many accounts 1 Of the Subject Matter of it which are things eternal none of them are carnal or temporal The state of Bondage from which we are delivered by it in all its causes was spiritual not temporal and the effects of it in liberty grace and glory are eternal 2 Of its Duration It was not for a season like that of the people out of Egypt or the deliverances which they had afterwards under the Judges and on other occasions They endured in their effects only for a season and afterwards new troubles of the same kind overtook them But this was eternal in all the effects of it none that are partakers of it do ever return into a state of Bondage So 3 it endures in those effects unto all eternity in Heaven it self 3. This Redemption Christ obtained by his Blood Having done all in the Sacrifice of himself that was in the Justice Holiness and Wisdom of God required thereunto it was wholly in his power to confer all the benefits and effects of it on the Church on them that do believe And sundry things we may observe from this Verse 1. The Entrance of our Lord Iesus Christ as our High Priest into Heaven to appear in the presence of God for us and to save us thereby unto the uttermost was a thing so great and glorious as could not be accomplished but by his own blood No other Sacrifice was sufficient unto this end Not by the Blood of Bulls and Goats The reason hereof the Apostle declares at large Chap. 10. 5 6 7 8 9 10. Men seldom rise in their thoughts unto the greatness of this Mystery Yea with the most this Blood of the Covenant wherewith he was sanctified unto the remainder of his work is a common thing The ruine of Christian Religion lies in the slight thoughts of men about the Blood of Christ and pernicious Errors do abound in opposition unto the true nature of the Sacrifice which he made thereby Even the faith of the best is weak and imperfect as to the comprehension of the glory of it Our relief is that the uninterrupted contemplation of it will be a part of our blessedness unto eternity But yet whil'st we are here we can neither understand how great is the salvation which is tendred unto us thereby nor be thankful for it without a due consideration of the way whereby the Lord Christ entred into the Holy Place And he will be the most humble and most fruitful Christian whose faith is most exercised most conversant about it 2. Whatever difficulty lay in the way of Christ as unto the accomplishment and perfection of the work of our Redemption he would not decline them nor desist from his undertaking whatever it cost him Sacrifice and Burnt-offering thou would'st not have then said I Lo I come to do thy Will O God He made his way into the Holy Place by his own Blood What was required of him for us that we might be saved he would not decline though never so great and dreadful and surely we ought not to decline what he requires of us that he may be honoured 3. There was an Holy Place meet to receive the Lord Christ after the Sacrifice of himself and a sutable Reception for such a Person after so glorious a Performance It was a place of great glory and beauty whereinto the High Priest of old entred by the Blood of Calves and Goats the visible pledges of the presence of God were in it whereunto no other person might approach But our High Priest was not to enter into any Holy Place made with hands unto outward visible pledges of the presence of God but into the Heaven of Heavens the place of the glorious residence of the Majesty of God it self 4. If the Lord Christ entred not into the Holy Place until he had finished his work we may not expect an entrance thereinto until we have finished ours He fainted not nor waxed weary until all was finished And it is our duty to arm our selves with the same mind 5. It must be a glorious Effect which had so glorious a Cause and so it was even Eternal Redemption 6. The Nature of our Redemption the way of its procurement with the Duties required of us with respect thereunto are greatly to be considered by us VER XIII XIV THere is in these Verses an Argument and Comparison But the Comparison is such as that the ground of it is laid in the Relation of the Comparates the one unto the other namely that the one was the Type and the other the Antitype otherwise the Argument will not hold For although it follows that he who can do the greater can do the less whereon an Argument will hold à majori ad minus yet it doth not absolutely do so that if that which is less can do that which is less then that which is greater can do that which is greater which would be the force of the Argument if there were nothing but a naked comparison in it But it necessarily follows hereon if that which is less in that less thing which it doth or did was therein a Type of that which was greater in that greater thing which it was to effect And this was the case in the thing here proposed by the Apostle The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words have no difficulty in them as to their Grammatical Sense nor is there any considerable variation in the rendring of them in the old Translations Only the Syriac retains 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ver 11. instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used And both that and the Vulgar place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the foregoing Verse contrary unto all Copies of the Original as to the order of the words For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Spiritum Sanctum The Syriac follows the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Eternal Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original Copies vary some reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our but most 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your which our Translators follow For if the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth unto the purifying of the flesh How much more shall the blood of Christ who through the eternal Spirit offered himself without spot unto God purge your Conscience from dead works to serve the living God The words are Argumentative in the form of an Hypothetical Syllogism wherein the Assumption of the Proposition is supposed as proved before That which is to be confirmed is what was asserted in the words foregoing namely That the Lord Iesus Christ by his blood hath obtained for us eternal redemption This the Causal Redditive Conjunction For doth manifest whereunto the Note of a Supposition If is premised as a Note of an Hypothetical Argumentation There are two Parts of
should any way hinder his Sacrifice from being accepted with God and really expiatory of Sin And this was the Church instructed to expect by all those legal Institutions It may be not unuseful to give here a brief Scheme of this great Sacrifice of Christ to fix the thoughts of Faith the more distinctly upon it 1. God herein in the Person of the Father is considered as the Law-giver the Governor and Judge of all and that as on a Throne of Judgment the Throne of grace being not as yet erected And two things are ascribed or do belong unto him 1 A Denunciation of the sentence of the Law against Mankind Dying ye shall dye and cursed be every one that continues not in all things written in the Law to do them 2 A Resusal of all such ways of Atonement Satisfaction and Reconciliation that might be offered from any thing that all or any creatures could perform sacrifice and offerings and whole burnt-offerings for sin he would not have Heb. 10. 5 6. he rejected them as insufficient to make Atonement for sin 2. Satan appeared before this Throne with his Prisoners he had the power of death Heb. 2. 14. and entered into judgment as unto his right and title and therein was judged John 16. 11. And he put forth all his power and policy in opposition unto the deliverance of his Prisoners and to the way or means of it That was his hour wherein he put forth the power of darkness Luke 22. 53. 3. The Lord Christ the Son of God out of his infinite love and compassion appears in our Natures before the Throne of God and takes it on himself to answer for the sins of all the Elect to make Atonement for them by doing and suffering whatever the holiness righteousness and wisdom of God required thereunto Then said I Lo I come to do thy Will O God Above when he said Sacrifice and Offerings and Burnt-offerings for sin thou wouldst not neither hadst pleasure therein which are offered by the Law then said he Lo I come to do thy Will O God he taketh away the first that he might establish the second Heb. 10. 7 8 9. 4. This stipulation and engagement of his God accepteth of and withal as the sovereign Lord and Ruler of all prescribeth the way and means whereby he should make Atonement for sin and Reconciliation with God thereon And this was that he should make his soul an offering for sin and therein bear their iniquities Isa. 53. 10 11. 5. The Lord Christ was prepared with a Sacrifice to offer unto God unto this end For whereas every High Priest was ordained to offer Gifts and Sacrifices it was of necessity that he also should have somewhat to offer Heb. 8. 3. This was not to be the Blood of Bulls and Goats or such things as were offered by the Law ver 4. But this was and was to be himself his humane nature or his body For 1 this body or humane nature was prepared for him and given unto him for this very end that he might have somewhat of his own to offer Heb. 10. 5. 2 He took it he assumed it unto himself to be his own for this very end that he might be a sacrifice in it Heb. 2. 14. 3 He had full power and authority over his own body his whole humane nature to dispose of it in any way and into any condition unto the glory of God No man saith he taketh my life from me I lay it down of my self I have power to lay it down and I have power to take it again John 10. 18. 6. This therefore he gave up to do and suffer according unto the Will of God And this he did 1 In the Will Grace and Love of his Divine Nature he offered himself unto God through the eternal Spirit 2 In the gracious holy actings of his humane nature in the way of zeal love obedience patience and all other graces of the Holy Spirit which dwelt in him without measure acted unto their utmost glory and efficacy Hereby he gave himself up unto God to be a Sacrifice for Sin his own Divine Nature being the Altar and Fire whereby his Offering was supported and confirmed or brought unto the Ashes of Death This was the most glorious spectacle unto God and all his holy Angels Hereby he set a Crown of Glory on the head of the Law fulfilling its precepts in matter and manner unto the uttermost and undergoing its penalty or curse establishing the truth and righteousness of God in it Hereby he glorified the holiness and justice of God in the demonstration of their nature and compliance with their demands Herein issued the eternal Councils of God for the salvation of the Church and way was made for the exercise of grace and mercy unto sinners For 7. Herewith God was well pleased satisfied and reconciled unto sinners Thus was he in Christ reconciling the world unto himself not imputing our sins unto us in that he was made sin for us that we might become the righteousness of God in him For in this tender of himself a Sacrifice to God 1. God was well pleased with and delighted in his obedience it was a Sacrifice unto him of a well-smelling savor He was more glorified in that one instance of the Obedience of his onely Son than he was dishonoured by the sin of Adam and all his Posterity as I have elsewhere declared 2. All the demands of his Justice were satisfied unto his eternal glory Wherefore 8. Hereon Satan is judged and destroyed as unto his power over sinners who receive this Atonement all the grounds and occasions of it are hereby removed his Kingdom is overthrown his Usurpation and unjust Dominion defeated his Arms spoiled and Captivity led captive For of the anger of the Lord against sin it was that he obtained his power over sinners which he abused unto his own ends This being atoned the Prince of this world was judged and cast out 9. Hereon the poor condemned sinners are discharged God says deliver them for I have found a ransom But we must return to the Text. The effect of the Blood of Christ through the offering of himself is the purging of our Consciences from dead works This was somewhat spoken unto in general before especially as unto the nature of this purging But the words require a more particular Explication And The word is in the Future Tense Shall purge The blood of Christ as offered hath a double respect and effect 1 Towards God in making Atonement for sin This was done once and at once and was now past Herein by one Offering he for ever perfected them that are sanctified 2 Towards the Consciences of men in the application of the vertue of it unto them this is here intended And this is expressed as future not as though it had not this effect already on them that did believe but upon a double account 1. To declare the certainty of the event or
the infallible connexion of these things the blood of Christ and the purging of the Conscience that is in all that betake themselves thereunto It shall do it that is effectually and infallibly 2. Respect is had herein unto the generality of the Hebrews whether already professing the Gospel or now invited unto it And he proposeth this unto them as the advantage they should be made partakers of by the relinquishment of Mosaical Ceremonies and betaking themselves unto the Faith of the Gospel For whereas before by the best of legal Ordinances they attained no more but an outward sanctification as unto the flesh they should now have their Conscience infallibly purged from dead works Hence it is said your Conscience Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our But there is no difference in the sense I shall retain the common reading as that which refers unto the Hebrews who had been always exercised unto thoughts of Purification and Sanctification by one means or another For the Explication of the words we must enquire 1 What is meant by dead works 2 What is their relation unto Conscience 3 How Conscience is purged of them by the blood of Christ. 1. By dead works sins as unto their guilt and defilement are intended as all acknowledge And several Reasons are given why they are so called As 1 Because they proceed from a principle of spiritual death or are the works of them who have no vital principle of holiness in them Eph. 2. 1 5. Col. 2. 13. 2 Because they are useless and fruitless as all dead things are 3 They deserve death and tend thereunto Hence they are like rotten bones in the Grave accompanied with worms and corruption And these things are true Howbeit I judge there is a peculiar reason why the Apostle calls them dead works in this place For there is an allusion herein unto dead bodies and legal defilement by them For he hath respect unto Purification by the Ashes of the Heifer And this respected principally uncleanness by the dead as is fully declared in the institution of that Ordinance As men were purified by the sprinkling of the Ashes of an Heifer mingled with living water from defilements contracted by the dead without which they were separated from God and the Church so unless men are really purged from their moral defilements by the blood of Christ they must perish for ever Now this defilement from the dead as we have shewed arose from hence that Death was the effect of the Curse of the Law wherefore the guilt of sin with respect unto the Curse of the Law is here intended in the first place and consequently its pollution This gives us the state of all men who are not interessed in the Sacrifice of Christ and the purging vertue thereof As they are dead in themselves dead in trespasses and sins so all their works are dead works Other works they have none They are as a Sepulchre filled with bones and corruption Every thing they do is unclean in it self and unclean unto them Unto them that are defiled nothing is pure but even their mind and conscience is defiled Tit. 1. 15. Their works come from spiritual death and tend unto eternal death and are dead in themselves Let them deck and trim their carkases whil'st they please let them â—end their faces with paintings and multiply their ornaments with all excess of bravery within they are full of dead bones of rotten defiled polluting works That world which appears with so much outward beauty lustre and glory is all polluted and defiled under the eye of the most Holy 2. These dead works are further described by their relation unto our persons as unto what is peculiarly affected with them where they have as it were their seat and residence And this is the Conscience He doth not say purge your souls or your minds or your persons but your conscience And this he doth 1 In general in opposition unto the purification by the Law It was there the dead body that did defile it was the body that was defiled it was the body that was purified those Ordinances sanctified to the purifying of the flesh But the defilements here intended are spiritual internal relating unto Conscience and therefore such is the purification also 2 He mentions the respect of these dead works unto Conscience in particular because it is Conscience which is concerned in peace with God and confidence of approach unto him Sin variously affects all the faculties of the soul and there is in it a peculiar defilement of Conscience Tit. 1. 15. But that wherein Conscience in the first place is concerned and wherein it is alone concerned is a sense of guilt This brings along with it fear and dread whence the sinner dares not approach into the presence of God It was Conscience which reduced Adam into the condition of hiding himself from God his eyes being opened by a sense of the guilt of sin So he that was unclean by the touching of a dead body was excluded from all approach unto God in his worship Hereunto the Apostle alludes in the following words That we may serve the living God For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly denotes that service which consists in the observation and performance of solemn worship As he who was unclean by a dead body might not approach unto the worship of God until he was purified So a guilty sinner whose Conscience is affected with a sense of the guilt of sin dares not to draw nigh unto or appear in the presence of God It is by the working of Conscience that sin deprives the soul of peace with God of boldness or confidence before him of all right to draw nigh unto him Until this relation of sin unto the Conscience be taken away until there be no more conscience of sin as the Apostle speaks Chap. 10. 2. that is Conscience absolutely judging and condemning the person of the sinner in the sight of God there is no right no liberty of access unto God in his service nor any acceptance to be obtained with him Wherefore the purging of Conscience from dead works doth first respect the guilt of sin and the vertue of the blood of Christ in the removal of it But 2dly there is also an inherent defilement of Conscience by sin as of all other faculties of the soul. Hereby it is rendred unmeet for the discharge of its office in any particular duties With respect hereunto Conscience is here used Synecdochically for the whole soul and all the faculties of it yea our whole spirit souls and bodies which are all to be cleansed and sanctified 1 Thes. 5. 23. To purge our Conscience is to purge us in our whole persons This being the state of our Conscience this being the respect of dead works and their defilement to it and us we may consider the relief that is necessary in this case and what that is which is here proposed 1. Unto
a compleat relief in this condition two things are necessary 1 A discharge of Conscience from a sense of the guilt of sin or the condemning power of it whereby it deprives us of peace with God and of boldness in access unto him 2 The cleansing of the Conscience and consequently our whole persons from the inherent defilement of sin The first of these was typified by the blood of Bulls and Goats offered on the Altar to make Atonement The latter was represented by the sprinkling of the unclean with the Ashes of the Heiser unto their purification Both these the Apostle here expresly ascribes unto the Blood of Christ and we may briefly enquire into three things concerning it 1 On what ground it doth produce this blessed effect 2 The way of its operation and efficacy unto this end 3 The Reason whence the Apostle affirms that it shall much more do this than the legal Ordinances could sanctifying unto the purifying of the flesh 1. The grounds of its efficacy unto this purpose are three 1. That it was Blood offered unto God God had ordained that Blood should be offered on the Altar to make Atonement for sin or to purge Conscience from dead works That this could not be really effected by the Blood of Bulls and Goats is evident in the nature of the things themselves and demonstrated in the event Howbeit this must be done by Blood or all the institution of legal Sacrifices were nothing but means to deceive the minds of men and ruine their souls To say that at one time or other real Atonement is not to be made for Sin by Blood and Conscience thereby to be purged and purified is to make God a Lyar in all the Institutions of the Law But this must be done by the Blood of Christ or not at all 2 It was the Blood of Christ. Of Christ the Son of the living God Mat. 16. 18. whereby God purchased his Church with his own Blood Acts 20. 28. The dignity of his Person gave efficacy unto his Office and Offering No other person in the discharge of the same Offices that were committed unto him could have saved the Church and therefore all those by whom his Divine Person is denied do also evacuate his Offices By what they ascribe unto them it is impossible the Church should be either sanctified or saved They resolve all into a meer Act of Sovereign Power in God which make the Cross of Christ of none effect 3 He offered this Blood or himself by the eternal Spirit Though Christ in his Divine Person was the Eternal Son of God yet was it the humane nature only that was offered in Sacrifice Howbeit it was offered by and with the concurrent actings of the Divine Nature or Eternal Spirit as we have declared These things make the Blood of Christ as offered meet and fit for the accomplishment of this great effect 2. The second Enquiry is concernig the way whereby the Blood of Christ doth thus purge our Conscience from dead works Two things as we have seen are contained therein 1 The expiation or taking away the guilt of sin that Conscience should not be deterred thereby from an access unto God 2 The cleansing of our souls from vicious defiling habits inclinations and acts or all inherent uncleanness Wherefore under two considerations doth the Blood of Christ produce this double effect First As it was offered so it made Atonement for Sin by giving satisfaction unto the Justice and Law of God This all the expiatory Sacrifices of the Law did prefigure this the Prophets foretold and this the Gospel witnesseth unto To deny it is to deny any real efficacy in the Blood of Christ unto this end and so expresly to contradict the Apostle Sin is not purged from the Conscience unless the guilt of it be so removed as that we may have peace with God and boldness in access unto him This is given us by the Blood of Christ as offered Secondly As it is sprinkled it worketh the second part of this effect And this sprinkling of the Blood of Christ is the communication of its sanctifying vertue unto our souls see Eph. 5. 26 27. Tit. 2. 14. so doth the Blood of Christ the Son of God cleanse us from all our sins 1 John 1. 7. Zech. 13. 2. 3. The Reason why the Apostle affirms that this is much more to be expected from the Blood of Christ than the Purification of the Flesh was from legal Ordinances hath been before spoken unto The Socinians plead on this place that this effect of the death of Christ doth as unto us depend on our own duty If they intended no more but that there is duty required on our part unto an actual participation of it namely Faith whereby we receive the Atonement we should have no difference with them But they are otherwise minded This purging of the conscience from dead works they would have to consist in two things 1 Our own relinquishment of sin 2 The freeing us from the punishment due to sin by an act of power in Christ in Heaven The first they say hath therein respect unto the blood of Christ in that thereby his doctrine was confirmed in obedience whereunto we forsake sin and purge our minds from it The latter also relates thereunto in that the sufferings of Christ were antecedent unto his Exaltation and Power in Heaven Wherefore this effect of the blood of Christ is what we do our selves in obedience unto his doctrine and what he doth thereon by his power and therefore may well be said to depend on our duty But all this while there is nothing ascribed unto the blood of Christ as it was offered in Sacrifice unto God or shed in the offering of himself which alone the Apostle speaks unto in this place Others chuse thus to oppose it This purging of our consciences from dead works is not an immediate effect of the death of Christ but it is a benefit contained therein which upon our faith and obedience we are made partakers of But 1 This is not in my judgment to interpret the Apostles words with due reverence he affirms expresly that the blood of Christ doth purge our conscience from dead works that is it doth make such an Atonement for sin and Expiation of it as that conscience shall be no more pressed with it nor condemn the sinner for it 2 The blood of Christ is the immediate cause of every effect assigned unto it where there is no concurrent nor intermediate cause of the same kind with it in the production of that effect 3 It is granted that the actual communication of this effect of the death of Christ unto our Souls is wrought according unto the method which God in his sovereign wisdom and pleasure hath designed And herein 1 the Lord Christ by his blood made actual and absolute Atonement for the sins of all the Elect. 2 This Atonement is proposed unto us in the Gospel Rom. 3. 25. 3 It
is required of us unto an actual participation of the benefit of it and peace with God thereby that we receive this atonement by faith Rom. 5. 11. but as wrought with God it is the immediate effect of the blood of Christ. The last thing in these words is the consequent of this purging of our consciences or the advantage which we receive thereby To serve the living God The words should be rendred that we may serve that is have right and liberty so to do being no longer excluded from the priviledge of it as persons were under the Law whilest they were defiled and unclean And three things are required unto the opening of these words that we consider 1 why God is here called the living God 2 What it is to serve him 3 What is required that we may do so 1. God in the Scripture is called the living God 1 Absolutely and that 1 As he alone hath life in himself and of himself 2 As he is the onely Author and cause of life unto all others 2 Comparatively with respect unto Idols and false Gods which are dead things such as have neither life nor operation And this Title is in the Scripture applied unto God 1 To beget faith and trust in him as the Author of temporal spiritual and eternal life with all things that depend thereon 1 Tim. 1. 10. 2 To beget a due fear and reverence of him as he who lives and sees who hath all life in his power so it is a fearful thing to fall into the hands of the living God And this Epistle being written principally to warn the Hebrews of the danger of Unbelief and Apostasie from the Gospel the Apostle in several places makes mention of God with whom they had to do under this title as Chap. 3. 12. Chap. 10. 31. and in this place But there is something peculiar in the mention of it in this place For 1 the due consideration of God as the living God will discover how necessary it is that we be purged from dead works to serve him in a due manner 2 The nature of Gospel-worship and service is intimated to be such as becomes the living God our reasonable service Rom. 12. 1. 2. What is it to serve the living God I doubt not but the whole life of Faith in universal obedience is consequentially required hereunto That we may live unto the living God in all ways of holy obedience not any one act or duty of it can be performed as it ought without the antecedent purging of our consciences from dead works But yet it is sacred and solemn worship that is intended in the first place They had of old sacred Ordinances of worship or of Divine Service From all these those that were unclean were excluded and restored unto them upon their purification There is a solemn spiritual worship of God under the New Testament also and Ordinances for the due observance of it This none have a right to approach unto God by none can do so in a due manner unless their conscience be purged by the blood of Christ. And the whole of our relation unto God depends hereon For as we therein express or testifie the subjection of our souls and consciences unto him and solemnly engage into universal obedience for of these things all acts of outward worship are the solemn pledges so therein doth God testifie his acceptance of us and delight in us by Jesus Christ. 3. What is required on our part hereunto is included in the manner of the expression of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we may serve And two things are required hereunto 1. Liberty 2. Ability The first includes right and boldness and is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our holy worship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an access with freedom and confidence This we must treat of on Chap. 10. v. 19 20 21. The other respects all the supplies of the holy Spirit in grace and gifts Both these we receive by the blood of Christ that we may be meet and able in a due manner to serve the living God We may yet take some observations from the words 1. Faith hath ground of Triumph in the certain efficacy of the blood of Christ for the expiation of sin How much more The Holy Ghost here and elsewhere teacheth Faith to argue it self into a full assurance The reasonings which he proposeth and insisteth unto this end are admirable Rom. 8. 31 32 33 34 35 36 37 38 39. Many Objections will arise against believing many difficulties do lie in its way By them are the generality of Believers left under doubts fears and temptations all their days One great relief provided in this case is a direction to argue à minore ad majus If the blood of Bulls and Goats did so purifie the unclean how much more will the blood of Christ purge our Consciences How heavenly how divine is that way of arguing unto this end which our blessed Saviour proposeth unto us in the Parable of the unjust Judge and the Widow Luke 18. 1 2 3. And in that other of the man and his friend that came to seek bread by night Chap. 11. 5 6 7. Who can read them but his Soul is surprized into some kind of confidence of being heard in his supplication if in any measure compliant with the Rule prescribed And the Argument here managed by the Apostle leaves no room for doubt or objection Would we be more diligent in the same way of the exercise of Faith by arguings and expostulations upon Scripture Principles we should be more firm in our assent unto the Conclusions which arise from them and be enabled more to triumph against the assault of unbelief 2. Nothing could expiate sin and free conscience from dead works but the blood of Christ alone and that in the offering himself to God through the eternal Spirit The redemption of the souls of men is precious and must have ceased for ever had not infinite wisdom found out this way for its accomplishment The work was too great for any other to undertake or for any other means to effect And the glory of God is hid herein only unto them that perish 3. It was God as the Supreme Ruler and Lawgiver with whom atonement for sin was to be made He offered himself unto God It was he whose Law was violated whose Justice was provoked to whom it belonged to require and receive satisfaction And who was meet to tender it unto him but the man that was his Fellow who gave efficacy unto his oblation by the dignity of his Person In the contemplation of the glory of God herein the life of Faith doth principally consist 4. The Souls and Consciences of men are wholly polluted before they are purged by the blood of Christ. And this Pollution is such as excludes them from all right of access unto God in his worship as it was with them who were legally unclean 5. Even
the best works of men antecedently unto the purging of their Consciences by the blood of Christ are but dead works However men may please themselves in them perhaps think to merit by them yet from death they come and unto death they tend 6. Justification and Sanctification are inseparably conjoined in the design of God's grace by the blood of Christ. Purge our Consciences that we may serve the living God 7. gospel-Gospel-worship is such in its spirituality and holiness as becometh the living God and our duty it is always to consider that with him we have to do in all that we perform therein VER XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Et ideo and therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc For this or propterea itaque ob id And for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He himself was the Mediator He is the Mediator Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man coming between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ut morte intercedente by the Interposition of death The Syriac reads the passage who by his death was a redeemer unto them who had transgressed against the first Testament probably to avoid the difficulty of that Expression For the Redemption of transgressions The Aethiopic corrupts the whole Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Redemptionem eorum praevaricationum Vul. Ad Redemptionem eorum transgressionum properly for the Redemption of transgressions or those transgressions which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. Syr. That they may receive the promise who are called to the eternal Inheritance But in the Original and in the Vulgar eternal inheritance is joyned unto and regulated by the Promise the promise of an eternal Inheritance VER XV. And for this cause he is the Mediator of the new Testament that by means of death for the Redemption of the transgressions under the first Testament they who are called might receive the promise of eternal Inheritance THe things which are to be considered in this verse are 1 The note of Connexion in the Conjunction And. 2 The Ground of the ensuing Assertion For this cause 3 The Assertion itself He is the Mediator of the new Testament 4 The especial Reason why he should be so For the Redemption of Transgressions under the first Testament 5 The way whereby that was to be effected By the means of death 6 The End of the whole That those who are called might receive the promise of eternal Inheritance But before we proceed unto the Exposition of the whole or any part of it a difficulty must be removed from the words as they lie in our Translation For an enquiry may be justly moved why we render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Testament in this place whereas before we have constantly rendred it by a Covenant And the plain reason of it is because from this verse unto the end of the Chapter the Apostle argues from the nature and use of a Testament among men as he directly affirms in the next verse Hereby he confirms our faith in the expectation of the Benefits of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Covenant or Testament We may answer he doth it because it is the true and proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly a Testamentary disposition of things as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Covenant For in the Composition of the word there is nothing to intimate a mutual compact or agreement which is necessary unto a Covenant and is expressed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However there is a great affinity in the things themselves For there are Covenants which have in them free Grants and Donations which is of the nature of a Testament And there are Testaments whose force is resolved into some Conventions Conditions and Agreements which they borrow from the nature of Covenants So there is such an affinity between them as one name may be expressive of them both But against this it will be replied that what the Apostle speaks unto is in the Hebrew called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Covenant and no where signifies a Testament so that from thence the Apostle could not argue from the nature of a Testament what is required thereunto and what doth depend thereon Hereunto it is answered that the LXX constantly rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle made use of that Translation and that signification of the word But this will not solve the difficulty For it would resolve all the Apostles arguings in this great and important Mystery into the Authority of that Translation which is fallible throughout and at least as it is come to us filled with actual mistakes We must therefore give another answer unto this Objection Wherefore I say 1 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not be more properly rendred by any one word than by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it being mostly used to express the Covenant between God and Man it is of that nature as cannot properly be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Covenant or Compact upon equal terms of distributive Iustice between distinct parties But Gods Covenant with man is only the way and the declaration of the terms whereby God will dispose and communicate Good things unto us which hath more of the nature of a Testament than of a Covenant in it 2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used to express a free promise with an effectual donation and communication of the thing promised as hath been declared in the foregoing chapter But this hath more of the nature of a Testament than of a Covenant 3 There is no word in the Hebrew language whereby to express a Testament but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only Nor is there so in the Syriack Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrews express the thing by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to order dispose give command concerning the house or houshold of a dying man Isa. 38. 2. 2 Sam. 17. 23. But they have no other word but Berith to signifie it and therefore where the nature of the thing spoken of requires it it is properly rendred a Testament and ought so to be Wherefore there is no force used unto the signification of the word in this place by the Apostle But that which makes the proper use of it by him evident in this place is that he had respect unto its signification in the making of the Covenant with the people at Sinai For this he compares the New Testament unto in all its causes and effects And in that Covenant there were three things 1. The Prescription of Obedience unto the People on the part of God which was received by their consent in an express compliance with the Law and Terms of it Deut. 5. 14. Herein the nature of it so far as it
so 1 From Gods Institution he appointed it so to be as is express in the words of Moses 2 From an Implication of the Interest of both Parties in the blood of the Sacrifice God unto whom it was offered and the People on whom it was sprinkled For it being the blood of Beasts that were slain in this use of it each Party as it were engaged their lives unto the Observation and Performance of what was respectively undertaken by them 3 Typically in that it represented the blood of Christ and fore-signified the Necessity of it unto the confirmation of the New Covenant See Zech. 9. 11. Matth. 26. 28. Luk. 22. 20. 1 Cor. 11. 15. So was it the blood of the Covenant in that it was a sign between God and the People of their mutual consent unto it and their taking on themselves the Performance of the Terms of it on the one side and the other The Condescension of God in making a Covenant with men especially in the ways of the Confirmation of it is a blessed Object of all holy Admiration For 1 The infinite Distance and disproportion that is between him and us both in Nature and State or Condition 2 The Ends of this Covenant which are all unto our Eternal Advantage he standing in no need of us or our Obedience 3 The Obligation that he takes upon himself unto the Performance of the Terms of it whereas he might righteously deal with us in a way of meer Soveraignity 4 The Nature of the Assurance he gives us thereof by the blood of the Sacrifice confirmed with his Oath Do all set forth the ineffable Glory of this Condescension And this will at length be made manifest in the Eternal Blessedness of them by whom this Covenant is Embraced and the Eternal Misery of them by whom it is Refused The Apostle having given this full Confirmation unto his principal Assertion he adds for the Illustration of it the use and efficacy of blood that is the blood of Sacrifices unto Purification and Attonement VER XXI XXII Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry And almost all things are by the Law purged with Blood and without shedding of Blood is no Remission The manner of the Introduction of this Observation ver 21. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in like manner do manifest that this is not a continuation of the former Instance in that which belongs thereunto but that there is a Proceed unto another Argument to evince the farther use of the sprinkling of blood unto Purification and Attonement under the Old Testament For the Design of the Apostle is not only to prove the Necessity of the Blood of Christ in Sacrifice but also the Efficacy of it in the taking away of Sins Wherefore he shews that as the Covenant it self was dedicated with blood which proves the Necessity of the blood of Christ unto the confirmation of the New Covenant so all the ways and means of Solemn Worship were purged and purified by the same means which demonstrates its Efficacy I will not absolutely oppose the usual Interpretation of these words namely that at the Erection of the Tabernacle and the Dedication of it with all its Vessels and Utensils there was a Sprinkling with Blood though not expresly mentioned by Moses for he only declares the Unction of them with the Holy Oyl Exod. 40. 9 10 11. For as unto the Garments of Aaron and his Sons which belonged unto the Service of the Tabernacle and were laid up in the holy places it is expresly declared that they were sprinkled with Blood Exod. 29. 21. And of the Altar that it was Sprinkled when it was Anointed though it be not said wherewith And Josephus who was himself a Priest affirms that all the things belonging unto the Sanctuary were dedicated with the sprinkling of the blood of the Sacrifices which things are usually pleaded for this Interpretation I shall not as I said absolutely reject it yet because it is Evident that the Apostle makes a Progress in these words from the Necessity of the Dedication of the Covenant with blood unto the use and efficacy of the Sprinkling of blood in all holy Administrations that they might be accepted with God I choose rather to referre the words unto that solemn sprinkling of the Tabernacle and all the Vessels of it by the High Priest with blood of the Expiatory Sacrifice which was made annually on the day of Attonement This the Introduction of these words by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth declare As the Covenant was dedicated with the sprinkling of blood so in like manner afterwards the Tabernacle and all the Vessels of it were sprinkled with blood unto their sacred use All the Difficulty in this Interpretation is that Moses is said to do it But that which we intend was done by Aaron and his Successors But this is no way to be compared with that of applying it unto the Dedication of the Tabernacle wherein there was no mention made of blood or its sprinkling but of anointing only Wherefore Moses is said to do what he appointed to be done what the Law required which was given by him So Moses is frequently used for the Law given by him Act. 15. 21. For Moses of old time hath in every City them that preach him being read in the Synagogues every Sabbath-day that is the Law Moses then sprinkled the Tabernacle in that by an everlasting Ordinance he appointed that it should be done And the words following ver 22. declare that the Apostle speaks not of Dedication but of Expiation and Purification This Sprinkling therefore of the Tabernacle and its Vessels was that which was done annually on the Day of Attonement Levit. 16. 14 16 18. For therein as the Apostle speaks both the Tabernacle and all the Vessels of the Ministry were sprinkled with blood as the Ark the Mercy-seat and the Altar of Incense And the End of it was to purge them because of the Uncleannesses of the People which is that the Apostle intends And that which we are taught herein is that I. In all things wherein we have to do with God whereby we approach unto him it is the blood of Christ and the Application of it unto our Consciences that gives us a gracious Acceptance with him Without this all is unclean and defiled II. Even Holy things and Institutions that are in themselves clean and unpolluted are relatively defiled by the unholiness of them that use them defiled unto them So was the Tabernacle because of the uncleannesses of the People among whom it was For unto the unclean all things are unclean From this whole Discourse the Apostle makes an Inference which he afterwards applies at large unto his present Purpose VER XXII And almost all things are by the Law purged with blood And without shedding of Blood is no Remission There are two Parts of this Verse or there is a
double Assertion in it 1 That almost all things are by the Law purged with Blood 2 That without shedding of Blood is no Remission In the first of these there is considerable the Assertion it self and the Limitation of it 1. The Assertion it self is that by the Law all things were purged with Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto the Law the Rule the Commands the Institution of it In that way of worship Faith and Obedience which the People were obliged unto by the Law According unto the Law there was a Necessity of the Blood of Sacrifices for the purging of Sin and making of Attonement This he inferres and concludes from what he had said before concerning the Dedication of the Covenant and the Purification of the Tabernacle with all the Vessels of its Ministry And from hence he designs to prove the Necessity of the Death of Christ and the Efficacy of his Blood for the purging of Sin whereof those legal things were Types and Representations Of these legal Purifications or purgings by Blood we have treated already 2. The Limitation of this Assertion is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost Some few Purifications there were under the Law that were not by Blood Such as some judge was that by the Ashes of an Heifer mingled with water whereof we have treated on ver 13. But I am not certain that this may be esteemed a Purification without Blood For the Heifer whose Ashes were used in it was first slain and its blood poured out Afterwards the blood as well as the flesh was burnt and reduced unto Ashes Wherefore that way of Purification cannot be said to be without blood And it was a Type of the Purifying efficacy of the blood of Christ who offered himself an whole Burnt-offering unto God through the fire of the Eternal Spirit But there were two sorts of Purifications under the Law wherein blood was neither formally nor virtually applyed or used The one was by Fire in things that would endure it Numb 31. 23. And the Apostle speaks of things as well as Persons as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares The other was by water whereof there were many Instances See Exod. 19. 10. Levit. 16. 26 28. chap. 22. 6 7. All other Representations were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Offering and Sprinkling of Blood From the consideration of the Purifications mentioned the Apostle adds the Limitation of Almost For the conceit of some of the Antients that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as ferè and is to be joyned with purged were almost purged that is they were so only ineffectually is most improper For it is contrary to the natural construction of the words and the direct intention of the Apostle Only we may observe that the Purifications which were by fire and water were of such things as had no immediate Influence into the Worship of God or in such cases as wherein the Worship of God was not immediately concerned nor of such things wherewith Conscience was defiled They were only of external Pollutions by things in their own nature Indifferent and had nothing of Sin in them And the Sacred Institutions which were not concerning the immediate Worship of God nor things which in themselves did defile the Consciences of Men were as hedges and fences about those which really did so They served to warn Men not to come near those things which had a real defilement in themselves See Matth. 15. 16 17 18 19 20. Thus almost all things that is absolutely all which had any inward real Moral defilement were purged with Blood and directed unto the purging efficacy of the Blood of Christ. And we may observe that 1. There was a great variety of legal Purifications For as all of them together could not absolutely purge Sin but only direct unto what would do so so none of them by themselves could fully represent that one Sacrifice by blood whereby all sin was to be purged therefore were they multiplyed 2. This variety argues that in our selves we are ready to be Polluted on all occasions Sin cleaveth unto all that we do and is ready to defile us even in our best Duties 3. This variety of Institutions was a great part of the Bondage-state of the Church under the Old Testament a Yoke that they were not able to bear For it was almost an insuperable Difficulty to attain an Assurance that they had observed them all in a due manner the Penalties of their Neglect being very severe Besides the outward Observation of them was both burdensome and chargeable It is the Glory of the Gospel that we are directed to make our Address by Faith on all occasions unto that one Sacrifice by the Blood of Christ which cleanseth us from all our sins Howbeit many that are called Christians being ignorant of the Mystery thereof do again betake themselves unto other ways for the Purification of Sin which are multiplied in the Church of Rome 4. The great Mystery wherein God instructed the Church from the Foundation of the World especially by and under legal Institutions was that all purging of Sin was to be by blood This was that which by all Sacrifices from the Beginning and all Legal Institutions he declared unto Mankind Blood is the only means of Purging and Attonement This is the Language of the whole Law All was to manifest that the washing and purging of the Church from Sin was to be looked for from the blood of Christ alone The second Assertion of the Apostle is that without shedding of blood there is no Remission Some would have these words to contain an Application of what is spoken before unto the blood of Christ. But it is manifest that the Apostle yet continues in his Account of things under the Law and enters on the Application of them not before the next verse Wherefore these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Law or by vertue of its Institutions are here to be repeated By the Law without shedding of blood that is in Sacrifice there was no Remission Yet though that Season be particularly intended the Axiom is universally true and applicable unto the New Covenant Even under it without shedding of blood is no Remission The Curse of the Law was that he that sinned should die But whereas there is no man that liveth and sinneth not God had provided that there should be a Testification of the Remission of Sins and that the Curse of the Law should not be immediately executed on all that sinned This he did by allowing the People to make Attonement for their sins by blood that is the blood of Sacrifices Levit. 17. 11. For hereby God signified his Will and Pleasure in two things 1 That by this blood there should be a Political Remission granted unto sinners that they should not die under the sentence of the Law as
it it was offered unto God 3 It is an useless Observation that the Apostle in comparing the Sacrifice of Christ with the legal Victims doth as it is said carefully avoid the saying that he offered his Blood For in those legal Sacrifices the Beasts themselves were always said to be offered although it was the Blood alone wherewith Attonement was made on the Altar Levit. 17. 11. And this the Apostle expresly ascribes unto the Blood of Christ in answer unto the Blood of Bulls and Goats ver 13 14. 4 The Apostle doth not insinuate the mention of the shedding of the Blood of Christ only to make up a full and fit comparison with the legal Victims as is impudently insinuated But he directly ascribes the whole effect of Reconciliation Peace Attonement Remission of sins and Sanctification unto the Blood of Christ as shed and offered unto God And this he doth not only in this Epistle where he insists on this comparison but in other places also where he hath no regard unto it Rom. 3. 25. Eph. 1. 7. chap. 5. 2 25 26. Tit. 2. 14. Rev. 1. 5. 5 Having advanced thus far in the close of his Exposition he excludes the blood of Christ from any more Interest or efficiency in the Purification of these Heavenly things then the Blood of Goates and Calves which is such an open contradiction unto the whole Design and express words of the Apostle as that the Assertion of it exceeds all the bounds of Sobriety and Modesty From the Words thus opened we may Observe unto our own Use. 1. Neither could Heavenly Things have been made meet for us or our use nor we have been meet for their enjoyment had they not been dedicated and we been purged by the Sacrifice of Christ. There was no suitableness neither in them unto us nor in us unto them until it was introduced by the Blood of Christ. Without the Efficiency hereof Heavenly things would not be Heavenly unto the minds and souls of men they would neither please them nor satisfie them nor make them Blessed Unless they themselves are purged all things even Heavenly things themselves would be unclean and defiled unto them Tit. 1. 15. 2. Every eternal Mercy every spiritual Priviledge is both purchased for us and sprinkled unto us by the Blood of Christ. 3. There is such an Uncleanness in our Natures our Persons our Duties and Worship that unless they and we are all sprinkled with the Blood of Christ neither we nor they can have any Acceptance with God 4. The Sacrifice of Christ is the one only everlasting fountain and spring of all Sanctification and sacred Dedication whereby the whole new Creation is purified and dedicated unto God VER XXIV The Opposition between the High Priests of the Law and their Sacrifices with their Efficacy and the Lord Christ with his Sacrifice and its Efficacy is farther carried on in this verse And this is done in an Instance of a Dissimil tude between them as it was shewed in general before in how many things they did agree And this Dissimilitude consists in the place and manner of the Discharge of their Office after the great Expiatory Sacrifice which each of them did offer The Causal Connexion of the words doth also intimate that a farther Evidence is given unto what was before laid down namely that Heavenly things were purified by the Blood of Christ. For as an Assurance thereof upon the Dedication of the new Covenant he entered into Heaven it self Had he purified the Things only on the Earth we could have entered only into an Earthly Sanctuary as did the High Priest of Old But he is entered as the Apostle now declares into Heaven it self which in the gracious Presence of God therein is the spring and Center of all the things purified by his Sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the House of the Sanctuary Sancta Sacrarium Sanctuarium Sancta Sanctorum the most holy Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manufacta manibus extructa built with hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the similitude of that which is true Vul. Exemplaria verorum Exemplar respondens veris illis An example answering unto the true a Resemblance of the True 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the face faciei vultui conspectui in the Presence VER XXIV For Christ is not entered into the Holy Places the Sanctuary made with hands the figures of the true But into Heaven it self now to appear in the Presence of God for us There is in the words a Dissimilitude between the Lord Christ and the Priests of the Law or an Opposition between what was done by the one and the other And one Branch of the Antithesis as unto Affirmation on the one hand is included in the Negation on the other For in that he says he is not entered into the Holy Places made with hands it is affirmed that the High Priest did so of Old and no more In the words there is I. The Subject spoken of that is Christ. II. A Double Proposition concerning Him 1. Negative that he is not entered into the Holy Places made with hands 2. Affirmative that he is so into Heaven it self III. The End of what is so affirmatively ascribed unto him To appear in the Presence of God for us 1. The Subject spoken of is Christ. Jesus saith the Vulgar Latine But all Greek Copies with the Syriack have Christ. From the 15th verse he had spoken indefinitely of the Mediator of the New Covenant what he was to be and what he had to do whoever he were This Mediator and the High Priest of the Church are one and the same He makes Application of all he had said unto one singular Person Christ our High Priest That which in general is ascribed unto him or spoken of him both negatively and affirmatively is an Entrance That which was the peculiar Dignity of the High Priest of Old wherein the principal Discharge of his Duty did consist and whereon the Efficacy of his whole Ministration did depend was that He and He alone did enter into the Holy Place the Typical Representation of the Presence of God Wherefore such an entrance must our High Priest have after he had offered himself once for all II. This entrance of our High Priest as unto the place whereinto he entred is expressed first Negatively not into the Holy Places made with hands The place intended is the Sanctuary or most Holy Place in the Tabernacle It is here expressed in the Plural Number to answer the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so the LXX render their Reduplications wherewith they supply their want of superlatives These Holy Places Christ entered not into A Double Description is here given of this Place 1 As unto its Nature 2 As unto its Use. 1. As unto its Nature it was made with hands
Sacrifice Of such Worth and Dignity it was that God absolutely acquiesced therein and smelt a savour of Eternal rest in it And of such Efficacy that the Sanctification of the Church was perfected by it so that it needed no Repetition It also made way for the following state of Christ himself which was to be a state of Glory absolute and perfect inconsistent with the Repetition of the same Sacrifice of himself For as the Apostle shews ver 12 13. After this Sacrifice offered he had no more to do but to enter into Glory So absurd is that Imagination of the Socinians that he offered his Expiatory Sacrifice in Heaven that he did not he could not enter into Glory until he had compleatly Offered his Sacrifice the Memorial whereof he carried into the Holy Place And the Apostle lays great weight on this consideration as that which is the Foundation of the Faith of the Church He mentions it often and argues from it as the principal Argument to prove its excellency above the Sacrifices of the Law And this very Foundation is destroyed by those who fancy unto themselves a renewed Offering of the Body of Christ every day in the Mass. Nothing can be more directly contrary unto this Assertion of the Apostle whatever colour they may put upon their practice or whatever pretence they may give unto it Wherefore the Apostle in the next Verses argues from the Dignity and Efficacy of the Sacrifice of Christ by its difference from and Opposition unto the Legal Sacrifices which were often repeated VERSE XI XII XIII XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VERSE 11 12 13 14. And every Priest standeth daily Ministring and Offering oftentimes the same Sacrifices which can never take away Sins But this Man after he had Offered one Sacrifice for Sins for ever sat down on the Right Hand of God From henceforth expecting till his Enemies be made his Footstool For by one Offering he hath perfected for ever them that are Sanctified THese words are an entrance into the close of that long blessed Discourse of the Apostle concerning the Priest-hood and Sacrifice of Christ their Dignity and Efficacy which he shuts up and sinisheth in the following Verses confirming the whole with the Testimony of the Holy Ghost before produced by him Four things doth he here instruct us in by way of Recapitulation of what he had declared and proved before 1. The state of the Legal Priests and Sacrifices as unto the repetition of them by which he had proved before their utter insufficiency to take away Sin ver 11. 2. In that one Offering of Christ and that once Offered in opposition thereunto ver 12. 3. The consequence thereof on the part of Christ whereof there are two parts 1. His State and Condition immediately ensuing thereon ver 12. manifesting the Dignity Efficacy and absolute perfection of his Offering 2. As unto the continuance of his State and Condition afterwards ver 13. 4. The absolute effect of his Sacrifice which was the Sanctification of the Church ver 14. In the First of these we have 1. The Note of its Introduction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and. 2. The Subject of the Proposition in it every Priest 3. What is ascribed unto them in the discharge of their Office which is exprest 1. Generally they stood Ministring day by day 2. Particularly as unto that part of their Office which is now under consideration they often that is every day offered the same Sacrifices 4. The inefficacy of those Sacrifices though often Offered they could not take away Sin Besides this work of Daily Offering the same Sacrifices which could not take away Sin there was nothing ensued on them of Glory and Dignity unto themselves or Benefit unto the Church This the Apostle insinuates although it be left out in the Comparison insisting especially on the contrary in the opposite Sacrifice of Christ both as unto his own Glory and the Eternal Salvation of the Church 1. The Introduction is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mostly a Copulative sometimes Redditive as it is here taken by us and rendred In this latter way it gives a further reason of what was before declared of the Efficacy of the Sacrifice of Christ by a comparison of it with those of the Priests which were often repeated In the other sense it denotes a progress in the same Argument by a repetition of the consideration of the Old Sacrifices and a new comparison of them with that of Christ. Both come to the same and either may be allowed 2. The subject spoken of that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Priest that is say some every High-Priest and so they interpret the words standeth daily by a certain day once a year referring the whole unto the Anniversary Sacrifice on the day of Expiation And it is not denied but that the Apostle hath a special regard thereunto and mentioneth it expresly as we have shewed on Ch. 9. 7 25. But it cannot be here so restrained for he makes Application herein of what he had spoken before of all the Sacrifices of the Law and therein he reckons up all sorts of them as we have seen some of which as the whole Burnt Offerings and all Offerings in distinction from Bloody Sacrifices were not Offered by the High-Priest on that day but by other Priests on all occasions And the following expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Standing Ministring every day declares the constant discharge of the Priestly Office in every daily Ministration This was the work that all the Priests were designed unto in their courses Wherefore the words as they do not exclude the Annual Sacrifice of the High-Priest so they include the daily and occasional Sacrifices of all the other Priests for these Offerings of Blood were also Types of the Sacrifice and Offering of Christ. For all Sacrifices by Blood were to make Attonement for Sin Lev. 17. 11. And they were of no use but by virtue of the Typical Representation of the Sacrifice of Christ. Therefore all the Priests and their whole Office as unto all that belonged unto the Offering of Sacrifices are comprized in this Assertion And it was necessary to extend the Comparison unto them all that there might be no exception unto the Argument from it And the following words which give a Description of the general way of their Ministration do inforce this Interpretation which is the third thing in them 3. Standeth daily Ministring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 standeth or rather stood they did so while their Office was in force which was their Duty by the Law so to do For the Apostle respecteth not what was their present acting as to matter of Fact but speaks of the whole service of the Priests indistinctly as past or present with regard unto what was to be done by virtue of the first institution of them and the service which the Tabernacle was erected for Stood or standeth ready for and employed in the
the height of it it is habitual There is no man but may be occasionally indisposed unto spiritual Duties The most healthy and athletick constitution is subject unto the incursion of some distempers Sometimes bodily Infirmities may indispose us sometimes present Temptations may do so Such was the Indisposition which befell the Disciples in the Mount Matth. 26. 40 41. which yet was not without their sin for which they were reproved by our Saviour But where these things are occasional when those occasions are endeavoured to be prevented or removed persons overtaken with them may not be said to be absolutely slothful There may be many actual Faults where there is not an habitual Vice 3. But there is this Sloth in a dangerous degree 1. When this is generally the frame of the mind when it hath such an unreadiness unto holy Duties as that it either neglects them or is cold and formal in the performance of them This was the temper of Laodicea Rev. 3. 15. She did enough outwardly to satisfie her self but in such a way and manner as all that she did was disapproved by Christ. Lukewarmness is the soul and form of sloth 2. When Persons are generally uncompliant with such outward means as they cannot but acknowledge do contain warning from this and Invitation unto another frame So the Spouse acknowledgeth that it was the Voice of her beloved that knocked saying Open to me my Spouse my Love my Dove my undefiled for my Head is filled with with dew and my Locks with the drops of the night Can. 5. 2. Both the Voice and the Love and the long waiting of Christ were manifest unto her and she complies not with him but makes her excuses ver 2 3. And the sloth of Persons will be reckoned in proportion unto the means of diligence which they do enjoy Some may not be sleepy worldly careless slothful at as cheap a rate of Guilt as others though it be great in all 3. When Persons are as it were glad of such occasions as may justifie and satisfie their minds in the omissions of Duties or opportunities for them This casts off the Duty prescribed unto us Heb. 12. 1. which yet is indispensably necessary unto the attaining of the end of our Faith When men will not only readily embrace occasions offered unto them to divert them from Duty but will be apt to seek out and invent shifts whereby they may as they suppose be excused from it which corrupt nature is exceedingly prone unto they are under the power of this vicious habit Especially is this so when men are apt to approve of such Reasons to this end which being examined by the Rules of Duty with the tenders of the Love of Christ are lighter than vanity So it is added of the slothful Person who hides his hand in his bosom that he is wiser in his own conceit than seven men that can render a reason Prov. 26 15 16. He pleaseth himself with his foolish pretences for his sloth above all the reasons that can be given him to the contrary And such is the reason pleaded by the Spouse when overtaken with this frame for a season Cant. 5. 3. 4. When there is a great neglect of our own prayers when at any time we have been enabled to make them So the Spouse in whom we have an Instance of a surprisal into this evil prays earnestly for the coming and approach of Christ unto her chap. 4. 16. in the holy Dispensations of his Spirit But when he tenders himself unto her desire she puts off the entertainment of him So do men pray for Grace and Mercy sometimes But when the seasons of the communication of them do come they are wholly regardless in looking after them They put off things unto another season and meet oft-times with the success mentioned Cant. 5. 6. 5. When in conflicts about Duties the Scale is often turned on the side of the flesh and unbelief Sometimes it is so when Duties are considered as future and sometimes as present When Duties are considered as future Difficulties and Objections against them as for matter or manner time or season or degree one thing or other will be suggested by the Flesh. Grace in Believers will move for an absolute compliance If the contrary reasons insinuations and objections prevail the Soul consults with flesh and blood and is under the power of spiritual sloth And so are men by frivolous pretences and arguings from self and the world kept off from the most important Duties And sometimes there is a conflict in the entrance of the Duties of Gods Worship as praying hearing the word and the like Grace stirs up the Soul to diligence spirituality and vigour of spirit The Flesh in all things is contrary unto it Usually to give place unto the Flesh so as to be brought under the power of a cold formality is an evidence of a prevalent sloth 2. Although this sloth may have various causes and occasions yet the principal of them are those which I have mentioned namely Unbelief and Carnal Affections 1 Unbelief is the principal cause of it as Faith is of that Diligence and Watchfulness which are opposed unto it Yea by Faith alone are we excited unto the acting of all other Graces and the performance of all other Duties As it is in its nature to quicken us unto them so it alone takes in all other motives unto vigorous Obedience Wherefore all Indispositions unto Duty arise from Unbelief This weakens the efficacy of every thing that should excite us unto it and increaseth every difficulty that lies in the way of it As Faith will remove Mountains out of our way or help us to conquer the greatest Oppositions so Unbelief will make Mountains of Mole-hills it will make every hindrance like an unconquerable difficulty The Soul made slothful by it cries there is a Lion in the way a Lion in the Streets Prov. 26. 13. And its whole way is as an Hedge of Thorns chap. 15. 19. that is so grievous and troublesome that he cares not to take one step in it Hence is the opposition in these words that ye be not slothful but followers of them who through Faith c. If we grow slothful it is an assured Evidence of the decay of Faith 2 Carnal Affections do variously promote this evil frame of mind Love of ease wealth profit pleasure will quickly make men spiritually slothful Where these are prevalent every thing in the way of Holiness and Obedience is difficult and irksome Strange Representations will be made unto the mind of all Duties if not in general yet in all instances that offer themselves They are difficult or tedious or unseasonable or needless or the loss we make at present may be retrieved at another time Every prevalent Carnal Affection will be heard in the case and hath something to offer to deter the mind from its Duty And the secret aversation of the flesh from Communion with Christ in Duties
Church unto a more perfect state in point of Worship than it was capable of under the Levitical Priesthood Nor indeed could any Man reasonably think or wisely judge that he intended the Institutions of the Law as the compleat ultimate Worship and Service that he would require or appoint in this VVorld seeing our Natures as renewed by Grace are capable of that which is more Spiritual and Sublime For 1. They were in their Nature Carnal as our Apostle declares ver 16. and Chap. 9. 10. The Subject of them all the means of their Celebration were Carnal things beneath those pure Spiritual Acts of the Mind and Soul which are of a more Noble Nature They consisted in Meats and Drinks the Blood of Bulls and Goats the Observation of Moons and Festivals in a Temple made of Wood and Stone Gold and Silver things Carnal perishing and transitory Certainly God who is a Spirit and will be VVorshipped in Spirit and in Truth designed at one time or other a VVorship more suited unto his own Nature though the Imposition of these things on the Church for a Season was Necessary And as they were Carnal so they might be exactly performed by Men of Carnal Minds and were so for the most part in which respect God himself speaks often with a great undervaluation of them See Psal. 50. 8 9 10 11 12 13. Isa. 1. 11 12 13. Had not he designed the Renovation of our Natures into his own Image a new Creation of them by Jesus Christ this Carnal Worship might have sufficed and would have been the best we are capable of But to suppose that he should endow Men as he doth by Christ with a new Spiritual Supernatural Principle enabling them unto a more sublime and Spiritual Worship it cannot be imagined that he would always bind them up unto those Carnal Ordinances in their Religious Service And the Reason is because they were not a meet and sufficient means for the exercise of that New Principle of Faith and Love which he bestows on Believers by Jesus Christ. Yea to burden them with Carnal Observances is a most effectual way to take them off from its Exercise in his Service And so it is at this day where-ever there is a Multiplication of outward Services and Observances the Minds of Men are so taken up with the Bodily Exercise about them as that they cannot attend unto the pure internal Actings of Faith and Love 2. What by their Number and what by their Nature and the manner of exacting of them they were made a Yoke which the People were never able to bear with any Joy or Satisfaction Acts 15. 10. And this Yoke lay partly in the first place on their Consciences or the inner Man And it consisted principally in two things 1. The multitude of Ceremonies and Institutions did perplex them and gave them no rest Seeing which way soever they turned themselves one Precept or other positive or negative touch not taste not handle not was upon them 2. The Veil that was on them as to their Use Meaning and End increased the trouble of this Yoke They could not see unto the End of the things that were to be done away because of the veil nor could apprehend fully the Reason of what they did And it may be easily conceived how great a Yoke it was to be bound unto the strict Observation of such Rites and Ceremonies in Worship yea that the whole of their VVorship should consist in such things as those who made use of them did not understand the End and Meaning of them And 2. It lay on their Persons from the manner of their Imposition as they were tyed up unto Days Times and Hours so their Transgression or Disobedience made them obnoxious to all sorts of Punishments and Excision it self For they were all bound upon them with a Curse whence every Transgression and Disobedience received a just Recompence of Reward Chap. 2. 2. For he that despised Moses Law died without Mercy Chap. 10. 28. which they complained of Numb 17. 12 13. This put them on continual scrupulous Fears with endless Inventions of their own to secure themselves from the guilt of such Transgressions Hence the Religion of the Jews at present is become a Monstrous confused heap of vain Inventions and scrupulous Observances of their own to secure themselves as they suppose from transgressing any of those which God had given them Take any one Institution of the Law and consider what is the Exposition they give of it in their Mishna by their Oral Tradition and it will display the Fear and Bondage they are in though the Remedy be worse than the Disease Yea by all their Inventions they did but increase that which they endeavoured to avoid For they have brought things unto that pass among them that it is impossible that any one of them should have Satisfaction in his Conscience that he hath aright observed any of Gods Institutions although he should suppose that he required nothing of him but the outward performance of them 3. Their Instructive Efficacy which is the Principal End of the Ordinances of Divine VVorship was weak and no way answered the Power and Evidence of Gospel-Institutions Chap. 10. 1. Therefore was the way of Teaching by them intricate and the way of Learning difficult Hence is that difference which is put between the Teachings under the Old Testament and the New For now it is Promised that Men shall not teach every Man his Brother and every Man his Neighbour saying know the Lord as it was of Old The means of Instruction were so dark and cloudy and having only a shadow of the things themselves that were to be taught and not the very Image of them that it was needful that they should be continually incalcated to keep up the knowledge of the very Rudiments of Religion Besides they had many Ordinances Rites and Ceremonies imposed on them to increase their Yoke whereof they understood nothing but only that it was the Soveraign pleasure and will of God that they should Observe them though they understood not of what Use they were And they were Obliged unto no less an exact Observance of them than they were unto that of those which were the clearest and most lightsome The best Direction they had from them and by them was that indeed there was nothing in them that is in their Nature or proper Efficacy to produce or procure those good things which they looked for through them but only pointed unto what was to come VVherefore they knew that although they Exercised themselves in them with Diligence all their Days yet by virtue of them they could never attain what they aimed at only there was something signified by them and afterwards to be introduced that was Efficacious of what they looked after Now unto the strict Observation of these things were the People obliged under the most severe Penalties and that all the days of their Lives And this increased their Bondage
off is the expression of this state of nature Ephes. 2. 13. You were sometimes afar off And whatever accompanieth that state in wrath and curse upon men in fear bondage the power of sin and enmity against God within them in obnoxiousness unto misery in this world and eternal Destruction hereafter is comprized in that expression It is to be far from the Love and Favour of God from the knowledge of him and obedience unto him Wherefore our drawing nigh unto God denotes our delivery and recovery from this estate So it is expressed in the place named But now in Christ Jesus ye who were sometimes afar off are made nigh by the blood of Christ. To represent this all the Acts of solemn worship which respected the Sacrifice of Christ were called Approximations And hereunto unto this drawing nigh to God or that we may so do two things are required 1. A Removal of whatever kept us at a Distance from God And the things of this nature were of two sorts 1. What was upon us from God for our sin and Apostacy This was his wrath and curse And these were declared in the publishing of the Law on mount Sinai with the terrible appearances and dreadful voices that accompanied This made the People stand afar off Exod. 20. 21 as an Emblem of their condition with respect unto the Law 2 Guilt within with its consequences of fear shame and Alienation from the life of God Unless these things of the one sort and the other those upon us and those within us be taken away and removed we can never draw nigh unto God And to secure our Distance they were enrolled in an hand-writing as a Record against us that we should never on our own account so much as endeavour any Access unto him Ephes. 2. 14. Col. 2. 14. How they were removed by the bringing in of the better Hope that is by the Priesthood of Christ the Apostle declares in this Epistle as we shall see God willing in our Progress This neither was nor could be done by the Law or its Ordinances neither the Moral preceptive part of it nor the Ceremonial in all its Rites and Sacrifices could of themselves expiate sins make Attonement for our Apostacy turn away the wrath of God nor take away Guilt fear bondage and Alienation out of the minds of men 2. There is moreover required hereunto that upon the Justification and Acceptation of our Persons we have Faith Liberty Boldness Confidence and Assurance given unto us in our coming unto God And this cannot be without the Renovation of our natures into his Image the quickning of our souls with a new Principle of Spiritual life and Ability unto all Duties of acceptable Obedience All these things are required unto our drawing nigh unto God or unto a state of Reconciliation Peace and Communion with him And we may observe 1. Out of Christ or without him all Mankind are at an unconceivable Distance from God And a Distance it is of the worst kind even that which is an effect of mutual Enmity The cause of it was on our part voluntary and the effect of it the height of misery And however any may flatter and deceive themselves it is the present condition of all who have not an Interest in Christ by Faith They are far off from God as he is the Fountain of all Goodness and Blessedness inhabiting as the Prophet speaks the parched places of the wilderness and shall not see when Good cometh Jerem. 17. 6. far from the dews and showers of grace or mercy far from divine love and favour cast out of the bounds of them as Adam our of Paradise without any hope or power in themselves to return The flaming sword of the Law turns every way to keep them from the Tree of Life Yet are they not so far from God but they are under his wrath and curse and whatever of misery is contained in them Let them fly whither they please wish for Mountains and Rocks to fall on them as they will do hereafter hide themselves in the Darkness and Shades of their own Ignorance like Adam among the Trees of the Garden or immerge themselves in the pleasures of sin for a season all is one the wrath of God abideth on them And they are far from God in their own minds also being alienated from him Enemies against him and in all things made up with Sathan the Head of the Apostacy Thus is it and unconceivably worse with all that embrace not this better Hope to bring them nigh unto God 2. It is an effect of infinite condescension and Grace that God would appoint a way of Recovery for those who had willfully cast themselves into this wofull Distance from him Why should God look after such Fugitives any more He had no need of us or our services in our best condition much less in that useless depraved state whereinto we had brought our selves And although we had transgressed the Rule of our moral dependance on him in the way of obedience and thereby done what we could to stain and eclipse his Glory yet he knew how to repair it unto Advantage by reducing us under the order of Punishment By our sins we our selves come short of the Glory of God but he could lose none by us whilst it was absolutely secured by the Penalty annexed unto the Law When upon the entrance of sin he came and found Adam in the bushes wherein he thought foolishly to hide himself who could expect Adam did not but that his only design was to apprehend the poor rebellious Fugitive and give him up to condign Punishment But quite otherwise above all thoughts that could ever have entred into the Hearts of Angels or men after he had declared the nature of the Apostacy and his own indignation against it he proposeth and promiseth a way of Deliverance and Recovery This is that which the Scripture so magnifies under the names of Grace and Love of God which are beyond expression or conception Joh. 3. 16. And it hath also that lustre frequently put upon it that he dealt not so with the Angels that sinned which manifests what condition he might have left us in also and how infinitely free and Soveraign that Grace was from whence it was otherwise Thence it was that he had a desire again unto the works of his hands to bring poor mankind near unto him And whereas he might have recalled us unto himself yet so as to leave some marks of his displeasure upon us to keep us at a greater Distance from him than that we stood at before as David brought back his wicked Absalom to Jerusalem but would not suffer him to come into his Presence He chose to act like himself in infinite wisdom and grace to bring us yet nearer unto him than ever we could have approached by the Law of our Creation And as the Foundation means and Pledge hereof he contrived and brought forth that most glorious and
Wisdom and Holiness that having designed the bringing of many sons unto Glory he should make the Captain of their salvation perfect through sufferings So the Condecency here intended may respect 1. The Wisdom Grace and Goodness of God It became him to give us such an High Priest as we stood in need of namely one that was able in the Discharge of that Office to save all to the uttermost that come unto God by him For to design our salvation by an High Priest and not to provide such an one as was every way able to effect it became not the Wisdom and Grace of God 2. Respect may be had herein unto our state and condition Such this was as none but such an High Priest could relieve us in or save us from For we stand in need of such an one as our Apostle declares as 1. could make Attonement for our sins or perfectly expiate them 2. Purge our Consciences from dead works that we might serve the living God or sanctifie us throughout by his Blood 3. Procure Acceptance with God for us or purchase eternal Redemption 4. Administer supplies of the spirit of Grace unto us to enable us to live unto God in all Duties of Faith Worship and Obedience 5. Give us assistance and consolation in our Trials Temptations and Sufferings with pity and compassion 6. Preserve us by Power from all ruining Sins and Dangers 7. Be in a continual Readiness to receive us in all our Addresses to him 8. To bestow upon us the Reward of Eternal Life Unless we have an High Priest that can do all these things for us we cannot be saved to the uttermost Such an High Priest we stood in need of and such an one it became the wisdom and Grace of God to give unto us And God in infinite wisdom Love and Grace gave us such an High Priest as in the Qualifications of his Person the Glory of his Condition and the Discharge of his Office was every way suited to deliver us from the state of Apostacy sin and misery and to bring us unto himself through a Perfect salvation This the ensuing particulars will fully manifest The Qualifications of this High Priest are expressed first indefinitely in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Difference from other High Priests is included herein He must not be one of an Ordinary sort but one so singularly qualified unto his work so exalted after his work and so discharging his work unto such Ends. In all these things we stood in need of such an High Priest as was quite of another sort order and kind than any the Church had enjoyed under the Law as the Apostle expresly concludes ver 28. His Personal inherent Qualifications are first expressed and we shall consider first some things in general that are common unto them all and then declare the especial intendment of every one of them in particular Such an High Priest became us as is Holy Harmless Undefiled Separate from sinners And 1. There is some Allusion in all these things unto what was Typically represented in the Institution of the Office of the Priesthood under the Law For the High Priest was to be a Person without blemish not maimed in any part of his body He was not to marry any one that was defiled nor to defile himself among the People On his forehead in his ministrations he ware a Plate of Gold with that Inscription Holiness to the Lord. And no doubt but Personal Holiness was required of him in an especial manner for want whereof God cast out the Posterity of Eli from the Priesthood But all those things were only outward Representations of what was really required unto such an High Priest as the Church stood in need of For they were mostly external giving a Denomination unto the Subject but working no real change in it And where they were internal they were encompassed with such a mixture of sins weaknesses infirmities and the Intercision of Death as that they had no Glory in comparison of what was required All these things the Apostle observes reducing them unto two Heads namely that they were obnoxious unto Sin and Death and therefore as they died so they offered sacrifices for their own sins But the Church was taught by them from the Beginning that it stood in need of an High Priest whose real Qualifications should answer all these Types and Representations of them 2. It is possible that our Apostle in this Description of our High Priest designed to obviate the prejudicate opinion of some of the Hebrews concerning their Messiah For generally they looked on him as one that was to be a great earthly Prince and warriour that should conquer many Nations and subdue all their enemies with the sword shedding the blood of men in Abundance In opposition unto this vain and pernicious Imagination our Saviour testifies unto them that he came not to kill but to save and keep alive And our Apostle here gives such a Description of him in these holy gracious Qualifications as might attest his Person and work to be quite of another nature than what they desired and expected And their frustration herein was the principal occasion of their unbelief See Mal. 3. 1 2 3. 3. I am sorry that it hath fallen from the Pen of an able Expositor of our own on this place that the Time when the Lord Christ was thus made an High Priest for ever and that by an Oath was after he had offered one sacrifice not many for the People not for himself once not often of everlasting vertue and not effectual for some petty Expiations for a time and after he was risen ascended and set at the right hand of God If by being made an High Priest only a Solemn Declaration of being made so is intended these things may passe well enough For we allow that in the Scripture then a thing is oft-times said to be when it is first manifested or declared So was the Lord Christ determined to be the son of God with Power by the Resurrection from the dead But if it be intended as the words will scarce admit of any other Interpretation that then the Lord Christ was first made an High Priest after all this was performed the whole real Priesthood of Christ and his proper Sacrifice is overthrown For it is said he was not made an High Priest until after that he had offered his one sacrifice And if it were so then he was not a Priest when he so offered himself But this implies a contradiction for there can be no sacrifice where there is no Priest And therefore the Socinians who make the consecration of the Lord Christ unto his Sacerdotal Office to be by his entrance into Heaven do utterly deny his Death to have been a Sacrifice but only a Preparation for it as they fancy the killing of the beast to have been of old And the Truth is either the Lord Christ was a Priest before and in the
in the divine service of those Priests But it was so obscurely that none could see their beauty and excellency therein If it be used in the latter way then it declares that the substance of what God intended in all his worship was not contained nor comprized in the services of those Priests There were some lines and shadows to represent the body but the body it self was not there There was something above them and beyond them which they reached not unto 4. The things themselves whence they are restrained by this Limitation is expressed of Heavenly things The things intended in these words are no other than what God shewed unto Moses in the Mount and therefore we shall defer our enquiry into them untill we come unto those words This therefore is the meaning of the words The whole ministry of the Priests of old was in and about earthly things which had in them only a resemblance and shaddow of things above And we may observe by the way 1. God alone limits the signification and use of all his own Institutions We ought not to derogate from them nor to take any thing out of them which God hath put into them nor can we put any thing into them that God hath not furnished them withal And we are apt to err in both extremes The Jews to this day believe that the ministration of their Priests contained the Heavenly things themselves They do so contrary to the nature and end of them which the Scripture so often speaks unto This is one occasion of their Obstinacy and unbelief They will imagine that there was nothing above or beyond their legal Institutions no other Heavenly Mysteries of Grace and Truth but what is comprized in them They put more in them then ever God furnished them withal and perish in their vain confidence It hath so fallen out also under the New Testament God hath instituted his holy Sacraments and hath put this vertue into them that they should represent and exhibit unto the Faith of Believers the Grace which he intendeth and designeth by them But men have not been contented herewith and therefore they will put more into them then God hath furnished them withal They will have them to contain the Grace in them which they exhibit in the way of a Promise and to communicate it unto all sorts of persons that are partakers of them Thus some would have Baptisme to be Regeneration it self and that there is no other Evangelical Regeneration but that alone with the profession which is made thereon Every one who is baptized is thereby regenerate The sign and figure of Grace they would have to be the Grace it self Nothing can be invented more pernitious unto the souls of men For all sorts of Persons may be brought to a ruinous security about their spiritual condition by it and diverted from endeavours after that real internal work in the change of their hearts and natures without which none shall see God This is to put that into it which God never placed there Some suppose it to be such a distinguishing or rather separating Ordinance that the Administration of it in such a way or such a season is the fundamental Rule of all Church fellowship and Communion whereas God never designed it unto any such end In the Supper of the Lord the Church of Rome in particular is not contented that we have a Representation and instituted Memorial of the Death of our Lord Jesus Christ in the signes of his Body as broken and his Blood as shed for us with an exhibition of Grace in the word of Promise or the Gospel but they will have the natural Body and Blood of Christ his flesh and bones to be contained therein and to be eaten or devoured by all that partake of the outward signes This is to put that into an Ordinance which God never put into it and so to overthrow it And there are two Grounds or ends of what they do The first is to turn the Wisdom of Faith into a carnal Imagination It requires the Light and Wisdom of Faith to apprehend the Spiritual exhibition of Christ in the Sacrament unto us It is a great Spiritual Mystery not at all to be apprehended but by the supernatural Light of Faith This the vain darkned minds of men like not they cannot away with it it is foolishness unto them Wherefore under the name of a Mystery they have invented the most horrible and monstrous figments that ever befell the minds of men This is easily received and admitted by a meer Act of carnal Imagination and the more blind and dark men are the more are they pleased with it 2. They do it to exclude the exercise of Faith in the Participation of it As they deal with the wisdom of Faith as unto its nature So they do with the exercise of Faith as unto its use God hath given this measure unto this Ordinance that it shall exhibit and communicate nothing unto us that we shall receive no benefit by it but in the actual exercise of Faith This the carnal minds and hearts of men like not It requires a peculiar exercise of this Grace and that in a peculiar manner unto a Participation of any Benefit by it But this under the Notion of bringing more into the Ordinance then ever God put into it they exclude and ease all men of Let them but bring their mouths and their teeth and they fail not of eating the Body and drinking the very blood of Christ. So under a pretence of putting that in the Ordinance which God never put into it they have cast out of the hearts of men the necessity of those Duties which alone render it usefull and beneficial Some on the other side do derogate from them and will nor allow them that station or use which God hath appointed unto them in the church 1. some do so from their Dignity They do so by joyning their own Appointments unto them as of equal worth and Dignity with them 2. Some do so from their Necessity practically setting light or by disregarding the Participation of them 3. Some do so from their use openly denying their continuance in the Church of God The Reasons why men are so prone to deviate from the Will of God in his Institutions and to despise the measures he hath given them are 1. Want of Faith in its principal Power and Act which is submission and Resignation of soul unto the Sovereignty of God Faith alone renders that an alsufficient reason of Obedience 2. Want of Spiritual Wisdom and understanding to discern the mystery of the Wisdom and Grace of God in them 2. It is an Honour to be employed in any sacred service that belongs unto the worship of God though it be of an inferior nature unto other parts of it It is so I say if we are called of God thereunto This was the greatest Honour that any were made Partakers of under the Old Testament that they
which was represented in the Mount I know not that there is any thing in this Exposition of the words that is contrary unto the Analogy of Faith or inconsistent with the design of the Apostle But withall I must acknowledge that these things seem to me exceeding difficult and such as I know not how fully to embrace and that for the Reasons following 1. If such a representation were made unto Moses in the Mount and that be the Pattern intended then the Tabernacle with all its Ministry was a shadow thereof But this is contrary unto our Apostle in another place who tells us that indeed all legal Institutions were only a shadow but withall that the substance or body was of Christ Col. 2. 17. And it is the body that the shadow doth immediately depend upon and represent But according unto this Exposition this Figure or Appearance made in the Mount must be the body or substance which those legal Institutions did represent But this Figure was not Christ. And it is hard to say that this Figure was the body which the Tabernacle below was the shadow of and that body was the shadow of Christ. But that Christ himself his Mediation and his Church that is his Mystical Body were not immediately represented by the Tabernacle and the Service of it but somewhat else that was a Figure of them is contrary unto the whole dispute of the Apostle in this place and the Analogy of Faith 2. I do not see how the Priests could minister in the earthly Tabernacle as an example and shadow of such an aetherial Tabernacle For if there were any such thing it immediately vanished after its appearance It ceased to be any thing and therefore could not be any longer an heavenly thing Wherefore with respect thereunto they could not continue to serve unto the example of heavenly things which were not 3. No tolerable account can be given of the reason or use of such a representation For God doth not dwell in any such Tabernacle in Heaven that it should be thought to represent his holy Habitation And as unto that which was to be made on the earth he had given such punctual instructions unto Moses confirming the remembrance and knowledge of them in his mind by the Holy Spirit by whom he was acted and guided as that he needed no help from his imagination in the view of the representation of such a Fabrick 4. Whatever Moses did it was for a Testimony unto the things which were to be spoken afterwards Chap. 3. 5. But these were the things of Christ and the Gospel which therefore he was to have an immediate respect unto 5. The sense of the words must be determined from the Apostle himself And it is evident 1 That the heavenly things unto whose resemblance the legal Priests did minister and the Pattern shewed unto Moses in the Mount were the same Hereon depends the whole force of his Proof from this Testimony 2 These heavenly things he expresly tells us were those which were consecrated dedicated unto God and purified by the Sacrifice of the blood of Christ Chap. 9. 23. 3 That Christ by his Sacrifice did dedicate both himself the whole Church and its Worship unto God From these things it follows 4 That God did spiritually and mystically represent unto Moses the Incarnation and Mediation of Christ with the Church of the Elect and its spiritual Worship which was to be gathered thereby And moreover he let him know how the Tabernacle and all that belonged thereunto did represent him and them For the Tabernacle that Moses made was a sign and figure of the Body of Christ. This we have proved in the Exposition of the second verse of this Chapter and it is positively affirmed by the Apostle Col. 2. 17. For therein would God dwell really and substantially Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily And the Tabernacle was but to represent this Inhabitation of God in Christ. Therefore did he dwell therein typically by sundry pledges of his presence that he might represent the real substantial Inhabitation of the Godhead in the Body or Humane Nature of Christ. This therefore was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereunto the Tabernacle was to be framed and this was that which was shewed unto Moses on the top of the Mount These were the heavenly things which they served unto the resemblance and shadow of It is therefore most prodable and most agreeable unto the mystery of the wisdom of God in these things that before the building of the Tabernacle below God did shew unto Moses what was to be signified and represented thereby and what he would introduce when that was to be taken away He first shewed the true Tabernacle then appointed a Figure of it which was to abide and serve the Worship of the Church until that true one was to be introduced when this was to be taken down and removed out of the way which is the substance of what the Apostle designeth to prove It will be said that what was shewed unto Moses in the Mount was only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here that is a likeness similitude and type of other things This therefore could not be Christ himself and his Mediation which are the substance of heavenly things and not a resemblance of them I answer 1 All Representations of Christ himself antecedent unto his actual exhibition in the flesh as his appearances in humane shape of old were but Resemblances and Types of what should be afterwards 2 His manifestation unto Moses is so called not that it was a Type of any other things above but because it was the Prototype of all that was to be done below 1. This was the Foundation of the Faith of the Church of Israel in all Generations Their Faith in God was not confined unto the outward things they enjoyed but on Christ in them and represented by them They believed that they were only Resemblances of him and his Mediation which when they lost the Faith of they lost all acceptance with God in their Worship The relation of their Ordinances unto him their expression of him as their Prototype and Substance was the line of life wisdom beauty glory and usefulness that ran through them all This being now taken away they are all as a dead thing When Christ was in them they were the delight of God and the joy of the Souls of his Saints Now he hath uncloathed himself of them and left them to be rolled up as a vesture as a monument of the Garments he thought meet to wear in the immature Age of the Church they are of no more use at all Who now can see any beauty any glory in the Old Temple Administrations should they be revived Where Christ is there is glory if we have the light of Faith to discern it and we may say of every thing wherein he is not be it never so pompous unto
speaking of this former Covenant he says it was become old and so ready to disappear Wherefore it is not the Covenant of Works made with Adam that is intended when this other is said to be a better Covenant Secondly There were other faederal Transactions between God and the Church before the giving of the Law on Mount Sinai Two of them there were into which all the rest were resolved 1. The first Promise given unto our first Parents immediately after the Fall This had in it the nature of a Covenant grounded on a Promise of Grace and requiring Obedience in all that received the Promise 2. The Promise given and sworn unto Abraham which is expresly called the Covenant of God and had the whole nature of a Covenant in it with a solemn outward Seal appointed for its confirmation and establishment Hereof we have treated at large on the Sixth Chapter Neither of these nor any Transaction between God and man that may be reduced unto them as Explanations Renovations or Confirmations of them are the first Covenant here intended For they are not only consistent with the New Covenant so as that there was no necessity to remove them out of the way for its Introduction but did indeed contain in them the essence and nature of it and so were confirmed therein Hence the Lord Christ himself is said to be a Minister of the Circumcision for the Truth of God to confirm the Promises made to the Fathers Rom. 15. 8. As he was the Mediator of the New Covenant he was so far from taking off from or abolishing those Promises that it belonged unto his Office to confirm them Wherefore 3. The other Covenant or Testament here supposed whereunto that whereof the Lord Christ was the Mediator is preferred is none other but that which God made with the People of Israel on Mount Sinai So it is expresly affirmed ver 9. The Covenant which I made with your Fathers in the day I took them by the hand to lead them out of the Land of Egypt This was that Covenant which had all the Institutions of Worship annexed unto it Chap. 9. 1 2 3. whereof we must treat afterwards more at large With respect hereunto it is that the Lord Christ is said to be the Mediator of a better Covenant that is of another distinct from it and more excellent It remains unto the Exposition of the words that we enquire what was this Covenant whereof our Lord Christ was the Mediator and what is here affirmed of it This can be no other in general but that which we call the Covenant of Grace And it is so called in opposition unto that of Works which was made with us in Adam For these two Grace and Works do divide the ways of our Relation unto God being diametrically opposite and every way inconsistent Rom. 11. 6. Of this Covenant the Lord Christ was the Mediator from the foundation of the world namely from the giving of the first Promise Rev. 13. 8. For it was given on his Interposition and all the benefits of it depended on his future actual Mediation But here ariseth the first difficulty of the Context and that in two things For 1 If this Covenant of Grace was made from the Beginning and that the Lord Christ was the Mediator of it from the first then where is the priviledge of the Gospel state in opposition unto the Law by vertue of this Covenant seeing that under the Law also the Lord Christ was the Mediator of that Covenant which was from the Beginning 2 If it be the Covenant of Grace which is intended and that be opposed unto the Covenant of Works made with Adam then the other Covenant must be that Covenant of Works so made with Adam which we have before disproved The Answer hereunto is in the word here used by the Apostle concerning this New Coxenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose meaning we must inquire into I say therefore that the Apostle doth not here consider the New Covenant absolutely and as it was virtually administred from the foundation of the world in the way of a Promise For as such it was consistent with that Covenant made with the people in Sinai And the Apostle proves expresly that the renovation of it made unto Abraham was no way abrogated by the giving of the Law Gal. 3. 17. There was no interruption of its administration made by the introduction of the Law But he treats of such an establishment of the New Covenant as wherewith the old Covenant made at Sinai was absolutely inconsistent and which was therefore to be removed out of the way Wherefore he considers it here as it was actually compleated so as to bring along with it all the Ordinances of Worship which are proper unto it the dispensation of the Spirit in them and all the spiritual Priviledges wherewith they are accompanied It is now so brought in as to become the entire Rule of the Churches Faith Obedience and Worship in all things This is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 established say we But it is reduced into a fixed state of a Law or Ordinance All the Obedience required in it all the Worship appointed by it all the Priviledges exhibited in it and the Grace administred with them are all given for a Statute Law and Ordinance unto the Church That which before lay hid in Promises in many things obscure the principal Mysteries of it being a Secret hid in God himself was now brought to light and that Covenant which had invisibly in the way of a Promise put forth its efficacy under Types and Shadows was now solemnly sealed ratified and confirmed in the Death and Resurrection of Christ. It had before the confirmation of a Promise which is an Oath it had not the confirmation of a Covenant which is blood That which before had no visible outward Worship proper and peculiar unto it is now made the only Rule and Instrument of Worship unto the whole Church nothing being to be admitted therein but what belongs unto it and is appointed by it This the Apostle intends by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the legal establishment of the New Covenant with all the Ordinances of its Worship Hereon the other Covenant was disannulled and removed and not only the Covenant itself but all that System of Sacred Worship whereby it was administred This was not done by the making of the Covenant at first Yeal all this was superinduced into the Covenant as given out in a Promise and was consistent therewith When the New Covenant was given out only in the way of a Promise it did not introduce a Worship and Priviledges expressive of it Wherefore it was consistent with a form of Worship Rites and Ceremonies and those composed into a yoke of Bondage which belonged not unto it And as these being added after its giving did not overthrow its nature as a Promise so they were inconsistent with it when it was compleated
blood of the only Sacrifice which belonged unto it Before this was done in the death of Christ it had not the formal nature of a Covenant or a Testament as our Apostle proves Chap. 9. 15 16 17 18 19 20 21 22 23. For neither as he shews in that place would the Law given at Sinai have been a Covenant had it not been confirmed with the blood of Sacrifices Wherefore the Promise was not before a formal and solemn Covenant 2 This was wanting that it was not the Spring Rule and Measure of all the Worship of the Church This doth belong unto every Covenant properly so called that God makes with the Church that it be the entire Rule of all the Worship that God requires of it which is that which they are to restipulate in their entrance into Covenant with God But so the Covenant of Grace was not under the Old Testament For God did require of the Church many Duties of Worship that did not belong thereunto But now under the New Testament this Covenant with its own seals and appointments is the only Rule and Measure of all acceptable Worship Wherefore the New Covenant promised in the Scripture and here opposed unto the Old is not the Promise of Grace Mercy Life and Salvation by Christ absolutely considered but as it had the formal nature of a Covenant given unto it in its establishment by the death of Christ the procuring cause of all its Benefits and the declaring of it to be the only Rule of Worship and Obedience unto the Church So that although by the Covenant of Grace we oft-times understand no more but the way of Life Grace Mercy and Salvation by Christ yet by the New Covenant we intend its actual establishment in the death of Christ with that blessed way of Worship which by it is setled in the Church 3 Whil'st the Church enjoyed all the spiritual Benefits of the Promise wherein the substance of the Covenant of Grace was contained before it was confirmed and made the sole Rule of Worship unto the Church it was not inconsistent with the Holiness and Wisdom of God to bring it under any other Covenant or prescribe unto it what Forms of Worship he pleased It was not so I say upon these three Suppositions 1 That this Covenant did not disannul or make ineffectual the Promise that was given before but that That doth still continue the only means of Life and Salvation And that this was so our Apostle proves at large Gal. 3. 17 18 19. 2 That this other Covenant with all the Worship contained in it or required by it did not divert from but direct and lead unto the future establishment of the Promise in the Sclemnity of a Covenant by the ways mentioned And that the Covenant made in Sinai with all its Ordinances did so the Apostle proves likewise in the place beforementioned as also in this whole Epistle 3 That it be of present use and advantage unto the Church in its present condition This the Apostle acknowledgeth to be a great Objection against the use and efficacy of the Promise under the Old Testament as unto Life and Salvation namely to what end then serves the giving of the Law whereunto he answers by shewing the necessity and use of the Law unto the Church in its then present condition Gal. 3. 17. 4. These things being observed we may consider that the Scripture doth plainly and expresly make mention of two Testaments or Covenants and distinguish between them in such a way as what is spoken can hardly be accommodated unto a twofold Administration of the same Covenant The one is mentioned and described Exod. 24. ver 3 4 5 6 7 8. Deut. 5. 2 3 4 5. namely the Covenant that God made with the people of Israel in Sinai and which is commonly called the Covenant where the people under the Old Testament are said to keep or break Gods Covenant which for the most part is spoken with respect unto that Worship which was peculiar thereunto The other is promised Jer. 31. 31 32 33 34. Chap. 32. 40. which is the New Gospel Covenant as before explained mentioned Mat. 26. 28. Mark 14. 24. And these two Covenants or Testaments are compared one with the other and opposed one unto another 2 Cor. 3. 6 7 8 9. Gal. 4. 24 25 26. Heb. 7. 22. Chap. 9. 15 16 17 18 19. These two we call the Old and the New Testament Only it must be observed that in this Argument by the Old Testament we do not understand the Books of the Old Testament or the Writings of Moses the Psalms and Prophets or the Oracles of God committed then unto the Church I confess they are once so called 2 Cor. 3. 14. The vail remaineth untaken away in the reading of the Old Testament that is the Books of it Unless we shall say that the Apostle intendeth only the reading of the things which concern the Old Testament in the Scripture For this Old Covenant or Testament whatever it be is abrogated and taken away as the Apostle expresly proves But the Word of God in the Books of the Old Testament abideth for ever And those Writings are called the Old Testament or the Books of the Old Testament not as though they contained in them nothing but what belongeth unto the Old Covenant for they contain the Doctrine of the New Testament also But they are so termed because they were committed unto the Church whil'st the Old Covenant was in force as the Rule and Law of its Worship and Obedience 5. Wherefore we must grant two distinct Covenants rather than a twofold Administration of the same Covenant meerly to be intended We must I say do so provided always that the way of Reconciliation and Salvation was the same under both But it will be said and with great pretence of Reason for it is that which is the sole foundation they all build upon who allow only a twofold Administration of the same Covenant that this being the principal end of a Divine Covenant if the way of Reconciliation and Salvation be the same under both then indeed are they for the substance of them but one And I grant thut this would inevitably follow if it were so equally by virtue of them both If Reconciliation and Salvation by Christ were to be obtained not only under the Old Covenant but by vertue thereof then it must be the same for substance with the New But this is not so for no Reconciliation with God nor Salvation could be obtained by vertue of the Old Covenant or the Administration of it as our Apostle disputes at large though all Believers were reconciled justified and saved by vertue of the Promise whil'st they were under that Covenant As therefore I have shewed in what sense the Covenant of Grace is called the New Covenant in this distinction and opposition so I shall propose sundry things which relate unto the nature of the first Covenant which manifest it
The Renovation of the terms and sanction of the Covenant of Works contributed much thereunto For the People saw not how the Commands of that Covenant could be observed nor how its Curse could be avoided They saw it not I say by any thing in the Covenant of Sinai which therefore gendred unto bondage All the prospect they had of deliverance was from the Promise 2. It arose from the manner of the delivery of the Law and Gods entring thereon into Covenant with them This was ordered on purpose to fill them with dread and fear And it could not but do so when ever they called it to remembrance 3. From the severity of the Penalties annexed unto the Transgression of the Law And God had taken upon himself that where punishment was not exacted according to the Law he himself would cut them off This kept them always anxious and sollicitous not knowing when they were safe or secure 4. From the Nature of the whole Ministry of the Law which was the ministration of death and condemnation 2 Cor. 3. 16. which declared the desert of every sin to be death and denounced death unto every Sinner administring by its self no relief unto the minds and consciences of men So was it the letter that killed them that were under its power 5. From the Darkness of their own minds in the means ways and causes of deliverance from all these things It is true they had a promise before of Life and Salvation which was not abolished by this Covenant even the Promise made unto Abraham But this belonged not unto this Covenant And the way of its accomplishment by the Incarnation and Mediation of the Son of God was much hidden from them yea from the Prophets themselves who yet foretold them This left them under much bondage For the principal cause and means of the liberty of Believers under the Gospel ariseth from the clear light they have into the mystery of the love and grace of God in Christ. This faith and knowledge of his Incarnation Humiliation Sufferings and Sacrifice whereby he made Attonement for Sin and brought in everlasting Righteousness is that which gives them liberty and boldness in their Obedience 2 Cor. 3. 17 18. whilest they of old were in the dark as unto these things they must needs be kept under much bondage 6. It was increased by the yoke of a multitude of Laws Rites and Ceremonies imposed on them which made the whole of their Worship a burden unto them and unsupportable Acts 15. 9. In and by all these ways and means there was a Spirit of Bondage and Fear administred unto them And this God did thus he dealt with them to the end that they might not rest in that state but continually look out after deliverance On the other hand the New Covenant gives liberty and boldness the liberty and boldness of Children unto all Believers It is the Son in it that makes us free or gives us universally all that liberty which is any way needful for us or useful unto us For where the Spirit of God is there is liberty namely to serve God not in the oldness of the Letter but in the newness of the Spirit And it is declared that this was the great end of bringing in the New Covenant in the accomplishment of the Promise made unto Abraham namely that we being delivered from the hands of all our enemies might serve God without fear all the days of our lives Luke 1. 72 73 74 75. And we may briefly consider wherein this Deliverance and Liberty by the New Covenant doth consist which it doth in the things ensuing 1. In our freedom from the commanding power of the Law as to sinless perfect Obedience in order unto Righteousness and Justification before God Its commands we are still subject unto but not in order unto life and salvation For unto those ends it is fulfilled in and by the Mediator of the New Covenant who is the end of the Law for Righteousness to every one that believeth Rom. 10. 4. 2. In our freedom from the condemning power of the Law and the Sanction of it in the Curse This being undergone and answered by him who was made a curse for us we are freed from it Rom. 7. 6. Gal. 3 13 14. And therein also are we delivered from the fear of death Heb. 2. 15. as it was paenal and an entrance into judgment or condemnation John 5. 24. 3. In our freedom from conscience for sin Heb. 10. 2. That is Conscience disquieting perplexing and condemning our persons the hearts of all that believe being sprinkled from an evil conscience by the blood of Christ. 4. In our freedom from the whole System of Mosaical Worship in all the Rites and Ceremonies and Ordinances of it which what a burden it was the Apostles do declare Acts 15. and our Apostle at large in his Epistle to the Galatians 5. From all the Laws of men in things appertaining unto the Worship of God 1 Cor. 7. 23. And by all these and the like instances of spiritual liberty doth the Gospel free Believers from that Spirit of bondage unto fear which was administred under the Old Covenant It remains only that we point at the Heads of those Ways whereby this Liberty is communicated unto us under the New Covenant And it is done 1. Principally by the grant and communication of the Spirit of the Son as a Spirit of Adoption giving the freedom boldness and liberty of children John 1. 12. Rom. 8. 15 16 17. Gal. 4. 6 7. From hence the Apostle lays it down as a certain Rule that where the Spirit of God is there is liberty 2 Cor. 3. 17. Let men pretend what they will let them boast of the freedom of their outward condition in this world and of the inward liberty or freedom of their wills there is indeed no true liberty where the Spirit of God is not The ways whereby he giveth freedom power a sound mind spiritual boldness courage and contempt of the Cross holy confidence before God a readiness for obedience and enlargedness of heart in duties with all other things wherein true liberty doth consist or which any way belongs unto it I must not here divert to declare The world judges that there is no bondage but where the Spirit of God is For that gives that conscientious fear of Sin that awe of God in all our Thoughts Actions and Ways that careful and circumspect walking that temperance in things lawful that abstinence from all appearance of evil wherein they judge the greatest bondage on the earth to consist But those who have received him do know that the whole world doth lie in evil and that all those unto whom spiritual liberty is a bondage are the Servants and Slaves of Satan 2. It is obtained by the evidence of our justification before God and the causes of it This men were greatly in the dark unto under the first Covenant although all stable peace with
exhibition of Christ and confirmed in his death and by the Sacrifice of his blood thereby becoming the sole Rule of new spiritual Ordinances of Worship suited thereunto was the great Object of the Faith of the Saints of the Old Testament and is the great foundation of all our present mercies All these things were contained in that New Covenant as such which God here promiseth to make For 1 There was in it a Recapitulation of all Promises of Grace God had not made any promise any intimation of his Love or Grace unto the Church in general nor unto any particular Believer but he brought it all into this Covenant so as that they should be esteemed all and every one of them to be given and spoken unto every individual person that hath an interest in this Covenant Hence all the Promises made unto Abraham Isaac and Jacob with all the other Patriarchs and the Oath of God whereby they were confirmed are all of them made unto us and do belong unto us no less than they did unto them to whom they were first given if we are made partakers of this Covenant Hereof the Apostle gives an instance in the singular promise made unto Joshua which he applies unto Believers Chap. 13. 5. There was nothing of love nor grace in any of them but was gathered up into this Covenant 2 The actual exhibition of Christ in the flesh belonged unto this Promise of making a New Covenant for without it it could not have been made This was the desire of all the Faithful from the foundation of the world this they longed after and fervently prayed for continually And the prospect of it was the sole ground of their joy and consolation Abraham saw his day and rejoiced This was the great Priviledge which God granted unto them that walked uprightly before him such an one saith he shall dwell on high his place of defence shall be the munition of rocks bread shall be given him his waters shall be sure thine eyes shall see the King in his beauty they shall behold the land that is very far off Isa. 33. 16 17. That prospect they had by faith of the King of Saints in his beauty and glory though yet at a great distance was their relief and their reward in their sincere Obedience And those who understand not the glory of this Priviledge of the New Covenant in the Incarnation of the Son of God or his exhibition in the flesh wherein the depths of the counsels and wisdom of God in the way of grace mercy and love opened themselves unto the Church are strangers unto the things of God 3 It was confirmed and ratified by the death and bloodshedding of Christ and therefore included in it the whole work of his Mediation This is the spring of the life of the Church and until it was opened great darkness was upon the minds of Believers themselves What peace what assurance what light what joy depend hereon and proceed from it no Tongue can express 4 All Ordinances of Worship do belong hereunto What is the benefit of them what are the advantages which Believers receive by them we must declare when we come to consider that comparison that the Apostle makes between them and the carnal Ordinances of the Law Chap. ix Whereas therefore all these things were contained in the New Covenant as here promised of God it is evident how great was the concernment of the Saints under the Old Testament to have it introduced and how great also ours is in it now it is established 5thly The Author or Maker of this Covenant is expressed in the words as also those with whom it was made The first is included in the Person of the Verb I will make I will make saith the Lord. It is God himself that makes this Covenant and he takes it upon himself so to do He is the principal Party covenanting I will make a Covenant God hath made a Covenant He hath made with me an everlasting Covenant And sundry things are we taught therein 1 The freedom of this Covenant without respect unto any merit worth or condignity in them with whom it is made What God doth he doth freely ex mera gratia voluntate There was no cause without himself for which he should make this Covenant or which should move him so to do And this we are eminently taught in this place where he expresseth no other occasion of his making this Covenant but the Sins of the People in breaking that which he formerly made with them And it is expressed on purpose to declare the free and soveraigns grace the goodness love and mercy which alone were the absolute springs of this Covenant 2 The wisdom of its contrivance The making of any Covenant to be good and useful depends solely on the wisdom and foresight of them by whom it is made Hence men do often make Covenants which they design for their good and advantage but they are so ordered for want of wisdom and foresight that they turn unto their hurt and ruine But there was infinite wisdom in the constitution of this Covenant whence it is and shall be infinitely effective of all the blessed ends of it And they are utterly unacquainted with it who are not affected with an holy admiration of Divine Wisdom in its contrivance A man might comfortably spend his life in the contemplation of it and yet be far enough from finding out the Almighty in it unto perfection Hence is it that it is so Divine a Mystery in all the parts of it which the wisdom of the flesh cannot comprehend Nor without a due consideration of the infinite wisdom of God in the contrivance of it can we have any true or real conceptions about it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profane unsanctified minds can have no insight into this effect of Divine wisdom 3 It was God alone who could prepare and provide a Surety for this Covenant considering the necessity there was of a Surety in this Covenant seeing no Covenant between God and man could be firm and stable without one by reason of our weakness and mutability And considering of what a nature this Surety must be even God and man in one person it is evident that God himself alone must make this Covenant And the provision of this Surety doth contain in it the glorious manifestation of all the Divine Excellencies beyond any act or work of God whatever 4 There is in this Covenant a soveraign Law of Divine Worship wherein the Church is consummated or brought into the most perfect estate whereof in this world it is capable and established for ever This Law could be given by God alone 5 There is ascribed unto this Covenant such an efficacy of grace as nothing but Almighty Power can make good and accomplish The grace here mentioned in the promises of it directs us immediately unto its Author For who else but God can write the Divine Law in our hearts and pardon
by consequence For as was said when God took them by the hand by his grace and patience he lifted up the hand of his power by the mighty works which he wrought among their Adversaries What he did in Egypt at the Red Sea in the Wilderness is all included herein These things made the day mentioned eminent and glorious It was a great day wherein God so magnified his name and power in the sight of all the world 4. All these things had respect unto and issued in that actual deliverance which God then wrought for that People And this was the greatest mercy which that People ever were or ever could be made partakers of in that condition wherein they were under the Old Testament As unto the outward part of it consider what they were delivered from and what they were led into and it will greatly appear to be as great an outward mercy as humane nature is capable of But besides it was gloriously typical and representative of their own and the whole Churches spiritual deliverance from Sin and Hell from our bondage to Satan and a glorious traduction into the liberty of the Sons of God And therefore did God engrave the memorial of it on the Tables of Stone I am the Lord thy God which brought thee out of the Land of Egypt out of the House of Bondage For what was typified and signified thereby is the principal motive unto Obedience throughout all Generations Nor is any moral Obedience acceptable unto God that doth not proceed from a sense of spiritual deliverance And these things are here called over in this promise of giving a new Covenant partly to mind the People of the mercies which they had sinned against and partly to mind them that no concurrence of outward mercies and priviledges can secure our Covenant-relation unto God without the special mercy which is administred in the New Covenant whereof Jesus Christ is the Mediator and Surety Thus great on all accounts was the day and the glory of it wherein God made the Old Covenant with the People of Israel yet had it no glory in comparison of that which doth excell The light of the Sun of Glory was on this day seven fold as the light of seven days Isa. 30. 26. A perfection of light and glory was to accompany that day and all the glory of Gods work and his rest therein the light of seven days was to issue in it From the things we have observed it is fully evident both what was the Covenant that God made and who were the Fathers with whom it was made The Covenant intended it is none other but that made at Sinai in the third month after the coming of the People out of Egypt Exod. 19. 1. which Covenant in the nature use and end of it we have before described And the Fathers were those of that Generation those who came out of Egypt and solemnly in their own persons they and their Children entred into the Covenant and took upon them to do all that was required therein whereon they were sprinkled with the blood of it Exod. 24. 3 4 5 6 7 8. Deut. 5. 27. It is true all the Posterity of the People unto whom the Promise was now given were bound and obliged by that Covenant no less than those who first received it But those only are intended in this place who actually in their own persons enter'd into Covenant with God Which consideration will give light unto what is affirmed that they brake this Covenant or continued not in it A comparison being intended between the two Covenants this is the first general part of the foundation of it with respect unto the Old The second part of it is in the event of making this Covenant and this is expressed both on the part of Man and God or in what the People did towards God and how he carried it towards them thereon 1. The event on the part of the People in these words Because they continued not in my Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Original is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is sometimes a Relative sometimes a Redditive which or because If we follow our Translation because it seems to give a reason why God made a Covenant with them not like the former namely because they continued not in the former or brake it But this indeed was not the reason of it The reason I say why God made this new Covenant not according unto the former was not because they abode not in the first This could be no reason of it nor any motive unto it It is therefore mentioned only to illustrate the grace of God that he would make this New Covenant notwithstanding the sin of those who brake the former as also the excellency of the Covenant itself whereby those who are taken into it shall be preserved from breaking of it by the grace which it doth administer Wherefore I had rather render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by which as we render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Prophet which my Covenant or for for they abode not And if we render it because it respects not Gods making a New Covenant but his rejecting them for breaking the Old That which is charged on them is that they continued not they abode not in the Covenant made with them This God calls his Covenant They continued not in my Covenant because he was the Author of it the sole contriver and proposer of its terms and promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They brake they rescinded removed it made it void The Hebrew word expresseth the matter of fact what they did they brake or made void the Covenant the word used by the Apostle the manner how they did it namely by not continuing faithful in it not abiding by the terms of it The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto this purpose hath been before declared And what is intended hereby we must enquire 1. God made this Covenant with the People in Sinai in the authoritative proposition of it unto them and thereon the people solemnly accepted of it and took it upon themselves to observe do and fulfill the terms and conditions of it Exod. 19. 8. especially Chap. 24. 3 7. The people answered with one voice all the words which the Lord hath said we will do And all that the Lord hath said we will do and be obedient So Deut. 5. 27. Hereupon the Covenant was ratified and confirmed between God and them and thereon the blood of the Covenant was sprinkled on them Exod. 24. 8. This gave that Covenant its solemn Ratification 2. Having thus accepted of Gods Covenant and the terms of it Moses ascending again into the Mount the people made the Golden Calf And this fell out so suddenly after the making of the Covenant that the Apostle expresseth it by they
as the Heart of all Divine service was first formed all other things had a Relation unto it Exod. 25. 10 11. To treat of the Fabrick that is the Materials Dimensions and Fashion of this Ark is not unto our present purpose For these things the Apostle himself here declares as being no season to treat of them particularly This he intends in those words which we shall not now speak of and their mystical signification which he gives afterwards 1. The Name of it is the Ark of the Covenant Sometimes it is called the Ark of the Testimony Exod. 26. 33. Chap. 29. 35. Chap. 40. 3 5. Most commonly the Ark of the Covenant Numb 10. 33. Chap. 14. 44. Deut. 10. 8. c. Sometimes the Ark of God 1 Sam. 3. 3. Sam. 6. 2. c. The Ark of the Testimony it was called because God called the Tables of the Covenant by the name of his Testimony or that which testified his Will unto the People and by the Peoples acceptance of the Termes of it was to be a perpetual witness between God and them Exod. 25. 16. Chap. 31. 18. c. On the same account is it called the Ark of the Covenant namely because of what was contained in it or the Tables of the Covenant which as I have shewed elsewhere were usually called the Covenant itself And so they are called the Tables of Testimony Exod. 31. 18. That is the Covenant which was the Testimony of God And lastly it was called the Ark of God because it was the most eminent Pledge of the especial Presence of God among the People 2. As to the Fabrick of it the Apostle observes in particular that it was on every side overlaid or covered with Gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way within and without with Plates of beaten Gold This as I said before was the most sacred and glorious Instrument of the Sanctuary Yea the whole Sanctuary as unto its use in the Church of Israel was built for no other end but to be as it were an house and habit ation for this Ark Exod. 26. 33. Chap. 40. 21. Hence Sanctification proceeded unto all the other Parts of it for as Solomon observed the places were holy whereunto the Ark of God came 2 Chron. 8. 11. And of such sacred veneration was it among the People so severe was the Exclusion of all flesh from the sight of it the High Priest only excepted who entered that holy Place once a year and that not without Blood as that the Nations about took it to be the God that the Israelites worshiped 1 Sam. 4. 8. And it were not difficult to evidence that many of the pretended Mysterious ceremonies of Worship that prevailed among the Nations of the World afterwards were invented in compliance with what they had heard concerning the Ark and Worship of God thereby This was the most signal Token Pledge or Symbol of the Presence of God among the People And thence Metonymically it hath sometimes the name of God ascribed unto it as some think and of the Glory of God Psal. 73. 61. And all neglects about it or contempt of it were most severely punished From the Tabernacle it was carried into the Temple built by Solomon where it continued untill the Babylonian Captivity and what became of it afterwards is altogether uncertain God gave this Ark that it might be a Representation of Christ as we shall shew and he took it away to increase the desire and expectation of the Church after him and for him And As it was the Glory of God to hide and cover the mysterious counsels of his Will under the Old Testament whence this Ark was so hidden from the Eyes of all men so under the New Testament it is his Glory to reveal and make them open in Iesus Christ. 2 Cor. 3. 18. 4. In this Ark as it was placed in the Tabernacle the Apostle affirmeth that there were three things 1. The Golden Pot that had Manna When the Manna first fell every one was commanded to gather an Omer for his own eating Exod. 16. 16. Hereon God appointed that a Pot should be provided which should hold an Omer to be filled with Manna to be laid up before the Lord for their generations ver 33. There was it miraculously preserved from Putresaction whereas of it self it would not keep two daies unto an end And it is added that as the Lord commanded Moses so Aaron laid it up before the Testimony to be kept ver 34. But there is a Prolepsis in the words Aaron is said to do what he did afterwards For the Testimony was not yet given nor Aaron yet consecrated unto his Office It is not said in this Place where the making of it is appointed that it is of Gold nor is there any mention of what matter it was made That it was of Gold the Apostle here declares who wrote by Inspiration and the thing is evident it self For it was to be placed in that part of the Sanctuary wherein all the Vessels were either of pure Gold or at least overlaid with it and a Pot of another Nature would have been unsuitable thereunto And it was to be made of that which was most durable as being to be kept for a Memorial throughout all Generations The Reason of the sacred Preservation of this Manna in the most Holy Place was because it was a Type of Christ as himself declares Ioh. 6. 48 49 50 51. 5. The next thing mentioned is Aaron's Rod that budded This Rod originally was that where with Moses fed the sheep of his Father-in-Law Iethro in the Wilderness which he had in his hand when God called unto him out of the Bush. And thereon God ordained it to be the Token of the putting forth of his Power in the working of Miracles having by a trial confirmed the Faith of Moses concerning it Exod. 4. 17. Hereby it became sacred and when Aaron was called unto the Office of the Priesthood it was delivered unto his keeping For on the budding of it on the trial about the Priesthood it was laid up before the Testimony that is the Ark Numb 17. 10. That same Rod did Moses take from before the Testimony when he was to smite the Rock with it and work a miracle whereof this was consecrated to be the outward sign Numb 20. 8 9 10 11. Hereof the Apostle affirms only that it budded but in the story it is that it brought forth Buds and Bloomed Blossoms and yielded Almonds being originally cut from an Almond Tree Numb 17. 8. But the Apostle mentions what was sufficient unto his Purpose This Rod of Moses belonged unto the Holy Furniture of the Tabernacle because the Spiritual Rock that followed them was to be smitten with the Rod of the Law that it might give out the Waters of Life unto the Church 6. The last thing mentioned is the Tables of the Covenant The two Tables of Stone cut out by Moses and written
blood of the Sacrifice and offering it by fire on the Altar he plainly declared the imputation of the guilt of their sins unto the Sacrifice its bearing of them and the expiation of their guilt thereby By carrying of the blood into the Holy Place he testified his acceptance of the Atonement made and his reconciliation unto the People And hereon the full remission and pardon of all their sins no more to be had in remembrance was manifested in the sending away of the scape Goat into the wilderness Hence the Jews have a saying that on the day of expiation all Israel was made as innocent as in the daies of creation How all this was accomplished in and by the Sacrifice of Christ must be afterwards declared 4. As to the nature of this service the Apostle tells us that is was not without blood He so expresseth it to shew the impossibility of entring into the Holy Place any otherwise And from hence he takes his ensuing argument of the necessity of the Death and blood-shedding of the Mediator or High Priest of the new Testament Not without blood as he might not do it otherwise so he did it by blood And this was the manner of the service After the High Priest had filled the Holy Place with a cloud of Incense he returned to the Altar of Burnt-offerings without the Tabernacle where the Sacrifice had been newly slain And whilst the blood of the beast was fresh and as it were living Heb. 10. he took of it in his hand and entring again into the Holy Place he sprinkled it seven times with his finger towards the Mercy-seat Lev. 16. 11 12 13 14. And there is as was said an Emphasis in the expression not without blood to manifest how impossible it was that there should be an entrance into the gracious presence of God without the blood of the sacrifice of Christ. The only Propitiation of sins is made by the blood of Christ and it is by saith alone that we are made Partakers thereof Rom. 3. 25 26. 5. This blood is farther described by the use of it which he offereth Where or when he offered it is not expressed In the Holy Place there was no use of this blood but only the sprinkling of it But the sprinkling of blood was always consequential unto the offering or oblation properly so called For the oblation consisted principally in the atonement made by the blood at the Altar of burnt-offerings It was given and appointed for that end to make atonement with it at that Altar as is expresly affirmed Lev. 17. 11. After this it was sprinkled for purification Wherefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle here renders the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the Institution Lev. 16. 15. which is only to bring and not to offer properly Or he hath respect unto the offering of it that was made at the Altar without the Sanctuary The blood which was there offered he brought a part of it with him into the most Holy Place to sprinkle it according unto the Institution 6. The Apostle declares for whom this blood was offered and this was for himself and the People first for himself and then for the People For he hath respect unto the distinct Sacrifices that were to be offered on that day The first was of a Bullock and a Ram which was for himself And this argued as the Apostle observes the great imperfection of that Church-state They could have no Priests to offer Sacrifices for the sins of the People but he must first offer for himself and that the blood of other creatures But the true High Priest was to offer his own blood and that not for himself at all but for others only He offered for himself that is for his own sins Lev. 16. 6. Wherefore the Vul. Lat. reads the words pro suâ et Populi ignorantiâ very corruptly changing the number of the substantive but very truly applying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Priest as well as unto the People Others would supply the words by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so repeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Apostle expresseth the words of the Institution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for himself leaving the application unto the series of the context and the nature of the service For himself that is his own sins 2. The blood was offered also for the People that is the People of Israel the People of God the Church the whole congregation And as the High Priest herein bore the Person of Christ so did this People of all the elect of God who were represented in them and by them It was that People and not the whole world that the High Priest offered for And it is the elect People alone for whom our great High Priest did offer and doth intercede 7. That which he offered for it was their errors or their sins The Socinians some of them not for want of understanding but out of hatred unto the true sacrifice of Christ contend from hence that the Anniversary Sacrifice on the great day of expiation the principal representation of it was only for sins of ignorance of imbecillity and weakness But it is a fond Imagination at least the argument from these words for it is so For besides that the scripture calls all sins by the name of errors Psal. 19. 12. Psal. 25. 7. and the worst the most provoking of all sins is expressed by erring in heart Psal. 95. 10. and the LXX frequently render to sin by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 16. 9. 1 Sam. 16. 22. Hos. 4. 16. c. Besides I say this application of the word elswhere unto all sorts of sins in the enumeration of those errors of the People which the High Priest offered for they are said to be all their iniquities and all their transgressions in all their sins Lev. 16. 21. Wherefore to offer for the errors of the People it is to offer for all their sins of what nature soever they were And they are thus called because indeed there is no such Predominancy of malice in any sin in this world as wherein there is not a mixture of error either notional or practical of the mind or of the heart which is the cause or a great occasion of it See 1 Tim. 1. 13. Matth. 12. 31 32. Here indeed lies the original of all sin The mind being filled with Darkness and Ignorance alienates the whole soul from the life of God And as it hath superadded prejudices which it receives from corrupt affections yet neither directs nor judgeth aright as unto particular acts and duties under all present circumstances And what notions of good and evil it cannot but retain it gives up in particular instances unto the occasions of sin Wherefore 1 spiritual illumination of the mind is indispensably necessary unto our walking with God 2 Those who would be preserved from sin
sacerdotal office They are excellent in their Relation unto the Wisdom Grace and Love of God whereof they are the principal effects and excellent in Relation unto the Church as the only means of its eternal Redemption and Salvation Hadthey been of a lower or meaner nature so glorious a means had not been designed for the effecting of them Woe unto them by whom they are despised How shall we escape if we neglect so great Salvation And 4. Such a Price and value did God put on these things so good are they in his eyes as that he made them the subject of his promises unto the Church from the foundation of the world And in all his promises concerning them he still opposed them unto all the good things of this world as those which were incomparably above them and better than them all And therefore he chose out all things that are precious in the whole Creation to represent their excellencie which makes an Appearance of Promises of earthly Glories in the old Testament whereby the Jews deceived themselves And because of their worth he judged it meet to keep the Church so long in the desire and expectation of them 5. That which the Apostle hath immediate respect unto in the declaration of the Priesthood and Sacrifice of Christ is what he had newly at large declared concerning the Tabernacle and the Service of the High Priest therein Wherefore he assigns a Tabernacle unto this High Priest in answer unto that under the Law whereby he came or wherein he administred the duties of his office And concerning this he first asserts that he came by a Tabernacle 2 Describes this Tabernacle in comparison with the former 1 Positively that it was greater and more excellent 2 Negatively in that being not made with hands it was not of the same Building with it 1. He came by a Tabernacle These words may have prospect unto what is afterwards declared in the next verse and belong thereunto As if he had said being come an High Priest he entred into the Holy Place by a perfect Tabernacle with his own blood for so the High Priest of the Law entred into the Holy Place by or through the Tabernacle with the blood of others But the words do rather declare the constitution of the Tabernacle intended than the Use of it as unto that one solemn service For so before he had described the frame and constitution of the old Tabernacle before he mentioned its use Being come an High Priest by such a Tabernacle that is wherein he administred that office What is the Tabernacle here intended there is great variety in the judgment of expositors Some say it is the Church of the new Testament as Chrysostome who is followed by many Some say it is Heaven itself This is embraced and pleaded for by Schlictingius who labours much in the explanation of it But whereas this is usually opposed because the Apostle in the next verse affirms that Christ entred into the Holies which he expounds of Heaven itself by this Tabernacle which therefore cannot be Heaven also he endeavours to remove it For he saies there is a double Tabernacle in Heaven For as the Apostle hath in one and the same place described a double Tabernacle here on earth a first and a second with their Utensils and services distinguished the one from the other by a vail so there are two places in Heaven answering thereunto The first of these he would have to be the dwelling Place of the Angels the other the Place of the Throne of God himself represented by the most Holy Place in the Tabernacle Through the first of these he saies the Lord Christ passed into the second which is here called his Tabernacle And it is indeed said that the Lord Christ in his exaltation did pass through the Heavens and that he was made higher than the Heavens which would seem to favour that conceit though not observed by him But there is no ground to conceit or fancy such distinct Places in Heaven above yea it is contrary to the Scripture so to do For the Residence of the Holy Angels is before and about the Throne of God So are they always placed in the Scripture Dan. 7. 10. Mat. 18. 10. Revel 5. 11. And these aspectable Heavens which Christ passed through were not so much as the vail of the Tabernacle in his holy service which was his own flesh chap. 10. 20. The only Reason of this ungrounded curious Imagination is a design to avoid the acknowledgment of the Sacrifice of Christ whilst he was on the earth For this cause he refers this Tabernacle unto his entrance into the most Holy Place as the only means of offering himself But the design of the Apostle is to shew that as he was an High Priest so he had a Tabernacle of his own wherein he was to minister unto God This Tabernacle whereby he came an High Priest was his own humane nature The Bodies of men are often called their Tabernacles 2 Cor. 5. 1. 2 Pet. 1. 14. And Christ called his own Body the Temple Ioh. 2. 19. His flesh was the vail Heb. 10. 20. and in his incarnation he is said to pitch his Tabernacle among us Ioh. 1. 14. Herein dwelt the fulness of the Godhead bodily Col. 2. 9. that is substantially represented by all the Pledges of Gods presence in the Tabernacle of old This was that Tabernacle wherein the Son of God administred his Sacerdotal Office in this world and wherein he continueth yet so to do in his Intercession For the full proof hereof I refer the Reader unto our exposition on chap. 8. ver 2. And this gives us an understanding of the description given of this Tabernacle in the Adjuncts of it with reference unto that of old This is given us 1 Positively in a double comparative property 1 That it was Greater than it Greater in dignity and worth not quantity and measures The Humane nature of Christ both in itself its Conception Framing gracious Qualifications and Endowments especially in its Relation unto and Subsistence in the Divine Person of the Son was far more excellent and glorious than any material fabrick could be In this sense for comparative Excellency and Dignity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almost constantly used in the new Testament So is it in this Epistle chap. 6. 13 16. The humane nature of Christ doth thus more excel the old Tabernacle than the Sun doth the meanest Star 2. More perfect This respects its Sacred use It was more perfectly fitted and suited unto the end of a Tabernacle both for the inhabitation of the divine nature and the means of exercising the Sacerdotal Office in making A tonement for sin than the other was So it is expressed chap. 10. 5. Sacrifice and Burnt-offering thou wouldst not have but a body hast thou prepared me This was that which God accepted wherewith he was well pleased when he rejected the other as insufficient unto
of the word in all good Authors VER XII Neither by the Blood of Goats and Calves but by his own Blood he entered in once into the most Holy Place having obtained eternal Redemption IN this Verse there is a direct entrance into the great Mystery of the Sacerdotal Actings of Christ especially as unto the Sacrifice he offered to make Atonement for Sin But the method which the Apostle proceedeth in is what he was led unto by the Proposal he had made of the Types of it under the Law Wherefore he begins with the complement or consequent of it in answer unto that Act or Duty of the High Priest wherein the Glory of his Office was most conspicuous which he had newly mentioned And here because part of our design in the Exposition of this whole Epistle is to free and vindicate the Sense of it from the corrupt Glosses which the Socinians and some that follow them have cast upon it I shall on this great Head of the Sacrifice of Christ particularly insist on the removal of them And indeed the substance of all that is scattered up and down their Writings against the proper Sacrifice of Christ and the true nature of his Sacerdotal Office is comprised in the Comment on this Epistle composed by Crellius and Schlictingius I shall therefore first examine their corrupt wrestings of the words and false interpretations of them before I proceed unto their Exposition They begin Nunc etiam opponit Sacrificium ipsius Christi Sacrificio Pontificis antiqui This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their Interpretation of this and the following Verses If this be not so all that they afterwards assert or infer from it falls of it self But this is most false There is not any thing directly either of the Sacrifice of Christ or of the High Priest but only what was consequent unto the one and the other Yea there is that which excludes them from being intended The entrance of the High Priest into the Holy Place was not his Sacrifice For it supposed his Sacrifice to be offered before in the vertue whereof and with the memorial of it he so entred that is with the Blood of Goats and Calves For all Sacrifices were offered at the Brazen Altar And that of the High Priest on the day of Expiation is expresly declared so to have been Lev. 16. And the entrance of Christ into Heaven was not his Sacrifice nor the Oblation of himself For he offered himself unto God with strong cryes and supplications but his entrance into Heaven was Triumphant So he entred into Heaven by vertue of his Sacrifice as we shall see but his entrance into Heaven was not the Sacrifice of himself They add in Explication hereof Pontifex antiquus per sanguinem Hircorum Vitulorum ingrediebatur in Sancta Christus verò non per sanguinem tam vilem sed pretiosissimum quod alius esse non potuit quam ipsius proprius Nam sanguis quidem humanus sanguine Brutorum sed sanguis Christi sanguine caeterorum omnium hominum longe est pretiosior cum ipse quoque caeteris hominibus omnibus imò omnibus creaturis longe sit praestantior Deoque charior proprior utpote unigenitus cjus filius What they say of the preciousness of the Blood of Christ above that of brute Creatures is true But they give two Reasons for it which comprise not the true Reason of its excellency as unto the ends of his Sacrifice 1 They say It was the Blood of a Man 2 That this Man was more dear to God than all other Creatures as his onely begotten Son Take these last words in the sense of the Scripture and the true Reason of the preciousness and efficacy of the Blood of Christ in his Sacrifice is assigned Take them in their sense and it is excluded The Scripture by them intends his Eternal Generation as the Son of the Father they only his Nativity of the Blessed Virgin with his Exaltation after his Resurrection But the true excellency and efficacy of the Blood of Christ in this Sacrifice was from his Divine Person whereby God purchased his Church with his own Blood Acts 20. 28. Nor do I know of what consideration the Preciousness of the Blood of Christ can be with them in this matter for it belonged not unto his Sacrifice or the Oblation of himself as they pretend For they would have the Offering of himself to consist onely in his entrance into Heaven and appearing in the presence of God when as they also imagine he had neither Flesh nor Blood They proceed unto a Speculation about the use and signification of the Preposition Per By or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not andum est Autorem ut elegantiae istius comparationis consuleret usum esse in priori membro voce Per licet Pontifex legalis non tantum per sanguinem hircorum vitulorum hoc est fuso prius sanguine istorum animalium seu interveniente sanguinis eorum fusione sed etiam cum ipsorum sanguine in Sancta fuerit ingressus ver 7. Verùm quia in Christi Sacrificio similitudo eòusque extendi non potuit cum Cbristus non alienum sed suum sanguinem fuderit nec sanguinem suum post mortem sed seipsum quidem jam immortalem deposit is carnis sanguinis exuviis quippe quae regnum Dei possidere nequeant in coelesti illo Tabernaculo obtulerit proindeque non cum sanguine sed tantum fuso prius sanguine seu interveniente sanguinis sui fusione in Sancta fuerit ingressus idcirco Autor minus de legali Pontifice dixit quam res erat vel potius ambiguitate particulae Per quae etiam idem quod Cum in sacris literis significare solet comparationis concinnitati consulere voluit The design of this whole Discourse is to overthrow the Nature of the Sacrifice of Christ and to destroy all the real similitude between it and the Sacrifice of the High Priest the whole of its Sophistry being animated by a fancied signification of the Preposition Per or falsly pretended Reason of the use of it by the Apostle For 1 the High Priest did indeed carry of the Blood of the Sacrifice into the Holy Place and so may be said to enter into it with Blood as it is said he did it Not without Blood ver 7. Yet is it not that which the Apostle hath here respect unto but it was the Sacrifice at the Altar where the Blood of it was shed and offered which he intends as we shall see immediately 2 There is therefore nothing less ascribed unto the High Priest herein than belonged unto him for all that is intended is that he entred into the Holy Place by vertue of the Blood of Goats and Calves which was offered at the Altar less than his due is not ascribed unto him to make the comparison fit and meet as is boldly pretended Yea 3 the Nature of the Comparison used
by the Apostle is destroyed by this Artifice especially if it be not considered as a meer Comparison but as the Relation that was between the Type and the Antitype For that is the nature of the Comparison that the Apostle makes between the entrance of the High Priest into the Holy Place and the entrance of Christ into Heaven That there may be such a Comparison that there may be such a Relation between these things it is needful that they should really agree in that wherein they are compared and not by Force or Artifice be fitted to make some kind of Resemblance the one of the other For it is to no purpose to compare things together which disagree in all things much less can such things be the Types one of another Wherefore the Apostle declares and allows a treble dissimilitude in the Comparates or between the Type and the Antitype For Christ entred by his own Blood the High Priest by the Blood of Calves and Goats Christ onely once the High Priest every year Christ into Heaven the High Priest into the Tabernacle made with hands But in other things he confirms a similitude between them namely in the entrance of the High Priest into the Holy Place by the Blood of his Sacrifice or with it But by these men this is taken away and so no ground of any Comparison left only the Apostle makes use of an ambiguous word to frame an appearance of some similitude in the things compared whereas indeed there is none at all For unto these ends he says by the Blood whereas he ought to have said with the Blood but if he had said so there would have been no appearance of any similitude between the things compared For they allow not Christ to enter into the Holy Place by or with his own Blood in any sense not by vertue of it as offered in Sacrifice for us nor to make application of it unto us in the fruits of his Oblation for us And what similitude is there between the High Priest entring into the Holy Place by the Blood of the Sacrifice that he had offered and the Lord Christ's entring into Heaven without his own Blood or any respect unto the vertue of it as offered in Sacrifice 3 This Notion of the Sacrifice or Oblation of Christ to consist onely in his appearance in Heaven without Flesh or Blood as they speak overthrows all the Relation of Types or Representations between it and the Sacrifices of old Nay on that supposition they were suited rather to deceive the Church than instruct it in the Nature of the great Expiatory Sacrifice that was to be made by Christ. For the universal Testimony of them all was that Atonement and Expiation of Sin was to be made by Blood and no otherwise But according unto these men Christ offered not himself unto God for the Expiation of our Sins until he had neither Flesh nor Blood 4 They say it 's true he offered himself in Heaven fuso prius sanguine But it is an order of Time and not of Causality which they intend His Blood was shed before but therein was no part of his Offering or Sacrifice But herein they expresly contradict the Scripture and themselves It is by the Offering of Christ that our Sins are expiated and Redemption obtained This the Scripture doth so expresly declare as that they cannot directly deny it But these things are constantly ascribed unto the Blood of Christ and the shedding of it and yet they would have it that Christ offered himself then only when he had neither Flesh nor Blood They encrease this confusion in their ensuing Discourse Aliter enim ex parte Christi res sese habuit quam in illo antiquo In antiquo illo ut in aliis quae pro peccato lege divina constituta erant non offerebatur ipsum animal mactatum hoc est nec in odorem suavitatis ut Scriptura loquitur adolebatur sed renes ejus adeps tantum nec inferebatur in Sancta sed illius sanguis tantum In Christi autem Sacrificio non sanguis ipsius quem mactatus effudit sed ipse offerri in illa Sancta coelestia ingredi debuit Idcirco infra ver 14. dicitur seipsum non vero sanguinem suum Deo obtulisse licet alias comparatio cum Sacrificiis expiatoriis postulare videretur ut hoc posterius potius doceretur 1. Here they fully declare that according to their Notion there was indeed no manner of similitude between the things compared but that as to what they are compared in they were opposite and had no agreement at all The ground of the comparison in the Apostle is that they were both by Blood and this alone For herein he allows a dissimilitude in that Christ was by his own Blood that of the High Priests by the Blood of Calves and Goats But according unto the sense of these men herein consists the difference between them that the one was with Blood and the other without which is expresly contradictory to the Apostle 2. What they observe of the Sacrifices of old that not the Bodies of them but only the Kidneys and Fat were burned and the Blood only carried into the Holy Place is neither true nor any thing to their purpose For 1 the whole Bodies of the Expiatory Sacrifices were burnt and consumed with fire and this was done without the Camp Lev. 16. 27. to signifie the suffering of Christ and therein the offering of his Body without the City as the Apostle observes Chap. 13. 11 12. 2 They allow of no use of the Blood in Sacrifices but only as to the carrying of it into the Holy Place which is expresly contradictory unto the main end of the Institution of Expiatory Sacrifices For it was that by their Blood Atonement should be made on the Altar Lev. 17. 11. Wherefore there is no Relation of Type and Antitype no similitude for a ground of comparison between the Sacrifice of Christ and that of the High Priest if it was not made by his Blood 3 Their observation that in ver 14. the Lord Christ is said to offer Himself and not to offer his Blood is of no value For in the offering of his Blood Christ offered himself or he offered himself by the offering of his Blood his Person giving the efficacy of a Sacrifice unto what he offered And this is undeniably asserted in that very Verse For the purging of our Consciences from dead works is the Expiation of Sin But Christ even according to the Socinians procured the Expiation of Sin by the offering of himself Yet is this here expresly assigned unto his Blood How much more shall the Blood of Christ purge your Consciences from dead works Wherefore in the offering of himself he offered his Blood They add as the Exposition of these words He entred into the Holiest Ingressus in Sancta necessario ad Sacrificium istud requiritur Nec ante Oblatio in qua
Sacrificii ratio potissimum consistit peragi potuit cum ea in Sanct is ipsis fieri debuerit Hinc manifestum est Pontificis nostri Oblationem Sacrificium non in Cruce sed in Coelis per actam esse adhuc per agi Ans. 1 What they say at first is true but what they intend and infer from thence is false It is true that the entrance into the Holy Place and carrying of the Blood in thither did belong unto the Anniversary Sacrifice intended For God had prescribed that Order unto its Consummation and Complement But that the Sacrifice or Oblation did consist therein is false For it is directly affirmed that both the Bullock and Goat for the Sin-offering were offered before it at the Altar Lev. 16. 6 9. 2 It doth not therefore hence follow as is pretended that the Lord Christ offered not himself a Sacrifice unto God on the earth but did so in Heaven only but the direct contrary doth follow For the Blood of the Sin-offering was offered on the Altar before it was carried into the Holy Place which was the Type of Christ's entrance into Heaven 3 What they say that the Sacrifice of Christ was performed or offered in Heaven and is yet so offered utterly overthrows the whole Nature of his Sacrifice For the Apostle everywhere represents that to consist absolutely in one Offering once offered not repeated or continued Herein lies the foundation of all his Arguments for its excellency and efficacy Hereof the making of it to be nothing but a continued Act of Power in Heaven as is done by them is utterly destructive What they add in the same place about the Nature of Redemption will be removed in the consideration of it immediately In the close of the whole they affirm that the obtaining of everlasting salvation by Christ was not an Act antecedent unto his entering into Heaven as the word seems to import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having obtained but it was done by his entrance it self into that Holy Place whence they would rather read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense Obtaining But whereas our Redemption is everywhere constantly in the Scripture assigned unto the Blood of Christ and that alone Eph. 1. 7. Col. 1. 14. 1 Pet. 1. 18 19. Rev. 5. 9. hast redeemed us unto God by thy Blood it is too great a confidence to confine this work unto his entrance into Heaven without any offering of his Blood and when he had no Blood to offer And in this place the Redemption obtained is the same upon the matter with the purging of our Consciences from dead works ver 14. which is ascribed directly unto his Blood These Glosses being removed I shall proceed unto the Exposition of the words The Apostle hath a double design in this Verse and those two that follow 1. To declare the Dignity of the Person of Christ in the discharge of his Priestly Office above the High Priest of old And this he doth 1 From the excellency of his Sacrifice which was his own Blood 2 The Holy Place whereinto he entred by vertue of it which was Heaven it self And 3 the effect of it in that by it he procured Eternal Redemption which he doth in this Verse 2. To prefer the efficacy of this Sacrifice of Christ for the purging of Sin or the purification of Sinners above all the Sacrifices and Ordinances of the Law ver 13 14. In this Verse with respect unto the end mentioned the entrance of Christ into the Holy Place in answer unto that of the Legal High Priest described v. 7. is declared And it is so 1 As unto the way or means of it 2 As unto its season 3 As unto its effects in all which respects Christ was manifested in and by it to be far more excellent than the Legal High Priest 1. The manner and way of it is expressed 1 Negatively It was not by the blood of Goats and Calves 2 Positively it was by his own blood 2. For the Time of it it was once and but once 3. The Effect of that blood of his as offered in Sacrifice was that he obtained thereby eternal Redemption The thing asserted is the entrance of Christ the High Priest into the Holy Place That he should do so was necessary both to answer the Type and for the rendring his sacrifice effectual in the Application of the Benefits of it unto the Church as it is afterwards declared at large And I shall open the words not in the order wherein they lie in the Text but in the natural order of the things themselves And we must shew 1 What is the Holy Place whereinto Christ entred 2 What was that Entrance 3 How he did it once whereon will follow the consideration of the means whereby he did it with the effect of that means 1. For the Place whereinto he entred it is said he did so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Holies It is the same word whereby he expresseth the Sanctuary the second Part of the Tabernacle whereinto the High Priest entred once a year But in the Application of it unto Christ the signification of it is changed He had nothing to do with he had no right to enter into that Holy Place as the Apostle affirms chap. 8. 4. That therefore he intends which was signified thereby that is Heaven itself as he explains it in ver 24. The Heaven of Heavens the Place of the glorious Residence of the Presence or Majesty of God is that whereinto he entred 2. His Entrance itself into this Place is asserted He entred This entrance of Christ into Heaven upon his Ascension may be considered two ways 1 As it was Regal Glorious and Triumphant so it belonged properly unto his Kingly Office as that wherein he triumphed over all the enemies of the Church See it described Ephes. 4. 8 9 10. from Psal. 68. 18. Satan the World Death and Hell being conquered and all power committed unto him he entred triumphantly into Heaven So it was Regal 2 As it was Sacerdotal Peace and Reconciliation being made by the blood of the Cross the Covenant being confirmed eternal Redemption obtained He entred as our High Priest into the Holy Place the Temple of God above to make his Sacrifice effectual unto the Church and to apply the benefits of it thereunto This he did once only once for all In the foregoing description of the service of the High Priest he shews how he went into the Holy Place once every year that is on one day wherein he went to offer And the repetition of this service every year proved its imperfection seeing it could never accomplish perfectly that whereunto it was designed as he argues in the next chapter In opposition hereunto our High Priest entred once only into the Holy Place a full demonstration that his one Sacrifice had fully expiated the sins of the Church Of this entrance of Christ into it is said 1 Negatively
this Confirmation 1 A most full declaration of the way and means whereby he obtained that Redemption it was by the offering himself through the Eternal Spirit without spot unto God 2 By comparing this way of it with the Typical Sacrifices and Ordinances of God For arguing ad homines that is unto the satisfaction and conviction of the Hebrews the Apostle makes use of their Confessions to confirm his own Assertions And his Argument consists of two Parts 1 A Concession of their efficacy unto their proper end 2 An Inference from thence unto the greater and more noble efficacy of the Sacrifice of Christ taken partly from the relation of Type and Antitype that was between them but principally from the different nature of the things themselves To make evident the force of his Argument in general we must observe 1 That what he had proved before he takes here for granted on the one side and the other And this was that all the Levitical Services and Ordinances were in themselves carnal and had carnal ends assigned unto them and had only an obscure representation of things spiritual and eternal and on the other side that the Tabernacle Office and Sacrifice of Christ were spiritual and had their effects in eternal things 2 That those other carnal earthly things were Types and Resemblances in God's appointment of them of these which are spiritual and eternal From these Suppositions the Argument is firm and stable and there are two Parts of it 1 That as the Ordinances of old being carnal had an efficacy unto their proper end to purifie the unclean as to the flesh so the Sacrifice of Christ hath a certain efficacy unto its proper end namely the purging of our Consciences from dead works The force of this Inference depends on the Relation that was between them in the appointment of God 2 That there was a greater efficacy and that which gave a greater evidence of it self in the Sacrifice of Christ with respect unto its proper end than theirs was in those Sacrifices and Ordinances with respect unto their proper end How much more And the reason hereof is because all their efficacy depended on a meer arbitrary Institution In themselves that is in their own Nature they had neither worth value nor efficacy no not as unto those Ends whereunto they were by Divine Institution designed But in the Sacrifice of Christ who is therefore here said to offer himself unto God through the eternal Spirit there is an innate glorious worth and efficacy which sutably unto the Rules of Eternal Reason and Righteousness will accomplish and procure its effects VER XIII THere are two things in this Verse which are the ground from whence the Apostle argueth and maketh his Inference in that which follows 1 A Proposition of the Sacrifices and Services of the Law which he had respect unto 2 An Assignation of a certain efficacy unto them The Sacrifices of the Law he refers unto two Heads 1 The Blood of Bulls and Goats 2 The Ashes of an Heifer And the distinction is 1 from the matter of them 2 the manner of their performance For the manner of their performance the Blood of Bulls and Goats were offered which is supposed and included the Ashes of the Heifer was sprinkled as it is expressed The matter of the first is the Blood of Bulls and Goats The same say some with the Goats and Calves mentioned in the Verse foregoing So generally do the Expositors of the Roman Church and that because their Translation reads Hircorum Vitulorum contrary unto the Original Text. And some instances they give of the same signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Apostle had just reason for the alteration of his expression For in the foregoing Verse he had respect only unto the Anniversary Sacrifice of the High Priest but here he enlargeth the Subject unto the consideration of all other expiatory Sacrifices under the Law For he joins unto the Blood of Bulls and Goats the Ashes of an Heifer which was of no use in the Anniversary Sacrifice Wherefore he designed in these words summarily to express all Sacrifices of Expiation and all Ordinances of Purification that were appointed under the Law And therefore the words in the close of the Verse expressing the end and effects of these Ordinances purified the unclean as unto the flesh are not to be restrained unto them immediately foregoing the Ashes of an Heifer sprinkled but an equal respect is to be had unto the other sort or the Blood of Bulls and Goats The Socinian Expositor in his entrance into that wresting of this Text wherein he labors in a peculiar manner denies that the water of sprinkling is here to be considered as Typical of Christ and that because it is the Anniversary Sacrifice alone which is intended wherein it was of no use Yet he adds immediately that in it self it was a Type of Christ so wresting the Truth against his own Convictions to force his design But the Conclusion is strong on the other hand because it was a Type of Christ and is so here considered whereas it was not used in the great Anniversary Sacrifice it is not that Sacrifice alone which the Apostle hath respect unto Wherefore by Bulls and Goats by an usual Synecdoche all the several kinds of clean Beasts whose blood was given unto the People to make Atonement withal are intended So is the matter of all Sacrifices expressed Psal. 50. 13. Will I eat the flesh of Bulls or drink the blood of Goats Sheep are contained under Goats being all Beasts of the Flock And it is the Blood of these Bulls and Goats which is proposed as the first way or means of the Expiation of Sin and Purification under the Law For it was by their Blood and that as offered at the Altar that Atonement was made Lev. 17. 11. Purification was also made thereby even by the sprinkling of it The second thing mentioned unto the same end is the Ashes of an Heifer and the use of it which was by sprinkling The Institution use and end of this Ordinance is described at large Numb 19. And an eminent Type of Christ there was therein both as unto his suffering and the continual efficacy of the cleansing vertue of his Blood in the Church It would too much divert us from the present Argument to consider all the particulars wherein there was a Representation of the Sacrifice of Christ and the purging vertue of it in this Ordinance yet the mention of some of them is of use unto the Explication of the Apostles general design As 1 It was to be a Red Heifer and that without spot or blemish whereon no yoke had come ver 2. Red is the colour of guilt Isa. 1. 18. yet was there no spot or blemish in the Heifer so was the guilt of Sin upon Christ who in himself was absolutely pure and holy No yoke had been on her
nor was there any constraint on Christ but he offered himself willingly through the eternal Spirit 2 She was to be had forth without the Camp ver 3. which the Apostle alludes unto Chap. 13. 11. representing Christ going out of the City unto his Suffering and Oblation 3 One did slay her before the face of the Priest and not the Priest himself So the hands of others Iews and Gentiles were used in the slaying of our Sacrifice 4 The Blood of the Heifer being slain was sprinkled by the Priest seven times directly before the Tabernacle of the Congregation ver 4. So is the whole Church purified by the sprinkling of the Blood of Christ. 5 The whole Heifer was to be burned in the sight of the Priest ver 5. So was whole Christ Soul and Body offered up to God in the fire of love kindled in him by the eternal Spirit 6 Cedar wood Hysop and Scarlet were to be cast into the midst of the burning of the Heifer ver 6. which were all used by God's Institution in the purification of the unclean or the sanctification and dedication of any thing unto sacred use to teach us that all spiritual vertue unto these ends really and eternally was contained in the one offering of Christ. 7 Both the Priest who sprinkled the Blood the men that slew the Heifer and he that burned her and he that gathered her ashes were all unclean until they were washed ver 7 8 9 10. So when Christ was made a Sin-offering all the legal Uncleannesses that is the Guilt of the Church were on him and he took them away But it is the use of this Ordinance which is principally intended The Ashes of this Heifer being burned was preserved that being mixed with pure water it might be sprinkled on persons who on any occasion were legally unclean Whoever was so was excluded from all the Solemn Worship of the Church Wherefore without this Ordinance the worship of God and the holy state of the Church could not have been continued For the means causes and ways of legal defilements among them were very many and some of them unavoidable In particular every Tent and House and all persons in them were defiled if any one died among them which could not but continually fall out in their Families Hereon they were excluded from the Tabernacle and Congregation and all Duties of the Solemn Worship of God until they were purified Had not therefore these Ashes which were to be mingled with living water been always preserved and in a readiness the whole worship of God must quickly have ceased amongst them It is so in the Church of Christ. The Spiritual Defilements which befal Believers are many and some of them unavoidable unto them whil'st they are in this world yea their Duties the best of them have defilements adhering unto them Were it not but that the Blood of Christ in its purifying vertue is in a continual readiness unto Faith that God therein had opened a Fountain for Sin and Uncleanness the Worship of the Church would not be acceptable unto him In a constant application thereunto doth the exercise of Faith much consist The nature and use of this Ordinance is farther described by its object the unclean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is those that were made common All those who had a liberty of approach unto God in his Solemn Worship were so far sanctified that is separated and dedicated And such as were deprived of this priviledge were made common and so unclean The Unclean especially intended in the Institution were those who were defiled by the dead Every one that by any means touched a dead body whether dying naturally or slain whether in the house or field or did bear it or assist in the bearing of it or were in the Tent or House where it was were all defiled no such person was to come into the Congregation or near the Tabernacle But it is certain that many Offices about the dead are works of Humanity and Mercy which morally defile not Wherefore there was a peculiar reason of the constitution of this defilement and this severe Interdiction of them that were so defiled from Divine Worship And this was to represent unto the People the Curse of the Law whereof Death was the great visible effect The present Iews have this Notion that defilement by the dead arose from the poyson that is dropt into them that dye by the Angel of death whereof see our Exposition on Chap. 2. 14. The meaning of it is that Death came in by Sin from the poysonous temptation of the old Serpent and befel men by the Curse which took hold of them thereon But they have lost the understanding of their own Tradition This belonged unto the bondage under which it was the Will of God to keep that People that they should dread Death as an effect of the Curse of the Law and the fruit of Sin which is taken away in Christ Heb. 2. 14. 1 Cor. 15. 47. And these works which were unto them so full of defilement are now unto us accepted Duties of Piety and Mercy These and many others were excluded from an interest in the Solemn Worship of God upon ceremonial defilements And some vehemently contend that none were so excluded for moral defilements and it may be it is true for the matter is dubious But that it should thence follow that none under the Gospel should be so excluded for moral and spiritual Evils is a fond imagination Yea the Argument is firm that if God did so severely shut out from a participation in his Solemn Worship all those who were legally or ceremonially defiled much more is it his Will that those who live in spiritual or moral defilements should not approach unto him by the holy Ordinances of the Gospel The manner of the application of this purifying water was by sprinkling Being sprinkled or rather transitively sprinkling the unclean Not only the Act but the Efficacy of it is intended The manner of it is declared Numb 19. 17 18. The Ashes was kept by it self Where use was to be made of it it was to be mingled with clean living water water from the Spring The vertue was from the Ashes as it was the Ashes of the Heifer slain and burnt as a Sin-offering The water was used as the means of its application Being so mingled any clean person might dip a Bunch of Hysop see Psal. 51. 7. into it and sprinkle any thing or person that was defiled For it was not confined unto the Office of the Priest but was left unto every private person as is the continual application of the Blood of Christ. And this Rite of sprinkling was that alone in all Sacrifices whereby their continued efficacy unto Sanctification and Purification was expressed Thence is the Blood of Christ called the blood of sprinkling because of its efficacy unto our Sanctification as applied by Faith unto our Souls and Consciences The effect of
the things mentioned is that they sanctified unto the purifying of the flesh namely that those unto whom they were applied might be made Levitically clean be so freed from the carnal defilements as to have an admission unto the Solemn Worship of God and Society of the Church Sanctifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament doth signifie for the most part to purifie and sanctifie internally and spiritually Sometimes it is used in the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament to separate dedicate consecrate So is it by our Saviour Iohn 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for them I sanctifie my self that is separate and dedicate my self to be a Sacrifice So is it here used Every defiled person was made common excluded from the priviledge of a right to draw nigh unto God in his Solemn Worship But in his Purification he was again separated to him and restored unto his sacred Right The word is of the singular number and seems only to respect the next Antecedent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ashes of an Heifer But if so the Apostle mentions the Blood of Bulls and Goats without the ascription of any effect or efficacy thereunto This therefore is not likely as being the more Solemn Ordinance Wherefore the word is distinctly to be referred by a Zeugma unto the one and the other The whole effect of all the Sacrifices and Institutions of the Law is comprised in this word All the Sacrifices of Expiation and Ordinances of Purification had this effect and no more They sanctified unto the purifying of the flesh That is those who were legally defiled and were therefore excluded from an interest in the worship of God and were made obnoxious unto the curse of the Law thereon were so legally purified justified and cleansed by them as that they had free admission into the Society of the Church and the Solemn Worship thereof This they did this they were able to effect by vertue of Divine Institution This was the state of things under the Law when there was a Church-Purity Holiness and Sanctification to be obtained by the due observance of external Rites and Ordinances without internal purity or holiness Wherefore these things were in themselves of no worth nor value And as God himself doth often in the Prophets declare that meerly on their own account he had no regard unto them so by the Apostle they are called worldly carnal and beggarly Rudiments Why then it will be said did God appoint and ordain them Why did he oblige the People unto their observance I answer It was not at all on the account of their outward use and efficacy as unto the purifying of the flesh which as it was alone God always despised but it was because of the representation of good things to come which the wisdom of God had inlaid them withal With respect hereunto they were glorious and of exceeding advantage unto the Faith and Obedience of the Church This state of things is changed under the New Testament For now neither Circumcision availeth any thing nor Uncircumcision but a new Creature The thing signified namely internal Purity and Holiness is no less necessary unto a Right unto the Priviledges of the Gospel than the observance of these external Rites was unto the Priviledges of the Law Yet is there no countenance given hereby unto the impious opinion of some that God by the Law required only external Obedience without respect unto the inward spiritual part of it For although the Rites and Sacrifices of the Law by their own vertue purified externally and delivered only from temporary Punishments yet the Precepts and the Promises of the Law required the same Holiness and Obedience unto God as doth the Gospel VER XIV How much more shall the Blood of Christ who through the eternal Spirit offered himself without spot unto God purifie your Conscience from dead works to serve the living God THis Verse contains the Inference or Argument of the Apostle from the preceding Propositions and Concessions The Nature of the Argument is à minori and à proportione From the first the Inference follows as unto its truth and formally from the latter as to its greater evidence and materially There are in the words considerable 1. The Subject treated of in opposition unto that before spoken unto and that is the Blood of Christ. 2. The means whereby this Blood of Christ was effectual unto the end designed in opposition unto the way and means of the efficacy of legal Ordinances He offered himself that is in the shedding of it unto God without spot through the eternal Spirit 3. The end assigned unto this Blood of Christ in that offering of himself or the effect wrought thereby in opposition unto the end and effect of legal Ordinances which is to purge our Consciences from dead works 4. The benefit and advantage which we receive thereby in opposition unto the benefit which was obtained by those legal administrations that we may serve the living God All which must be considered and explained 1. The Nature of the Inference is expressed by How much more This is usual with the Apostle when he draws any Inference or Conclusion from a Comparison between Christ and the High Priest the Gospel and the Law to use an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in expression to manifest their absolute pre-eminence above them See Chap. 2. 2 3. Chap. 3. 3. Chap. 10. 28 29. Chap. 12. 25. Although these things agreed in their general Nature whence a Comparison is founded yet were the one incomparably more glorious than the other Hence elsewhere although he alloweth the administration of the Law to be glorious yet he affirms that it had no Glory in comparison of what doth excel 2 Cor. 3. 10. The Person of Christ is the Spring of all the Glory in the Church and the more nearly any thing relates thereunto the more glorious it is There are two things included in this way of the Introduction of the present Inference How much more 1. An equal certainty of the Event and Effect ascribed unto the Blood of Christ with the effect of the legal Sacrifices is included in it So the Argument is à minori And the Inference of such an Argument is expressed by much more though an equal certainty be all that is evinced by it If these Sacrifices and Ordinances of the Law were effectual unto the ends of legal Expiation and Purification then is the Blood of Christ assuredly so unto the spiritual and eternal effects whereunto it is designed And the force of the Argument is not meerly as was observed before à comparatis and à minori but from the nature of the things themselves as the one was appointed to be typical of the other 2. The Argument is taken from a Proportion between the things themselves that are compared as to their efficacy This gives a greater evidence and validity unto the Argument than if it were
taken meerly à minori For there is a greater reason in the nature of things that the Blood of Christ should purge our Consciences from dead works than there is that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh For that had all its efficacy unto this end from the sovereign pleasure of God in its Institution In it self it had neither worth nor dignity whence in any proportion of Justice or Reason men should be legally sanctified by it The Sacrifice of Christ also as unto its Original depended on the sovereign pleasure wisdom and grace of God But being so appointed upon the account of the infinite dignity of his Person and the nature of his Oblation it had a real efficacy in the justice and wisdom of God to procure the effect mentioned in the way of purchase and merit This the Apostle refers unto in these words Who through the eternal Spirit offered himself unto God That the Offering was himself that he offered himself through the eternal Spirit in his Divine Person is that which gives assurance of the accomplishing the effect assigned unto it by his Blood above any grounds we have to believe that the Blood of Bulls and Goats should sanctifie unto the purifying of the flesh And we may observe from this How much more That There is such an Evidence of Wisdom and Righteousness unto a spiritual Eye in the whole Mystery of our Redemption Sanctification and Salvation by Christ as gives an immoveable foundation unto Faith to rest upon in its receiving of it The Faith of the Church of Old was resolved into the meer sovereign pleasure of God as to the efficacy of their Ordinances nothing in the nature of the things themselves did tend unto their establishment But in the dispensation of God by Christ in the work of our Redemption by him there is such an Evidence of the Wisdom and Righteousness of God in the things themselves as gives the highest security unto Faith It is Unbelief alone made obstinate by prejudices insinuated by the Devil that hides these things from any as the Apostle declares 2 Cor. 4. 3. 4. And hence will arise the great aggravation of the Sin and condemnation of them that perish 2. We must consider the things themselves The Subject spoken of and whereunto the Effect mentioned is ascribed is the Blood of Christ. The Person unto whom these things relate is Christ. I have given an account before on sundry occasions of the great variety used by the Apostle in this Epistle in the naming of him And a peculiar Reason of every one of them is to be taken from the place where it is used Here he calls him Christ For on his being Christ the Messias depends the principal force of his present Argument It is the Blood of him who was promised of Old to be the High-Priest of the Church and the Sacrifice for their Sins In whom was the Faith of all the Saints of Old that by him their Sins should be expiated that in him they should be justified and glorified Christ who is the Son of the living God in whose Person God purchased his Church with his own Blood And we may observe That The Efficacy of all the Offices of Christ towards the Church depends on the Dignity of his Person The Offering of his Blood was prevalent for the Expiation of Sin because it was his Blood and for no other Reason But this is a Subject which I have handled at large elsewhere A late learned Commentator on this Epistle takes occasion in this place to reflect on Dr. Gouge for affirming that Christ was a Priest in both Natures which as he says cannot be true I have not Dr. Gouge's Exposition by me and so know not in what sense it is affirmed by him But that Christ is a Priest in his entire Person and so in both Natures is true and the constant Opinion of all Protestant Divines And the following words of this learned Author being well explained will clear the difficulty For he saith that He that is a Priest is God yet as God he is not he cannot be a Priest For that Christ is a Priest in both Natures is no more but that in the discharge of his Priestly Office he acts as God and Man in one Person from whence the Dignity and Efficacy of his Sacerdotal Actings do proceed It is not hence required that whatever he doth in the discharge of his Office must be an immediate Act of the Divine as well as of the Humane Nature No more is required unto it but that the Person whose Acts they are is God and Man and acts as God and Man in each Nature sutably unto its essential Properties Hence although God cannot dye that is the Divine Nature cannot do so yet God purchased his Church with his own Blood and so also the Lord of Glory was Crucified for us The sum is That the Person of Christ is the Principle of all his Mediatory Acts although those Act◠be immediately performed in and by vertue of his distinct Natures some of one some of another according unto their distinct Properties and Powers Hence are they all Theandrical which could not be if he were not a Priest in both Natures Nor is this impeached by what ensues in the same Author namely That a Priest is an Officer and all Officers as Officers are made such by Commission from the Sovereign Power and are Servants under them For 1 It may be this doth not hold among the Divine Persons it may be no more is required in the dispensation of God towards the Church unto an Office in any of them but their own infinite condescension with respect unto the order of their subsistence So the Holy Ghost is in peculiar the Comforter of the Church by the way of Office and is sent thereon by the Father and Son Yet is there no more required hereunto but that the order of the operation of the Persons in the blessed Trinity should answer the order of their subsistence and so he who in his Person proceedeth from the Father and the Son is sent unto his work by the Father and the Son no new Act of Authority being required thereunto but only the determination of the Divine Will to act sutably unto the order of their subsistence 2 The Divine Nature considered in the Abstract cannot serve in an Office yet He who was in the Form of God and counted it no robbery to be equal unto God took on him the form of a Servant and was obedient unto death It was in the Humane Nature that he was a Servant nevertheless it was the Son of God he who in his Divine Nature was in the Form of God who so served in Office and yielded that Obedience Wherefore he was so far a Mediator and Priest in both his Natures as that whatever he did in the discharge of those Offices was the Act of his entire Person whereon the
dignity and efficacy of all that he did did depend That which the Effect intended is ascribed unto is the Blood of Christ. And two things are to be enquired hereon 1 What is meant by the Blood of Christ. 2 How this Effect was wrought by it 1. It is not only that Material Blood which he shed absolutely considered that is here and elsewhere called the Blood of Christ when the work of our Redemption is ascribed unto it that is intended But there is a double consideration of it with respect unto its Efficacy unto this End 1 That it was the pledge and the sign of all the internal Obedience and Sufferings of the Soul of Christ of his Person He became obedient unto death the death of the Cross whereon his blood was shed This was the great instance of his Obedience and of his Sufferings whereby he made Reconciliation and Atonement for Sin Hence the Effects of all his Sufferings and of all Obedience in his Sufferings are ascribed unto his Blood 2 Respect is had unto the Sacrifice and Offering of Blood under the Law The reason why God gave the People the Blood to make Atonement on the Altar was because the life of the flesh was in it Lev. 17. 11 14. So was the life of Christ in his Blood by the shedding whereof he laid it down And by his death it is as he was the Son of God that we are redeemed Herein he made his Soul an Offering for Sin Isa. 53. 10. Wherefore this Expression of the Blood of Christ in order unto our Redemption or the Expiation of Sin is comprehensive of all that he did and suffered for those Ends inasmuch as the shedding of it was the way and means whereby he offered it or himself in and by it unto God 2. The second Enquiry is How the Effect here mentioned was wrought by the Blood of Christ. And this we cannot determine without a general consideration of the Effect it self and this is the purging of our Conscience from dead works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall purge That is say some shall purifie and sanctifie by internal inherent sanctification But neither the sense of the word nor the Context nor the Exposition given by the Apostle of this very expression Chap. 10. 1 2. will admit of this restrained sense I grant it is included herein but there is somewhat else principally intended namely the Expiation of Sin with our Justification and Peace with God thereon 1 For the proper sense of the word here used see our Exposition on Chap. 1. 3. Expiation Lustration carrying away punishment by making Atonement are expressed by it in all good Authors 2 The Context requires this sense in the first place For First The Argument here used is immediately applied to prove that Christ hath obtained for us eternal Redemption But Redemption consists not in internal Sanctification only although that be a necessary consequent of it But it is the pardon of Sin through the Aronement made or a price paid In whom we have redemption through his blood even the forgiveness of sins Eph. 1. 7. Secondly In the Comparison insisted on there is distinct mention made of the Blood of Bulls and Goats as well as of the Ashes of an Heifer sprinkled But the first and principal use of Blood in Sacrifice was to make Atonement for sin Lev. 17. 11. Thirdly The End of this Purging is to give boldness in the service of God and peace with him therein that we may serve the living God But this is done by the expiation and pardon of Sin with justification thereon Fourthly It is Conscience that is said to be purged Now Conscience is the proper seat of the guilt of Sin it is that which chargeth it on the Soul and which hinders all approach unto God in his service with liberty and boldness unless it be removed which Fifthly Gives us the best consideration of the Apostle's Exposition of this expression Chap. 10. 1 2. For he there declares that to have the Conscience purged is to have its condemning power for sin taken away and cease There is therefore under the same name a twofold Effect here ascribed unto the Blood of Christ the one in answer and opposition unto the Effect of the Blood of Bulls and Goats being offered the other in answer unto the Effect of the Ashes of an Heifer being sprinkled The first consisting in making Atonement for our sins the other in the sanctification of our persons And there are two ways whereby these things are procured by the Blood of Christ. 1 By its offering whereby Sin is expiated 2 By its sprinkling whereby our persons are sanctified The first ariseth from the satisfaction he made unto the justice of God by undergoing in his death the punishment due to us being made therein a Curse for us that the blessing might come upon us therein as his death was a Sacrifice as he offered himself unto God in the shedding of his Blood he made Atonement The other from the vertue of his Sacrifice applied unto us by the Holy Spirit which is the sprinkling of it so doth the Blood of Jesus Christ the Son of God cleanse us from all our Sins The Socinian Expositor on this place endeavors by a long perplexed discourse to evade the force of this testimony wherein the expiation of Sin is directly assigned unto the Blood of Christ. His pretence is to shew how many ways it may be so but his design is to prove that really it can be so by none at all For the Assertion as it lies in terms is destructive of their Heresie Wherefore he proceeds on these Suppositions 1 That the Expiation of Sin is our deliverance from the punishment due unto Sin by the power of Christ in Heaven But this is diametrically as opposite unto the true Nature of it so unto its Representation in the Sacrifices of old whereunto it is compared by the Apostle and from whence he argueth Neither is this a tolerable Exposition of the words The Blood of Christ in answer unto what was represented by the Blood of the Sacrifices of the Law doth purge our Consciences from dead works that is Christ by his power in Heaven doth free us from the punishment due to Sin 2 That Christ was not a Priest until after his Ascension into Heaven That this Supposition destroys the whole Nature of that Office hath been sufficiently before declared 3 That his offering himself unto God was the presenting of himself in Heaven before God as having done the Will of God on the earth But as this hath nothing in it of the nature of a Sacrifice so what is asserted by it can according to these men be no way said to be done by his Blood seeing they affirm that when Christ doth this he hath neither flesh nor blood 4 That the Resurrection of Christ gave all Efficacy unto his Death But the truth is it was his Death and what he effected therein
that was the ground of his Resurrection He was brought again from the dead through the blood of the Covenant And the efficacy of his death depends on his Resurrection only as the evidence of his acceptance with God therein 5 That Christ confirmed his Doctrine by his Blood that is because he rose again All these Principles I have at large refuted in the Exercitations about the Priesthood of Christ and shall not here again insist on their examination This is plain and evident in the words unless violence be offered unto them namely that the Blood of Christ that is his suffering in Soul and Body and his obedience therein testified and expressed in the shedding of his Blood was the procuring cause of the expiation of our Sins the purging of our Consciences from dead works our justification sanctification and acceptance with God thereon And There is nothing more destructive unto the whole Faith of the Gospel than by any means to evacuate the immediate efficacy of the Blood of Christ. Every opinion of that tendency breaks in upon the whole mystery of the wisdom and grace of God in him It renders all the Institutions and Sacrifices of the Law whereby God instructed the Church of Old in the Mystery of his Grace useless and unintelligible and overthrows the foundation of the Gospel The second thing in the words is the means whereby the Blood of Christ came to be of this efficacy or to produce this effect And that is because in the shedding of it he offered himself unto God through the eternal Spirit without spot Every word is of great importance and the whole Assertion filled with the mystery of the wisdom and grace of God and must therefore be distinctly considered There is declared what Christ did unto the End mentioned and that is expressed in the matter and manner of it 1 He offered himself 2 To whom that is to God 3 How or from what principle by what means by the eternal Spirit 4 With what qualifications without spot He offered himself To prove that his Blood purgeth our Sins he affirms that he offered himself His whole Humane Nature was the Offering the way of its Offering was by the shedding of his Blood So the Beast was the Sacrifice when the Blood alone or principally was offered on the Altar For it was the Blood that made Atonement So it was by his Blood that Christ made Atonement but it was his Person that gave it efficacy unto that end Wherefore by Himself the whole Humane Nature of Christ is intended And that 1 Not in distinction or separation from the Divine For although the Humane Nature of Christ his Soul and Body only was offered yet he offered himself through his own eternal Spirit This Offering of himself therefore was the Act of his whole Person both Natures concurred in the Offering though one alone was offered 2 All that he did or suffered in his Soul and Body when his Blood was shed is comprised in this Offering of himself His Obedience in Suffering was that which rendred this Offering of himself a Sacrifice of a sweet smelling savor unto God And he is said thus to offer himself in opposition unto the Sacrifices of the High Priest under the Law They offered Goats and Bulls or their blood but he offered himself This therefore was the Nature of the Offering of Christ It was a Sacred Act of the Lord Christ as the High Priest of the Church wherein according unto the Will of God and what was required of him by vertue of the eternal Compact between the Father and him concerning the Redemption of the Church he gave up himself in the way of most profound Obedience to do and suffer whatever the Iustice and Law of God required unto the expiation of Sin expressing the whole by the shedding of his Blood in answer unto all the Typical Representations of this his Sacrifice in all the Institutions of the Law And this Offering of Christ was proper Sacrifice 1 From the Office whereof it was an Act it was so of his Sacerdotal Office he was made a Priest of God for this end that he might thus offer himself and that this Offering of himself should be a Sacrifice 2 From the Nature of it For it consisted in the sacred giving up unto God the thing that was offered in the present destruction or consumption of it This is the Nature of a Sacrifice it was the destruction and consumption by Death and Fire by a sacred Action of what was dedicated and offered unto God So was it in this Sacrifice of Christ. As he suffered in it so in the giving himself up unto God in it there was an effusion of his Blood and the destruction of his Life 3 From the End of it which was assigned unto it in the wisdom and sovereignty of God and in his own intention which was to make Atonement for Sin which gives an Offering the formal Nature of an Expiatory Sacrifice 4 From the way and manner of it For therein 1. He sanctified or dedicated himself unto God to be an Offering Iohn 17. 19. 2. He accompanied it with Prayers and Supplications Heb. 5. 7. 3. There was an Altar which sanctified the Offering which bore it up in its Oblation which was his own Divine Nature as we shall see immediately 4. He kindled the Sacrifice with the fire of Divine Love acting it self by zeal unto God's Glory and compassion unto the souls of men 5. He tendred all this unto God as an Atonement for Sin as we shall see in the next words This was the free real proper Sacrifice of Christ whereof those of old were only Types and obscure Representations the Prefiguration hereof was the sole cause of their Institution And what the Socinians pretend namely that the Lord Christ offered no real Sacrifice but only what he did was called so Metaphorically by the way of allusion unto the Sacrifices of the Law is so far from truth as that there never had been any such Sacrifices of Divine Appointment but only to prefigure this which alone was really and substantially so The Holy Ghost doth not make a forced accommodation of what Christ did unto those Sacrifices of old by way of allusion and by reason of some resemblances but shews the uselesness and weakness of those Sacrifices in themselves any farther but as they represented this of Christ. The Nature of this Oblation and Sacrifice of Christ is utterly overthrown by the Socinians They deny that in all this there was any offering at all they deny that his shedding of his Blood or any thing which he did or suffered therein either actually or passively his obedience or giving himself up unto God therein was his Sacrifice or any part of it but only somewhat required previously thereunto and that without any necessary cause or reason But his Sacrifice his Offering of himself they say is nothing but his appearance in Heaven and the Presentation of himself before
was a Covenant did consist 2. There was a Promise and Conveyance of an Inheritance unto them namely of the Land of Canaan with all the Priviledges of it God declared that the land was his and that he gave it unto them for an Inheritance And this Promise or Grant was made unto them without any consideration of their previous Obedience out of meer love and Grace The principal design of the Book of Deuteronomy is to inlay this Principle in the foundation of their obedience Now the free Grant and Donation of an Inheritance of the Goods of him that makes the Grant is properly a Testament A free disposition it was of the Goods of the Testator 3. There was in the confirmation of this Grant the intervention of Death The Grant of the Inheritance of the Land that God made was confirmed by death and the Blood of the Beasts offered in sacrifice whereof we must treat on v. 18 19 20. And although Covenants were confirmed by Sacrifices as this was so far as it was a Covenant namely with the Blood of them yet as in those Sacrifices death was comprised it was to confirm the Testamentary Grant of the Inheritance For death is necessary unto the Confirmation of a Testament which then could only be in Type and Representation the Testator himself was not to die for the establishment of a Typical Inheritance Wherefore the Apostle having discoursed before concerning the Covenant as it prescribed and required Obedience with Promises and Penalties annexed unto it He now treats of it as unto the Donation and Communication of Good things by it with the Confirmation of the Grant of them by death in which sense it was a Testament and not a Covenant properly so called And the arguing of the Apostle from this word is not only just and reasonable but without it we could never have rightly understood the Typical Representation that was made of the Death Blood and Sacrifice of Christ in the Confirmation of the New Testament as we shall see immediately This difficulty being removed we may proceed in the Exposition of the words That which first occurs is the Note of Connexion in the Conjunction And. But it doth not here as sometimes infer a Reason of what was spoken before but is emphatically expletive and denotes a progress in the present Argument As much as Also Moreover 2. There is the Ground of the ensuing Assertion or the manner of its Introduction For this cause Some say that it looks backward and intimates a Reason of what was spoken before or why it was necessary that our Consciences should be purged from dead works by the Blood of Christ namely because he was the Mediator of the new Covenant others say it looks forward and gives a reason why he was to be the Mediator of the new Testament namely that by the means of Death for the Transgressions c. It is evident that there is a reason rendred in these words of the necessity of the death and Sacrifice of Christ by which alone our Consciences may be purged from dead works And this reason is intended in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause And this necessity of the death of Christ the Apostle proves both from the nature of his office namely that he was to be the Mediator of the new Covenant which being a Testament required the death of the Testator and from what was to be effected thereby namely the Redemption of Transgressions and the purchase of an eternal Inheritance Wherefore these are the things which he hath respect unto in these words For this cause But withal the Apostle in this verse enlargeth his discourse as designing to comprehend in it the whole dispensation of the will and Grace of God unto the Church in Christ with the Ground and Reason of it This reason he layeth down in this verse giving an account of the effects of it in those that follow Hereunto respect is had in this expression For the exposition of the words themselves that is the declaration of the mind of the Holy Ghost and nature of the things contained in them we must leave the order of the words and take that of the things themselves And the things ensuing are declared in them 1 That God designed an eternal Inheritance unto some persons 2 The way and manner of conveying a Right and Title thereunto was by promise 3 That the Persons unto whom this Inheritance is designed are those that are called 4 That there was an obstacle unto the enjoyment of this Inheritance which was Transgression against the first Covenant 5 That this obstacle might be removed and the Inheritance enjoyed God made a New Covenant because none of the Rites Ordinances or Sacrifices of the first Covenant could remove that Obstacle or expiate those Sins 6 The Ground of the Efficacy of the New Covenant unt o this End was That it had a Mediator an High Priest such as had been already described 7 The way and means whereby the Mediator of the New Covenant did expiate Sins under the Old was by death nor could it otherwise be done seeing this New Covenant being a Testament also required the death of the Testator 8 This Death of the Mediator of the new Testament did take away sins by the Redemption of them For the Redemption of Transgressions All which must be opened for the due Exposition of these words 1. God designed unto some an Eternal Inheritance And both the Reason of this grant with the nature of it must be enquired into 1 As unto the Reason of it God in our first Creation gave unto man whom he made his Son and Heir as unto things here below a great Inheritance of meer Grace and Bounty This Inheritance consisted in the use of all the Creatures here below in a just Title unto them and dominion over them Neither did it consist absolutely in these things but as they were a Pledge of the present favour of God and of mans future blessedness upon his Obedience This whole Inheritance man forfeited by sin God also took the forfeiture and ejected him out of the possession of it and utterly despoiled him of his Title unto it Nevertheless he designed unto some another Inheritance even that should not be lost that should be eternal It is altogether vain and foolish to seek for any other Cause or Reason of the preparation of this Inheritance and the designation of it unto any person but only his own Grace Bounty his sovereign Will and Pleasure What merit of it what means of attaining it could be found in them who were considered under no other Qualifications but such as had wofully rejected that Inheritance which before they were instated in And therefore is it called an Inheritance to mind us that the way whereby we come unto it is gratuitous Adoption and not purchase or merit 2 As unto the Nature of it it is declared in the Adjunct mentioned it is eternal
yet what use and advantage was it of with respect unto them that he should dye an accursed death under the Curse of the Law and a sense of God's displeasure Hereof the Socinians and those that follow them can yield no reason at all It would become these men so highly pretending unto reason to give an account upon their own Principles of the death of the onely begotten Son of God in the highest course and most intense Acts of Obedience that may be compliant with the wisdom holiness and goodness of God considering the kind of death that he dyed But what they cannot do the Apostle doth in the next words Eighthly The death of the Mediator of the New Testament was for the Redemption of Transgressions and for this End it was necessary Sin lay in the way of the enjoyment of the Inheritance which Grace had prepared It did so in the Righteousness and Faithfulness of God Unless it were removed the Inheritance could not be received The way whereby this was to be done was by Redemption The Redemption of Transgressions is the deliverance of the Transgressors from all the Evils they were subject unto on their account by the payment of a satisfactory price The words used to express it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of no other signification Here it must answer the purging of Conscience by the blood of Christ. And he calls his life a Ransom or Price of Redemption And this utterly destroys the foundation of the Socinian Redemption and Expiation for Sin For they make it only a freedom from Punishment by an Act of Power Take off the covering of the words which they use in a sense foreign to the Scripture and their proper signification and their sense is expresly contradictory unto the sense and words of the Apostle He declares Christ to have been the High-Priest and Mediator of the New Testament in the same Acts and Duties They teach that he ceased to be a Mediator when he began to be a Priest He affirms that the Blood of Christ doth expiate Sins They that he doth it by an Act of Power in Heaven where there is no use of his Blood He says that his death was necessary unto and was the means or cause of the Redemption of Transgressions that is to be a price of Redemption or just Compensation for them They contend that no such thing is required thereunto And whereas the Scriptures do plainly assign the Expiation of Sin Redemption Reconciliation and Peace with God Sanctification and Salvation unto the Death and Blood-shedding of Christ They deny them all and every one to be in any sense Effects of it only they say it was an antecedent sign of the Truth of his Doctrine in his Resurrection and an antecedent condition of his Exaltation and Power which is to reject the whole Mystery of the Gospel Besides the particular Observations which we have made on the several passages of this Verse something may yet in general be observed from it As 1. A New Testament providing an Eternal Inheritance in Sovereign Grace the Constitution of a Mediator such a Mediator for that Testament in infinite Wisdom and Love the Death of that Testator for the Redemption of Transgressions to fulfil the Law and satisfie the Iustice of God with the communication of that Inheritance by Promise to be received by Faith in all them that are called are the substance of the Mystery of the Gospel And all these are with wonderful wisdom comprised by the Apostle in these words 2. That the Efficacy of the Mediation and Death of Christ extended it self unto all the called under the Old Testament is an evident Demonstration of his Divine Nature his Pre-existence unto all these things and the Eternal Covenant between the Father and him about them 3. The first Covenant did only forbid and Condemn Transgressions Redemption from them is by the New Testament alone 4. The Glory and Efficacy of the New Covenant and the Assurance of the Communication of an Eternal Inheritance by vertue of it depend hereon that it was made a Testament by the death of the Mediator which is farther proved in the following Verses VER XVI XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of him is declared shewed argued or proved Mors intercedat necesse est Necesse est mortem intercedere Ar. Necesse est mortem ferri which is not proper in the Latine Tongue however there is an emphasis in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than is expressed by intercedo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him that made it of the Testator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him that is dead in mortuis among them that are dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vulg confirmatum est and so the Syriac ratum est more proper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is no use profit or benefit in it Ar. nunquam valet quandoquidem nunquam valet nondum valet it is not yet of force For where a Testament is there must also of necessity be brought in the death of the Testator For a Testament is firm or ratified after men are dead otherwise it is of no force whil'st the Testator liveth There is not much more to be considered in these verses but only how the Observation contained in them doth promote and confirm the Argument which the Apostle insists upon Now this is to prove the necessity and use of the death of Christ from the Nature Ends and Use of the Covenant whereof he was the Mediator For it being a Testament it was to be confirmed with the death of the Testator This is proved in these Verses from the Notion of a Testament and the only use of it amongst men For the Apostle in this Epistle doth argue several times from such usages amongst men as proceeding from the Principles of Reason and Equity were generally prevalent among them So he doth in his discourse concerning the assurance given by the Oath of God Chap. 6. And here he doth the same from what was commonly agreed upon and suitable unto the reason of things about the nature and use of a Testament The things here mentioned were known to all approved by all and were the principal means of the preservation of Peace and Property in Humane Societies For although Testaments as unto their especial Regulation owe their original unto the Roman Civil Law yet as unto the substance of them they were in use amongst all Mankind from the foundation of the world For a Testament is the just determination of a Man's Will concerning what he will have done with his Goods after his decease Or it is the Will of him that is dead Take this power from men and you root up the whole foundation of all industry and diligence in the world For what man will labour to increase his substance if when
death of the Testator VER XVIII XIX XX XXI XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde hence Therefore Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter hoc quia propter For this Cause And hence it is Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was confirmed dedicatum fuit was dedicated consecrated separated unto sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. When the whole Command was enjoyned Vul. Lat. lecto omni mandato legis The command of the Law being read taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the same Arias exposito secundum legem Most cum recitasset having repeated recited namely out of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack reads only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of an Heifer as the Arabick omits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also of Goats it may be in compliance with the story in Moses without cause as we shall see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is omitted in the Syriack Whereupon neither the first Testament was dedicated without Blood 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 wool and Hyssop and sprinkled both the Book and all the People Saying This is the Blood of the Testament which God hath enjoyned unto you Moreover he sprinkled with Blood both the Tabernacle and all the Vessels of the Ministry And almost all things are by the Law purged with blood and without shedding of blood is no Remission What we have before observed is fully confirmed in this Discourse namely that the Apostle intended not to argue absolutely and precisely from the Name and Nature of a Testament properly so called and the use of it among men For he makes use of these things no further but as unto what such a Testament hath in common with a Solemn Covenant which is that they are both confirmed and ratified by death Wherefore it was necessary that the new Testament as it was a Testament should be confirmed by death and as it had the Nature of a Covenant it was to be so by such a Death as was accompanyed by blood-shedding The former was proved before from the general Nature and Notion of a Testament the latter is here proved at large from the way and manner whereby the first Covenant was confirmed or dedicated But the Apostle in this Discourse doth not intend merely to prove that the first Covenant was dedicated with Blood which might have been dispatched in a very few words But he declares moreover in general what was the use of blood in Sacrifices on all occasions under the Law whereby he demonstrates the Use and Efficacy of the blood of Christ as unto all the Ends of the new Covenant And the Ends of the use of Blood under the old Testament he declares to have been two namely Purification and Pardon both which are comprised in that one of the Expiation of Sin And these things are all of them applyed unto the blood and Sacrifice of Christ in the following verses In the Exposition of this Context we must do three things 1 Consider the Difficulties that are in it 2 Declare the Scope Design and force of the Argument contained in it 3 Explain the particular passages of the whole 1. Sundry Difficulties there are in this Context which arise from hence that the account which the Apostle gives of the Dedication of the first Covenant and of the Tabernacle seems to differ in sundry things from that given by Moses when all things were actually done by him as it is recorded Exod. 24. And they are these that follow 1. That the blood which Moses took was the blood of Calves and Goats whereas there is no mention of any Goats or their blood in the story of Moses 2. That he took Water Scarlet-wool and Hyssop to sprinkle it withal whereas none of them are reported in that story 3. That he sprinkled the Book in Particular which Moses doth not affirm 4. That he sprinkled all the People that is the People indefinitely for all the individuals of them could not be sprinkled 5. There are some Differences in the words which Moses spake in the Dedication of the Covenant as laid down ver 20. 6. That he sprinkled the Tabernacle with blood and all the Vessels of it when at the Time of the Making and Solemn Confirmation of the Covenant the Tabernacle was not Erected nor the Vessels of its Ministry yet made For the Removal of these Difficulties some things must be premised in general and then they shall all of them be considered distinctly 1. This is taken as fixed that the Apostle wrote this Epistle by Divine Inspiration Having evidence here of abundantly satisfactory it is the vainest thing imaginable and that which discovers a frame of Mind disposed to Cavil at things Divine if from the Difficulties of any one Passage we should reflect on the Authority of the whole as some have done on this occasion But I shall say with some confidence he never understood any one Chapter of the Epistle nay nor any one verse of it aright who did or doth question its Divine Original There is nothing Humane in it that savours I mean of humane Infirmity but the whole and every part of it are animated by the Wisdom and Authority of its Author And those who have pretended to be otherwise minded on such slight occasions as that before us have but proclaimed their own want of Experience in things Divine But 2. There is nothing in all that is here affirmed by the Apostle which hath the least appearance of Contradiction unto any thing that is recorded by Moses in the story of these things Yea as I shall shew without the Consideration and Addition of the things here mentioned by the Apostle we cannot aright apprehend nor understand the account that is given by him This will be made evident in the Consideration of the particulars wherein the difference between them is supposed to consist 3. The Apostle doth not take his Account of the things here put together by him from any one place in Moses but gathers up what is declared in the Law in several Places unto various Ends. For as hath been declared he doth not design only to prove the dedication of the Covenant by Blood but to shew also the whole use of blood under the Law as unto Purification and Remission of Sin And this he doth to declare the Vertue and Efficacy of the blood of Christ under the new Testament whereunto he makes an Application of all these things in the verses ensuing Wherefore he gathers into one head sundry things wherein the sprinkling of blood was of use under the Law as they are occasionally expressed in sundry Places And this one observation removes all the difficulties of the Context which all arise from this one supposition that the Apostle gives here an account only of what was done at the
sprinkled the Blood on the Altar ver 6. After which when the Book had been sprinkled with Blood as it lay on the Altar it is said he took the Book that is off from the Altar and read in the audience of the People ver 7. The Book being now sprinkled with blood as the Instrument and Record of the Covenant between God and the People the very same words which were before spoken unto the People are now recited or read out of the Book And this could be done for no other Reason but that the Book it self being now sprinkled with the blood of the Covenant it was dedicated to be the Sacred Record thereof 4. In the Text of Moses it is said that he sprinkled the People in Explanation whereof the Apostle affirms that he sprinkled all the People And it was necessary that so it should be and that none of them should be excluded from this Sprinkling For they were all taken into Covenant with God Men Women and Children But it must be granted that for the blood to be actually Sprinkled on all individuals in such a Numberless Multitude is next unto what is naturally impossible wherefore it was done in their Representatives and what is done towards Representatives as such is done equally towards all whom they do Represent And the whole People had two Representatives that day 1 The twelve Pillars of Stone that were set up to represent their twelve Tribes and it may be to signifie their hard and stony heart under that Covenant ver 4. Whereas those Pillars were placed close by the Altar some suppose that they were Sprinkled as representing the twelve tribes 2 There was the Heads of their Tribes the Chief of the house of their Fathers and the Elders who drew nigh unto Moses and were Sprinkled with blood in the Name and Place of all the People who were that day taken into Covenant 5. The words which Moses spake unto the People upon the Sprinkling of the Blood are not absolutely the same in the story and in the Repetition of it by the Apostle But this is usual with him in all his Quotations out of the old Testament in this Epistle He expresseth the true sense of them but doth not curiously and precisely render the sense of every word and syllable in them 6. The last Difficulty in this context and that which hath an appearance of the greatest is in what the Apostle affirmes concerning the Tabernacle and all the Vessels of it namely that Moses sprinkled them all with Blood And the Time which he seems to speak of is that of the Dedication of the first Covenant Hence a twofold Difficulty doth arise First as unto the Time and Secondly as unto the Thing it self For at the Time of the Dedication of the first Covenant the Tabernacle was not yet made or erected and so could not then be sprinkled with Blood And afterwards when the Tabernacle was erected and all the Vessels brought into it there is no mention that either it or any of them were sprinkled with Blood but only anointed with the Holy Oyl Exod. 40. 9 10 11. Wherefore as unto the first I say the Apostle doth plainly distinguish what he affirms of the Tabernacle from the Time of the Dedication of the first Covenant The manner of his Introduction of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and moreover the Tabernacle doth plainly intimate a Progress unto another Time and occasion Wherefore the words of ver 21. concerning the sprinkling of the Tabernacle and its Vessels do relate unto what follows ver 22. and almost all things are by the Law purged with Blood and not unto those that precede about the Dedication of the first Covenant For the Argument he hath in hand is not confined unto the use of Blood only in that Dedication but respects the whole use of the Blood of Sacrifices under the Law which in these words he proceeds unto and closeth in the next verse And this wholly removes the first Difficulty And as unto the second Expositors generally answer that Aspersion or Sprinkling with Blood did commonly precede Unction with the Holy Oyl And as unto the Garments of the Priests which were the Vessels or Utensils of the Tabernacle it was appointed that they should be sprinkled with Blood Exod. 29. 21. and so it may be supposed that the Residue of them were also But to me this is not satisfactory And be it spoken without offence Expositors have generally mistaken the nature of the Argument of the Apostle in these words For he argues not from the first Dedication of the Tabernacle and its Vessels which for ought appears was by Unction only But making as wee observed before a Progress unto the farther use of the Blood of Sacrifices in purging according to the Law he giveth an Instance in what was done with respect unto the Tabernacle and all its Vessels and that constantly and Solemnly every year and this he doth to prove his general Assertion in the next verse that under the Law almost all things were purged with Blood And Moses is here said to do what he appointed should be done By his Institution that is the Institution of the Law the Tabernacle and all the Vessels of it were sprinkled with Blood And this was done Solemnly once every year an account whereof is given Levit. 16. 14 15 16 18 19 20. On the Solemn Day of Attonement the High Priest was to sprinkle the Mercy-seat the Altar and the whole Tabernacle with Blood to make an Attonement for them because of the Uncleannesses of the Children of Israel the Tabernacle remaining among them in the midst of their Uncleannesses ver 16. This he takes notice of not to prove the Dedication of the first Covenant with what belonged thereunto with Blood but the use of Blood in general to make Attonement and the impossibility of Expiation and Pardon without it This is the Design and Sense of the Apostle and no other Wherefore we may conclude that the Account here given concerning the Dedication of the first Covenant and the use of Blood for Purification under the Law is so far from containing any thing opposite unto or discrepant from the Records of Moses concerning the same things that it gives us a full and clear Exposition of them The second thing to be considered is the nature of the Argument in this context and there are three things in it neither of which must be omitted in the Exposition of the words He designeth 1. to prove yet farther the necessuy of the Death of Christ as he was the Mediator of the New Testament both as it had the nature of a Testament and that also of a Solemn Covenant 2. To declare the necessity of the Kind of his Death in the way of a Sacrifice by the effusion of Blood because the Testament as it had the nature of a Solemn Covenant was confirmed and ratifyed thereby 3. To manifest the Necessity of shedding of Blood in the
and all our Service to be Reasonable Wherefore although the Prescription of such Rites be an Act of Soveraign Pleasure yet God will not oblige us unto the Observance of them but by vertue of a Covenant between him and us wherein we voluntarily consent unto and accept of the Terms of it whereby those Ordinances of worship are prescribed unto us And it will hence follow 1. That Men mistake themselves when they suppose that they are interested in a Church-state by Tradition Custom or as it were by Chance they know not how There is nothing but Covenanting with God that will enstate us in this Priviledge And therein we do take upon our selves the observance of all the Terms of the New Covenant And they are of two sorts 1 Internal and Moral in Faith Repentance and Obedience 2 Such as concern the external worship of the Gospel in the Ordinances and Institutions of it Without such a Covenant formally or virtually made there can be no Church-state I speak not at all of any such Covenants as men may make or have made among themselves and with God upon a mixture of things Sacred Civil and Political with such sanctions as they find out and agree upon among themselves For whatever may be the Nature Use or End of such Covenants they no way belong unto that concerning which we treat For no Terms are to be brought hereinto but such as belong directly unto the Obedience and Ordinances of the New Testament Nor was there any thing to be added unto or taken from the express Terms of the Old Covenant whereby the Church-state of Israel was constituted And this was the entire Rule of Gods dealing with them The only Question concerning them was whether they had kept the Terms of the Covenant or no. And when things fell into disorder among them as they did frequently as the sum of Gods charge against them was that they had broken his Covenant so the Reformation of things attempted by their Godly Kings before and others after the Captivity was by reducing the People to renew this Covenant without any Addition Alteration or Mixture of things of another nature 2. That so much disorder in the Worship of God under the Gospel hath entered into many Churches and that there is so much negligence in all sorts of Persons about the Observance of Evangelical Institutions so little conscientious care about them or Reverence in the use of them or benefit received by them it is all much from hence that men understand not aright the Foundation of that Obedience unto God which is required in them and by them This indeed is no other but that solemn Covenant between God and the whole Church wherein the Church takes upon it self their due observance This renders our Obedience in them and by them no less necessary than any Duties of Moral Obedience whatever But this being not considered as it ought Men have used their supposed Liberty or rather fallen into great Licentiousness in the use of them and few have that conscientious regard unto them which it is their Duty to have 2. Approbation of the Terms of the Covenant Consent unto them and solemn Acceptance of them are required on our part unto the establishment of any Covenant between God and us and our Participation of the Benefits of it Thus Solemnly did the People here enter into Covenant with God whereby a peculiar Relation was established between him and them The meer Proposal of the Covenant and the Terms of it unto us which is done in the Preaching of the Gospel will not make us Partakers of any of the Grace or Benefits of it Yet this is that which most content themselves withal It may be they proceed to the performance of some of the Duties which are required therein but this answers not the Design and way of God in dealing with men When he hath proposed the Terms of his Covenant unto them he doth neither compel them to accept of them nor will be satisfied with such an Obedience He requires that upon a due consideration of them we do approve of them as those which answer his infinite Wisdom and Goodness and such as are of Eternal advantage unto us that they are all Equal Holy Righteous and Good Hereon he requires that we voluntarily choose and consent unto them ingaging our selves Solemnly unto the Performance of them all and every one This is required of us if we intend any interest in the Grace or Glory prepared in the New Covenant 3. It was the way of God from the Beginning to take Children of Covenanters into the same Covenant with their Parents So he dealt with this People in the establishment of the first Covenant and he hath made no Alteration herein in the establishment of the Second But we must proceed with the Exposition of the words IV. Of this Covenant it is affirmed that it was consecrated with Blood or was not dedicated without Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is solemnly to separate any thing unto a sacred use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same in Hebrew And it is not the Sanction of the Covenant absolutely that the Apostle intends in this expression but the use of it The Covenant had its Sanction and was confirmed on the Part of God in offering of the Sacrifices In the killing of the Beasts and offering of their Blood did the Ratification of the Covenant consist This is included and supposed in what is signified by the Dedication of it But this is not an effect of the shedding and offering of Blood but only of the sprinkling of it on the Book and the People Thereby had it its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its consecration or dedication unto Sacred use as the Instrument of the peculiar Church-Relation between God and that People whereof the Book was the Record So was every thing consecrated unto its proper use under the Law as the Apostle declares This therefore is the meaning of the words That first Covenant which God made with the People at Mount Sinai wherein he became their God the God of Israel and they became his People was dedicated unto sacred use by Blood in that it was sprinkled on the Book and the People after part of the same Blood had been offered in Sacrifice at the Altar Hence it follows that this which belongs so essentially unto the solemn confirmation of a Covenant between God and the Church was necessary also unto the Dedication and Confirmation of the New Covenant which is that that is to be proved It is by the Authority of God alone that any thing can be effectually and unchangeably dedicated unto sacred use so as to have force and efficacy given unto it thereby But this Dedication may be made by vertue of a general Rule as well as by an especial Command V. The Assertion of the Apostle concerning the Dedication of the first Covenant with Blood is confirmed by an account of the matter of Fact or what
Language which the People understood and commonly spake And a Rule was herein prescribed unto the Church in all Ages if so be the Example of the Wisdom and Care of God towards his Church may be a Rule unto us 3. God never required the Observance of any Rites or Duties of Worship without a previous warranty from his Word The People took not on them they were not obliged unto Obedience with respect unto any positive Institutions until Moses had read unto them every precept out of the Book 4. The writing of this Book was an eminent Priviledge now first granted unto the Church leading unto a more perfect and stable condition then formerly it had enjoyed Hitherto it had lived on Oral Instructions from Traditions and by new immediate Revelations the evident Defects whereof were now removed and a standard of Divine Truth and Instruction set up and fixed among them 3dly There is the Rule whereby Moses proceeded herein or the Warranty he had for what he did According to the Law He read every Precept according to the Law It cannot be the Law in general that the Apostle intends for the greatest part of that Doctrine which is so called was not yet given or written nor doth it in any place contain any Precept unto this purpose Wherefore it is a particular Law Rule or Command that is intended According unto the Ordinance or Appointment of God Such was the Command that God gave unto Moses for the framing of the Tabernacle See thou make all things according to the Pattern shewed thee in the Mount Particularly it seems to be the Agreement between God and the People that Moses should be the Internuntius the Interpreter between them According unto this Rule Order or divine Constitution Moses read all the words from God out of the Book unto the People Or it may be the Law may here be taken for the whole Design of God in giving of the Law so as that according unto the Law is no more but according unto the Soveraign Wisdom and Pleasure of God in giving of the Law with all things that belong unto its Order and Use. And it is Good for us to look for Gods especial warranty for what we undertake to do in his service The second thing in the words is what Moses did immediately and Directly towards the Dedication or Consecration of this Covenant And there are three things to this purpose mentioned 1 What he made use of 2 How he used it 3 With respect unto what and whom 1. The first is expressed in these words He took the Blood of Calves and Goats with water and Scarlet-wool and Hyssop He took the Blood of the Beasts that were offered for Burnt-offerings and Peace-offerings ver 5 6. Unto this End in their slaying he took all their Blood in Basons and made an equal Division of it The one half he sprinkled on the Altar and the other half he sprinkled on the People That which was sprinkled on the Altar was Gods Part and the other was put on the People Both the Mutual stipulation of God and the Congregation in this Covenant and the Equality of it or the Equity of its Terms were denoted hereby And herein lies the principal force of the Apostles Argument in these words Blood was used in the Dedication of the first Covenant This was the Blood of the Beasts offered in Sacrifice unto God Wherefore both Death and Death by blood-sheding was required unto the Confirmation of a Covenant So also therefore must the new Covenant be confirmed but with Blood and a Sacrifice far more precious than they were This Distribution of Blood that half of it was on the Altar and half of it on the People the one to make Attonement the other to purifie or Sanctifie was to teach the two-fold Efficacy of the Blood of Christ in making Attonement for Sin unto our Justification and the purifying of our Natures in Sanctification 2. With this Blood he took the things mentioned with respect unto its Use which was Sprinkling The manner of it was in part declared before The Blood being put into Basons and having water mixed with it to keep it fluid and aspersible He took a bunch or bundle of Hyssop bound up with Scarlet wool and dipping it into the Basons sprinkled the Blood until it was all spent in that Service This Rite or way of Sprinkling was chosen of God as an expressive token or sign of the effectual Communication of the Benefits of the Covenant unto them that were sprinkled Hence the Communication of the Benefits of the Death of Christ unto Sanctification is called the Sprinkling of his Blood 1 Pet. 1. 2. And our Apostle comprizeth all the effects of it unto that end under the name of the blood of Sprinkling chap. 12. 24. And I fear that those who have used the expression with some contempt when applyed by themselves unto the sign of the Communication of the Benefits of the Death of Christ in Baptisme have not observed that Reverence of Holy things that is required of us For this Symbol of Sprinkling was that which God himself chose and appointed as a meet and apt token of the Communication of Covenant-Mercy that is of his Grace in Christ Jesus unto our Souls And The Blood of the Covenant will not benefit or advantage us without an especial and particular Application of it unto our own Souls and Consciences If it be not as well Sprinkled upon us as it was offered unto God it will not avail us The Blood of Christ was not divided as was that of these Sacrifices the one half being on the Altar the other on the People but the Efficacy of the whole produced both these effects yet so as that the one will not profit us without the other We shall have no Benefit of the Attonement made at the Altar unless we have its efficacy on our own Souls unto their Purification And this we cannot have unless it be sprinkled on us unless particular Application be made of it unto us by the Holy Ghost in and by an especial Act of Faith in our selves 3. The Object of this Act of Sprinkling was the Book it self and all the People The same Blood was on the Book wherein the Covenant was recorded and the People that entred into it But whereas this Sprinkling was for purifying and purging it may be enquired Unto what end the Book it self was sprinkled which was holy and undefiled I Answer There were two things necessary unto the Dedication of the Covenant with all that belonged unto it 1 Attonement 2 Purification and in both these respects it was necessary that the Book it self should be sprinkled 1 As we observed before it was sprinkled as it lay upon the Altar where Attonement was made And this was plainly to signifie that Attonement was to be made by blood for sins committed against that book or the Law contained in it Without this that book would have
been unto the People like that given to Ezekiel that was written within and without and there was written therein Lamentations and Mourning and Woe Chap. 2. 10. Nothing but Curse and Death could they expect from it But the Sprinkling of it with blood as it lay upon the Altar was a Testimony and Assurance that Attonement should be made by blood for the sins against it which was the Life of the things 2 The Book in it self was Pure and Holy and so are all Gods Institutions but unto us every thing is unclean that is not sprinkled with the blood of Christ. So afterwards the Tabernacle and all the Vessels of it were purified every year with blood because of the Uncleannesses of the People in their Transgressions Levit. 16. Wherefore on both these accounts it was necessary that the Book it self should be sprinkled The blood thus sprinkled was mingled with water The natural Reason of it was as we observed to keep it fluid and aspersible But there was a Mystery in it also That the blood of Christ was typified by this blood of the Sacrifices used in the Dedication of the Old Covenant it is the Apostle's Design to declare And it is probable that this mixture of it with water might represent that Blood and Water which came out of his side when it was pierced For the Mystery thereof was very great Hence that Apostle which saw it and bare Record of it in particular Joh. 19. 34 35. affirms likewise that he came by water and blood and not by blood only 1 Epist. chap. 5. ver 6. He came not only to make Attonement for us with his blood that we might be justifyed but to sprinkle us with the efficacy of his blood in the communication of the Spirit of Sanctification compared unto water For the Sprinkler it self composed of Scarlet wool and Hyssop I doubt not but that the Humane Nature of Christ whereby and through which all Grace is communicated unto us for of his fulness we receive and Grace for Grace was signified by it But the Analogie and Similitude between them are not so evident as they are with respect unto some other Types The Hyssop was an humble Plant the meanest of them yet of a sweet savour 1. Kings 4. 33. So was the Lord Christ amongst men in the days of his flesh in comparison of the tall Cedars of the Earth Hence was his complaint that he was as a worm and no man a reproach of men and despised of the People Psal. 22. 6. And the Scarlet wool might represent him as red in the blood of his Sacrifice But I will not press these things of whose Interpretation we have not a certain Rule Secondly The principal Truth asserted is confirmed by what Moses said as well as what he did VER XX. Saying This is the Blood of the Testament which God hath enjoyned unto you The Difference between the words of Moses and the Repetition of them by the Apostle is not material as unto the sense of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold in Moses is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This both demonstrative Notes of the same thing For in pronouncing of the words Moses shewed the Blood unto the People And so Behold the Blood is all one as if he had said this is the Blood The making of the Covenant in the words of Moses is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath cut divided solemnly made This the Apostle renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath enjoyned or commanded you And this he doth partly to signify the Foundation of the People's Acceptance of that Covenant which was the Authority of God enjoyning them or requiring them so to do partly to intimate the nature of the Covenant it self which consisted in Precepts and Injunctions principally and not absolutely in Promises as the New Covenant doth The last words of Moses Concerning all these words the Apostle omits For he includes the sense of them in that word which the Lord commanded you For he hath respect therein both unto the words themselves written in the Book which were Precepts and Injunctions as also the command of God for the Acceptance of the Covenant That which Moses said is This is the blood of the Testament Hence the Apostle proves that Death and the shedding of blood therein was necessary unto the consecration and establishment of the first Testament For so Moses expresly affirms in the Dedication of it This is the blood of the Covenant without which it could not have been a firm Covenant between God and the People Not I confess from the nature of a Covenant in general for a Covenant may be solemnly established without Death or Blood but from the especial end of that Covenant which in the confirmation of it was to prefigure the confirmation of that new Covenant which could not be established but with the blood of a Sacrifice And this adds both force and evidence unto the Apostles Argument For he proves the Necessity of the Death and Blood-shedding or Sacrifice of Christ in the confirmation of the New Covenant from hence that the Old Covenant which in the Dedication of it was prefigurative hereof was not confirmed without Blood Wherefore whereas God had solemnly promised to make a new Covenant with the Church and that different from or not according unto the Old which he had proved in the foregoing Chapter it follows unavoidably that it was to be confirmed with the Blood of the Mediator for by the blood of Beasts it could not be which is that Truth wherein he did instruct them And nothing was more cogent to take off the scandal of the Cross and of the sufferings of Christ. For the Enuntiation it self This is the blood of the Covenant it is figurative and Sacramental The Covenant had no blood of its own but the blood of the Sacrifices is called the blood of the Covenant because the Covenant was dedicated and established by it Neither was the Covenant really established by it For it was the Truth of God on the one hand and the stability of the People in their professed Obedience on the other that the establishment of the Covenant depended on But this blood was a confirmatory sign of it a Token between God and the People of their mutual engagements in that Covenant So the Paschal Lamb was called Gods Pass-over because it was a sign and token of Gods passing over the houses of the Israelites when he destroyed the Aegyptians Exod. 12. 11 21. With reference it was unto those Sacramental Expressions which the Church under the Old Testament was accustomed unto that our Lord Jesus Christ in the Institution of the Sacrament of the Supper called the Bread and the Wine whose use he appointed therein by the names of his Body and Blood and any other Interpretation of the words wholly overthrows the Nature of that holy Ordinance Wherefore this Blood was a confirmatory Sign of the Covenant And it was
otherwise The Covenant the Book of the Law and the Tabernacle with all its Vessels were purified in their sacred Dedication unto God and his service Thus were all the Heavenly things themselves purified Christ himself was Sanctified Consecrated Dedicated unto God in his own Blood He Sanctified himself Joh. 17. 19. and that by the Blood of the Covenant Heb. 10. 29. even when he was Consecrated or made perfect through sufferings chap. 2. 10. So was the Church and the whole worship of it dedicated unto God made holy unto him Ephes. 5. 25 26. And Heaven it self was dedicated to be an habitation for ever unto the Mystical Body of Christ in perfect Peace with the Angels above who had never sinned Eph. 1. 10. Heb. 12. 22 23 24. But yet there was moreover a real Purification of the most of these things The Church or the Souls and Consciences of Men were really Cleansed Purified and Sanctified with an internal Spiritual Purification Eph. 5. 25 26. Tit. 2. 14. It was washed in the blood of Christ Rev. 1. 5. and is thereby cleansed from Sin 1 Joh. 1. 7. And Heaven it self was in some sense so Purified as the Tabernacle was because of the sins of the People among whom it was Levit. 16. 16. Sin had entered into Heaven it self in the Apostacy of Angels whence it was not pure in the sight of God Job 15. 15. And upon the sin of man a state of Enmity ensued between the Angels above and Men below so that Heaven was no meet Place for an habitation unto them both until they were reconciled which was done only in the Sacrifice of Christ Eph. 1. 10. Hence if the Heavenly things were not defiled in themselves yet in Relation unto us they were so which is now taken away The Summ is As the Covenant the Book the People the Tabernacle were all purified and dedicated unto their especial ends by the Blood of Calves and Goats wherein was laid the Foundation of all gracious entercourse between God and the Church under the Old Covenant So all things whatever that in the Counsel of God belonged unto the New Covenant the whole Mediation of Christ with all the Spiritual and Eternal Effects of it were Confirmed Dedicated unto God and made effectual unto the ends of the Covenant by the Blood of the Sacrifice of Christ which is the spring from whence Efficacy is communicated unto them all and Moreover the Souls and Consciences of the Elect are Purified and Sanctified from all defilements thereby which work is gradually carried on in them by renewed Applications of the same Blood unto them until they are all presented unto God Glorious without spot or wrinkle or any such thing And we are taught that The one Sacrifice of Christ with what ensued thereon was the only means to render effectual all the Counsels of God concerning the Redemption and Salvation of the Church Eph. 1. 3 4 5 6 7. Rom. 3. 24 25 26. Of these Heavenly things it is said that they were purified with better Sacrifices than these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to encrease the signification All sober Expositors agree that here is an Enallage of Number the plural put for the singular The one Sacrifice of Christ is alone intended But because it answered all other Sacrifices exceeded them all in Dignity was of more Use and Efficacy than they all it is so expressed That one Sacrifice which comprized the Vertue Benefit and Signification of all other The Gloss of Grotius on these words is intolerable and justly offensive unto all Pious Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he quia non tantum Christi perpessiones intelligit sed eorum qui ipsum sectantur unà cum precibus operibus Misericordiae Is it possible that any Christian should not tremble to joyn the Sufferings of Men and their works with the Sacrifice of Christ as unto the same kind of Efficacy in purifying of these Heavenly things Do they make Attonement for Sin Are they offered unto God for that end Are they sprinkled on these things for their Purification 4. The Modification of the former Proposition belongs unto this also It was necessary these things should be thus purified 1 As that which the Holiness of God required and which therefore in his Wisdom and Grace he appointed 2 As that which in it self was meet and becoming the Righteousness of God Heb. 2. 10. Nothing but the Sacrifice of Christ with the everlasting Efficacy of his most precious Blood could thus purifie the Heavenly things and dedicate the whole new Creation unto God The last thing we shall observe hereon is that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this Dedication and Purification is ascribed unto Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a slain Sacrifice a Sacrifice as slain a Sacrifice by Mactation Killing or shedding of blood so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also Wherefore it is the Sacrifice of Christ in his Death and Blood-shedding that is the Cause of these things Other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of him there was none he offered none For the vindication hereof we must examine the Comment of Schlictingius on this Place His Words are Licet enim non Sanguinem suum Christus deo obtulerit sed se ipsum tamen sine sanguinis effusione offerre se ipsum non potuit neque debuit Ex eo veró quod diximus sit ut Autor Divinus Christum cum victimis legalibus conferens perpetuò fugiat dicere Christi sanguinem fuisse oblatum et nihilominus ut similitudini serviat perpetuò Christi sanguinis fusionem insinuet quae nisi antecessisset haud quaquam tam plena tamque concinna inter Christum victimas antiquas comparatio institui potuisset Ex his ergo manifestum est in illa sancta celestia ad eorum dedicationem emundationemque peragendam victimam pretiosissimam proinde non sanguinem hircorum vitulorum imò ne sanguinem quidem ullum sed ipsum Dei filium idque omnibus mortalis naturae exuviis depositis quo nulla pretiosior sanctior victima cogitari potuit debuisse inferri Ans. 1 The Distinction between Christ offering his Blood and offering himself to God the Foundation of this Discourse is coyned on purpose to pervert the Truth For neither did Christ offer his Blood unto God but in the offering of himself nor did he offer himself unto God but in and by the shedding and offering of his Blood There is no Distinction between Christ offering of himself and offering of his Blood other then between the Being of any thing and the Form and manner of its being what it is 2 That he could not offer himself without the antecedent effusion of his Blood seems a kind concession but it hath the same Design with the preceding Distinction But in the offering of himself he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slain Sacrifice which was in and by the effusion of his Blood in the very shedding of
Place made with hands but into Heaven it self So the High Priest had an entrance also yet not into Heaven but into that other Holy Place But in this verse there is an opposition in the Comparison that hath no Foundation in any similitude between them and that is absolutely denyed of Christ which belonged essentially unto the Discharge of the Office of the High Priest of Old Many things ensued on the Weakness and Imperfection of the Types which would not allow that there should be a perfect compleat Resemblance in them of the Substance it self that all things between them exactly should answer unto One another Hence they did at best but obscurely represent the good things to come and in some things it was not possible but there should be a great discrepancy between them The Assertion in these Words proceeds on a Supposition of the Duty of the High Priest which had that Reason for it as that it was absolutely necessary that our High Priest should not do after the same manner The High Priest ended not his work of offering Sacrifices by his entrance into the Holy Place with the Blood of it but he was to repeat the same Sacrifice again every year This therefore in correspondence with this Type might be expected from Christ also namely that whereas he offered himself unto God through the Eternal Spirit and afterwards entred into the Holy Place or Heaven it self he should offer himself again and so have another entrance into the Presence of God This the Apostle denies him to have done and in the next verse gives a demonstration proving it was impossible he should so do And hereof he gives the Reason both in the remaining verses of this Chapter and the beginning of the next The Repetition of the annual Sacrifices under the Law was mainly from hence because they were not able perfectly to effect that which they did signifie But the One Sacrifice of Christ did at once perfectly accomplish what they did represent Herein therefore of necessity there was to be a difference a Dissimilitude an Opposition between what those High Priests did as unto the Repetition of Sacrifices and what was done by our High Priest which is expressed in this verse The Introduction of the Apostles Assertion is by the disjunctive Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor yet It answers the Negative in the first part of the preceding verse He entred not into the Holy Place made with hands as the High Priest nor yet to do what the High Priest did afterwards In the words themselves there are two things 1 What is denyed of the Lord Christ. 2 The Limitation of that Denial unto the other part of the Comparison as unto what the High Priest did 1. It is denied of him that he did thus enter into Heaven that he should offer himself often It doth not follow saith the Apostle that because as an High Priest he entred into Heaven as the High Priests of the Law entred into the Holy Place made with hands that he should therefore offer himself often as that High Priest offered every year It was not required of him there was no need of it for the Reasons mentioned it was impossible he should For this offering of himself was not his Appearance in the Presence of God but the One Sacrifice of himself by death as the Apostle declares in the next verse That he should so offer himself often more than once was needless from the Perfection of that one Offering By one Offering he hath for ever perfected them that were Sanctified And impossible from the Condition of his Person he could not dye often What remains for the Exposition of these words will be declared in the removal of those false Glosses and wrestings of them whereby some endeavour to pervert them The Socinians plead from hence that the Sacrifice of Christ or his offering of himself is the same with his Appearance in Heaven and the Presentation of himself in the Presence of God and they do it out of Hatred unto the Attonement made by his Blood For say they it is here compared unto the entrance of the High Priest into the Holy Place every year which was only an Appearance in the Presence of God Answ. 1. There is no such Comparison intended in the words The Apostle mentioning the entrance of the High Priest with Blood into the Holy Place intends only to evince the Imperfection of that Service in that after he had done so he was again to offer renewed Sacrifices every year a sufficient Evidence that those Sacrifices could never make them perfect who came unto God by them With Christ it was not so as the Apostle declares So that there is not herein a Comparison between the things themselves but an Opposition between their Effects 2. It is granted that the entrance of the High Priest into the Holy Place belonged unto the Complement or Perfection of his Service in the expiatory Sacrifice But the Sacrifice it self did not consist therein So likewise did the entrance of Christ into Heaven belong unto the Perfection of the Effects and Efficacy of his Sacrifice as unto the way of its Application unto the Church So far there is a Comparison in the words and no further 3. That the Sacrifice of Christ or his offering himself once for all once and not often is the same with his continual Presentation of himself in the Presence of God is both false in it self and contrary to the express design of the Apostle For 1 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slain or bloody Sacrifice whereof he treats as he expresly calls it ver 25 26. But there is no shedding of blood in the Appearance of Christ in Heaven nor according to these men any such thing appertaining unto his Nature 2 These things are distinguished in the Scripture from their different Natures and Effects 1 Joh. 2. 1 2. 3 His Sacrifice or the offering of himself is so affirmed to be one as to consist in One individual Act. It is not only said that it was one Offering but that it was once only offered ver 26 28. This is no way reconcileable unto his continual Appearance in the presence of God 4 His Offering is mentioned by the Apostle as that which was then past and no more to be repeated He hath by one Offering perfected them that are Sanctified 5 His Oblation was accompanied with and inseparable from suffering So he declares in the next verse proving that he could not often offer himself because he could not often suffer But his Presentation of himself in Heaven is not only inconsistent with actual Suffering but also with any obnoxiousness thereunto It belongs unto his state of Exaltation and Glory 6 The time of the offering himself is limited unto the End of the World now once in the end of the World in opposition unto the Season that passed before denoting a certain determinate Season in the dispensation of times of which
otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He would have been a Debter it would have been due from him Oportebat oportuisset He ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. frequenter pati Others saepe saepius passum fuisse to have suffered often more often frequently that is once every year Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many times and not once only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vul. ab origine mundi Others à condito mundo from the Foundation of the world that is after the entrance of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of the World Vul. in consummatione seculorum sub consummationem seculorum towards the Consummation of all things In the fulness of Time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad peccatum abolendum ad abolitionem peccati Vul. ad destitutionem peccati Rhemist the Destruction of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apparuit patefactus est He was made manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vulgar renders the words per hostiam suam apparuit which the Rhemists translate he hath appeared by his own Host most absurdly both as unto words and sense Syr. At one time he offered his Soul by the Sacrifice or immolation of himself What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth relate unto we must enquire in the Exposition of the Words VER XXVI For then if otherwise must he he ought often to have suffered since from the Foundation of the World But now once in the End of the World in the Consummation of times hath he appeared been made manifest to put away to abolish or for the Destruction of Sin by the Sacrifice of himself There are sundry Difficulties in these words both as to the Signification and Construction of them as also unto their sense and importance with the Nature of the Argument contained in them and the things treated of I shall not repeat the various Conjectures of Expositors most of which are alien from the mind of the Apostle and easie to be refuted if that belonged any way unto the edification of the Reader But I shall only give that Account of the whole and the several Parts of it which according unto the best of my understanding doth represent the mind of the Holy Ghost with perspicuity and clearness There are two Parts of the Words 1. A Reason confirming the foregoing Assertion that Christ was not often to offer himself as the High Priest did offer Sacrifice every year when he entred into the Holy Place For then must he c. 2. A Confirmation of that Reason from the Nature and End of the Sacrifice of Christ as stated in matter of Fact according unto the Appointment of God But now once in the End c. In the first we may consider 1 The note of Connexion and of the Introduction of the Reason insisted on 2 The signification or sense of the Words 3 The Ground and Nature of the Argument contained in them 1. The Note of Connexion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render for then If it were so namely that Christ should often offer himself Had it been otherwise that Christ had so offered himself so we observed that most translate the Word by alioquin Either way the intention of the Apostle is expressed which is to confirm what he had before affirmed by the Introduction of a new Reason of it 2. From a Supposition of the contrary unto what he had affirmed the Apostle proves not only the Truth but the necessity of his Assertion For then 1 He must He ought he would have been a Debtor as the Syriack speaks it would have been due from him and indispensibly required of him It would have been so necessitate medii which is the greatest in Divine Institutions and Duties There could have been no such thing unless that which he now infers from it be allowed which was utterly impossible 2. That which he ought so to have done is to suffer in the offering of himself All the sufferings of Christ in the whole Course of his Humiliation and Obedience are sometimes expressed by this Word as Chap. 5. 8. But the suffering here intended is that of his Death and the shedding of his Blood therein alone That which accompanied and was inseparable from his actual Sacrifice or the immactation of himself to have died to have shed his blood to have underwent the Penalty and Curse of the Law 3 Often frequently as the High Priest offered Sacrifice of Old once every year 4. Since or rather from the Foundation of the World This expression is somtimes used absolutely for the Original of the World in its Creation For the absolute Beginning of Time and all things measured by it Eph. 1. 4. Mat. 25. 34. Joh. 17. 24. 1 Pet. 1. 20. Sometimes from what immediately succeeded on that beginning Mat. 13. 35. Luk. 11. 5. Heb. 4. 3. Rev. 13. 8. And it is in the latter sense that it is here used From the Foundation of the World that is from the first entrance of Sin into the World and the giving of the first Promise which was immediately after the Creation of it or its Foundation and Constitution in its Original frame This is the first thing on record in the Scripture So God spake by the Mouth of his Holy Prophets since the World began Luk. 1. 71. that is the first Revelation of God unto the Church concerning the Messia with all that succeeded So Christ is said to be a Lamb slain from the Foundation of the World Rev. 13. 8. because of the Efficacy of his Sacrifice extending it self unto the first Entrance of Sin and the Promise thereon immediately on the Foundation of the World Wherefore The Foundation of the World absolutely is in its Creation Before the Foundation of the World is an expression of Eternity and the Counsels of God therein Eph. 1. 4. 1 Pet. 1. 20. From the Foundation of the World is mostly the first Entrance of Sin and Gods Dispensation of Grace in Christ thereon 3. The third thing considerable in the Words is the Nature and Force of the Argument contained in them and it is taken from the most cogent Topicks For it is founded on these evident suppositions 1st That the Suffering and Offering of Christ are inseparable For although abstracted from the present Subject Matter Suffering is one thing and offering another yet the Lord Christ offered himself unto God in and by his Suffering of Death And the Reason hereof is because he himself was both the Priest and the Sacrifice The High Priest of old offered often yet now once sufficed therein For he was not the Sacrifice it self It was the Lamb that was slain that suffered Christ being both he could not offer without suffering no more then the High Priest could offer without the suffering of the Beast that was slain And herein doth the force of the Argument principally consist For he proves that Christ did not nor could
wisdom goodness and Grace The Subject spoken of is the offering of Christ. But it is here mentioned passively he was offered Most frequently it is expressed by his offering of himself the sacrifice he offered of himself For as the vertue of his offering depends principally on the dignity of his Person so his humane Soul his Mind Will and Affections with the fulness of the Graces of the Spirit resident and acting in them did concur unto the efficacy of his Offering and were necessary to render it an Act of Obedience a Sacrifice of a sweet smelling savour unto God Ephes. 5. 2. Yea hereon principally depended his own Glory which arose not meerly from his suffering but from his obedience therein Phil. 2. 7 8. Wherefore he is most frequently said to offer himself 1. Because of the virtue communicated unto his offering by the Dignity of his Person 2. Because he was the only Priest that did offer 3. Because his Obedience therein was so acceptable unto God 4. Because this expresseth his love unto the Church he loved it and gave himself for it But as himself offered so his offering was himself His whole entire humane nature was that which was offered Hence it is thus passively expressed Christ was offered that is he was not only the Priest who offered but the Sacrifice that was offered Both were necessary that Christ should offer and that Christ should be offered And the Reason why it is here so expressed is because his offering is spoken of as it was by death and suffering For having affirmed that if he must often offer he must often suffer and compared his offering unto the once dying of men penally it is plain that the offering intended is in and by suffering Christ was offered is the same with Christ suffered Christ dyed And this expression is utterly irreconcileable unto the Socinian notion of the Oblation of Christ. For they would have it to consist in the presentation of himself in Heaven eternally free from and above all sufferings which cannot be the sense of this expression Christ was offered The circumstance of his being thus offered is that it was once only This joyned as it is here with a word in the preter tense can signify nothing but an action or passion then past and determin'd It is not any present continued action such as is the presentation of himself in heaven that can be signified hereby 3. The end of Christs being thus once offered and which his one offering did perfectly effect was to bear the sins of many There is an Antithesis between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of many and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto men in the verse foregoing Men expressed indefinitely in that necessary proposition intends all men universally Nor as we have shewed is there any exception against the Rule by a few instances of Exemption by the interposition of Divine Soveraignty But the relief which is granted by Christ though it be unto men indefinitely yet it extends not to all universally but to many of them only That it doth not so extend unto all eventually is confessed And this expression is declarative of the intention of God or of Christ himself in his offering See Ephes. 5. 25 26. He was thus offered for those many to bear their sins as we render the words It is variously translated as we have seen before and various senses are sought after by Expositors Grotius wholly follows the Socinians in their endeavours to pervert the sense of this word It is not from any difficulty in the word but from mens hatred unto the Truth that they put themselves on such endeavours And this whole attempt lies in finding out one or two places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to take away For the various signification of a word used absolutely in any other place is sufficient for these men to confute its necessary signification in any context But the matter is plain in it self Christ did bear sin or take it away as he was offered as he was a Sacrifice for it This is here expresly affirmed He was offered to bear the sins of many This he did as the Sacrifices did of old as unto their Typical use and efficacy A supposition hereof is the sole foundation of the whole Discourse of the Apostle But they bare sin or took away sin not to contend about the meer signification of the word no otherwise but by the imputation of the sin unto the Beast that was Sacrificed whereon it was slain that attonement might be made with its blood This I have before sufficiently proved So Christ bare the sins of many and so the signification of this word is determined and limited by the Apostle Peter by whom alone it is used on the same occasion 1 Epist. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who himself bare our sins in his own body on the Tree That place compared with this doth utterly evert the Socinian fiction of the Oblation of Christ in Heaven He was offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear the sins of many When did he do it How did he do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare our sin in his own body on the tree Wherefore then he offered himself for them And this he did in his suffering Moreover where-ever in the Old Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX as Numb 14. 33. Isai. 53. 12. or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with reference unto Sin it constantly signifies to bear the punishment of it Yea it doth so when with respect unto the Event it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is Levit. 10. 17. And the proper signification of the word is to be taken from the declaration of the thing signified by it He shall bear their iniquities Isa. 53. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear it as a burden upon him He was offered once so as that he suffered therein As he suffered he bare our iniquities and as he was offered he made attonement for them And this is not opposed unto the appearance of men before God at the last day but unto their death which they were once to undergo Wherefore The ground of the Expiation of Sin by the offering of Christ is this that therein he bare the Guilt and Punishment due unto it Upon this offering of Christ the Apostle supposeth what he had before declared namely that he entred into heaven to appear in the presence of God for us And hereon he declares what is the end of all this dispensation of Gods Grace Unto them that look for him he shall appear the second time without sin unto Salvation And he shews 1 What de facto Christ shall yet do He shall appear 2 To whom he shall so appear Unto them that look for him 3 In what manner Without sin 4 Unto what end Unto Salvation 5 In what order the second time The last thing mentioned is
Sin as should manifest that they stood in need of a farther Expiation than could be attained by them But a difficulty doth here arise of no small Importance For what the Apostle denys unto these Offerings of the Law that he ascribes unto the One only Sacrifice of Christ. Yet notwithstanding this Sacrifice and its Efficacy it is certain that Believers ought not only once a year but every day to call sins to remembrance and to make Confession thereof Yea our Lord Jesus Christ himself hath taught us to pray every day for the pardon of our sins wherein there is a calling of them unto Remembrance It doth not therefore appear wherein the difference lyes between the Efficacy of their Sacrifices and that of Christ seeing after both of them there is equally a Remembrance of Sin again to be made An. The difference is evident between these things Their Confession of Sin was in order unto and preparatory for a new Attonement and Expiation of it This sufficiently proves the insufficiency of those that were offered before For they were to come unto the new Offerings as if there had never been any before them Our remembrance of Sin and confession of it respects only the Application of the Virtue and Efficacy of the Attonement once made without the least desire or expectation of a new propitiation In their remembrance of Sin respect was had unto the curse of the Law which was to be answered and the wrath of God which was to be appeased it belonged unto the Sacrifice it self whose Object was God Ours respects only the application of the benefits of the Sacrifice of Christ unto our own Consciences whereby we may have assured peace with God The Sentence or Curse of the Law was on them until a new Attonement was made for the Soul that did not joyn in this Sacrifice was to be cut off But the Sentence and Curse of the Law was at once taken away Eph. 2. 14 15 16. And we may observe 1. An Obligation unto such Ordinances of Worship as could not expiate sin nor testifie that it was perfectly expiated was part of the Bondage of the Church under the Old Testament 2. It belongs unto the Light and Wisdom of Faith so to remember Sin and make Confession of it as not therein or thereby to seek after a new Attonement for it which is made once for all Confession of Sin is no less necessary under the New Testament than it was under the Old but not for the same end And it is an eminent difference between the spirit of Bondage and that of Liberty by Christ. The one so confesseth Sin as to make that very Confession a part of Attonement for it the other is encouraged unto Confession because of the Attonement already made as a means of coming unto a participation of the benefits of it Wherefore the causes and reasons of the Confession of Sin under the New Testament are 1. To affect our own Minds and Consciences with a sense of the Guilt of Sin in it self so as to keep us humble and filled with self-abasement He who hath no sense of Sin but only what consists in dread of future judgment knows little of the mystery of our Walk before God and Obedience unto him according unto the Gospel 2. To engage our Souls unto watchfulness for the future against the sins we do confess for in confession we make an abrenuntiation of them 3. To give unto God the glory of his Righteousness Holiness and Aversation from Sin This is included in every Confession we make of Sin for the reason why we acknowledge the Evil of it why we detest and abhor it is its contrariety unto the Nature holy Properties and Will of God 4. To give unto him the glory of his infinite Grace and Mercy in the pardon of it 5. We use it as an instituted means to let in a sense of the pardon of Sin into our own Souls and Consciences through a fresh Application of the Sacrifice of Christ and the benefits thereof whereunto Confession of Sin is required 6. To exalt Jesus Christ in our Hearts by the application of our selves unto him as the only procurer and purchaser of Mercy and Pardon without which Confession of Sins is neither acceptable unto God nor useful unto our own Souls But we do not make Confession of Sin as a part of a Compensation for the Guilt of it nor as a means to give some present pacification unto Conscience that we may go on in Sin as the manner of some is VERSE IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THere is no difficulty in the Words and very little difference in the Translations of them The vulgar renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Passive Impossibile est enim sanguine taurorum hircorum auferri peccata It is impossible that Sins should be taken away by the blood of Bulls and Goats The Syriack renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to purge or cleanse unto the same purpose For it is impossible that the Blood of Bulls and Goats should take away Sin This is the last determinate resolution of the Apostle concerning the insufficiency of the Law and its Sacrifices for the Expiation of Sin and the perfecting them who come unto God as unto their Consciences And there is in the Argument used unto this end an inference from what was spoken before and a new enforcement from the Nature or subject matter of these Sacrifices Something must be observed concerning this Assertion in general and an Objection that it is liable unto For by the Blood of Bulls and Goats he intends all the Sacrifices of the Law Now if it be impossible that they should take away Sin for what end then were they appointed Especially considering that in the Institution of them God told the Church that he had given the Blood to make Attonement on the Altar Levit. 17. 11. It may therefore be said as the Apostle doth in another place with respect unto the Law it self if it could not by the works of it justifie us before God to what end then served the Law To what end serve these Sacrifices if they could not take away Sin The Answer which the Apostle gives with respect unto the Law in general may be applyed unto the Sacrifices of it with a small Addition from a respect unto their special Nature For as unto the Law he answers two things 1. That it was added because of Transgressions Gal. 3. 19. 2. That it was a Schoolmaster to guide and direct us unto Christ because of the severities wherewith it was accompanied like those of a School-master not in the Spirit of a tender Father And thus it was as unto the end of these Sacrifices 1. They were added unto the promise because of Transgressions For God in them and by them did continually represent unto Sinners the Curse and Sentence of the Law namely that the Soul that sinneth must dye or
that Death was the Wages of Sin For although there was allowed in them a Commutation that the Sinner himself should not dye but the Beast that was Sacrificed in his stead which belonged unto their Second end of leading unto Christ yet they all testified unto that Sacred Truth that it is the Judgment of God that they who commit Sin are worthy of Death And this was as the whole Law an Ordinance of God to deterr Men from Sin and so put bounds unto Transgressions For when God passed by Sin with a kind of Connivance winking at the Ignorance of Men in their iniquities not giving them continual warnings of their Guilt and the consequents thereof in Death the World was filled and covered with a Deluge of Impieties Men saw not Judgment speedily executed nor any Tokens or Indications that so it would be therefore was their Heart wholly set in them to do Evil. But God dealt not thus with the Church He let no Sin pass without a Representation of his displeasure against it though mixed with Mercy in a direction unto the Relief against it in the Blood of the Sacrifice And therefore he did not only appoint these Sacrifices on all the especial occasions of such Sins and Uncleanness as the Consciences of particular Sinners were pressed with a sense of but also once a year there was gathered up a Remembrance of all the Sins Iniquities and Transgressions of the whole Congregation Levit. 16. 2. They were added as the Teaching of a School-master to lead unto Christ. By them was the Church taught and directed to look continually unto and after that Sacrifice which alone could really purge and take away all Iniquity For God appointed no Sacrifices until after the Promise of sending the Seed of the Woman to break the Head of the Serpent In his so doing was his own Heel to be bruised in the suffering of his Humane Nature which he offered in Sacrifice unto God which these Sacrifices did represent Wherefore the Church knowing that these Sacrifices did call Sin to remembrance representing the displeasure of God against Sin which was their First end and that although there was an Intimation of Grace and Mercy in them by the commutation and substitution which they allowed yet that they could not of themselves take away Sin it made them the more earnestly and with longing desires look after him and his Sacrifice who should perfectly take away Sin and make peace with God wherein the principal exercise of Grace under the Old Testament did consist 3. As unto their especial nature they were added as the great instruction in the way and manner whereby Sin was to be taken away For although this arose originally from Gods meer Grace and Mercy yet was it not to be executed and accomplished by Soveraign Grace and Power alone Such a taking away of Sin would have been inconsistent with his Truth Holiness and Righteous Government of Mankind as I have elsewhere at large demonstrated It must be done by the Interposition of a Ransome and Attonement by the substitution of one who was no Sinner in the room of Sinners to make satisfaction unto the Law and Justice of God for Sin Hereby they became the principal direction of the Faith of the Saints under the Old Testament and the means whereby they acted it on the original promise of their Recovery from Apostasie These things do evidently express the Wisdom of God in their Institution although of themselves they could not take away Sin And those by whom these ends of them are denyed as they are by the Jews and Socinians can give no account of any end of them which should answer the Wisdom Grace and Holiness of God This Objection being removed I shall proceed unto the Exposition of the words in particular And there are Four things in them as a Negative Proposition 1. The Illative Conjunction declaring its respects unto what went before 2. The subject matter spoken of The Blood of Bulls and Goats 3. What is denyed concerning it it could not take away Sin 4. The Modification of this Negative Proposition it was impossible they should do so 1. The Illative Conjunction For declares what is spoken to be introduced in the Proof and Confirmation of what was before affirmed And it is the closing Argument against the Imperfection and Impotency of the Old Covenant the Law Priesthood and Sacrifices of it which the Apostle maketh use of And indeed it is comprehensive of all that he had before insisted on yea it is the Foundation of all his other Reasonings unto this purpose For if in the Nature of the thing it self it was impossible that the Sacrifices consisting of the Blood of Rulls and Goats should take away Sin then however whensoever and by whomsoever they were offered this effect could not be produced by them Wherefore in these words the Apostle puts a Close unto his Argument and reassumes it no more in this Epistle but only Once or Twice makes mention of it in the way of an Illustration to set forth the excellency of the Sacrifice of Christ as v. 11. of this Chapter and Chap. 13. 10 11 12. 2. The subject spoken of is the Blood of Bulls and Goats The reason why the Apostle expresseth them by Bulls and Goats which were Calves and Kids of the Goats hath been declared on Chap. 9. ver 11 12. And some things must be observed conceruing this Description of the Old Sacrifices 1. That he makes mention of the Blood of the Sacrifices only whereas in many of them the whole Bodies were offered and the Fat of them all was burned on the Altar And thus he doth for the ensuing Reasons 1. Because it was the Blood alone whereby Attonement was made for Sin and Sinners The Fat was burned with Incense only to shew that it was accepted as a sweet savour with God 2. Because he had respect principally unto the Anniversary Sacrifice unto the Consummation whereof and Attonement thereby the carrying the Blood into the Holy Place did belong 3. Because Life Natural is in an especial manner in the Blood which signified that Attonement was to be made by Death and that by the effusion of Blood as it was in the Sacrifice of Christ. See Levit. 17. 11 12. And in the shedding of it there was an Indication of the Desert of Sin in the Offerer 2. He recalls them by this Expression of their Sacrifices the Blood of Bulls and Goats unto a due consideration of what effect might be produced by them They were Accompanied with great Solemnity and Pomp of Ceremony in their Celebration Hence arose a great Esteem and Veneration of them in the Minds of the People But when all was done that which was Offered was but the Blood of Bulls and Goats And there is a Tacit Opposition unto the matter of that Sacrifice whereby Sin was really to be Expiated which was the precious Blood of Christ as Chap. 9. 13 14. 3. That which
own Intention and Resolution to comply with his Will in Order unto another way of Attonement for Sin Lo I come to do thy Will O God which words have been opened before In the last place he declares what was intimated and signified in this Order of those things being thus spoken unto Sacrifices on the one hand which was the First and the coming of Christ which was the Second in this Order and Opposition It is evident 1. That these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh away the First do intend Sacrifices and Offerings But he did not so do it immediately at the speaking of these words for they continued for the space of some Hundreds of years afterwards but he did so declaratively as unto the Indication of the time namely when the Second should be introduced 2. The end of this removal of the First was the establishment of the Second This Second say some is the Will of God but the Opposition made before is not between the Will of God and the Legal Sacrifices but between those Sacrifices and the coming of Christ to do the Will of God Wherefore it is the way of the Expiation of Sin and of the compleat Sanctification of the Church by the Coming and Mediation and Sacrifice of Christ that is this Second the thing spoken of in the Second place this God would establish approve confirm and render unchangeable As all things from the beginning made way for the coming of Christ in the minds of them that did believe so every thing was to be removed out of the way that would hinder his coming and the discharge of the work he had undertaken Law Temple Sacrifices must all be removed to give way unto his coming So is it testified by his fore-runner Luke 3. 4. As it is written in the Book of the words of Isaiah the Prophet saying the Voice of one crying in the Wilderness prepare ye the way of the Lord make his Paths straight and the rough Ways shall be made smooth and all flesh shall see the Salvation of God So it must be in our own Hearts all things must give way unto him or he will not come and take his Habitation in them VERSE 10. By the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all From the whole Context the Apostle makes an Inference which is comprehensive of the Substance of the Gospel and the description of the Grace of God which is established thereby Having affirmed in Christs own words that he came to do the Will of God he shews what was that Will of God which he came to do what was the design of God in it and the effect of it and by what means it was accomplished which things are to be enquired into As 1. What is the Will of God which he intends By which Will. 2. What was the design of it what God aimed at in this act of his Will and what is accomplished thereby We are sanctified 3. The way and means whereby this effect proceedeth from the Will of God namely through the Offering of the Body of Jesus Christ in opposition to Legal Sacrifices 4. The manner of it in opposition unto their Repetition it was once for all But the sense of the whole will be more clear if we consider the end aimed at in the first place namely the Sanctification of the Church And sundry things must be observed concerning it 1. That the Apostle changeth his Phrase of Speech into the first person we are Sanctified that is all those Believers whereof the Gospel Church-State was constituted in opposition unto the Church-State of the Hebrews and those that did adhere unto it so he speaks before as also Chap. 4. 3. We who have believed do enter into Rest. For it might be asked of him you that thus overthrow the Efficacy of Legal Sacrifices what have you your selves attained in your relinquishment of them We have saith he that Sanctification that Dedication unto God that Peace with him and that Expiation of Sin that all those Sacrifices could not effect And observe 1. Truth is never so effectually declared as when it is confirmed by the experience of its Power in them that believe it and make profession of it This was that which gives them the confidence which the Apostle exhorts them to hold fast and firm unto the end 2. It is an Holy Glorying in God and no unlawful boasting for Men openly to profess what they are made partakers of by the Grace of God and Blood of Christ. Yea it is a necessary duty for Men so to do when any thing is set up in competition with them or opposition unto them 3. It is the best security in differences in and about Religion such as these wherein the Apostle is ingaged the greatest and highest that ever were when Men have an Internal Experience of the Truth which they do profess 2. The words he useth are in the Preterperfect tense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and relate not only unto the things but the time of the Offering of the Body of Christ. For although all that is intended herein did not immediately follow on the Death of Christ yet were they all in it as the Effects in their proper cause to be produced by virtue of it in their times and seasons and the principal effect intended was the immediate consequent thereof 3. This end of God through the Offering of the Body of Christ was the Sanctification of the Church we are Sanctified The principal Notion of Sanctification in the New Testament is the effecting of real Internal Holiness in the persons of them that do believe by the change of their Hearts and Lives But the word is not here so to be restrained nor is it used in that sence by our Apostle in this Epistle or very rarely It is here plainly comprehensive of all that he hath denied unto the Law Priest-hood and Sacrifices of the Old Testament with the whole Church-State of the Hebrews under it and the effects of their Ordinances and Services As 1. A compleat Dedication unto God in Opposition unto the Typical one which the people were partakers of by the sprinkling of the Blood of Calves and Goats upon them Exod. 24. 2. A compleat Church-state for the Celebration of the Spiritual Worship of God by the Administration of the Spirit wherein the Law could make nothing perfect 3. Peace with God upon a full and perfect Expiation of Sin which he denies unto the Sacrifices of the Law ver 1 2 3 4. 4. Real Internal purification or sanctification of our Natures and Persons from all inward Filth and Defilement of them which he proves at large that the Carnal Ordinances of the Law could not effect of themselves reaching no farther than the Purification of the Flesh. 5. Hereunto also belong the priviledges of the Gospel in Liberty Boldness immediate Access unto God the means of that Access by Christ our High-Priest
That this difference so far as it had yet continued had no way alienated his Mind and Affections from them though he knew how great their mistake was and what danger even of eternal ruin it exposed them unto Hereby were the Minds of those Hebrews secured from prejudice against his Person and his Doctrin and inclined unto a compliance with his Exhortation Had he called them Hereticks and Schismaticks and I know not what other Names of reproach which are the terms of use upon the like occasions amongst us he had in all probability turned that which was lame quite out of the way But he had another Spirit was under another conduct of Wisdom and Grace than most Men are now acquainted withal It is not every Mistake every Errour though it be in things of great importance while it overthrows not the Foundation that can divest Men of a fraternal interest with others in the Heavenly calling 2. There is a Note of Inference from the preceding discourse declaring it the ground of the present Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore seeing that these things are now made manifest unto you seeing it is so evidently testified unto that the Old Covenant Sacrifices and Worship could not make us perfect nor give us an Access unto God whereon they are removed and taken away which the Scripture fully testifies unto and seeing all this is effected or accomplished in the Office and by the Sacrifice of Christ which they could not effect and priviledges are thereon granted unto Believers which they were not before made partakers of Let us make use of them unto the Glory of God and our own Salvation in the duties which they necessarily require And we may observe that the Apostle applies this Inference from his discourse unto the use and improvement of the Liberty and Priviledges granted unto us in Christ with the Holy Worship belonging thereunto as we shall see in opening of the words Howbeit there is another conclusion implied in the words though not expressed by him and this is that they should cease and give over their attendance unto the Legal Worship and Sacrifices as those which now were altogether useless being indeed abolished This is the principal design of the Apostle in the whole Epistle namely to call off the believing Hebrews from all adherence unto and conjunction in Mosaical Institutions For he knew the danger both Spiritual and Temporal which would accompany and arise from such an adherence For 1. It would insensibly weaken their Faith in Christ and give them a disregard of Evangelical Worship which did indeed prove unto many of them a cause of that Apostacy and final Destruction which he so frequently warns them against 2. Whereas God had determined now speedily to put an utter end unto the City Temple and all its Worship by an Universal desolation for the sins of the people if they did obstinately adhere unto the observance of that Worship it was justly to be feared that they would perish in that destruction that was approaching which probably many of them did To instruct them in that light and knowledge of the truth that might deliver them from these evils was the first design of the Apostle in the Doctrinal part of this Epistle Yet doth he not plainly and in terms express it any where in this Epistle not in this place where it was most properly and naturally to be introduced yet he doth that which evidently includes it namely exhort them unto those duties which on the principles he hath declared are utterly inconsistent with Mosaical Worship and this is our free entrance into the Holiest by the Blood of Jesus For an entrance in any sence with our worship into the most holy place is inconsistent with and destructive of all Mosaical Institutions And this was an effect of the singular Wisdom wherewith the Apostle was furnished to write this Epistle For had he directly and in terms opposed their Observation no small tumult and out-cry would have been made against it and great provocations had been given unto the Unbelieving Jews But he doth the same thing no less effectually in these words wherein notwithstanding there is scarce a word which that application of his discourse doth not follow upon And his Wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the Gospel especially such as through any mistakes do oppose themselves unto the truth Such things as will give exasperation unto the Spirits or advantages unto the temptations of Men ought to be avoided or treated on with that Wisdom Gentleness and Meekness as may be no prejudice unto them This way of Procedure doth the same Apostle expresly prescribe unto all Ministers of the Gospel 2 Tim. 2. 23 24 25 26. 3. There is in the words the Priviledge which is the foundation of the duty exhorted unto having therefore boldness to enter into the holiest for a regular entrance into or of the most holy The priviledge intended is directly opposed unto the state of things under the Law and from the consideration of it is the nature of it to be learned For the entrance into the holiest in the Tabernacle belonged unto the Worship of the Church it was the principal part thereof but it had many imperfection attending it 1. It was not into the special presence of God but only unto a place made with hands filled with some representations of things that could not be seen 2. None might ever enter into it but the High-Priest alone and that only once a year 3. The Body of the people the whole Congregation were therefore joyntly and severally utterly excluded from any entrance into it 4. The prohibition of this entrance into this Holy place belonged unto that Bondage wherein they were kept under the Law which hath been before declared The priviledge here mentioned being opposed to this state of things among them which respected their present Worship It is certain that it doth concern the present Worship of God by Christ under the Gospel And they are therefore utterly mistaken who suppose the entrance into the most holy to be an entrance into Heaven after this Life for all Believers For the Apostle doth not here oppose the glorious state of Heaven unto the Church of the Hebrews and their Legal Services but the priviledges of the Gospel-state and worship only Nor would it have been to his purpose so to have done For the Hebrews might have said that although the Glory of Heaven after this life do exceed the Glories of the Services of the Tabernacle which none ever questioned yet the benefit use and efficacy of their present Ordinances and Worship might be more excellent than any thing that they could obtain by the Gospel Neither were believers then also excluded from Heaven after death any more than now Therefore the priviledge mentioned is that which belongs unto the Gospel Church in its perfect
to enter into the holiest by the Blood of Jesus on these three accounts 1. In that Attonement is made thereby for sin and peace with God so as that he is reconciled unto us All that anger being turned away that did deterr us from any such approach 2. Fear dread and bondage are taken away so as the acting of Faith on God through the Blood of Jesus doth expel them and remove them out of our Mind 3. We receive the Holy Spirit therewithal who is a Spirit of Liberty power holy boldness enabling us to cry Abba Father 1. Nothing but the Blood of Jesus could have given this boldness nothing that stood in the way of it could otherwise have been removed nothing else could have set our Souls at liberty from that bondage that was come upon them by sin 2. Rightly esteem and duly improve the blessed priviledge which was purchased for us at so dear a rate What shall we render unto him How unspeakable are our Obligations unto Faith and Love 3. Confidence in an access unto God not built on not resolved into the Blood of Christ is but a daring presumption which God abhors VERSE 20. Having told us that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrance into the holiest he now declares what the way is whereby we may do so The way into the holiest under the Tabernacle was a passage with Blood through the Sanctuary and then a turning aside of the Veil as we have declared before But the whole Church was forbidden the use of this way and it was appointed for no other end but to signifie that in due time there should be a way opened unto Believers unto the presence of God which was not yet prepared And this the Apostle describes 1. From the preparation of it which he hath Consecrated 2. From the properties of it it was a new and living way 3. From the tendency of it which he expresseth 1. Typically or with respect unto the old way under the Tabernacle it was through the Veil 2. In an exposition of that Type that is his flesh In the whole there is a Description of the Exercise of Faith in our access unto God by Christ Jesus Having therefore Brethren boldness to enter into the holiest by the Blood of Jesus by a new and living way which he hath Consecrated for us through the Veil that is to say his Flesh. 1. The preparation of this way is by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Dedication The word hath a double signification one in things natural the other in things sacred which yet are of no affinity unto one another In things natural it is to make new so as to be ready for use In things sacred it is to Dedicate or Consecrate any thing at the first erection or making of it unto sacred services The latter sence of the word which we receive in our translation is here to be imbraced yet so as it includes the former also For it is spoken in opposition unto the Dedication of the Tabernacle and way into the most holy place by the Blood of Sacrifices whereof we have treated in the Ninth Chapter So was this way into the holy place Consecrated Dedicated and set apart sacredly for the use of Believers so as that there never is nor ever can be any other way but by the Blood of Jesus Or there is this also in it that the way it self was new prepared and made not being extant before The way of our entrance into the holiest is solemnly Dedicated and Consecrated for us so as that with boldness we may make use of it He hath done it for us for our use our benefit and advantage 2. The properties of this way are two 1. That it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 New 1. Because it was but newly made and prepared 2. Because it belongs unto the new Covenant 3. Because it admits of no decays but is always new as unto its efficacy and use as in the day of its first preparation Whereas that of the Tabernacle waxed old and so was prepared for a removal this way shall never be altered nor changed never decay it is always new 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Living This Epithet is placed by apposition without any note of distinction or conjunction And it is said to be Living 1. In opposition unto the way into the holiest under the Tabernacle which was 1. By Death Nothing could be done in it without the Blood of the Sacrifices 2. It was the cause of death unto any one that should make use of it the High Priest only excepted and he but once a year 2. It is Living as unto its efficacy it is not a dead thing it is that which hath a Spiritual vital efficacy in our access unto God 3. It is living from its effects it leads to Life and effectually brings us thereunto and is the only way of entring into everlasting Life All the priviledges we have by Christ are great glorious and efficacious all tending and leading unto life This new and living way of our approach unto God is nothing but the exercise of Faith for acceptance with God by the Sacrifice of Christ according unto the Revelation made in the Gospel 3. He shews which way it thus leads to the holiest or what is the tendency of it it is through the Veil The Apostle shews here expresly what he alludeth unto in the Declaration he makes of our entrance into the holiest The Veil here intended by him was that between the Sanctuary and the most holy place whose Description we have given on chap. 9. For there was no possible entrance thereinto but through that Veil which was turned aside when the High-Priest entred What this Veil was unto the High Priest in his entrance into that holy place that is the Flesh of Christ unto us in ours as in the last place is described in exposition of this Type that is his Flesh. For the opening of these words and the vindication of the Apostles application of this Type we may observe 1. The Flesh of Christ the Body of Christ the Blood of Christ Christ himself are all mentioned distinctly as the matter of his Sacrifice See chap. 9. 14 25 28. 2. This is done on various respects to express either the dignity or the efficacy of the Nature and manner of his Offering 3. In the Sacrifice of Christ the Flesh was that which suffered peculiarly as the great token and evidence of his real sufferings 4. The whole efficacy of his Sacrifice is ascribed unto every essential part of the Humane Nature of Christ in that which is either acted or suffered therein To his Soul Isa. 53. his Blood chap. 9. 14. his Body ver 10. his Flesh as in this place For these things were not distinctly operative one in one effect another in another but all of them concurr'd in his Nature and Person which he Offered once wholly to God
〈◊〉 which is the word constantly used to declare the frame of mind which is or ought to be in Gospel Worshippers in opposition unto that of the Law And it hath two things in it 1. An open view of the spiritual Glories of the way and End of our Approach unto God which they had not 2. Liberty and confidence Liberty of speech and confidence of being accepted which in their Bondage condition they had not Therefore the Apostle thus expresseth the way and manner of our approaching to God by Christ in opposition unto that under the Law and affirms it to be in the full assurance and spiritual boldness of Faith This is the Plerophorie of it which frame of Mind is plainly directed unto 2. A firm and unmoveable Perswasion concerning the Priesthood of Christ whereby we have this Access unto God with the glory and efficacy of it Faith without wavering For many of the Hebrews who had received in general the Faith of the Gospel yet wavered up and down in their minds about this Office of Christ and the glorious things related of it by the Apostle supposing that there might some place be yet left for the Administration of the Legal High Priest This frame the Apostle confutes and shews that under it men could have no access to God nor acceptance with him Wherefore the full assurance of faith here respects not the assurance that any have of their own salvation nor any degree of such an assurance it is only the full satisfaction of our souls and Consciences in the reality and efficacy of the Priesthood of Christ to give us acceptance with God in opposition unto all other ways and means thereof that is intended But withall this perswasion is accompanied with an assured trust of our own acceptance with God in and by him with an acquiescence of our Souls therein 1. The actual exercise of Faith is required in all our approaches unto God in every particular duty of his Worship Without this no outward Solemnity of Worship no exercise of it will avail us 2. It is Faith in Christ alone that gives us boldness of access unto God 3. The Person and Office of Christ are to be rested in with full assurance in all our Accesses to the Throne of Grace IV. There is a two-fold preparation prescribed unto us for the right discharge of this Duty 1. That our Hearts be sprinkled from an evil Conscience 2. That our Bodies are washed with pure Water It is plain that the Apostle in these expressions alludeth unto the necessary preparations for Divine Service under the Law For whereas there were various ways whereby Men were Legally defiled so there were means appointed for their Legal purification which we have declared on Chap. 9. Without the Use and Application of those Purifications if any of them that were so defiled did draw nigh unto the Worship of God he was to dye or be cut off These Institutions the Apostle doth not only allude unto and make Application of things outward and Carnal unto things inward and Spiritual but withal declares what was their Nature and Typical Administration They were not appointed for their own sakes but to typifie and represent the Spiritual Grace and its Efficacy which we receive by the Sacrifice of Christ. The Subject spoken of is two-fold 1. The Heart 2. The Body That is the inward and outward Man As unto the First it is required that with respect unto it it be separated from an evil Conscience There is no doubt but in this place as in many others the Heart is taken for all the Faculties of our Souls with our Affections For it is that wherein Conscience is seated wherein it acts its power which it doth especially in the practical understanding as the Affections are ruled and guided thereby This Conscience is affirmed to be evil antecedently unto the means proposed for the taking it away Conscience as Conscience is not to be separated from the heart but as it is evil it must be so Conscience may be said to be evil on two accounts 1. As it disquieteth perplexeth judgeth and condemneth for Sin In this sence the Apostle speaks of Conscience ver 2. A Conscience condemning us for sin which the Sacrifices of the Law could not take away so an Heart with an evil Conscience is a Heart terrified and condemning for Sin 2. On account of a vitiated principle in the Conscience not performing its duty but secure when 't is filled with all unclean vitious habits And hereon it signifies also all those secret latent sins in the Heart which are known only to a Man 's own Conscience opposed unto the Body or external known Sins which he speaks of afterwards I take it here in the latter sence 1. Because it is said to be evil which it cannot be with respect unto its former Acts and Power for it doth therein but perform its duty and is evil not in it self but unto them in whom it is And 2. The way of its removal is by sprinkling and not by an oblation or offering now sprinkling is the efficacious application of the Blood of Attonement unto Sanctification or internal Purification And this is the last thing in particular namely the Way or Means of the removal of this evil Conscience which is by sprinkling of our Hearts The expression is taken from the sprinkling of Blood upon the Offering of the Sacrifices Exod. 29. 16 21. Lev. 4. 17. Chap. 14. 7. The Spiritual Interpretation and Application whereof is given us Ezek. 36. 25. And whereas this sprinkling from Sin and cleansing thereby is in Ezekiel ascribed unto pure water whereas it was in the Type the Blood of the Sacrifice that was sprinkled it gives us the sence of the whole For as the Blood of the Sacrifice was a Type of the Blood and Sacrifice of Christ as Offered unto God so it is the Holy Spirit and his efficacious work that is denoted by pure water as is frequently produced Wherefore this sprinkling of our hearts is an Act of the Sanctifying power of the Holy Ghost by virtue of the Blood and Sacrifice of Christ in making of that Application of them unto our Souls wherein the Blood of Christ the Son of God cleanseth us from all our sins Hereby are our hearts sprinkled from an evil Conscience 1. Originally in the Communication of regenerating Sanctifying Grace 2. Continually in fresh Applications of the virtue of the Blood of Christ for the taking away of the defilement by internal actual Sin 1. Although that Worship whereby we draw nigh unto God be wrought with respect to Institution and Rule yet without internal Sanctification of heart we are not accepted in it 2. Due Preparations by fresh Applications of our Souls unto the efficacy of the Blood of Christ for the Purification of our hearts that we may be meet to draw nigh to God is required of us This the Apostle hath especial respect unto and the
them shall be discovered they will be manifest to have been righteous and within due measure II. Take we heed of every neglect of the Person of Christ or of his Authority lest we enter into some degree or other of the guilt of this great offence III. The sins of men can really reach neither the Person nor Authority of Christ they only do that in desire which in effect they cannot accomplish This doth not take off or extenuate their sin the guilt of it is no less than if they did actually trample upon the Son of God The Second Aggravation of the sin spoken of is its Opposition to the Office of Christ especially his Priestly Office and the Sacrifice that he Offered thereby called here the Blood of the Covenant And that included in it is the frame of their minds in that opposition they counted it an unholy thing both which have a third Aggravation from the use and efficacy of that Blood it is that wherein he was Sanctified For the First In what sence the Blood of Christ was the Blood of the Covenant hath been fully declared on chap. 9. That whereby the new Covenant was ratified confirmed and made effectual as unto all the Grace of it unto them that do believe And it was the foundation of all the following actings of God towards him in his exaltation and of his Intercession See chap. 13. 20. The Blood of the Covenant was the great expression of the Grace of God and of the Love of Christ himself as well as the Cause of all good unto us the center of divine wisdom in all the mediatory actings of Christ the Life and Soul of the Gospel Of this Blood of the Covenant it is said that they who are guilty of the sin intended accounted it an unholy thing they judged it so and dealt with it accordingly Both the judgment of the mind and practice thereupon are intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is common and opposed unto any thing that is dedicated and consecrated unto God and made sacred Hence it is used for prophane and unholy that which no way belongs unto divine worship They did no longer esteem it as that blood wherewith the New Covenant was sealed confirmed established but as the blood of an ordinary man shed for his crimes which is common and unholy not sacred not of so much use unto the glory of God as the blood of Bulls and Beasts in legal Sacrifices which is the height of impiety And there are many degrees of this sin some Doctrinal some Practical which though they arise not unto the degree here intended yet are they perilous unto the Souls of men Those by whom the efficacy of his blood unto the expiation of sin by making satisfaction and attonement is denyed as 't is by the Socinians will never be able to free themselves from making this blood in some sence a common thing Yea the contempt which hath been cast on the blood of Christ by that sort of men will not be expiated with any other Sacrifices for ever Others do manifest what slight thoughts they have of it in that they place the whole of their Religion within themselves and value their own Light as unto Spiritual advantages above the blood of Christ. And Practically there are but few who trust unto it for their Justification for pardon righteousness and acceptance with God which is in a great measure to account it a Common thing not absolutely but in comparison of that Life Excellency and Efficacy that is in it indeed But as Christ is pretious unto them that believe 1 Pet. 1. 7. so is his Blood also wherewith they are redeemed 1 Pet. 1. 19. Every thing that takes off from an high and glorious esteem of the blood of Christ as the blood of the Covenant is a dangerous entrance into Apostacy Such is the pretended Sacrifice of the Mass with all things of the like nature The last aggravation of this sin with respect unto the blood of Christ is the Nature Use and Efficacy of it it is that wherewith he was sanctified It is not real or internal sanctification that is here intended but it is a separation and dedication unto God in which sence the word is often used And all the disputes concerning the total and final Apostacy from the Faith of them who have been really and internally sanctified from this place are altogether vain Though that may be said of a man in aggravation of his sin which he professeth concerning himself But the difficulty of this Text is concerning whom these words are spoken for they may be referred unto the person that is guilty of the sin insisted on he counts the blood of the Covenant wherewith he himself was sanctified an unholy thing For as at the giving of the Law or the establishing of the Covenant at Sinai the people being sprinkled with the blood of the Beasts that were offered in Sacrifice were sanctified or dedicated unto God in a peculiar manner So those who by Baptism and confession of Faith in the Church of Christ were separated from all others were peculiarly dedicated to God thereby And therefore in this case Apostates are said to deny the Lord that bought them or vindicated them from their slavery unto the Law by his Word and Truth for a season 2 Pet. 2. 1. But the design of the Apostle in the Context leads plainly to another application of these words It is Christ himself that is spoken of who was sanctified and dedicated unto God to be an Eternal high Priest by the blood of the Covenant which he offered unto God as I have shewed before The Priests of old were dedicated and sanctified unto their Office by another and the Sacrifices which he offered for them they could not sanctifie themselves so were Aaron and his Sons sanctified by Moses antecedently unto their offering any Sacrifice themselves But no outward Act of men or Angels could unto this purpose pass on the Son of God He was to be the Priest himself the Sacrificer himself to dedicate consecrate and sanctifie himself by his own Sacrifice in concurrence with the actings of God the Father in his suffering See John 17. 19. Heb. 2. 10. chap. 5. 7 9. chap. 9. 11 12. That precious blood of Christ wherein or whereby he was sanctified and dedicated unto God as the Eternal High-Priest of the Church this they esteemed an unholy thing that is such as would have no such effect as to consecrate him unto God and his Office However men may esteem of any of the Mediatory actings of Christ yet are they in themselves glorious and Excellent So was the Sacrifice of his own Blood even that whereby not only the Church was sanctified but himself also was dedicated as our High Priest for ever 3. The Third aggravation of this Sin is taken from its opposition unto the Spirit of Christ he hath done despight unto the Spirit of Grace And as in
if it did neither abrogate the first Covenant of Works and come in the room thereof nor disannul the Promise made unto Abraham then unto what end did it serve or what benefit did the Church receive thereby I answer 1. There hath been with respect unto Gods dealing with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain dispensation and disposition of times and seasons reserved unto the sovereign will and pleasure of God Hence from the beginning he revealed himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as seemed good unto him Chap. 1. 1. And this Dispensation of times had a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fulness assigned unto it wherein all things namely that belong unto the Revelation and Communication of God unto the Church should come to their height and have as it were the last hand given unto them This was in the sending of Christ as the Apostle declares Eph. 1. 10. That in the dispensation of the fulness of times he might bring all unto an Head in Christ. Until this season came God dealt variously with the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manifold or various wisdom according as he saw it needful and useful for it in that season which it was to pass through before the fulness of times came Of this nature was his entrance into the Covenant with the Church at Sinai the Reasons whereof we shall immediately inquire into In the mean time if we had no other Answer to this Enquiry but only this that in the order of the disposal or dispensation of the seasons of the Church before the fulness of times came God in his manifold wisdom saw it necessary for the then present state of the Church in that season we may well acquiesce therein But 2. The Apostle acquaints us in general with the ends of this dispensation of God Gal. 3. 19 20 21 22 23 24. Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the Promise was made and it was ordained by Angels in the hand of a Mediator Now a Mediator is not of one but God is one Is the Law then against the Promises of God God forbid for if there had been a Law given which could have given Life verily Righteousness should have been by the Law But the Scripture hath concluded all under sin that the Promise by Faith of Jesus Christ might be given to them that believe But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed Wherefore the Law was our Schoolmaster to bring us unto Christ that we might be justified by Faith Much light might be given unto the mind of the Holy Ghost in these words and that in things not commonly discerned by Expositors if we should divert unto the opening of them I will at present only mark from them what is unto our present purpose There is a double Enquiry made by the Apostle with respect unto the Law or the Covenant of Sinai 1 Unto what end in general it served 2 Whether it were not contrary to the Promise of God Unto both these the Apostle answereth from the Nature Office and Work of that Covenant For there were as hath been declared two things in it First A Revival and Representation of the first Covenant of Works with its Sanction and Curse Secondly A direction of the Church unto the Accomplishment of the Promise From these two doth the Apostle frame his Answer unto the double Enquiry laid down And unto the first Enquiry Unto what end it served he answers it was added because of transgressions The Promise being given there seems to have been no need of it why then was it added to it at that season it was added because of transgressions The fulness of time was not yet come wherein the Promise was to be fulfilled accomplished and established as the onely Covenant wherein the Church was to walk with God or the Seed was not yet come as the Apostle here speaks to whom the Promise was made In the mean time some order must be taken about sin and transgression that all the order of things appointed of God were not overflowed by them And this was done two ways by the Law 1 By reviving the Commands of the Covenant of Works with the sanction of Death it put an awe on the minds of men and set bounds unto their lusts that they should not dare to run forth into that excess which they were naturally inclined unto It was therefore added because of transgressions that in the declaration of Gods severity against them some Bounds might be fixed unto them for the knowledge of Sin is by the Law 2 To shut up Unbelievers and such as would not seek for Righteousness Life and Salvation by the Promise under the Power of the Covenant of Works and Curse attending it It concluded or shut up all under sin saith the Apostle ver 20. This was the end of the Law for this end was it added as it gave a revival unto the Covenant of Works Unto the second Enquiry which ariseth out of this Supposition namely That the Law did convince of sin and condemn for sin which is whether it be not then contrary to the grace of God The Apostle in like manner returns a double Answer taken from the second use of the Law before insisted on with respect unto the Promise And First He says that although the Law doth thus rebuke sin convince of sin and condemn for sin so setting bounds unto Transgressions and Transgressors yet did God never intend it as a means to give Life and Righteousness nor was it able so to do The end of the Promise was to give Righteousness Justification and Salvation all by Christ to whom and concerning whom it was made But this was not the end for which the Law was revived in the Covenant of Sinai For although in itself it requires a perfect Righteousness and gives a Promise of Life thereon He that doth these things he shall live in them yet it could give neither Righteousness nor Life unto any in the state of sin see Rom. 8. 3. Chap. 10. 4. Wherefore the Promise and the Law having divers ends they are not contrary to one another Secondly Saith he The Law had a great respect unto the Promise and was given of God for this very end that it might lead and direct men unto Christ which is sufficient to answer the Question proposed at the beginning of this Discourse about the ends of this Covenant and the advantage which the Church received thereby What hath been spoken may suffice to declare the Nature of this Covenant in general and two things do here evidently follow wherein the substance of the whole Truth contended for by the Apostle doth consist 1. That whil'st the Covenant of Grace was contained and proposed only in the Promise before it was solemnly confirmed in the Blood and Sacrifice of Christ and
so legalized or established as the only Rule of the Worship of the Church the Introduction of this other Covenant on Sinai did not constitute a new way or means of Righteousness Life and Salvation but Believers sought for them alone by the Covenant of Grace as declared in the Promise This follows evidently upon what we have discoursed and it secures absolutely that great fundamental Truth which the Apostle in this and all other his Epistles so earnestly contendeth for namely That there neither is or ever was either Righteousness Justification Life or Salvation to be attained by any Law or the works of it for this Covenant at Mount Sinai comprehended every Law that God ever gave unto the Church but by Christ alone and Faith in him 2. That whereas this Covenant being introduced in the pleasure of God there was prescribed with it a form of outward Worship suited unto that dispensation of times and present state of the Church upon the Introduction of the New Covenant in the fulness of times to be the Rule of all intercourse between God and the Church both that Covenant and all its Worship must be disannulled This is that which the Apostle proves with all sorts of Arguments manifesting the great advantage of the Church thereby These things I say do evidently follow on the preceding Discourses and are the main Truths contended for by the Apostle 4. There remaineth one thing more only to be considered before we enter on the Comparison between the two Covenants here directed unto by the Apostle And this is how this first Covenant became to be an especial Covenant unto that People wherein we shall manifest the reason of its Introduction at that season And unto this end sundry things are to be considered concerning that People and the Church of God in them with whom this Covenant was made which will farther evidence both the nature use and necessity of it 1. This People were the Posterity of Abraham unto whom the Promise was made that in his Seed all the Nations of the earth should be blessed Wherefore from among them was the promised Seed to be raised up in the fulness of time or its proper season From among them was the Son of God to take on him the Seed of Abraham To this end sundry things were necessary 1. That they should have a certain abiding place or Countrey which they might freely inhabit distinct from other Nations and under a Rule or Scepter of their own So it is said of them That the People should dwell alone and not be reckoned among the Nations Numb 23. 9. and the Scepter was not to depart from them until Shilo came Gen. 49. 10. For God had regard unto his own glory in his faithfulness as unto his Word and Oath given unto Abraham not only that they should be accomplished but that their Accomplishment should be evident and conspicuous But if this Posterity of Abraham from among whom the promised Seed was to rise had been as it is at this day with them scattered abroad on the face of the Earth mixed with all Nations and under their Power although God might have accomplished his Promise really in raising up Christ from among some of his Posterity yet could it not be proved or evidenced that he had so done by reason of the confusion and mixture of the People with others Wherefore God provided a Land and Countrey for them which they might inhabit by themselves and as their own even the Land of Canaan And this was so suited unto all the ends of God towards that People as might be declared in sundry instances that God is said to have espied this Land out for them Ezek. 20. 6. He chose it out as most meet for his purpose towards that People of all Lands under Heaven 2. That there should be always kept among them an open Confession and visible Representation of the end for which they were so separated from all the Nations of the World They were not to dwell in the Land of Canaan meerly for secular ends and to make as it were a dumb shew but as they were there maintained and preserved to evidence the faithfulness of God in bringing forth the promised Seed in the fulness of time so there was to be a testimony kept up among them unto that end of God whereunto they were preserved This was the end of all their Ordinances of Worship of the Tabernacle Priesthood Sacrifices and Ordinances which were all appointed by Moses on the Command of God for a testimony of those things which should be spoken afterwards Hebr. 3. 5. These things were necessary in the first place with respect unto the ends of God towards that People 2. It becomes not the Wisdom Holiness and Soveraignty of God to call any People into an especial Relation unto himself to do them good in an eminent and peculiar manner and then to suffer them to live at their pleasure without any regard unto what he had done for them Wherefore having granted unto this People those great Priviledges of the Land of Canaan and the Ordinances of Worship relating unto the great end mentioned he moreover prescribed unto them Laws Rules and Terms of Obedience whereon they should hold and enjoy that Land with all the Priviledges annexed unto the possession thereof And these are both expressed and frequently inculcated in the Repetition and Promises of the Law But yet in the prescription of these terms God reserved the Soveraignty of dealing with them unto himself For had he left them to stand or fall absolutely by the terms prescribed unto them they might and would have uttetly forfeited both the Land and all the Priviledges they enjoyed therein And had it so fallen out then the great end of God in preserving them a separate People until the Seed should come and a Representation thereof among them had been frustrate Wherefore although he punished them for their Transgressions according to the Threatnings of the Law yet would he not bring the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Curse of the Law upon them and utterly cast them off until his great end was accomplished Mal. 4. 4 5 6. 3. God would not take this People off from the Promise because his Church was among them and they could neither please God nor be accepted with him but by Faith therein But yet they were to be dealt withall according as it was meet For they were generally a People of an hard-heart and stiff-necked lifted up with an opinion of their own righteousness and worth above others This Moses endeavoureth by all manner of Reasons and Instances unto the contrary to take them off from in the Book of Deuteronomy Yet was it not effected among the generality of them nor is to this day For in the middest of all their wickedness and misery they still trust to and boast of their own righteousness and will have it that God hath an especial Obligation unto them on that account For this
Dedication of the first Covenant So in particular by the Addition of those Particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 21. which we well render moreover he plainly intimates that what he affirms of the Tabernacle and the vessels of its Ministry was that which was done afterwards at another time and not when the Covenant was first confirmed On these Grounds we shall see that the Account given of these things by the Apostle is a necessary Exposition of the Record made of them by Moses and no more 1. He affirms that Moses took the blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Calves and Goats And there is a double difficulty herein For 1 The blood that Moses so used was the blood of Oxen Exod. 24. 5 6. which seems not to be well rendered by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Calves But this hath no weight in it For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word there used signifies all Cattle of the Herd great and small every thing that is generis bovini And there is no necessity from the words that we should render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there by Oxen nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here by Calves we might have rendered both words by Bullocks But 2 There is no mention at all of Goats in the story of Moses and as we observed it is here omitted by the Syriack Translator but without cause Ans. 1. There were two sorts of offerings that were made on this occasion 1 Burnt-offerings 2 Peace-offerings Exod. 24. 5. They offered burnt-offerings and Sacrificed Peace-offerings The distinct expression of them proves the offerings to have been destinct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They offered burnt offerings and they sacrificed or slew Peace-offerings and as for the Peace-offerings it is said that they were of Bullocks or Oxen but it is not said of what sort the burnt-offerings were Yea and it may be that although Bullocks only are mentioned yet that Goats also were Sacrificed in this Peace-offering For it is so far from being true what Ribera observes on the Place that a Goat was never offered for a Peace-offering that the contrary unto it is directly expressed in the Institution of the Peace-offering Deut. 3. 12. Wherefore the Blood of Goats might be used in the Peace-offering though it be not mentioned by Moses But 2. The Apostle observes that one End of the Sacrifice at the Dedication of the first Covenant was purging and making Attonement ver 22 23. For in all Solemn Sacrifices blood was sprinkled on the Holy Things to purify them and make Attonement for them Deut. 16. 14 19 20. Now this was not to be done but by the blood of an expiatory Sacrifice it was not to be done by the blood of Peace-offerings Wherefore the Burnt-offerings mentioned by Moses were expiatory Sacrifices to purge and make Attonement And this Sacrifice was principally of Goats Deut. 16. 7. wherefore the Text of Moses cannot be well understood without this Exposition of the Apostle And we may add hereunto also that although the blood of the Peace-offering was sprinkled on the Altar Deut. 3. 13. yet was it not Sprinkled on the People as this blood was wherefore there was the use of the blood of Goats also as a Sin-offering in this great Sacrifice 3. In the Dedication of the Priests these two sorts of offerings were conjoyned namely Peace-offerings and Sin-offerings or burnt offerings for Sin as here they were And therein expresly the blood of Goats was used namely in the Sin-offerings as the blood of Bullocks was in the Peace-offering Lev. 9. 3 4. Neither is there mention any where of burnt-offerings or Sin-offerings and Peace-offerings to be offered together but that one of them was of Goats and therefore was so infallibly at this Time as the Apostle declares 2. It is affirmed in the Text that he took the Blood with Water Scarlet-wool and Hyssop and Sprinkled it But there is mention of none of these things in the story of Moses but only that he sprinkled the blood But the Answer hereunto is plain and easie Blood under the Law was sprinkled either in less or greater quantities Hereon there were two ways of sprinkling the one was with the finger when a small quantity of blood it may be some few drops of it were to be sprinkled it was done with the finger Levit. 8. 15. Chap. 16. 13. The Quantity being small though the blood were immixed and almost congealed it might be so sprinkled But there was a Sprinkling whereunto a greater proportion of blood was required as namely when an house was to be sprinkled and thereby purifyed This was done by mixing running water with the blood and then sprinkling it with Scarlet-wool and Hyssop Levit. 14. 50 51 52. For these things were needful thereunto The water prevented the blood from being so congealed as that it would not be sprinkled in any quantity The Scarlet-wool took up a quantity of it out of the Vessel wherein it was and the Bunch of Hyssop was the Sprinkler Whereupon when Moses Sprinkled the Altar Book and People he did it by one of these two ways for other there was none The First way he could not do it namely with his finger because it was to be done in a great quantity For Moses took that half of it that was to be sprinkled on the People and put it into basons Exod. 24. 6 8. It was therefore infallibly done this Latter way according as our Apostle declares 3. It is added by the Apostle that he sprinkled the Book which is not expressed in the Story But the Design of the Apostle is to express at large the whole Solemnity of the confirmation of the first Covenant especially not to omit any thing that blood was applyed unto because in the application he referrs the Purification and Dedication of all things belonging unto the new Covenant unto the blood of Christ. And this was the order of the things which concerned the Book Moses coming down from the Mount told the People by word of Mouth all things which God had spoken unto him or the Sum and Substance of the Covenant which he would make with them ver 5. And Moses came and told the People all the words of the Lord that is the words spoken on Mount Sinai the ten Commandments and all the Judgments of the Lord that is all the Laws contained in Chap. 21 22 23. with this Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are the judgments Chap. 21. 1. Upon the Oral Rehearsal of these words and Judgments the People gave their consent unto the Terms of the Covenant The People answered with one voice all the words which the Lord hath said we will do ver 3. Hereon Moses made a Record or wrote all the words of the Lord in a Book ver 4. This being done the Altar and Pillars were prepared ver 4. And it is evident that the Book which he had written was laid on the Altar though it be not expressed When this was done he
want of it is the Bane of publick Worship Where this is not there is no due reverence of God no Sanctification of his name not any benefit to be expected unto our own Souls 3. In all wherein we have to do with God we are principally to regard those internal Sins we are conscious of unto our selves but are hidden from all others The last thing required of us in order to the duty exhorted unto is that our Bodies be washed with pure water This at first view would seem to refer unto the outward Administration of the Ordinance of Baptism required of all antecedently unto their orderly Conjunction unto a Church-state in the causes of it and so it is carried by many Expositors But 1. The Apostle Peter tells us that saving Baptism doth not consist in the Washing away of the filth of the Body 1 Pet. 3. 21. therefore the expression here must be figurative and not proper 2. Although the sprinkling and washing spoken of do principally respect our habitual internal qualification by regenerating Sanctifying Grace yet they include also the actual gracious renewed preparations of our Hearts and Minds with respect unto all our solemn approaches unto God but Baptism cannot be repeated 3. Whereas the sprinkling of the Heart from an evil Conscience respects the Internal and unknown Sins of the Mind so this of washing the Body doth the Sins that are outwardly acted and perpetrated And the Body is said to be washed from them 1. Because they are outward in opposition unto those that are only inherent in the Mind 2. Because the Body is the Instrument of the perpetration of them hence are they called Deeds of the Body the Members of the Body our Earthly Members Rom. 3. 13 14 15 16. chap. 8. 13. and 12. 19. Col. 3. 3 4 5. 3. Because the Body is defiled by them some of them in an especial manner 1 Cor. 6. 2. Pure Water wherewith the Body is to be washed is that which is promised Ezek. 36. 25 26. the assistance of the sanctifying Spirit by virtue of the Sacrifice of Christ. Hereby all those sins which cleave unto our outward Conversation are removed and washt away For we are Sanctified thereby in our whole Spirits Souls and Bodies And that Scripture respects the Deeds of Sin as unto a continuation of their Commission he shall keep and preserve us We are so by the Grace of Christ and thereby we keep and preserve our selves from all outward and actual Sins that nothing may appear upon us as the Bodies of them who having wallowed in the Mire are now washed with pure Water for the Body is placed as the Instrument of the Defilement of the Soul in such Sins 1. Universal Sanctification upon our whole persons and the Mortification in an especial manner of outward Sins are required of us in our drawing nigh unto God 2. These are the Ornaments wherewith we are to prepare our Souls for it and not the Gaiety of outward apparel 3. It is a great work to draw nigh unto God so as to Worship him in Spirit and in Truth VERSE 23. Let us hold fast the profession of our Faith without wavering for he is faithful who hath promised This is the second Exhortation which the Apostle educeth by way of inference from the Principles of Truth which he had before declared and confirmed And it is the substance or end of the whole parenetical or hortatory part of the Epistle that for the obtaining whereof the whole Doctrinal part of it was written which gives Life and Efficacy unto it Wherefore he spends the whole remainder of the Epistle in the Pressing and Confirming of this Exhortation on a compliance wherewith the Eternal condition of our Souls doth depend And this he doth partly by declaring the means whereby we may be helped in the discharge of this Duty partly by denouncing the eternal ruine and sure destruction that will follow the neglect of it and partly by encouragements from their own former Experiences and the strength of our Faith and partly by evidencing unto us in a multitude of Examples how we may overcome the difficulty that would occur unto us in this way with other various Cogent reasonings as we shall see if God pleaseth in our progress In these words there is a Duty prescribed and an encouragement added unto it As unto the Duty it self we must enquire 1. What is meant by the Profession of our Faith 2. What is meant by holding it fast 3. What to hold it fast without wavering 1. Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the profession of our hope which the Vulgar follows the profession of the hope that is in us and so it may have a respect unto the Exhortation used by the Apostle Chap. 3. 6. And it will come unto the same with our reading of it for on our Faith our Hope is built and is an eminent fruit thereof Wherefore holding fast our Hope includes in it the holding fast of our Faith as the Cause is in the Effect and the Building in the Foundation But I preferr the other Reading as that which is more suited unto the design of the Apostle and his following Discourse and which his following Confirmations of this Exhortation do directly require and which is the proper Subject of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or profession See Chap. 3. 1. Faith is here taken in both the principal acceptations of it namely that faith whereby we believe and the Faith or Doctrine which we do believe Of both which we make the same profession of one as the inward Principle of the other as the outward Rule Of the meaning of the word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or joynt profession I have treated largely Chap. 3. 1. This solemn profession of our Faith is two-fold 1. Initial 2. By the way of continuation in all the Acts and Duties required thereunto The First is a solemn giving up of our selves unto Christ in a professed subjection unto the Gospel and the Ordinances of Divine Worship therein contained This of old was done by all Men at their First accession unto God in the Assemblies of the Church The Apostle calls it the beginning of our confidence or subsistence in Christ and the Church Chap. 3. 6. And it was ordinarily in the primitive times accompanied with excellent Graces and Priviledges For 1. God usually gave them hereon great Joy and Exultation with peace in their own Minds 1 Pet. 2. 9. Hath translated us out of darkness into his marvellous light The glorious marvellous light whereunto they were newly translated out of darkness the evidence which they had of the truth and reality of the things that they believed and professed the value they had for the Grace of God in this high and Heavenly calling the greatness and excellency of the things made known unto them and believed by them are the means whereby they were filled with joy unspeakable and full of Glory And