Heavens is the Sanctum Sanctorâ—n the Holiest of all and the Sanctuary through which the High-Priest passed into the Holiest place the Aethercal part of the World where the Sun and Moon and Stars represented by the Lights in the Golden Candlestick do ever shine Others determine it to 〈◊〉 the Heaven of Heavens whereof they make some different parts as one to be the place of Angels and Saints and another far more glorious which was the place of God's most blessed and special presence That Christ entred the Heaven of Heavens and that 〈◊〉 he ever ministers and makes Intercession there is express Scripture what difference and degrees of places be there we do not certainly know But let the Tabernacle â—e his Body or the Church Militant or the World or the Heaven of Heavens the second doubt is Whither these words concerning this Tabernacle are to be referred If to the former words which say that Christ being rome an High-Priest of good things to come then it 's nothing but this That Christ is the Minister and High-Priest of a far more glorious Sanctuary But some refer them to the word entred and make the sense to be that as the High-Priest under the Law passeth through the first Sanctuary to enter into the second which is the Holiest of all so Christ passed through the Militant into the Church Triumphant And it 's very true that Christ hath his Sanctuary and Temple here on Earth and that 's his Church wherein God dwels in a special manner and he passed through and from this into the Church Triumphant of Saints and Angels where God is more gloriously present and powerful nay he entred through the Aetherdal part of the World into the highest Heavens and through the Heaven of Angels and Saints unto the highest and most glorious place and Throne of God But the former sense that Christ is come an High-Priest and Minister of a far more glorious and excellent Sanctuary seems to be more genuine and confirmed by Chap. 8. 2. § 11. The third Proposition is concerning Christ's Service and Sacrifice offered in this Temple For Christ not by the Blood of Goats and Calves but by his own Blood iâ—â—red in once into the holy place Where 1. We have the Holy place 2. Christ's Entrance into it 3. His Entrance once 4. His Entrance once by Blood not of Goats and Calvs but by his own Blood 1. The Holy place is the Heaven of Heavens signified by the Holiest of all in the Tabernacle and in the Temple for that was the place into which the High-Priest with Blood entred in once every Year so that there is no difficulty in this particular And that Christ entred into Heaven is clear enough For Christ is not entred into the holy places made with hands which are the Figures of the true but into Heaven it self there to appear before God for us Ver. 24. of this Chapter 2. Christ entred into this Holy place But there is a Question made of the time when he entred That he entred forty dayes after the Resurrection it 's clear and express For he was taken up into Heaven Acts 1. 11. He was carried up into Heaven Luke 24. 71. And He that descended is the same also that ascended far above all Heavens to fulfil all things Ephes. 4. 10. But there seems to be another entrance before this and that was immediately upon his Death For when he had given up the Ghost immediately the Vail of the Temple was rent in the midst from the top to the bottom and his Soul separated from his Body and commended into his Fathers hands entred into Paradise That he entred at that time into Heaven with his Soul separated from his Body the Text doth seem to affirm And what should the renting of the Catapetasm and the Inner-Vail immediately upon his Death signify but that the great High-Priest was ready to enter Heaven Again it may be said more properly that he entred Heaven with or by his Blood when his Soul was separated from his Body than when his Body was risen and made immortal and both Soul and Body joyntly ascended For it was the custom of the High-Priest according to God's Institution upon the slaying of the Sacrifice and taking of the Blood to enter the holy Place and the Type and Anti-type should agree especially in this particular Further the expiatory Offering was not compleate till the Blood was presented before the Throne of God in the inner Sacrary and it was suitable to the Type that the great High-Priest should after he was slain on Earth present himself as slain in Heaven before the Supream Judge as having suffered Death and satisfied Justice for the sin of man But all this I leave to the judgment of Learned men who shall seriously search the Book of God and impartially examine whether God doth not speak this in Scripture And howsoever it 's certain that whether he entred thus then yet he so entred at one time or other that he obtained eternal Redemption 3. He entred once This informs us that though the High-Priest entred once every year and so might enter above a thousand times yet Christ entred thus but once For as we shall read both in the latter end of this and also in the beginning of the next Chapter once to enter or one entrance in this manner was sufficient because one Death one Offering was able to do that which all the Offerings of all the High-Priests under the Law could not do neither was any more Offering needful seeing this had done all that was requisite for satisfaction and merit 4. This entrance was by or with Blood and this is set down negatively and affirmatively Negatively this was not blood of Goats and Calves and that with which the Legal High-Priests did enter within the Vail For as we may read Levit. 16. upon the day of expiation a Bullock and a Goat must be slain and with the Blood of these he must enter the holy Place The reason of this is because the blood of Beasts could not satisfy divine justice expiate the sin of man and purge his conscience and immortal Soul and so make the eternal penalty removable Therefore it must be a far more excellent blood the blood of the Son of God his own blood which was pare unspotted and most precious The reason 1. Why it must be by blood is because as without blood under the Law there was no Legal Remission or Expiation so it was the Will of God that without blood there should be no eternal Remission For though God was merciful and sate in the Throne of Grace and Mercy yet his Justice did require that satisfaction should be made and seeing sin was committed and punishment was deserved and due by his Law violated therefore sin must be punished before it could be pardonable
that Blood was necessary not only for confirmation of the New Covenant but also for the purification of the Called Covenanteers And therefore there could be no reason why these Hebrews of the Jews should be offended with the Death of Christ seeing it was so useful and so necessary not only for Expiation but for purging the Conscience from dead Works and confirming the New Covenant and Testament And here two things are observable 1. That if this Blood should not expiate Sin and purge the Conscience the Covenant could not be firm to the Called so as to receive the eternal Inheritance For if the Inheritance be not purchased and meâ—ted and the Called justified from sin they can have no title or right unto it and if not sanctified and cleansed from the pollution of sin they cannot be capable of it so as to enjoy it 2. This Blood was necessary for the Expiation of the sins not only of them who live after it was shed but also of those who lived under the Law For under it there was no Blood of any Sacrifice that could expiate sin as polluting the Conscience and making the Sinners liable to eternal punishments and as it could not expiate so it could not purge the Conscience though sprinkled with it § 20. The Reddition or Application followeth Ver. 23. It was therefore necessary that the paterns of things in the Heavens should be purified with these but the heavenly things themselves with better Sacrifices then these THe sum of these words is this That as it was necessary that earthly and carnal things and shadows should be purified by the blood of these carnal Sacrifices for the confirmation of the first Covenant so it 's necessary that spiritual and heavenly things should be purified with the blood of better Sacrifices then these for the confirmation of the New Covenant This Reddition is made by a repetition in brief of the former proposition and protasis of the Comparison So that in these few words we have the full Similitude whereof there be two parts The first Is the necessity of purging the Types and Shadows The second Is the necessity of purging the Anti-types Both agree in this 1. That they must be purged 2. They must be purged with the blood of Sacrifices 3. There is a necessity of purging both with the blood of Sacrifices Yet they differ 1. In that the one are earthly and carnal Types 2. In the purging as well in the things purged For the first are purged with earthly carnal Sacrifices suitable to their nature the second with far better Sacrifices The whole may be reduced to two Axioms or Propositions 1. It 's necessary that the paterns of heavenly things should be purified with these 2. It 's necessary that the heavenly things should be purified with better Sacrifices then these Yet there is a third implyed and that is As it 's necessary for the one to be purged with these so it is necessary the other should be purged with better The disposition of the Text seems to be Dianoâ—tical and the argumentation in form to be this If it was necessary that the paterns of things in Heaven should be purified with these then it 's necessary that the heavenly things should be purified with better Sacrifices then these But the first was necessary Therefore the second is so too From all this we understand that the Apostle inferrs the necessity of purging heavenly things from the necessity of purging earthly and further that if the purification of the Types was necessary then the purification of the Anti-types with better Sacrifices was much more necessary This is the reason why the Apostle brings in this Text by the illanve Therefore which is to be understood to follow the proposition and to go before and bring in the Reddition In the first Proposition we have 1. Things in Heaven 2. Paterns of things in Heaven 3. The purifying of the Paterns 4. The purifying of them with these 5. The necessity of purifying them with these 1. By things in Heaven are meant heavenly things as appears in the latter part of the Text and by heavenly are meant spiritual and more excellent things We read of Jerusalem above Gal. 4. 26. and of the heavenly Jerusalem Chap. 12. 22. of this Epistle And this is the Church which is first Militant and then Triumphant which is first from Heaven then in Heaven 2. The patterns of the things in Heaven are such things as were Signs Images Shadows and imperfect Representations of things in Heaven For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word in the Original signifies Signs and Images which represent though but darkly other things These are not Patterns in proper sense but things that do sub-demonstrate or obscurely signify some other things They are called Examples and Shadows Examples and Shadows of heavenly things Chap. 8. 5. where it's observable that the very word which is there turned Example is here turned Pattern And Chap. 10. 1. it 's said The Law had a Shadow of good things to come These Shadows Signs and Figures were the Tabernacle the Vessels with many other things which under the Law were purified with Blood 3. What the purifying of these was you have heard before for it was Consecration Expiation Sanctification whereby the things purified of unholy were made holy 4. These were purified with these that is with Scarlet Wool Hyssop Water Blood Ashes and the principal of these was Blood and this Blood was the Blood usually of Bullocks and Goats which was ordained by God to be the Blood of Expiation and Sanctication So outward and carnal things were purged with outward and carnal Blood and both the things the Blood and the Purification were Mystical and did signify some spiritual and more excellent things Blood Purification 5. There was a necessity why these things should be so purified Where we may consider that not onely the Purification but this purification by these was necessary The necessity did arise from God's Institution and Command that these things and shadows should be purified and purified by these things And if these things must signify persons and things guilty and polluted by Sins which God would have purified then in this respect also there was a necessity because otherwise there had been no Agreement between the Types and Anti-Types § 21. The second Proposition is That it 's necessary the heavenly things themselvs be purified by better Sacrifices than these Where we must examine 1. What these heavenly things be 2. What these better Sacrifices are 3. What it 's to be purified by these 4. How this is necessary The heavenly things themselvs are some better and more excellent things for as Heaven is far above the Earth and more glorious so heavenly things must be some better and more glorious than earthly The one are bodily and corruptible and the other spiritual incorruptible and immortal in comparison whereof the best things under the Law were but Shadows These spiritual
and heavenly things principally intended are the Consciences and immortal Souls of men which being purged make up the Body of the Church which is Militant first on Earth and after that to be Triumphant in Heaven 2. The better Sacrifice above the former is the Sacrifice of Christ and the pure unsported Blood of him who offered himself by the eternal Spirit to God The purifying vertue of this Sacrifice was in this that Christ the Son of God innocent holy righteous as Surety and Hostage of Man-king appointed to be so by God did deny himself took up the Cross shed his Blood for to expiate the Sin of Man and was obedient unto death the death of the Cross For him so excellent to suffer death so willingly for so glorious an end and that at the Command of God was the highest and purest degree of Obedience that ever was performed unto God and was highly accepted and did fully satisfy divine Justice so far as was required In the offering of this Sacrifice he gave himself wholly to his heavenly Father and became as it were a whole Burnt-Offering being wholly consumed with the Zeal of his Father's Glory and the Love of Man-kind And here it is to be noted upon the By That though in the Text we read Sacrifices in the plural number yet this one Sacrifice of Christ is onely meant Estius thinks it's an Enallage of number the Plural for the Singular for the Sacrifice whereby heavenly things are purified is but only one once offered Yet it may be called Sacrifices because it had more vertue than all other purifying Sacrifices and also because it was one of those expiating Sacrifices which were offered unto God yet more excellent than all the rest It 's like that expression of Jâ—phtah's Butial for it 's said he was buried in the Cities of Gâ—lead that is one of the Cities of that Country which was Mizpeh as some think Judg. 12. 7. 3. For the heavenly things and the Consciences of men to be purified is to be freed from Sin that is from the Guilt and Dominion of Sin which is to be justified and sanctified as these words are usually taken This Purification is vertual or actual for when the Blood of Christ was shed offered and accepted for the Sins of men then they may be said to be purified virtually as upon the death of Christ we are said to be reconciled because made reconcilable And when by Faith this Blood is sprinkled upon our Consciences and pardon obtained by Christ's Intercession for peniâ—ent and believing Sinners then they are said to be actually purified and when they are wholly freed from all the Guilt and Power of Sin then they are perfectly purified 4. This Purification by this Sacrifice was necessary for supposing God's Will and Decree concerning the eternal Happiness of sinful Man in Communion with his God it was necessary Man should be purified for otherwise he could have no fellowship with God so as to derive eternal Happiness from him For as God is Light and just and holy so they must be Light just and holy who shall see and enjoy him And because no Sacrifice but this of Christ could thus qualify him therefore it was necessary both that he should be purified and purified with this Sacrifice § 22. Thus far you have heard of the necessity of the death of Christ for the Confirmation of the Covenant illustrated by Similitudes taken from the Law of Nature and the Ceremonial Law of Moses Therefore the Jews except they were very ignorant could have no cause to be offended with this death upon the Cross seeing it was so necessary to the purchasing of the eternal Inheritance and the purging of mens Consciences that they might be capable of the Possession and have a Title unto it for the ground of the Promise from whence the Title is immediately derived is this Sacrifice without which the Promise was never made neither if it had been made could it without this have been valid But let 's consider what follows for he saith Ver. 24. For Christ is not entred into the Holy places made with hands which are Figures of the true but into Heaven it self now to appear before God for us THese words considered absolutely in themselvs seem to be plain and easily understood but the coherence is doubtful Some and amongst the rest Esâ—ius takes little notice of it as not much material Many others finding the causal Conjunction For do agree that in these words the Apostle gives a Reason of something that went before but they differ much in the particular Explication of the Reason Dr. Gouge conceivs that the Apostle's intention is to prove that the Sacrifice of Christ is more excellent than the Sacrifices of the Law and this is true but yet imperfect Beza thinks that the Author in this Text begins another and a new Collation or Comparison to prove the excellency of this Offering and this cannot be denyed Dr. Lushington who is said to be the Translator of Crellius tells us that here is proved That the Heavenly places are purified by better Sacrifices and that because Christ entred not into the earthly Sanctuary but into Heaven it self This doth presuppose that Heaven it self is purified by the Blood of Christ and that Christ entred thereinto for that end But this is difficult to understand and supposeth that which few will grant him A Lapide differs from all these and saith that the Apostle gives in this Text a Reason why he called the Church heavenly or heavenly things and that is because Christ entred into Heaven to unlock the Gates and open the Doors thereof that the faithful might enter thereinto This is not so clear and satisfactory though it hath something of Truth To find out the Connexion we must observe 1. That the Conjunction for or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes expletive and redundant 2. Sometimes the same that but or moreover is 3. That though it be called by the Grammarians a Causal yet it doth not alwayes imply a Cause but it 's used to bring in any other Reason or Argument and therefore might be called a rational Conjunction Yet Whittington in his Grammar saith that a Causal Conjunction signifies the Cause or Order of that which goeâ— before where he implies that it doth not alwayes joyn the Cause and the Effect 4. Let it be taken for a Conjunction which joyns these words to the former so as to contain a Reason we must consider what was formerly â—ffiâ—med and how it 's here proved To this end let us remember that the Subject of the former discourse was Purification or Expiation of things by Blood of Sacrifices and these things are earthly and carnal or spiritual and heavenly Of these latter he affirmed that it was necessary they should be purified with better Sacrifices The manner how he proves this is this He presupposing that these heavenly things must be purified proves 1. That they were purified by
boldness to come before the Throne of Grace made accessible by his Blood This was a Law or Covenant rather of Justice than of Mercy of Fear than of Hope of Servitude and Bondage rather than of Liberty It was made to discover Sin to make it exceeding sinful to be a School-master to Christ. 2. This was the terrible manner of Promulgation the Effect whereof was fear and terror and the same very great and exceeding and that 1. In the People as we heard before who could not endure either the Voice or the strict Commands and Comminations They endured it a little but could endure no longer for fear of present death 2. And that which was more in Moses for so terrible was the sight that Moses feared did quake did fear and quake exceedingly and he said so and expressed his great fear And how terrible must that sight be which did strike such a terrour into a man so holy of such a constant Spirit so familiarly acquainted with God and who alone at that time should comfort and encourage the People That Moses said thus we do not read yet that which is affirmed by a man inspired as inspired must needs be true 3. They were not come to this Mount to receive so terrible a Law but they were freed from all these Terrours and from the Curses threatned and had received the Spirit of Adoption and therefore there was no reason why they should fall off to Judaism and return to that dreadful Mount and consuming Fire any more § 20. Thus far of the terrour of the Law the condition of such as were under it and the freedom of these Hebrews from it Now follows the condition of them as freed from the Law and living under the Gospel Before their Conversion they were in Minority Servitude and continual Fear but since they are in a more happy condition as being translated into the Kingdom of God's dear Son wherein they enjoyed incomparable Priviledges spiritual Liberty and many sweet Comforts To understand all this the Apostle saith Ver. 22. But ye are come unto Mount Zion the City of the living God the heavenly Jerusalem and an innumerable Company of Angels IN these words and those which follow unto the five and twentieth Verse we may observe 1. A Description of a spiritual and eternal Kingdom 2. The Enjoyment of or rather the Admission into the same In the Description some observe 1. The Place 2. The Persons of this Kingdom The Place is Zion the City of the Living God the new Jerusalem The Persons are Subjects Soveraign The Subjects are Angels Men. Living Departed The Soveraign is God the King and Judg. Christ the Priest and Mediator There was a certain Place and certain Persons and they were come unto this Place these Persons Here we have a Zion a City a Jerusalem this Zion is a Mount this City is the City of the living God this Jerusalem is the heavenly Jerusalem Zion the Mount the City of the Living God the heavenly Jerusalem here are the same and they may signify the Place or the Persons or the Association of Persons in such a Place and they may signify grammatically and properly or Rhetorically and Tropically Grammatically Zion opposed to Sinai is a Mount in Jerusalem where was first a Fort of the Jebusites then the Royal Palace of King David who adorned it with other Buildings and thence it was called The City of David On the North of this Mount some say the Temple was built and because that was the Palace and Throne of God therefore according to some Writers it was styled The City of the great King and because God did choose that place for his special presence it had the Name of The City of the Living God Shindler observs that the whole City was called Jerusalem in the Dual Number because it had two parts the one was the City of David on Mount Zion the other the City of Vision on Moriah which afterwards was inclosed But not to stand upon these things Zion and Jerusalem are taken for one City which God in former times did honour above all Cities in the World Therefore sung the Psalmist Why leap ye ye high Hills This is the Hill which God desireth to dwell in yea the Lord will dwell in it for ever Psal. 68. 16. For by God's special Residence in this place it was advanced above all other Cities of the Earth though never so magnificent But this was her greatest Glory That Christ the Son of God was presented there preached there and there did glorious Works there the Holy Ghost came down from Heaven upon the Apostles there the Gospel began first to be preached and thence it came out into all the World According to the Prophecy of old it came to pass for so the Evangelical Prophet wrote And in the last dayes it shall come to pass that the Mountain of the Lord's House shall be established in the top of the Mountains and exalted above the Hills and all Nations shall flow unto it And a little after for out of Zion shall go forth the Law and the Word of the Lord from Jerusalem Isa. 2. 2 3. Where by Law and the Word of God understand the Doctrine of the Gospel This is the Grammatical sense Rhetorically Zion and the City of Jerusalem often signify the Church Militant and Triumphant by reason of God's spiritual and supernatural presence and habitation in the same If we consider this Church locally the place of our Pilgrimage is the Earth the place of our Rest and perpetual Abode is Heaven from whence we receive our spiritual Being where we must converse and whither we tend in these respects Heaven may be said to be the place whither upon our first Conversion we come The Persons which make up this Body and the spiritual Inhabitants are more intended by this Zion and this City yet they cannot make up this Politick Body Society and Common-weal but as associated under their Soveraign God-Redeemer And to distinguish this Zion and City of Jerusalem from that which was on Earth situate and lying in the Land of Canaan in the Tribe of Judah and Benjamin this is said to be The heavenly Jerusalem which is above and the Mother of us all which one day shall come down from Heaven as a Bride prepared for her Husband and God who dwells in her by Grace shall then dwell in her by Glory and bless her fully and for ever To come to this City and Kingdom is to be admitted and incorporated into the same upon our sincere Faith in Christ. In this City we find many Persons amongst whom the most eminent are the Angels those holy immortal and blessed Spirits of Heaven who ever see the face of God and environ his glorious Throne These are not few but many for they are an innumerable Company or Multitude for the Chariots of God are twenty thousand even thousands or many thousands of Angels Psal. 68. 17. The number of the Angels
which took away these Rites not as sinful but as imperfect and then useless when a better kind of Service was instituted The word here used in the Greek may signify Perfection Confirmation and Establishment and if we consult the Septuagint they tuâ—â— the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify to perfect confirm and establish That therefore which in our Translation is a time of Reformation is a time of Perfeâ—â—â—â— Confirmation and Establishment and this is the time of the Gospel when the 〈◊〉 imperfect is taken away and that which is firm and stable shall be brought in and 〈◊〉 for evermore By this we may observe That because the Ceremonial Law was imposed by God the Jews were bound to observe it 2. That God intended not the Serviâ— of the Law as a means to sanctify the Conscience for then it should have continued 3. It was imposed onely for a time untill the Introduction of a better Service and then it was to cease And this is the third Imperfection it was not perfect firm stable and of perpetual continuance And this is to be understood not onely of some of these Services but of all even of that which is the principal and more excellent than all the rest even the yearly Sacrifice of Expiation § 10. Thus far the Typical Tabernacle and Service the Anti-Typical follows and begins in these words Ver. 11. But Christ being come an High-Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this Building Ver. 12. Neither by the Blood of Goats and Calvs but by his own Blood he entred in once into the holy place having obtained eternal Redemption for us TO understand this Text the better it 's to be observed 1. That as in the Type so here in the Anti-Type to make the Comparison perfect there are three things 1. An High-Priest 2. A Tabernacle with two Sanctuaries 3. A Service and Sacrifice to be performed by the High-Priest in the inmost Sacrary and Holiest of all into which he could not enter but by passing through the Sanctuary within the first Veil 2. That the words have special Reference to the seventh Verse which speaks of the Highest Levitical Service and Sacrifice which the High-Priest alone was to perform once a Year in the Holiest of all 3. That the Scope of the Apostle is to set forth the Excellency of Christ's Priest-hood as far above that of Aaron's in respect of the Service 4. That seeing this was the highest and most excellent Service which could procure the greatest good promised in the former Covenant therefore the Apostle singles out this informing us that it was but a shadow of a far more excellent Service which was of far greater Power and Efficacy to be performed by Christ. 5. That the Excellency of this Service and Sacrifice is set forth by rare and excellent Effects Consequents and Benefits which were such as the best and greatest Service of the Levitical Priest could not reach 6. That the first Effect is eternal Redemption which immediatly follows upon the performance of this Service and is the principal thing in this Text. In the Text we have four things 1. Christ come an High-Priest of good things to come 2. The Tabernacle whereof he is Minister 3. The Service and Sacrifice performed by this High-Priest 4. The first most excellent Effect thereof eternal Redemption The first Proposition is concerning Christian High-Priest and it 's affirmed 1. That he is come that is exhibited present and consecrated 2. That 〈◊〉 â—onsecrated he is a compleat High-Priest both these are demonstratively 〈…〉 in the former part of the Epistle 3. That he is an High-Priest 〈…〉 The end of all Priests and especially High-Priest 〈…〉 and Ministry to procure some Mercy and Benefit which the People want desire and have need of Yet they can proâ—â—â—â— no Mercy but such as God hath promised in that Covenant where of they are Priests 〈◊〉 Mediators therefore the Legal High-Priest could not obtain any greater Mercy than the Law did promise But because Christ is the Mediator of the new Covenant established upon better Promises he doth procure for his People far greater Mercies which God hath promised in this Covenant Therefore 1. By good things understand those Mercies Benefits and Blessings which are promised in the new Covenant the principal whereof are Remission of Sin for ever and eternal life following thereupon 2. These good things are said to be future and to come and that either in respect of the Law which went before the Gospel according to that 〈◊〉 follows Chap. 10. 1. For the Law having a Shadow of good things to come Or 〈◊〉 of full enjoyment of them which is reserved for Heaven and that World 〈…〉 is yet to come For there is a World to come a Life to come an abidiâ—◠〈…〉 me a Glory to come which shall be revealed upon the Sons of God 〈…〉 long after and wait for this Life this City this Glory to come Again the time of the Gospel is said to be the World 〈◊〉 Chap. 2. 5 6. 5. The sense therefore may be this That Christ was an High-Priest effectually procuring these good things which were shadowed out and typified in the Law and were then to come but present and exhibited in the times of the Gospel The second Proposition which is concerning the Tabernacle doth affirm That Christ's Tabernacle wherein he must minister is greater and better than the Legal as not being of that Building To be greater may be understood of quantity or quality iâ— of quantity then it 's signified that it 's far larger and so Heaven where Christ doth minister is if of quality then the latter word explains the former and so greater is 〈◊〉 and both together inform us that it 's far more glorious and excellent And that it â—â— so it 's evident because it 's not of this Building but of a far better The former was made 〈◊〉 〈◊〉 pitched by the Art and Industry of Man yet so that the pattern and direction was from Heaven The Workman and Builder was not Man but God and is the Wisdom skil and Hand of God is infinitely above the Wisdom Skill and Power of Man so his Building must needs be far more excellent Therefore the Apostle told us before Chap. 〈◊〉 That Christ was the Minister of High-Priest of the Sanctuary and of the true Tabernacle which the Lord pitched not Man The former was but a Shadow and diâ— but imperfectly represent this which was the Substance The Holiest of all though the most sacted and glorious place of the former Tabernacle and Temple was nothing to this Yet it 's much doubted 1. What this Tabernacle is 2. Whitherto these words are to 〈◊〉 referred First Some think this Tabernacle to be the Body of Christ yet this was the thing to be sacrificed and offered Others conceive it was the Church Militant Othâ—â— imagine it was the whole World which with the parts thereof both the Tabernacle and Temple did represent wherein the Heaven of
and now again in these last dayes then by Moses and the Prophets now by Christ his Son 2. That when he gave the Law and made the former Covenant he spake on Earth upon Mount Sinai but when he spake by Christ he spake from Heaven for he came from Heaven returned to Heaven again and from Heaven sent down the Holy Ghost upon the Apostles and by that Spirit in them revealed the Gospel 3. That some Sins are more hainous than others and the more hainous the Sin is the more heavy the Punishment will be 4. That to refuse God speaking on Earth was a grievous Sin and deserved a grievous Punishment and so to refuse him speaking from Heaven is a great Sin and renders the Refuser liable to fearful Punishment 5. That the latter is a more grievous Sin than the former and deservs a greater Punishment These things presupposed the Reason is clear and we must in any wise take heed of rejecting or renouncing the Gospel because if they who transgressed the Law given on Earth were severely punished then they if guilty of a far greater Sin as all such are who refuse the Gospel revealed from Heaven then they must suffer a far greater Penalty and no wayes could they escape it This differs something from the Argument used Chap. 2. 2 3 c. for that compares the Law delivered by Angels with the Gospel spoken and confirmed by Christ and the excellency of Christ above the Angels is the ground of his Argument But here God's speaking on Earth by Angels is compared with God's speaking from Heaven by Christ and here the Excellency of Heaven from whence the Gospel was revealed above the Earth where the Law was given is made the Foundation of the Reason And God by giving the Law on Earth and the Gospel from Heaven did intimate that there was some Excellency in the Gospel which was not in the Law in the new Covenant which was not in the old otherwise God could have revealed them both on Earth or both from Heaven Let us apply this unto our selvs and consider 1. Who speaks unto us 2. What he speaks 3. From whence he speaks 1. It 's not Man but God not Moses but Christ The Law indeed was by Moses but Grace and Truth by Jesus Christ. The Majesty and Power of him who speaks is such as Angels are bound to attend and obey with all humble Submission and shall we Worms nay Dust and Ashes refuse to hear this glorious Lord 2. The Matter that he speaks and we hear is the best the most sweet the most comfortable and the most excellent never better things seen or heard or understood by the Heart of Man The Gospel is a Doctrine of profoundest Wisdom of greatest Love and Mercy and of highest Concernment and most conducing to our everlasting good And shall we reject it Shall we sin against so great a Majesty so great a Mercy Sins against the Mercies of God so freely tendred to us in Jesus Christ are the most hainous of all others Let us tremble to think of these Sins and those Punishments which they must suffer that are guilty of them 3. He speaks from Heaven for the Gospel is a Mystery hid from the beginning of the World and was brought unto us from the Bosom of the Father by his only begotten Son and by the Holy Ghost it 's the clearest manifestation of God's deepest Counsels concerring Man's eternal Estate and of his greatest Love to sinful Wretches the brightest Light that ever shined from Heaven yet we hear it and most men regard it not but reject it to their everlasting Woe § 24. The Apostle draws to a Conclusion and urgeth Perseverance by another Argument in the words following Ver. 26. Whose Voice then shook the Earth but now he hath promised saying Yet once more I shake not the Earth only but Heaven also Ver. 27. And this Word Yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remain GOD shook the Earth when he gave the Law and from this shaking the Authour takes occasion from the words of Haggai to prove the Immutability of the Gospel and the Administration of Christ's Kingdom In the Text the Proposition concerning this Immutability is 1. Cleared 2. Applyed in the two last Verses of the Chapter In the first he doth 1. Affirm the shaking of the Earth in giving of the Law 2. Alledgeth God's Promise of another shaking not only of Earth but Heaven 3. From that Promise he infers the Immutability of the Evangelical Administration The Propositions of the first part of the Text are two 1. That God then shook the Earth 2. That he that then shook the Earth promised to shake once more not only the Earth but Heaven also 1. God then shook the Earth The Adverb then points at the time of giving the Law on Mount Sinai for in the former Verse it 's said that he spake on Earth in the Hearing of all Israel That then he shook the Earth is the express words of the History Mount Sinai was all on a Sâ—â—ak and the whole Mount quaked greatly Exod. 19. 18. With this agrees that of the Psalmist When thou O God wentest before thy People when thou didst march through the Wilderness The Earth shook the Heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel Psal. 68. 7 8. The principal things then signified by this shaking the Mount and the Earth were two 1. The Alteration of the former Administration of the Church and 2. The Constitution of that Order which continued untill the times of the Gospel For 1. Then God made a great Alteration in the Kingdom of Aegypt divided the Red Sea and shook the hearts of men in several Nations 2. He reduced the People of Israel into a Polity both Civil and Ecclesiastical made a Covenant with them gave them Laws Moral Ceremonial Judicial ordained a Priest-hood instituted a Form of Worship to continue till the coming of the Messias Thus then he shook the Earth 2. He promised once more to shake not only the Earth but Heaven Where the Subject is Shaking and presupposeth one Shaking past and informs us of another and the same far greater The former was only of the Earth the latter of Heaven too This Shaking is the thing promised the Promise was made first the Performance followeth several hundred years afterwards The Promise we find in Haggai the Prophet the words are these For thus saith the Lord of Hosts Yet once it is a little while and I will shake the Heavens and the Earth and the Sea and the dry Land And I will shake all Nations and the Desire of all Nations shall come and I will fill this House with Glory saith the Lord Hag. 2. 6 7. Where we may observe 1. That the Occasion of these words was this the
Throne of the Majesty in the Heavens The Order of things and not of the words is 1. There is such an High-Priest 2. He is ours 1. He is a Priest and he is such an High-Priest so eminent and so excellent tâ—â—t he is set at the right hand of the Throne of the Majesty in the Heavens A Robe a Scepter a Sword a Diadem a Throne are Ensigns and Ornaments of Sovereign Power To sit in the Throne of Majesty is to possess Sovereign Power and Dominion There is an earthly Dominion and Sovereignty and also an heavenly and supercelestial Majesty which is proper to God as the Supream universal and eternal Lord. This is here to be understood Christ this High-Priest sits at the right hand of this Throne As he is the Word by which the World was made he sits in this Throne with the Father and the Spirit as one God and Lord with them yet as Man though assumed by the Word he sits but at the right hand of this Throne And so to do is to possess the highest degree of dignity and power next to that which is infinite and eternal The place of residence of Christ this great High-Priest where he possesseth and exerciseth this power is Heaven whither he ascended after his Resurrection and it was the highest degree of his Exaltation and a Reward of his deep Humiliation This Power and super-excellent Dignity agrees to him as a King who was fully invested with this Regal Power when God said unto him Sit thou on my right hand at which time God sware unto him Thou art a Priest for ever after the Order of Melchizedec For Christ was both King and Priest and from the 110. Psal. we learn that he was first made King and then at the same time by Oath confirmed in his everlasting Priest-hood and these words are an Abridgment of the first four Verses of that Psalm 2. This High-Priest is ours for we have him The Jews had their High-Priest ministring in the Temple at Jerusalem and upon him they relyed for their Justification and Salvation The Christians and amongst others these believing Hebrews had their High-Priest not on Earth but in Heaven and the same far more excellent than the Levitical Pontiff who might stand and not sit before the Mercy-seat on Earth not at the right hand of the heavenly and eternal Throne This was proper to Christ who is the High-Priest of all Christians upon whom they rely for eternal Salvation and all such as are sincere Believers have Interest in him as in their own For he was made and consecrated for them to benefit and save them and none other And if we knew his excellency and being sensible of our sin and misery would rely upon him with our whole hearts we might find unspeakable Comfort in him It 's our honour that we have an High-Priest at the right hand of God and our great happiness that he is able to save us for ever who come to God by him But our Ignorance of his excellency the senslesness of our sins and the want of a true and lively Faith deprive us of those inestimable benefits we might certainly expect from him These things are the Sum of all that excellent Discourse in the former Chapter upon the Text of Psal. 110. 4. For that Christ 1. Is a Priest after the Order of Melchizedec 2. That he is a Priest for ever 3. That he is made such by Oath 4. That he after his one Sacrifice once offered was higher than the Heavens 5. That he being the Son consecrated for evermore needs offer no more Sacrifice but remains at the right hand of God lives for ever to make Intercession and by this exercise of his Regal and Sacerdotal power makes his Sacrifice eternally effectual for his Saints are all comprised in these words § 2. If Christ be an High-Priest he must officiate and that in some place and so be the Minister of some Sanctuary or Temple and so he is For Ver. 2. He is a Minister of the Sanctuary and of the true Tabernacle which the Lord pitched not Man THese words may be so understood as to be the latter part of the transition Yet whether they be so or no they plainly speak of Christ's officiation in some Sanctuary For in them we have 1. A Sanctuary and Tabernacle 2. A true Tabernacle pitched by God not Man 3. A Minister of this Sanctuary this Tabernacle 1. A Sanctuary or an holy place for the most part with men is a place or Building made by Man and dedicated unto God who sanctifies it by his special Presence For the presence of a Deity makes a Temple or a Sanctuary and the special Presence of the true God manifested by some Divine effect makes a Sanctuary of the true God For when God by a bright Cloud entred the Tabernacle and after the Temple then he took possession of those places and made them his House The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plural yet may be turned Sanctuary not Sanctuaries because we find it so used by the Septuagint The reason why it 's plural is because in the Tabernacle and the Temple there were divers parts and partitions and every one of them were holy yet altogether made but one house Thus it 's used Exod. 29. 30. Ezâ—k 44. 11. Lev. 20. 3. 24. 12. and in many other places One part of this Sanctuary is that within the second Veil which is the principal and most holy and signified the holy place of Heaven which here is chiefly meant That 's a true Sanctuary and Temple and that in a most eminent manner because of God's eminent and more glorious presence in that place So the word signifies Chap. 9. 12. and is so interpreted Ver. 24. ibid. Tabernacle is here the same with Sanctuary and so it might be called because the whole Building was holy yet in the Tabernacle that part within the first and that within the second Veil were the Sanctuary more properly Yet these were called Tabernacles by a Synechdoche and the first was called the Sanctuary or Holy the second the Holiest of all Heb. 9. 2 3. And this is the difference between a Tabernacle and Temple in the Type that the one was removable the other fixt But what is here to be understood by Tabernacle is much controverted Some will have it to be the Church both Militant and Triumphant and especially the Triumphant because of Christ's bodily presence there Some conceive that it 's the Body of Christ wherein the Schekina or the divine Glory and Majesty fixed it's habitatation Thus Junius Beza and others following them expound it and give their reasons for that Interpretation But their Arguments are of little or no force at all as if it were worth the while might be easily made evident Others and the most for number understand the Heavens mentioned in the former Verse And this is the most genuine sense for the Priest did never
uncloathed and divested of their Bodies Yet there were Millions upon Millions of separated Souls before their times and many of these the Souls of men dying in their Sins but these were the Souls and Spirits of just men who in their mortal Life upon Earth were upright walked with their God and endeavoured an universal Obedience yet they were not perfectly righteous in themselvs but were justified sanctified and cleansed from all Sin by their Faith in Christ before they departed this World For they were the Spirits of Patriarchs Prophets Martyrs and the Saints of God who lived in former times which were made perfect To be made perfect is to be washed in the Blood of Christ and consecrated as many in this Life are yet these had finished their time of Consecration and were made capable of a nearer Communion with God than we Mortals are Though these were removed out of the Church Militant yet they had not attained an Estate of full Perfection for they had not received their full Reward though they were secure of it as of the Resurrection of their Bodies and were nearer unto God and eternal Bliss than we on Earth can be These were the Spirits of just men made perfect and to these the believing Hebrews were come For wheresoever or howsoever God had disposed of them yet they were within the Verges of his Kingdom and not only in but of this society and fellow-Members of the same Body They were come unto them though not in the same place with them and must expect to be by Death removed and more nearly associated with them when the time of their Consecration should be finished and then they should be freed from all Sin and Temptation and their condition would be comfortable and most certain Our Converse with Saints departed is very little or none though some Communion there is between them and us living upon Earth We and they have the same God and Sovereign the same Head Jesus Christ the same Charity the same desire and hope of Resurrection § 22. They were also come Ver. 24. To Jesus the Mediator of the new Covenant and to the Blood of Sprinkling that speaketh better things than that of Abel THis Text informs us 1. That Jesus is the Mediatour of the New Covenant by his Blood 2. This Blood of Sprinkling speaks better things than that of Abel 3. They were come to this Mediatour and this Blood of Sprinkling 1. Christ is the Mediatour of the New Covenant by his Blood Of this Covenant and of Christ the Mediatour of it you have formerly heard Chap. 8. 6. Cap. 9. 15. It 's written that the Law was ordained by Angels in the hand of a Mediator Gal. 3. 19. This Mediatour was Moses who 1. Signifies the mind of God to Israel in his stipulation of Subjection and Obedience and his Promise to be their God and make them his peculiar People and return the Promise and Restipulation of that People unto God Exod. 19. 5. 6 7 8. 2. He confirms this Covenant by sprinkling of the Blood of the Sacrifice Exod. 24. 34 5 6 7 8. In this he was a Type of Christ who is the Mediatour of the new and better Covenant to procure it confirm it make it effectual Some inform us that he procure it by his Blood and Sacrifice satisfying God's Justice and meriting his Mercy for sinful Man He makes it effectual 1. By proposing it unto Man and pressing the keeping of it upon powerful Motives and this is done by the Word of the Gospel 2. He enables Man by the Spirit to keep it 3. Upon his keeping of it by his Repentance and Faith he makes Intercession for Man repenting and believing and obtains Pardon of his Sins and Defects and Acceptation of his endeavours and in the End he as a Judg gives Possession of eternal Life So that after once the Covenant is procured by his Blood as a Prophet he proposeth and declareth it as a Priest he makes Intercession as a King and Judg he gives Possession Yet according to the Scripture Christ is a Mediatour in proper and more strict sense as a Priest and his Blood and Death is the Foundation of this Covenant for all the Promises thereof are made for and in consideration of this Blood and Death without which there is no Expiation of Sin or hope of Pardon And though the Promises were made from the beginning and that upon condition of Faith in his Blood yet they had been vain and unprofitable to Man if Christ in fulness of time had not shed his Blood and by his Death made this Covenant firm and unalterable for ever And as this Blood satisfying divine Justice and meriting his favour and all Mercies necessary for our happiness is the Foundation of this Covenant so this Blood by Christ's Intercession sprinkled upon our Souls makes this Covenant effectual So that as this Blood being shed procures and confirms this Covenant in it self so this Blood pleades before the Throne of Grace in our behalf confirms this Covenant to us and makes it effectual to our Salvation Therefore though Christ as a Prophet and a King may do something about this Covenant yet it mainly depends upon Christ as a Priest and as a Priest he is a Mediatour Take away this Blood shed and there is no Covenant take away the pleading of this Blood before the Judgment-Seat of God and there is no efficacy of this Covenant to us in particular And here as we must distinguish of this Blood as shed as pleaded and as sprinkled so we must of this Covenant as procured as made as confirmed as likewise of it as kept and as made effectual unto us In all these respects it depends upon Christ as a Priest and upon his Blood and by and in respect of this Blood he is a Mediatour And it is further to be observed that a Mediatour is one that deals and acts between two Parties and is distinct from both at least so to be considered The Parties here are God and sinful Man Christ as a Priest is different from both for though he agrees with both yet in this business he is neither The End of this Mediation is Reconciliation of God and Man of the Sovereign offended and the Subject offending God offended will not hear of Reconciliation but upon certain terms as the satisfaction of his Justice by Blood the Repentance of Man offending casting himself wholly upon his Mercy and the Intercession of a just Party which had shed his Blood for Sins Christ therefore being the Word made Flesh offers his pure and unspotted Blood in behalf of Man to satisfy Justice and this Blood is accepted he makes Intercession for Man repenting and relying upon this Blood and God's Mercy and so the Reconciliation is made and the Covenant proves effectuall on both sides and that by vertue of a Mediatour coming between God angry and Man guilty and interposing between Man repenting and God sollicited by this
spiritual Sacrifice unto God but by Christ as his High-Priest who offers them unto God John in a Vision sawin Heaven an Angel standing at the Altar having a golden Censer and there was given him much Incense that he should offer it with the Prayers of all Saints upon the golden Altar which was before the Throne Rev. 8. 3. This Angel is Christ our High-Priest who offers the Prayers of all his Saints perfumed with the Incense of his merits mhich makes them as offered by him so acceptable and so effectual This is the reason why we conclude our prayers in Christ's Name and desire that they may be heard for his sake 5. We must offer this Sacrifice continually not that we must be like the Euchitae which would do nothing but pray but that we must keep a constant Course and observe a certain order in worshipping God both in private and publick For God is continually beneficial unto us blessing and delivering his People every day and by new mercies giving new matter of praise and thanksgiving and there are some mercies so general and so beneficial that they should never be forgotten but remembred before God every day This is the same with that Exhortation of the Apostle To give thanks alwayes for all things unto God and the Father in the Name of Jesus Christ Eph. 5. 20. We read that the four Beasts which were the universal Church did not rest Day and Night saying Holy Holy Holy Lord God Almighty which was and is and is come Rev. 4. 8. For this is one continual Imployment of the universal Church militant to give Praise and Glory to God for ever The more lively apprehension we have of God's perfection and the more sensible of his love and mercy we shall be the more excellent and acceptable this Service will prove § 15. There is another Sacrifice to be offered which is the matter of another Exhortation Ver. 16. But to do good and to communicate forget not for with such Sacrifices God is well pleased VVHere we have 1. The Duty exhorted unto 2. The Motive 1. The Duty is Not to forget to do good and to communicate This hath some affinity with the former and is fitly subjoyned For 1. If God be beneficial to us and communicate his goodness then we must be benesicial unto our Neighbour especially his poor Saints and communicate of those Goods he hath given us for he hath not given us a greater measure of his Blessings either to hoard them up or spend them vainly and sinfully upon our selves to maintain our pride and pleasure We are but Stewards and only trusted with them and must give an account 2. There were Eucharistical Sacrifices under the Law wherein they must remember the Levit the Poor the Fatherless the Widow such as these are and God requires them in the Gospel 3. By doing good to others we manifest our praise and thankgiving offered to God to be real and sincere for I cannot think that any man can be truly thankful to God who is not merciful to his Brother The matter of this Duty is something of these worldly Goods which God hath given us are justly our own and which we may spare though never so little if but the poor Widow's mite for God requires our Charity according to our portion we must give willingly and plentifully The Objects of this our Charity are such as want and we are able to relieve and amongst others the poor Saints of Christ. This Duty must not be forgotten that is neglected but we must have a special care to exercise our Charity as God shall call for it Though we are not bound to relieve others by the Laws of Men yet we are deeply obliged unto it by the Laws of God and therefore we are not left at liberty to give or not give it 's an universal Duty and lies upon us and all Christians and upon them more then upon any other 2. The reason and motive is With such Sacrifices God is well pleased Where it 's implyed every work of Charity should be a Sacrifice and so given to Man as to be offered to God So it is when it 's done out of Faith in Christ love to God and in obedience to his Command In this respect Alms are part of God's Worship given and offered to God at the perception of the Sacrament of the Eucharist added unto their thanksgiving Therefore they were called Oblations and also were reckoned as works of Sanctification of the Christian Sabbath 1 Cor. 16. 1 2 c. This Sacrifice if offered aright is pleasing to God there are Sacrifices which God is not well pleased with for some he abhominates some he regards not but this he accepts and it 's very pleasing unto him For the benevolence and charity of the Philippians sent to Paul was an Odour of sweet smell a Sacrifice acceptable and well-pleasing to God Phil. 4. 18. Where we may observe 1. That it was a Sacrifice 2. It was acceptable and well-pleasing that is very much and highly accepted of God It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of divine Service a part of the Liturgy and Service of God 2 Cor. 9. 12. Thatit is thus pleasing to God is evident because hecommands it commends it and that often and much promiseth to reward it with temporal and spiritual Blessings takes that which is given to the poor as lent unto himself and becomes Debtor to repay it Christ takes that done to himself which was done to his poor Saints and assures us that a Cup of cold water should not be forgotten and magnisies the Widow's mite cast into the Treasury And how willing and ready should we be to perform that Duty which God so much accepts § 16. The last Exhortation followeth Ver. 17. Obey them that have the Rule over you and submit uour Selves for they watch for your Souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you CHrist in the administration of his heavenly Kingdom and the ordering of men unto everlasting Life hath his Officers under him For though by his Spirit alone without the Ministry of Men or Angels he could save us yet he is pleased to make use of Min and by Man convert Man and bring him to everlasting Glory Therefore when he ascended up on high to take possession of his Kingdom he gave Gifts to Men and gave some Apostles some Prophets some Evangelists some Pastors and Teachers and all this for the building up of his Church In laying the foundation he used extraordinary in building upon the foundation ordinary Officers and this Text is concerning both the work of these Officers and the duty of the People subject unto them In that as being an Exhortation we have as in most of the rest 1. The Duty exhorted unto 2. The Reasons and Motives 1. The Duty is To obey them who have the Rule over us and