be purified Therefore blood was necessary to purifie them Of the reason of this necessity See v. 7. § 43. and v. 18. § 99. The noun translated patterns is the same that was used Chap. 8. v. 5. § 12. There it was translated example But in that and this place it is taken in the same sense namely for legal types in reference to their spiritual truths By reason of the â—…it resemblance between them the rites which were of things visible exhibited in times before the truths are called patterns The truths themselves are stiled things in the heavens These are the same which are stiled heavenly things Chap. 8. v. 5. § 13. There is shewed in particular what they are They are said to be things in the heavens by reason of the excellency of them and to amplifie that excellency the word is set down in the plural number heavens The verb translated purified is the same that was translated purged v. 22. § 110. Of the divers use thereof See Chap. 1. v. 3. § 27. It here signifieth such a purifying or purging as was intended in the former verse namely that things sacred should in a special manner be set apart to divine services and that unclean things should be purged from their uncleanness The relative in this phrase with these hath reference to the particulars mentioned v. 19. which are blood water scarlet wool and hysop The infeâ—…ence of this verse upon that which goeth before sheweth that there is a necessity of using such means for obtaining good things as God hath appointed God appointed that for purging and cleansing things and persons blood and water should be used v. 20. thereupon the Apostle thus concludeth It was therefore necessary 1. God in wisdome ordereth all his ordinances so as in reference to the end 〈◊〉 which God ordaineth them there cannot be a better course or means and in thâ—…t respect there is a necessity of them 2 God bringeth his purposes to pass in his own way and course and will not suffer matters to be effected other wayes There is therefore in this respect also a necessity of holding close to that course 1. Vain are the attempts of all that go about to procure good to themselves in any other way then that which the Lord hath set down The Idolatrous courses which the Idolatrous Jewes used to pacifie Gods wrath did more incense him The like may be said of all mens inventions in sacred matters wherein and whereby they seek to please God 2. It stands us in hand well to observe what God hath ordained for the good of our soules and to hold close thereto yea to lay a necessity upon our selves and to say necessity is laid upon me yea â—…o is unto me if I do not this or that §. 115. Of types being in themselves but shadowes THe nature of legal types is set out in this phrase Patterns of things in the heavens It setteth out both the meannesse of them and also the excellency of them Their meannesse is manifested in this word patterns which implyeth resemblances of things and if they be compared with the truths which they do resemble they will be found to be dark and obscure Hereupon the Apostle joyneth these two together example or pattern and shadow See Chap. 8. v. 5. § 12. The types themselves were but of external and earthly things and in that respect called carnal ordinances v. 10. § 50. Surely they who of old used the legal rites meerly as outward rites without reference to their truths did rest upon meer shadows and manifested therein a childish disposition Much more did they who addicted themselves to those rites after their date was out so as then they had no heavenly truth to typifie But most childish are they who dote upon such external ordinances as never had any spiritual truths for them to be a pattern
indefinite phrase blood of others doth confirm the first difference betwixt Christ and the legal Priests Christ offered himself and with his own blood entered into heaven v. 12. § 57. and thereby procured remission of sins But the Priests offered the blood of beasts and therewith entered into an earthy Tabernacle and could cleanse no further then to the purifying of the flesh v. 13. § 75. God appointed under the law the blood of beasts because that was sufficient for the end whereunto it was appointed namely to typifie a spiritual cleansing not absolutely to cleanse by it self If the Priest himself had been slain his blood could not have purged himself or any others from sin For 1. He was a man and in that respect a sinner 2. His blood was too mean a price to redeem another Psal. 49. 7. 3. He could not have carried his own blood when he was dead 4. If a Priest should have offered himself for others who would have been a Priest For scarcely for a righteous man will one die Rom. 5. 7. 5. It would have been counted a cruel law for a Priest to shed his own blood Herein we have an evidence of Gods tender respect to man in sparing his blood Though man were ordained a Priest to typifie Christs Priest hood though man in that function were to appeare before God though he were to beare their names yea and their sins Exod. 28. 38. all which Christ did yet when it came to the shedding of his blood as Christ did his therin God spared him and accepted the blood of beasts as he accepted the Ram for Isaac Gen. 22. 13. How doth this amplifie Gods love to man who was so tender of mans blood and yet spared not his son but gave him for us to death Rom. 8. 32. There was no other meanes to redeeme man from eternall damnation therefore rather then man should perish eternally God would give his son for him On the other side this doth much aggravate the Heathenish impiety and inhumanity of such Israelites as sacrificed their children to Idols This was one of Ahaz his impieties 2 King 16. 3. God did expresly forbid it Lev. 18 21. The Prophets much complained hereof Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity 2 Kings 17. 7. This also is an aggravation of the sin of murther and shedding mans blood unjustly From the main difference that is here made betwixt the Priests under the law that they every year went with blood into the holy place and Christ who did not often but once only offer himself we may infer that 1. What the Priests did was imperfect See Chap. 7. v. 27. § 112. 2. What Christ did was perfect See Chap. 7. v. 27. § 115. §. 128. Of the necessity of Christs suffering but once v. 26. IN the 26 verse A reason is rendered of the former part of the former verse that Christ did not offer himselfe often The reason is taken from the kinde of offering which was with suffering For then must he often have suffered The Argument may be thus framed If Christ offered himself often he often suffered but he hath not often suffered Therefore he offered not himselfe often It is here taken for granted that Christ offered himselfe up by suffering yea by suffering to death Phil. 2. 8. That Christs death was a suffering death is shewed Chap. 2. v. 9. § 76. The time wherein Christ was to suffer often if he had offered himselfe often is here said to be since the foundation of the world Of this phrase See Cap. 4. v. 3. § 29. The reason of this extent of time is mans sin For man sinned anon after the foundation of the world was laid And anon after man had â—…inned Christ was promised a Redeemer to free him by his blood from sin Gen. 3. 15. In this respect Chriâ—… is said to be a Lambe slaine from the foundation of the world Rev. 13. 8. The must that is here put upon the point thus then must he is in a double respect 1. In regard of Gods purpose so to redeeme man for Gods purpose must be accomplished 2. In regard of Christs undertaking He undertooke to redeeme man by satisfying Gods justice which must be by suffering By this it appears that a frequent offering of Christ is a frequent making him to suffer For there is no true offering up of Christ but by death Therefore he is fail to be a sacrifice in the latter end of this verse which according to the notation of the Greeke word signifieth a thing slaine as is shewed Chap. 8. v. 1. § 7. Iâ—… this respect offering and sacrifice are joyned together as Chap. 10. v. 12. Eph. 5. â—… Let Papists answer this in the case of their frequent offering Christ in theiâ—… masse This word of necessity must implieth a necessity of Christs death See v. 9. § 95. The force and drift of the Apostles Argument demonstrateth that Christ could not oâ—…t suffer The word once in the next Section proveth as much The Apostle expresly saith that Christ dieth no more Rom. 6. 9. So as no other suffering of Christ is to be expected Obj. The Apostle saith that there is behind of the afflictions of Christ. Col. 1. 24. Answ. Christs afflictions or sufferings are to be considered two wayes 1. In his own person which he himself suffered in his humane nature 2. In his body when the members of his mystical body do suffer as members of that body he is said to suffer with them Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord Christ saith Saul Saul why persecutest thou me Act. 9. 1 4. This kind of affliction is that which the Apostle calls the afflictions of Christ but he here speaks of his personal afflictions Christ having finished all sufferings on earth ascended to that glory which he will never leave But leave it he must if he suffer again This should make â—…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh Heb. 6. 6. §. 129. Of Christs suffering in the end of the world THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus but now once c. That which is but once done is not often done This particle of opposition but is here the note of an assumption as Chap. 2. v. 6. § 50. The Apostle that lived in the end of the world useth this word now to shew that experience gave proof that Christ had not suffered before that time He addeth this exclusive particle once to make his argument the more clear for it is here to be taken exclusively as if he had said only once and no oftner Thâ—…s it is taken v. 12. § 60. This phrase in the end of the world is an explication of this particle of time now The word translated end
〈◊〉 for him See § 145. XVII Salvation belongeth to those that look for it They are here said to look for Christ â—…to Salvation See § 146. XVIII Christ will come to settle believers in Salvation Thus much is here intended in these words he shall appear unto Salvation to them that look for him These are believers See § 147. §. 1. A generall Analysis of the tenth Chapter to the HEBREVVS THe main scope of this Chapter is to set out the excellency of Christs Sacrifice There are two generall parts thereof The first layeth down the main point which is the excellency of Christs Sacrifice from the beginning to v. 19. The second informeth us in the use thereof from v. 19. to the end The excellency of Christs Sacrifice is set down comparatively The comparison is betwixt the Sacrifices which God instituted under the law and Christs Sacrifice They were excellent Sacrifices in their kind but this is more excellent therefore it must needs be very excellent Of this comparison there are two parts 1. A deficiency of legal Sacrifices 2. The sufficiency of Christs The deficiency of the legal Sacrifices is manifested 1. By their use They were as shadows v. 1. 2. By their reiteration or oft offering them v. 2. 3 By the frequent remembrance of sin in and by them v. 3. 4. By the kind of them They were of beasts v. 4. 5. By Gods rejecting them This last is expressed in a divine Testimony which is brought in as a transition from one part of the comparison to the other That testimony is 1. Propounded 2. Explained Of the testimony as propounded there are two parts 1. Gods rejecting legal Sacrifices v. 5 6. 2. Christs offering his Sacrifice to effect what the former could not v. 7. In the explanation of the foresaid testimony there is 1. A repetition of the testimony it self v. 8 9. 2. An application thereof to the point in hand In the application is couched the first proof of the sufficiency of Christs Sacrifice It was established in the room of the legal Sacrifices v. 9. A second proof is taken from the efficacy of Christs Sacrifice in this word sanctified v. 10. A third proof is drawn from Christs rest after he had offered himself v. 12. This is amplified 1. By inferring it upon a contrary course of the legal Priests They stood daily ministring v. 11. 2. By the continuance of his rest v. 13. A fourth proof is raised from the perfect effect v. 14. This is confirmed by a divine testimony which is 1. Propounded v. 15 16 17. 2. Applied to the point in hand v. 18. Hitherto of the first part The latter part is joyned with the former by an elegant transition wherein the main points of the former discourse are repeated to make way to the practicall part of this Epistle In this transition are set down three points 1. The great benefit of Christs Sacrifice which is entrance into the holy rest v. 19. 2. A way made for that enterance v. 20. 3. A Priest afforded to conduct us thither v. 21. The second part of this Chapter is exhortatory and that in general to manifest the truth of their holy profession For this end he layeth down 1. Duties to be performed 2. Meanes to accomplish them 3. Motives to enforce the same The duties respect 1. Our selves and that in a double respect 1. To obtain what we want v. 22. 2. To retain what we have v. 23. 2. Our brethren About them is declared 1. What we should do Consider one another c. v. 24. 2. The means of performing the foresaid duty which is Christian Communion 3. The motives to enforce the duty They are of two sorts 1. Minatory 2. Exhortatory 3. The minatory motive is taken from the fearful issue of Apostates This is 1. Propounded v. 26 27. â—… Confirmed and that two wayes 1. Comparatively by an argument from the lesse to the greater namely from the issue of those that despised Moses law to those that despise the Covenant ratified by Christs blood v. 28 29. 2. Simply a divine testimony v 30. Whence is inferred as a conclusion the fearfull issue of Apostates 31. The exhortatory motive consisteth of two parts 1. The kind of motives 2. The means to effect that whereunto they are exhorted The kinds of motives are of two sorts One is taken from their former good beginning v. 32 33 34. This is exemplified in four particulars 1. Their enduring of afflictions v. 32. 2. Their bearing reproaches amplified by the cause thereof which was associating themselves with others that were so used v. 33. 3. Their compassion of others bonds v. 34. 4. Their joyfull suffering the spoyling of their goods v. 34. The other motive is taken from their future reward v. 35. The means of performing the duty whereunto they are exhorted are of two â—…nds 1. Paâ—…nce v. 36. Amplified by the ground thereof which is Christs speedy comming v. 37. 2. 〈◊〉 which is expressed in a divine testimony 2. Enforced by the issue of back-sliders v. 38. This is illustrated by the difference betwixt back-sliders and believers 1. Back-sliders draw back unto perdition v. 39. 2. Believers take the way to save their soules §. 2. Of the law a shadow but not the very Image it self Heb. 10. 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 continuâ—…lly make the commers thereunto perfect THis verse with some others following depends on the former Chapter as a proof or reason of that which was delivered therein this is evident by the causal particle c. This dependance is either particular to that which immediatly went before concerning Christs being offered to bear our sins Thus the reason is taken from the insufficiency of the Law Christ undertook what he did For or because the 〈◊〉 could not do what he did Or otherwise this dependence may be generall and more remote namely to the main point in hand which is the excellency of Christs sacrifice above legal sacrifices For matters of the Law were but shadows but Christ 〈◊〉 the substance of them Of the derivation of the word translated Law and of the distinction betwixt the Law moral ceremonial and judicial see chap. 7. v. 12. § 68. c. and v. 16. â—… 80. The ceremonial Law is here meant This is here said to have a shadow of good things 〈◊〉 Of the Greek word translated shadow see chap. 8. v. 5. § 12. A shadow signifieth a dark representation of a bodily substance but every way proportionable and fit unto it This metaphor shadow giveth proof of the meanâ—… of that Law This phrase of good things to come manifesteth the excellent use of that Law though it were but mean in it self yet it shadowed out most excellent things Of this phrase good things to come See chap. 9. v. 11. § 53. Christ and all that
one whom he absolved Go and sin no more John 8. 11. Satan if he be cast 〈◊〉 will do what he can to return again whence he came out and if he finde that 〈◊〉 empty and that party secure he will take with him seven other spirits more 〈◊〉 then himself and they all enter in and dwell there Mat. 12. 44 45. §. 8. Of remembring again sins which remain in men THe means used under the Law of remembring sin again sheweth that sins remaining must be remembred again The main injunctions under the Law for 〈◊〉 sin give good proof hereunto As Lev. 5 5. Numb 5. 7. Iosh. 7. 9. Answeâ—…ble hereunto hath been the practise of Gods Saints in all ages as Gen. 42. 21. Iudg. 10. 15. 1 Sam. 2. 19. 2 Sam. 12. 13. Dan. 9. 20. Ezra 9. 6. Neh. 1. 7. 1. Promise of forgivenesse is made to this kind of remembrance Prov. 28. 13. 1 Iohn 1. 9. 2. Upon right observing of this duty Gods promise of forgiving hath been perâ—…ed 2 Sam. 12. 13. Psal. 32. 5. 3. Threatnings are denounced against those that confesse not their sins Prov. 28. 〈◊〉 1 Iohn 1. 8 10. 1. This manifesteth one reason of sin lying on many mens conscience festring 〈◊〉 the soul and over-pressing it The reason is because it is not remembâ—…red not 〈◊〉 or acknowledged but hid concealed and smothered Psal. 32. 3. Sin is of 〈◊〉 nature it is as corruption in a wound closed yea as an hot vapour in a â—…oud which causeth thunder or in the earth which causeth an Earthquake 〈◊〉 things kept close wax violent They are as fiery darts Eph. 6. 16. The Apostle in that phrase alludes to poysoned darts and bullets which are of all the most dangeâ—…s How this duty of confessing sin is to be performed to God and how to man is â—…inctly shewed in The Guide to go to God or explanation of the Lords prayer 5 Pet. § 117 128 129. The mention of the time here intended under this phrase every yeare sheweth â—…hat the people of God had a set time of confessing their sins for that circumstance of 〈◊〉 hath reference to their annual solemn day of humiliation and reconciliation Leâ—… 16. 2. c. A like solemn rite tending to the same purpose is mentioned Deut. 26. 5. c. By way of resemblance Christians may take such courses When persons of years were baptized at that solemn time they made confession of their sins Mat. 3. 6. The like course they took upon administring the Lords sâ—…pper 1 Cor. 11. 28 31. So oâ—… Sabbath dayes fasting dayes and other solemn occasions §. 9. Of the impotency of external rites about spiritual matters Heb. 10. 4. For it is not possible that the blood of Bulls and of Goats should take away sin THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices because they consisted of the blood of bruit Beasts which could not expiate sin Or it may have immediate reference to the third verse as shewing a reason why in those sacrifices there was a remembrance again of sin namely because those sacrifices were of bruit beasts which could not take away sin so as sin remained notwithstanding those sacrifices and therefore there was a remembrance again of them Both references tend to the same purpose and may both be comprized under this causal conjunction a FOR. b The word translated not possible is the very same that is translated impossible Chap. 6. v. 18. § 141. Of the derivation and divers acceptions of the Greek word See chap. 6. § 38. Here it is taken for an impossibility in regard of an impotency in the nature of the thing it self There is such an impotency in the blood of beasts as it is impossible that sin should be taken away thereby By blood he meaneth that which was shed when the beasts were offered up for sacrifices whereby was typified the blood and death of the Lord Jesus Under these two Creatures Bulls and Goats all other clean Creatures that were offered up for sacrifices are synecdochically comprized for they were all of the same kind These two are here mentioned in reference to the solemn annual sacrifice that was offered up for sin on the day of reconciliation Lev. 16. 11 15. These â—…ere called sin offerings because they were types of Christs sacrifice which did indeed take away sin but they themselves could not and that by reason of the disproportion betwixt the means of cleansing on the one side and the thing cleansed together with the filth cleansed away on the other side The means were meerly external earthly and carnal namely the blood of Beasts The thing to be cleansed was the soul of man which is a spiritual substance The filth to be taken away was sin which is a spiritual pollution It is in a manner of an infinite kind because it is committed against an infinite Majesty By it Gods wrath which is infinite is provoked Now what is there in the blood of beasts to pacifie such wrath to wash away such pollution as sin and to purge such a spiritual substance as the conscience spirit and soul of man is It is not possible that so great a work should be wrought by so mean a means External and carnal things cannot work internal and spiritual effects See more hereof chap. 9. v. 9. § 49. Had not Christs humane nature been united to his divine nature it could not have merited and done so great works as it did It is in reference hereunto that Christ saith The flesh profiteth nothing John 6. 63. On this ground it is said that Christ through the eternal spirit that is his divine nature offered himself c. chap. 9. v. 14. § 77. We may from hence infer that the opinion of our adversaries concerning the Sacraments conferring grace by the very work done is erroneous and pernicious What is water in baptisme what is bread and wine in the Lords Supper simply considered in themselves more then the meats and drinks and washings under the Law yea then the Blood of Bulls and Goats here mentioned What are Ministers of the Gospel in regard of their persons and mould and outward condition more then Priests and Levites under the Law The first preacher of the Gospel who was Christs fore-runner acknowledged that he was not worthy to bear Christs shooes and that â—…e baptized with water Mat. 3. 11. all that he could do was to use the cutward element Other Ministers are no more worthy then he nor can do any more 〈◊〉 he did When Paul and Barnabas were by the Heathen accounted Gods they acknowledge themselves to be men of like passions with others Act. 14. 15. Though Apostles were planters and Evangelists waterers yet neither is he that planteth any 〈◊〉 neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Indeed it is true that in regard of the office that Iohn the Baptist had to be the 〈◊〉
runner of Christ and plainly to declare him saying Behold the Lamb of God that taketh away the sin of the world John 1. 29. there rose not a greater then he before his time Mat. 11. 11. And in some circumstances it may be granted that the Sacraments of the new Testament have an excellency above all the rites of the old Testament for they are not so many in number so cumbersom so burthensom so painful so grosse so dark but fewer in number more easie in performance more perâ—…uous and clear for understanding they are memorials for things past not types of things to come Yet in the main substance their Ministers and their Sacraments were as ours Unto them was the Gospel preached Heb. 4. 2. They did eat the same spâ—…itual meat and drink the same spiritual drink namely that we Christians do 〈◊〉 they drank of that spiritual Rock which was Christ. 1 Cor. 10. 3 4. There is no more â—…matural vertue in our sacramental Elements then was in theirs It is as impossible for water to cleanse the soul as for the blood of Beasts to take away sins If this be true of Ordinances instituted by Christ how much more impossible is it that humane inventions should purge the soul or take away sin 〈◊〉 we hereby in the use of all external Ordinances to raise up the eyes of our soul above the external visible thing even unto Christ himself and to the things which he hath done and endured for the saving of our souls §. 10. Of the resolution of Heb. Chap. 10. V. 1 2 3 4. 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 comers thereunto perfect V. 2. For then would they not have ceased to be offered because that the Worshippers once purged should have had no more conscience of sin V. 3. But in those sacrifices there is a remembrance again made of sins every year V. 4. For it is not possible that the blood of Bulls and Goats should take away 〈◊〉 Verse 1. THe sum of these four verses is A Declaration of the impotency of the Law This is set out four wayes 1. By the end or use of the Law v. 1. Here-about are set down 1. The use it self 2. A consequence following thereupon The use is propounded two wayes 1. Affirmatively 2. Negatively The affirmative manifesteth 1. The meannesse of the use in this word shadow 2. An excellency in that meannesse in this phrase of good things to come The negative removeth from the law a speciall excellency in this phrase Not the very Image of the things The consequence is that it could not make perfect This is amplified 1. By the meanes which could not do it The sacrifices These are described 1. By the Act done offered 2. By the time when This in two branches 1. Year by year 2. Continually 2. By the persons whom they could not make perfect the commers thereunto Vers. 2. 2. The impotency of the law is set forth by the frequent use of the same things This is 1. Propounded 2. Confirmed In the proposition we may observe 1. The manner of setting it down by way of interrogation would they not 2. The matter have ceased to be offered The confirmation is taken from sin remaining in the conscience Here about two things are noted 1. A description of the persons and that by their disposition worshippers and by a supposition once purged 2. A declaration of the sin remaining they should have had no more conscience of sin Vers. 3. 3. The impotency of the law is manifested by a remembrance again of sins This is amplified two wayes 1. By the same kind of sacrifices in those sacrifices 2. By the time Every year Vers. 4. 4. The impotency of the law is confirmed by the kind of sacrifices Here about four particulars are observable 1. The intimation of the sacrifice blood 2. The kind of beasts that were sacrificed Bulls and goats 3. The effect denyed take away sins 4. The manner of expressing it it is not possible §. 11. Os observations raised out of Heb. 10. v. 1 2 3 4. Vers. 1. I. DAngerous errours are to be rooted out of mens minds This ariseth from the Apostles much inculcating the laws impotency See § 3. II. Legall types were but shadowes In this respect the law is said to have a shadow See § 2. III. The shadowes of the law were of substantiall truths These are here stiled good things See § 2. IV. The good things shadowed by the law were not then actually exhibited They are hâ—…e said to be good things to come See § 2. V. The law had not the truths themselvesâ—… Thus much is meant under this phrase not the very Image of the things See § 2. VI. Legall â—…tes could not make perfect This is plainly expressed See § 3. VII The best of the legall rites failed in that which they prefigured These were Sacrifices which prefigured reconciliation but could not reconcile God to man See § 3. VIII Legall Sacrifices were yearly offered up This phrase year by year intendeth as much See § 3. IX Legall râ—…tes continued till the truth was exhibited This is the intendment of the adverb continually See § 3. X. Dâ—…gent observers of legal rites were not perfected by them Those were such as are here stiled Commers there unto See § 3. Vers. â—… XI God permits not holy ordinances to be continued in vain Had there not 〈◊〉 use of Sacrifices they would have ceased to be offered See § 4. XII In and by Sacred ordinances God is worshipped In this respect observers of divine ordinances are here stiled worshippers See § 5. XIII Legall Sacrifices did not purge the offerers from sin This is intended under this phrase once purged as here it is used See § 5. XIV Guilâ—… of sin once taken away doth not trouble the conscience This is intended under this phrase should have had no more conscience of sin See § 5. Vers. 3. XV. Remembrance of sin implyeth a remainder of sin The Apostle proves that sin remained notwithstanding those Sacrifices because in them there was a remembrance again of sin See § 6. XVI Sins remaining must be remembred again This was the reason why Sacrifices were ost offered up See § 6. XVII The Iewes had a set time for solemne consession of sâ—…n This is implyed under this phrase every year See § 8. Vers. 4. XVIII Blood of bruit beasts was offered under the law Such were buls 〈◊〉 〈◊〉 See § 9. XIX Sacrifices of bruit beasts could not take away sin This is plainly expressed 〈◊〉 â—… 9. XX. It is not possible for a thing to work above the nature thereof Blood of buls and 〈◊〉 were external earthly and carnal things but to take away sin was an interâ—… divine and spiritual matter thereupon the Apostle puts an impossibility upon 〈◊〉 See § 9. §. 12.
not only rejected but with scorn and disdain This sheweth the height of their impiety especially as it is applyed to the subject or thing trampled upon which is not a worme not any unreasonable creature not a meere man not an Angel not any meere creature but God Not God as a severe strict Judge but the Son of God that for mans sake became a son of man a sacrifice a price of redemption Therefore in the second place mention is made of the blood of him who is trodden under foot which implyeth that the Son of God shed his blood and gave his life for mans redemption This therefore is the most precious thing that ever was bestowed on Children of Men far beyond Silver and Gold 1 Pet. 1. 18 19. Especially it being the blood of the Covenant that is the blood whereby Gods Covenant with man for remission of sins reconciliation with God all needfull grace and eternall life is sealed up and so the covenant made a testament unalterable inviolable as is shewed Chap. 9. v. 16. § 93 94 95. Thus this blood as it is in it self most precious being the blood of him that is God Act. 20. 28. So it is to man the most usefull and beneficiall that can be for it is that wherewith a man is sanctified Of the Greek word translated sanctified and of the notation and divers acceptions of it See Chap. 2. v. 11. § 100 101 102 103. It is here taken in as large an extent as it was v. 10. § 27. Of the foresaid precious and beneficiall blood it is said that the sinner here described hath counted it an unholy thing In Greek the word translated an unholy thing properly signifieth a thing common Thus it is expounded Marke 7. 2. Acts 10. 14 28. A verb derived from thence signifieth to pollute or desile Matth. 15. 11 18 20. Act. 10. 15. Rev. 21. 27. This phrase then implyeth that they account the pure precious and efficacious blood of Christ to be no better then the blood of beasts or then ordinary common water which hath no vertue at all for cleansing of the soul. Quest. How then are they said to be sanctified by that blood Answ. To be sanctified is in Canaans language taken two especiall waies 1. To be set apart as an holy and peculiar thing to the Lord Exod. 13. 2 12. 1 Tim. 4. 5. 2. To make holy and that both by purging away all filthinesse and also by infusing true holinesse 2 Cor. 7. 1. 1 Thes. 5. 23. In this latter sense this word is used 1. For sanctification in truth and in judgement of certainty Act. 20. 32. and 26. 18. 2. In appearance in hope in judgement of charity 1 Cor. 6. 11. These here are said to be sanctified 1. As distinguished by their profession from infidels and by their profession set apart among the peculiar people of God 2. As they made such profession of true holinesse as in charity they were deemed to be truly sanctified yea further they may be said to be sanctified in regard of the end of Christs blood which was shed to do that that the blood of beasts under the law could not do namely to sanctifie So as Apostates do villifie that blood which was shed to sanctifie them The last thing wherein the sin of Apostacy is aggravated is in these words hath done despight unto the Spirit of grace This is the greatest aggravation of all For by the Spirit is meant the Holy Ghost Concerning whom our Lord Christ sayeth All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Matth. 12. 31. Hereby this sin is made greater then any other He calleth this Spirit g the Spirit of Grace because the Holy Ghost is the author of grace who worketh in it mens hearts In which respect he is stiled the Holy Ghost See Chap. 2. v. 4. § 35. Here this title the Spirit of Grace is given to the Holy Ghost to shew how far he had wrought upon these Apostates even to enlighten them to perswade them inwardly of the truth and benefit of the Gospel to work in them a sweet tast and apprehension thereof Heb. 6. 4 5. and to move them to make profession thereof notwithstanding all this to despite the Spirit of Grace against Knowledge and conscience and evidence of that spirit maketh their sin to be out of measure sinfull The Greek word translated hath done despight is one word but a compound word The noune whence it is derived signifieth wrong or contumely The simple verb signifieth to wrong one insolently disgracefully Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular The object of that disgrace being the Spirit of grace makes the sin far the greater Thus the Apostle hath described the heinousnesse of that sin for which nothing remaineth but an expectation of devouring fire v. 27. Many principles before handled are here implyed whereof see § 117. §. 111. Of Christians knowledge of God and of his word Heb. 10. 30. Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and againe The Lord shall judge his people THe first particle as in our English it is set down being a causall conjunction sheweth that this verse is added as a reason of that which went before Now the last thing noted in the former verse is sure and severe vengeance upon Apostates The proofe here alledged to confirme the same is taken from a divine testimony It is generally hinted in this phrase we know him that hath said then the particular testimony is alledged thus Vengeance belongeth unto me c. The substance of the Apostles argument may thus be framed He to whom vengeance belongeth will surely and sorely revenge them that revolt from him But to God vengeance belongeth Therefore God will surely and sorely revenge those that revolt from him This phrase we know hath reference both to God himself of whom the testimony is given and allso to that particular scripture where this testimony was first set down In the former respect it declareth that God in his dealing with men is well known We know him that hath said The Lord is known by the Iudgement which he executeâ—… Psal. â—… 16. He left not himself without witnesse in that he did good c. Acts 14. 17. Object He dwelleth in the light which no man can approach unto 1 Tim. 6. 16. His wayes are past finding out Rom. 3. 33. Answ. He is indeed thus in himself and in the depth of his Counsels But by sundry effects he hath made himself known Some of them are so clear and evident beams of his divine properties as they shew they are works of God Rom. 1. 20. Others do carry such light from the Spirit of God as makes men
better progress v. 13. Hitherto of the main duty of Professors of the true faith Hereunto are added other duties which much grâ—…ce a Christian profession The 〈◊〉 duties mentioned by the Apostle are these 1. Peace with men 2. Holiness towards God This is pressed by the benefit thence arising implied under a negative without it no man shall see the Lord but with it they may v. 14. 3. Circumspection against Apostacy v. 15. 4. Avoyding such sins as disgrace a Professor Hereof 2. sorts are mentioned 1. Uncleaness Under this particular Fornicator 2. Prophaness This latter is exemplified in Esau concerning whom two points are noted 1. His sins He sold his birth-right v. 16. 2. The punishment He was rejected To inforce the foresaid and other Gospel-duties the Apostle falleth into a digression about the excellency of the Gospel above the Law Therein he declareth â—… points 1. The kind of excellency v. 18. c. 2. The use to be made thereof v. 25. c. The kind of excellency is set down comparatively The comparison is betwixt the Law and the Gospell It consisteth of two parts 1. The terrour of the Law 2. The sweetness of the Gospel The terrour of the Law is manifested by ten signes 1. A Mount that could not be touched 2. A burning fire 3. Blacknes 4. Darknes 5. Tempest v. 18. 6. The sound of a Trumpet 7. The voyce of words which the people could not endure v. 19. 8. Beast not daring to touch the Mountain 9. Striking such through as should touch it v. 20. 10. Moses fear v. 21. The sweetness of the Gospel is set forth by the Society whereunto it bringeth us Hereof are eleven particular instances 1. Mount Sion 2. The City of the living God 3. The heavenly Ierusalem 4. An innumerable company of Angells v. 22. 5. The general Assembly 6. The Church of the first-borne 7. They who are written in Heaven 8. God the Iudge of all 9. Spirits of just men v. 23. 10. Iesus the Mediator of the new Covenant 11. The blood of sprinkling c. The use of the foresaid difference is twofold One is set down negatively and it is 1. Generally propounded See that ye refuse not c. 2. Inforced by the damage which will follow upon neglect thereof The damage is set down comparatively and that by an argument from the less Hereof are two parts 1. Gods Judgement on despisers of the Law 2. His Judgement on despisers of the Gospel v. 15. Both these are Amplified by the different manner of delivering the one and the other The earth was shaken at delivering the Law Earth and Heaven at delivering the Gospel The point is propounded v. 26. and expounded v. 27. The other use is set down affirmatively Wherein we have 1. The ground of the duty A Kingdom which cannot be mooved 2. The kind of duty To serve God acceptably v. 28. 3. The motive to inforce it God is a consuming firâ—… v. 29. §. 2. Of Gods Witnesses Heb. 〈◊〉 2â—… Wherefore seeing we also are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us THE first word of this verse translated wherefore sheweth that this verse and others following depend upon the former Chapter as a just and necessary consequence In the Greek word there are three several particles compounded together which add emphasis That word is once more used in the 〈◊〉 Testament namely 1 Thes. 4. 8. It sheweth that that which followeth is 〈◊〉 as a duty on our part to indeavour to be like unto those excellent ones whose exemples have been set before us And hereby he giveth us to understand that inferences and uses raised from general and indefinite points are 〈◊〉 and usefull and that such general points as are in Scripture recorded 〈◊〉 others may and must be in particular applied to our selves so far as aâ—…y 〈◊〉 they concern us see more hereof Chap. 10. vers 19. § 52. This phrase we also hath a special reference to this clause without us Chap. 1â—… vers 40. and it confirmeth that which was there noted concerning Gods perfecting all of all sorts by the same means see Chap. 11. vers 40. § 280. Withall it sheweth that the good example of the Jews are required as well for 〈◊〉 Christians as for the posterity of the Jews The Apostle teacheth as Christiâ—… to apply that to our selves which is registred of Ioshua and David see Chap. 13. vers 5. 8. This phrase seeing we are compassed about with so great a cloud c. is thus in 〈◊〉 Greek we having so great a cloud compassing us This manner of expressing the point further confirmeth that right which Christian Gentiles have to those things which are registred of believing Jews we have them as witnesses for us In this respect we ought the more carefully to heed them to be followers of them Of imitating such Saints as have lived before us see Ch. 13. v. 7. § 100. Those ancient worthies are the rather to be imitated because they were witâ—… to that Faith which they professed The Greek word translated witnesse is that which we in English sometimes translate Martyr as Act. 22. 20. Rev. 2. 13. and 17. 6. The word is ordinarily put for a bare witnesse even such an one as giveth Testimony to a thing Chap. 10. 28. See Chap. 3. vers 5. § 53. When any so far standeth to the maintenace of the true Faith as he looseth his life rather then â—…enounce the truth he is by a kinde of excellency called a Martyr And such â—…itnesses were many of these that are here pointed at Though all believers be not brought to that extent of witnesse bearing as to confirm their Testimony with their bloud and so prove Martyrs yet are all Saints Gods witnesses As 1. They who faithfully professe the truth 2. They who conform their lives according to the truth which they professe 3. They who declare and preach it unto others 4. They who maintain it against Gain-sayers See more hereof Chap. 3. vers 5. § 53. This should stir us up to do what lieth in our power for bearing witnesse to Gods truth that we may be in the number of Gods witnesses to our posterity §. 3. Of the multitude of Gods Witnesses THE Apostle stiled these a cloud of witnesses The Greek word translated cloud is here onely used throughout the new Testament but there is another word derived from it which signifieth the same thing and is frequently used Math. 17. 6. A cloud is the gathering together of many vapours out of the earth and waters which vapours do sometimes wax dry and thin and are driven away by windes sometimes they wax moist and thick and melt out into rain The Apostle here useth this metaphor in reference to Gods ancient witnesses to shew 1. Their penalty They are
blood on them that dwell on the earth as Rev. 6. 9 10. The Apostle doth hereby give us to understand That dead Saints speak Which is plainly expressed Heb. 11. 4. where the Apostle saith thus Abel being dead yet speaketh In like manner all that lived righteously or suffered for righteousnesse sake and that have their life and death registred for posterity do speak For they do as plainly and distinctly instruct us in the good will of God in our duty to him and in the way to life yea and in the extent of our obedience how it ought to extend it self not only to the doing of what God requireth but also to the enduring of what he is pleased to lay upon us as Heb. 5. 8. they do I say as plainly instruct us therein at if they were living and with an audible voyce spake unto uâ—… and exhorted us to such obedience and such patience as they in their life time shewed In this respect saith the Apostle Rom. 15. 4. whatsoever things were written asoretime were written for our learning 1. Which may serve for the refutation of that undue cavill which Papists lay upon the Scripture that it is a mute Judge If dead Saints because they are registred in the Scripture may be said to speak much more the Scripture which registreth what they speak But note the expresse phrases of Scripture against that cavill as Rom. 4. 3. what saith or speaketh the Scripture and Ioh. 19. 37. Another Scripture saith or speaketh and Ioh. 7. 42. saith not the Scripture Therefore the Scripture is stiled the word as the word of the Prophets Heb. 1. 1. if God should by an audible intelligible and distinct voyce speak to us we could not better know his mind then we may by the Scriptures May not a friend as plainly declare his mind by a letter written as by word of mouth We read 2 Chro. 21. 12. of a writing that came from Eliah after he was translated which letter question lesse he had written whil'st he was on earth and lest to be delivered to the King did not that letter as plainly declare Gods Message as if by a voyce it had been uttered So did that writing which Baruch wrote from Ieremiahs mouth Ier. 36. This phrase 2 Cor. 10. 11. such as we are by word in letter sheweth that Scripture hath its voyce therefore it s no mute Judge 2. Let us be exhorted to hearken to the voyce of dead Saints as Mic. 6. 9. Hear the rod 1. by it learn Gods mind They who imitate dead Saints hear them speak and hearken to their instructions §. 119. Of the excellency of Christs blood above others CHrists blood every way speaketh better things then Abel or his blood For 1. Abel speaks for imitation Christ not only so but for expiation justification and salvation all which he hath merited 2. Abels blood speaks for revenge Christs for pardon Luk. 23. 34. Therefore saith the Apostle Eph. 1. 7. In him we have redemption through his blood the forgivenesse of sin according to the riches of his grace Quest. Why is the comparison betwixt the blood of Abel and the blood of Christ Answ. Because Christs blood in regard of the plotting and practising of those that shed it was as unjustly as wrongfully as maliciously shed as Abels Now lest from that which is said of Abels blood Gen. 4. 10. and Matth. 23. 35. the like should be feared of Christs by this comparison he removeth that scruple The Apostle doth hereby give us to understand That Christs blood hath a more excellent vertue then others This is true of others persons and others blood 1. The best that can be said of others persons is that they are an excellent pattern and example Thereupon we are exhorted to be followers of them Heb. 6. 12. But Christ his person his blood is for our justification sanctification and Salvation 1 Cor. 1. 30. 2. The best that can be said of others blood is that its a ratification of the truth of that profession for which it was shed In this respect the Apostle stileth his sufferings a confirmation of the Gospel Phil. 1. 7. and v. 12. saith that they turned to the furthering of the Gospel But by Christs blood the covenant of peace and reconciliation betwixt God and man is made and confirmed Heb. 9. 15 16. 3. The blood of others unjustly shed cryeth for revenge Gen. 4. 10. Matth. 23. 35. Rev. 6. 10. But Christs for pardon Luc. 23. 34. Eph. 1. 7. Yea as it hath been formerly shewed and proved we are redeemed reconciled justified sanctified and saved by Christs blood Thus we see how Christs blood hath every way a more excellent vertue then others And this appeareth 1. From the dignity of his person we Christians know that Christ was true God that he assumed our nature into the unity of the Deity so as God and man became one person In this respect the word was made flesh Joh. 1. 14. And God was manifested in the flesh 1 Tim. 4. 16. By vertue of the hypostatical and personal union that blood which was shed by the humane nature is attributed to the divine nature Act. 20. 28. In this respect it hath a divine and an infinite worth dignity merit vertue and efficacy and therefore is better and more excellent then any others 2. From the ends why Christ shed his blood 1. To free man from sin and from all that misery whereunto man by sin had brought himself Gal. 3. 13. 2. To bring man to everlasting happinesse Eph. 5. 25 26 27. Can there be better things then these Can any other blood effect these 1. This demonstrateth the blasphemy of Papists who attribute the merit and virtue proper to Christs blood to the blood of Martyrs For they teach that by the blood of Martyrs sins are expiated Yea they have a new devise of mingling the milk of the Mother with the blood of the Son A Jesuiticall blasphemy 2. This serves for the aggravation of their impiety who trample on this blood of Christ of which the Apostle speaketh Heb. 10. 29. See Heb. 10. § 110. 3. This should stir us up highly to esteem the death and sacrifice of Christ. And that simply in by and for it self for its most precious 1 Pet. 1. 19 Yea also comparatively above all other blood for it speaks better things then they If the blood and death of Gods servants be precious as Psal 72. 14. and Psal. 116. 15. How much more the blood of the Son of God and that not only in the better worth but also in the better effect it speaketh better 4. Let us be exhorted with strong confidence to trust to this blood and to the efficacy thereof and that by reason of the better things which it speaketh namely Grace Mercy Pardon Reconciliation Acceptation and Salvation Hereon we ought especially to meditate when our sins make clamours in our consciâ—…nces and the cry of them may seem to