be mollified This phrase as I may so say is a mollifying phrase See § 55. II. Priests received tithes This is here taken for granted See § 56. III. Children in their Parents do things before they are born Levi paid tithes in Abraham before he was born See § 56 57. IV. Difficult and doubtfull points are to be explained and confirmed This is the main scope of the tenth verse See § 58. V. Children are in their parents loynes An instance hereof is given in Levie See § 59. VI. Relations of children to Parents continue generation after generation This description of the time of Levi's being in Abrahams loines even when Melchisedec 〈◊〉 him proves this point See § 56. §. 61. Of the imperfection of the Leviticall Priest-hood Heb. 7. 11. If therefore perfection were by the Leviticall Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron HItherto the Apostle hath set forth the excellency of Christs Priest-hood by way of similitude to Melchisedecs who was a type of Christ So as all the excellencies typically set out about Melchisedec were really and properly found in Christ the truth Here further the Apostle begins to declare the excellency of Christs Priest-hood by way of dissimilitude betwixt it and the Leviticall Priest-hood wherein he sheweth how far Christs Priest-hood excelled Aarons The Jews had Aarons Priest-hood in high account and so rested on that as they little or nothing at all regarded Christs The Apostle therefore endeavours to draw their mind from Aarons Priest-hood to Christs which he proveth to be far the more excellent The foresaid dissimilitude is exemplified in seven particulars See § 1. The first branch of dissimilitude is in the mutability of Aarons Priest-hood and the immutability of Christs From the mutability of the former Priest-hood the imperfection thereof is inferr'd which is the first point laid down in this verse and that by way of â—…on thus If therefore perfection c. The Apostle here taketh it for granted that perfection was not to be had by the Leviticall Priest-hood His argument may be thus framed If perfection were by the Leviticall Priest-hood there needed no other 〈◊〉 there needed another Priest-hood therefore perfection was not by the Leviticall Thus this conditionall conjunction IF is the ground of a strong negation The illative conjunction Therefore hath reference to that which he had before produced out of Scripture concerning Melchisedec who had another 〈◊〉 〈◊〉 Priest-hood then the Sons of Levi and concerning Christ who was the truth â—…pified by Melchisedec and witnessed to be a Priest after the order of Melchisedec This therefore being so perfection cannot be imagined to be by the Leviticall Priesthood Of the derivation of the Greek word translated perfection see Chap. â—… â—… 10. § 97. Here it is taken in the largest latitude of perfection namely for such a 〈◊〉 absolutenesse as nothing needs be added thereto The Leviticall Priest-hood was not so full and absolute For the Apostle 〈◊〉 〈◊〉 this Text implyeth that there was need of another Priest-hood The Leviticall Priest-hood was that which the Sons of Levi namely 〈◊〉 his posterity executed under the Law The Greek word translated Priest-hood is not the very same that 〈◊〉 used before v. 5. but it is derived from the same root and signifieth the 〈◊〉 thing See § 37. The main point here intended is that the Priest-hood under the Law was imperfect This is proved in this Chapter by many arguments which we shall note in their due place Perfection here meant is a furnishing of men with all such graces as may make them eternally happy It compriseth under it effectuall vocation justification sanctification yea and glorification That Priest-hood could not by true grace bring men to glory In this respect it is said that the gifts and sacrifices which those Priests offered up could not make him that did the service perfect Heb. 9. 9. And that the Law can never make the commers thereunto perfect Heb 10. 1. Quest. Why then was this Priest-hood ordained Answ. It was ordained for a meanes to draw men on to Christ. In this respect the Law is said to be our School-master to bring us unto Christ Gal. 3. 24. See § 68. This point discovereth sundry dotages 1. The dotage of the superstitious Jewes who lift up their eyes no higher then to this Priest-hood whereon they rested and built their faith They would not be brought to subject themselves to any other No not when this was actually â—…gated and another more perfect actually established in the room of it Herein they perverted the wisdome and goodnesse of God towards them and the main 〈◊〉 which he aimed at in appointing the Leviticall Priest-hood which was to lead them as it were by the hand to Christ and to afford them some easie steps in regard of their weaknesse to ascend upon and to see Christ the better thereby The fulnesse of time wherein the Messiah was to be exhibited was then to come God therefore afforded meanes answerable to their condition to support their faith and 〈◊〉 their hope But they made those means an occasion to withold or to withdraw them from Christ. Such an error this was as the Apostle saith of them that were seduced therewith Christ shall profit you nothing Gal. 5. 2. The Leviticall Priesthood and Christs Priest-hood can no more stand together then Dagon and the 〈◊〉 of God 2. The dotage of Christian Jewes or Jewish Christians who conform themselves to the Jewish ceremonies If the forenamed error of them who never made profession of Christ be so heynous as was before shewed what may be thought of them who being instructed in the Christian religion and thereupon professing Christ would induce a Priest-hood contrary to Christs For they who bring in 〈◊〉 ceremonies bring in the Jewish Priest-hood under which the Jewish ceremonies were first established Do not these crosse the main scope of the Apostle do they not advance the Leviticall Priest-hood against Christ and make Christs Priest-hood imperfect 3. The dotage of Papists who do directly establish another Priest-hood which is neither Jewish nor Christian nor after the order of Aaron nor after the order of Melchisedec a monstrous Priest-hood such an one as never was heard of before For 1. Their Priests are no such persons as Melchisedec was 2. Their sacrifice they say is unbloody and yet for sin but without shâ—…dding of blood is no remission Heb. 9. 22. 3. They make their sacrifice to be for the sins of quick and dead yet after death the judgement Heb. 9. 27. 4. They say that their sacrifice is the very flesh and blood of Christ yet that which Melchisedec brought forth was true bread and wine 5. The things that they say they offer are indeed meer creatures yet they call them their
and an exceeding vileness of things by substantives Thus the most mighty voice arm hand and rod of the Lord is stiled a voice arm hand rod of power and the mighty Angels Angels of power Yea to amplifie the almightiness of Gods power it is stiled a power of might On the other side to set out the excessiveness of evil the most wicked spirits are called spirits of wickedness and most rebellious men children of disobedience Thus we see what the emphasis of this Hebrew phrase is which sets out the irresistible power of Christs word whereby he supports and disposeth all things And that such is the power of Christs own word is evident by this reciprocal particle HIS for it hath not relation to the Father as it hath in this phrase his person but it reflecteth upon Christs own person The Greek makes an apparent distinction by a different spirit over the head of the first letter Our English oft maketh a difference by adding to the reciprocal word this particle own as if here it had been thus translated by the word of his own power or by his own word of power Thus is the royal function of Christ set out to the life §. 26. Of Christs sufficiency for his Priesthood THe manner of expressing the forementioned excellencies of Christ is observable They are set down in Participles thus who BEING the brightness c. and UPHOLDING all things c. This sheweth that they have relation to that which followes and that as an especial cause thereof Now that which followes sets out Christs Priesthood and that in both the parts thereof which are 1. Expiation of our sinnes 2. Intercession at Gods right hand For the full effecting of these divine dignity and ability were requisite There fore to give evidence of Christs sufficiency to that great function he premiseth that excellent description of Christs dignity and dominion and that in such a manner as shews him to be a most able and sufficient Priest For these phrases being the brightness and upholding all things imply the ground of this sufficiency as if he had more fully and plainly said Seeing Christ is or because he is the brightness c. And because he upholdeth all things c. By himself he purgeth our sinnes and having done that he sate down on the right hand of the Majesty on high Had he not been such a brightness and had he not had such power as to uphold all things he could not have purged away our sinnes This work required a divine efficacy nor could he have sate at Gods right hand This advancement required a divine dignity Thus we see what respect the Apostle had to the order of his words and manner of framing his phrases §. 27. Of Christs purging FRom the Regal function of Christ the Apostle proceeds to his Priesthood the first part whereof is noted in these words When he had by himself purged our sinnes The purging here mentioned compriseth under it the expiation which Christ made by his death on the Cross which was an especial act of his Priestly function for it belonged to the Priests under the Law to offer up Sacrifices whereby expiation was made for peoples sinnes The Metaphor of purging is taken from the Law For almost all things are by the Law purged with blood Heb. 9. 22. The word here used is sometimes put for the means of purging Ioh. 2. 6. and sometimes for the act it self of being purged Mar. 1. 44. To make purgation as the Greek phrase here soundeth is to do that which is sufficient to purge and by a metonymie of the cause it also implieth the very act of purging Now Christ by shedding his blood hath done that which is sufficient to purge away sinne yea that which he hath done doth indeed purge the soul when it is rightly applied In both these respects it is said The blood of Christ cleanseth from all sinne 1 Joh. 1. 7. The purging therefore here meant compriseth under it both the merit of Christs sacrifice whereby the guilt and punishment of sinne is taken away and also the efficacy thereof whereby the power and dominion of sinne is subdued This word purged expounds two words of the original Greek which the Rhemists in imitation of the vulgar Latin translating as they suppose verbatim word for word do extenuate the sense and come short of the minde of the Apostle They translate it thus making purgation of sinnes Herein first they miss the emphasis of the tence which implieth a thing finished The Latines wanting that tence are forced to use the passive and to change the case thus purgatione facta or a periphrasis by premising a conjunction of the time past thus postquam purgationem fecisset So our English when he had purged very fitly according to the sense But we have in our tongue a particle which joyned to the Verb doth fully express the emphasis of the tence and voice thus having purged Besides they that translate it by the present tence thus making purgation imply that Christ is still tempering the medicine as if the purgation were not absolutely finished while Christ was on earth I deny not but that Christ still continueth to apply the merit and efficacy of this purgation but there is difference betwixt making and applying a thing The Verb whence the Greek word is derived is sometimes put for clensing or purging the soul from the guilt of sinne and it importeth justification and is distinguished from sanctification as where it is said that Christ gave himself for his Church that he might sanctifie it having cleansed or purged it Sometimes it is put for purging the soul from the inherent filth of sinne as where it is said Christ gave himself for us that he might redeem us from all iniquity this notes out our justification and purifie or purge us this notes out our sanctification And sometimes it compriseth under it both these benefits as where mention is made of Gods purifying or purging our hearts by faith Faith applies the merit of Christs sacrifice for our justification and drawes vertue from him for our sanctification In this last and largest signification is this metaphor of purging here used whereby it appears that Christs purging is a perfect purging §. 28. Of our sinnes purged by Christ. TO discover the filth that by Christ is purged away the purgation here mentioned is stiled a purgation of sinnes Sinne is the worst filth that ever besmeared a creature It makes the creature loathsome and odious in Gods sight It makes it most wretched and cursed for it pulleth upon the sinner Gods wrath which is an unsupportable burthen and presseth the soul down to hell By sinne Angels of light became Devils and by reason of sinne they are called foul and unclean spirits Mark 9. 25. Rev. 18. 2. Matth. 10.
As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
see § 14. The person that went into this place is stiled the high Priest Of an high Priest See Chap. 2. v. 17. § 173. Of this high Priest it is said that he went into the foresaid place alone In the history the charge of going into the holy place is 〈◊〉 to the high Priest alone and withall it is said that there shall he no man in the Tabernacle of the congregation when he goeth in Lev. 16. 2 17. This was a type of Christ alone appearing before God for us To this purpose saith Christ himself No man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Joh. 3. 13. 1. Sach is the surpassing excellency of the divine Majesty as none but Christ can 〈◊〉 before it The most glorious Angels are set forth with wings to cover 〈◊〉 〈◊〉 when they appear before this Majesty Isa. 6. 2. Great is the folly of those that make Angels and glorified Saints to appear as meâ—… before the throne of grace for them Herein they dishonour Christ in giving 〈◊〉 due to others They disgrace Angels and Saints in imposing upon them that â—…ich becomes them not They disparage themselves by depriving themselves of 〈◊〉 benefit of Christs intercession To use any other high-Priest in that which beâ—…geth to him alone is to refuse Christ he will not give his glory to another Let us therefore use him alone and rest only upon him for that which he alone 〈◊〉 to do for us §. 41. Of the High-Priest entring into the most holy place once a year THe Apostle further observeth concerning the time of the high Priests entring into the most holy place that it should be once in every year This phrase imâ—… an extent and a restraint The extent is every year The restraint is once The extent is by reason of peoples continuing to pollute themselves and the holy things that they use For the end of entring every year was to make an attoneâ—… for the holy things and for the persons Priests and people This extent of 〈◊〉 year is further manifest by a set day appointed every year for the observation â—…reof which was the tenth day in the seventh moneth Lev. 16. 29. This sheweth that there is just cause for us again and again to renew our repentance The restraint of entring being in this word once the word must be taken exclusively which is in the law thus expressed Speak to Aaron that he come not at all 〈◊〉 into the holy place within the vaile Lev. 16. 2. This exclusive particle once is 〈◊〉 set down in the law Exod. 30. 10. Lev. 16. 34. It typifâ—…ed Christs entring into heaven once and but once v 12. Object If Christ entred in but once for all why did the Priest enter once every 〈◊〉 that is ofâ—… for he might live many years Ansâ—… 1. A year in this type doth set forth the whole time of this world 2. The type was every year renewed that they might oft be put in mind of that 〈◊〉 wherein Christ entred into heaven Thus it appeareth that there is no expectation of Christs return from heaven â—…hile this world continued The heavens must receive him untill the times of restituâ—… of all things Act. 3. 21. At the day of judgement he shall appear the second time Heb. 9. 27 28. See v. 28. § 143. In this respect he is said for ever to sit down on the right hand of God Heb. 1â—… 12. There need no reiteration of Christs oblation He did all while he was on earth 〈◊〉 was râ—…quisite to be done to the very uttermost Heb. 7. 25 27. 1. This discovers the â—…olly of the Mâ—…ss whereof see Chap. 7. v. 27. § 112 115. 2. This should restrain men from 〈◊〉 any way to the sin against the Holy Ghost â—…or that were to crucifie to themselves the Son of God afresh and so to pull him â—…n of heaven Heb. 6. 6. 3. This teacheth us at all times to lift up the eye of our saith to heaven where Christ ever abideth Of Christs offering one sacrifice once see Chap. 7. v. 27. § 115. §. 42. Of the high Priest entering in the most holy place not without blood THat which the high Priest carried with him into the most holy place was blood This is sâ—…t down with a double negative thus not without This double â—…gative caâ—…ieth emphasis and implyeth that he failed not to carry blood with him Oâ—… the emphasis of a double negative See Chap. 4. v. 13. § 76. What blood was to be carried in and how it was to be used and to what end is expâ—…sly noted Lev. 16 14 15 16. 1. He was to carry the blood of the bullock which was a sin offering for himself Then he was also to carry the blood of the goat which was a sin offering for 〈◊〉 people 2. He was to sprinkle the one and the other blood upon the mercy-seat and before the mercy-seat 3. Thereof he was to make an attonement for the holy place and for the 〈◊〉 bernacle of the congregation 4. This reason is here given hereof Because of the uncleanness of the children of â—…rael and because of their transgressions of all their sins All these were typicall 1. The blood typified Christs death even that blood which he shed 2. The sprinckling of the blood prefigured an applying of Christs sacrifice 〈◊〉 such as râ—…ap benefit thereby 3. The Attonement declareth that Christ dyed to make reconciliation for 〈◊〉 sins 4. The reason demonstrateth that mens sins do defile both themselves and also the things that they use even the holy ordinances of God §. 43. Of approaching to God by expiation made with blood THis emphaticall expression of the Priests entering into the most holy place 〈◊〉 without blood doth in speciall demonstrate two points 1. That there is no comming to God without expiation 2. That there is no expiation without blood As this so many other legall rites do demonstrate both these When the Priests who by vertue of their office were to appear before God in 〈◊〉 divine services were consecrated it was with blood Lev. 8. 2 c. and 9. 2 c. On that solemn day when all the people were to appear before God an attonement was to be made that day and that by blood Lev. 16. 14 c. When any were excluded from the congregation an attonement was to be made and that by blood before he was admitted again Lev. 14. 19. and 15. 15. and 16. 11. This is espâ—…cially demonstrated in the truth it self For there is no comming 〈◊〉 to God without Christ who is an advocate and the propitiation for our sins 〈◊〉 Job 2. 1 2. who also putteth away sin by the sacrifice of himself v. 26. 1. So strict so infinitely perfect is the justice of God as it admits no connivence at sin no toleration of sin no absolution from sin till full satisfaction
too dear for Christ who thought not his own blood too dear for us Well might Christ say If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Luke 14. 26. 6. In particular let it move us to give our selves wholly to Christ. He gave himself to death for us He requires that we give our selves a living sacrifice to him Rom. 12. 1. He gained nothing to himself by shedding his blood but we gain remission of sins reconciliation with God justification all happinesse 7. From the foresaid price of our redemption ariseth a firm and sure ground of faith What place is left for doubting and despairing when such a price of redemption as Christs own blood is paid This price affords two strong props of faith 1. Infinite mercy 2. Perfect justice §. 58. Of Christ entering by his blood THe word translated entered is a compound and that of the same simple verb that was used chap. 6. v. 19. § 155. and the preposition is doubled with like emphasis as it was there Whereas it is said that by his blood he entered c. It is not to be taken of carrying the blood which he shed with him into heaven in a Vessel or otherwise as the high Priest carried the blood of the sacrifice into the most holy place That needed not in that he presented his body out of which the blood is shed and which was the sacrifice it self that was offered up which was more then that which the Priest did Christ shed his blood on earth before his ascention and that sundry times as 1. When he was circumcised Luke 2. 21. 2. When in his agony he sweat drops of blood Luke 22. 44. 3. When he was scourged John 19. 1. 4. When a Crown of thorns was clapt upon his head Iohn 19. 2. 5. VVhen his hands and feet were nailed to the Crosse Iohn 20. 25. 6. VVhen his side was pierced so as water and blood came out from thence Iohn 19. 34. This was the evidence of the losse of his life For the water that came out with the blood shewed that his very heart was pierced This phrase by his blood implyeth the merit of his death that thereby expiation was made for our sins For it was shewed that there is no expiation without blood § 57. §. 59. Of Heaven an holy place THe place whereinto Christ entered is here stiled the holy place Of the divers acceptions of the Greek word translated holy place see v. 8. § 47. Here it is taken for heaven it self The Apostle plainly expresseth as much v. 24. There never was any place to which this title so properly belonged as heaven Of Christs entering into heaven see chap. 1. v. 3. § 35. chap. 4. v. 14. § 84 85. The title given to heaven in this place sheweth it to be a most holy place So it is expresly stiled Psal. 20. 6. Isa. 57. 15. 1. Heaven is the truth of that type which under the Law was sanctified for the most holy place 2. As heaven at first was made holy so ever since it hath continued to be Never was it any way polluted 3. There is nothing in it but that which is holy As holy Angels spirits of 〈◊〉 men made perfect 4. It is further sanctified and glorified by the continual glorious presence of the holy God If such places on earth where God was pleased sometimes to manifest his presence ordinarily as the Tabernacle and Temples or extraordinarily as the place where he appeared to Moses Exod. 3. 5. and to Ioshua Ios. 5. 15. were 〈◊〉 much more the place of his continual residency in his greatest glory 1. This is a motive to lift up pure hands in prayer 1 Tim. 2. 8. for they are lifâ—… 〈◊〉 to an holy place David saith I will wash my hands in innocency so will I compâ—…â—…hine Altar Psal. 26. 6. Heaven is a more holy place then the Altar was we 〈◊〉 therefore be more careful to wash our hands in innocâ—…ncy when we approach to Heaven but in prayer the soul after an especial and spiritual manner entereth into that holy place This inference our Apostle teacheth us to make chap. 10. v. 19 20. 2. It is a motive to â—…eanse our selves from all filthinesse throughout the whole câ—…se of our life 2 Cor. â—… 1. and to grow up into full holinesse that we may be fitted to enter into this holy place for there shall in no wise enter into it any thing that deâ—…leth Rev. 21. 27. When those Angels that at first were made holy became unholy this holy place could hold them no longer 2 Pet. 2. 4. It is most meet that we be fitted for the place of our everlasting aboad Two graces are in special requisite hereunto 1. Faith whereby we apply to our selves the blood of Christ that cleanseth 〈◊〉 from all sin 1 Iohn 1. 7. 2. Repentance whereby sin is mortified in us Luke 13. 3 5. Act. 2. 38. §. 60. Of Christs entering once into Heaven THe time of Christs entering into heaven is limited by this particle 〈◊〉 This is not here taken as it was v. 7. for once a year but exclusively once for ever Thus it is taken chap. 6. v. 4. and Iude v. 3. In this exclusive respect men are said once to die v. 27. And it is said of Christ that he died for sin once Rom. 6. 10. That Christ entered but once into heaven is evident by this phrase whom the Heaven must receive until the time of restitution of all things Act. 3. 21. Christ in the dayes of his flesh did and endured whatsoever was requifite for mans eternal redemption v. 26. see more hereof chap. 7. v. 27. § 115. Among other Arguments this may be pressed against the conceit of Christs personal reigning on earth for a thousand years after which they say he is to enter into heaven again But hereof we may have a more fit occasion to speak upon the last verse of this Chapter § 143. §. 61. Of Christs perfecting mans redemption before he entered into Heaven ONe special ground of Christs entering into Heaven is thus expressed â—…ving obtaâ—…ned eternal Redemption Th word translated obtained properly signifieth sound Mat. 2. 8 11. For he that find s a thing obtains it VVhere the Angel saith to the Virgin Mary Thou 〈◊〉 sound favor with God Luke 2. 30. He meaneth thou hast obtained favour So this phrase finde grace Heb. 4. 16. is all one as obtain grace The word here used is a participle of the first Aorist and implieth the time past or a thing done and effected Thus it intendeth that Christ had done and endured whatsoever was requisite for mans redemption whilst he was on earth and after that went into heaven A like tense is used to set forth the like thing Eph. 5. 26. which word for word is thus to be
to free us from our sins He appeared to put away sin So clearly is this revealed to Christians by the Gospell as an Apostle saith to them ye know that the was manifested to take away our sins 1 Joh. 3. 5. An Angel before the birth of Christ declaring by what name he should be called giveth this reason thereof Thou shalt call his name Iesus for he shall save his people from their sins Matth. 1. 21. And his forerunner upon Christs first appearing publickly thus set him out Behold the Lamb of God which taketh away the sin of the world Joh. 1. 29. 1. Sin was it that implunged man into so wofull a plight as it had been better for him not to be then not to be freed from sin 2. Such was his case as neither he himself nor all creatures in the world were able to free him 3. God was pleased to take pitty on man in that miserable condition On these and other like grounds Christ appeared to take away sin This is such an instance of Gods love to man as exceedeth all expression all apprehension If it be demanded how far sin is taken away I answer in a double respect 1. In reference to the condemning power of sin Rom. 8. 1. This is set out in Scripture by many metaphors whereof see The Guide to go to God or An Explanation of the Lords Prayer 5 Petit. § 130 c. 2. In reference to the domineering power of sin for by Christ that power is subdued Sin hath not power in believers to make them slaves to it Object Sin remains in the best and maintains a combate in them Rom. 7. 21 23. Answ. Sin remains in the regenerate as one that hath a deadly wound which can never be cured yet may retain life and so struggle and strive This the Lord suffereth for the tryall and exercise of his Saints These two respects about the condemning and domineering power of sin may be the more fitly applyed to this taking away of sin by reason of that double law which concerneth sin One is a law against sin which is the law of God The other is the law of sin whereby sin hath a kind of command Of this speaketh the Apostle Rom. 7. 23 25. The word here used of putting away is applyed to the ceremonial law and translated a disanulling Heb. 7. 18. and it may imply in some respect a disanulling of the foresaid double law about sin This taking away of sin affords great matter of comfort to poor sinners who know the nature of sin and feel the burthen hereof Were it not for knowledge of this doctrin and faith therein they could not but be cast into Belshazzars passion Dan. 5. 5. But by this doctrine that fear is taken away and matter of thanks is ministred Rom. 7. 25. Yea also of an holy triumph 1 Cor. 15. 55 56. When therefore we have accesse to God for pardon of sin let us think on this But withall let us by the latter namely freedome from the domineering power of sin gain assurance of the former which is freedome from the condemning power of sin For where the Apostle â—…aith there is no condemnation to them which are in Christ he addeth who walk not after the flesh but after the Spirit Rom. 8. 1. They deceive themselves who being held as slaves under sin dream of freedome from the punishment of sin For the wages of sin is death Rom. 6. 23. The means or rather the true proper cause of taking away sin as aforesaid is thus expressed By the Sacrifice of himself The Sacrifice according to the notation of the Greek word implyeth blood yeâ—… death even that which is slain so as Christ put away sin by his death See v. 22. § 111. This Sacrifice was of himself even his own blood See v. 12. § 57. and Chap. 1. v. 3. § 29. These are great amplifications of Christs good respect to us §. 132. Of the resolution of Heb. 9. 25 26. And observations thence raised Vers. 25. Nor yet that he should offer himself often as the high Priest entereth into the Holy place every year with blood of others Vers. 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself Vers. 25. THâ—…se two verses set down another difference betwixt Christ and legall Priests The difference is 1. Propounded v. 25. 2. Proved v. 26. The difference as propounded consisteth in two things especially 1. In the things offered For Christ offered himself but the high-Priest offered the blood of others 2. In the time for Christ did not offer himself often but the high-Priest every year offered the blood of others This latter part of the difference is amplified by the place whereinto the high-Priest entered here sâ—…iled the Holy place Vers. 26. The proof is taken from the kind of Christs offering which was a suffering 1. This is set down by way of supposition then must he often have suffered which is amplified in the time since the foundation of the world 2. An inference is made thereupon The inference is thus expressed he hath appeared And it is enlarged 1. By the time which admits a double consideration 1. One that it was but once 2. The other that it was in the end of the world 2. By the end to put away sin This is illustrated by the means whereby he put away sin the Sacrifice of himself Doctrines I. Christ brought an offering Vers. 25. II. The offering that Christ brought was himself These two doctrines are here taken for granted See § 126. III. Christ did not often offer himself This is here expressed See § 126. IV. Christ in not offering himself often was unlike the legall high-Priest The negative particle nor applyed to Christ and the note of comparison as applied to the high-Priest proves this point See § 127. V. There was an high-Priest under the law See § 127. VI. The high-Priest under the law entered into the tabernacle That was the holy-place here mentioned See § 127. VII The legall Priest oft offered Sacrifice Every year his solemne Sacrifice was offered up See § 127. VIII The legal Priest appeared before God with blood This is here intended under this phrase with the blood See § 127. IX The blood which the legal Priest carried before the Lord was the blood of beasts Under this word others beasts are understood See § 127. X. Christ offering himself was a suffering to death This is raised from the meaning of this word suffered as it is inferred as a reason of Christs not offering himself See § 128. XI Christ must not oft have suffered This is here taken for granted See § 128. XII There was but one Sacrifice of Christ from the beginning of the world to the end This is implyed under this phrase since the foundation of the world See § 128. XIII Christ hath
Old Covenant Heb. 8. 13. So as the new must come in when the old is abrogated 1. This doth set forth the excellency of the Gospel above the Law and of our times above the times of the Law Well weigh the difference betwixt the Mediator of the Law and of the Gospel betwixt the old and new Covenant and the soresaid excellency will more clearly and fully be manifested 1. The Mediator of the Law was a son of man a meer man Whereas Christ the mediator of the Gospel was the Son of God and though a true man yet not meer man but God-man 2. Moses the Mediator of the Law was a sinfull man once in danger to be killed for neglect of Circumcision Exod. 4. 24 25. And after excluded out of Canaan for his incredulity Numb 20. 12. Whereas Christ the Mediator of the Gospel knew no sin 2 Cor. 5. 21. but was holy harmelesse undefiled c. Heb. 7. 26. 3. Moses the Mediator of the Law was not able himself to endure the delivery of that whereof he was a Mediator Heb. 12. 21. It is said he exceedingly feared and quaked at the delivery of the Law Whereas Christ the Mediator of the Gospel was able to dwell with that devouring fire and everlasting burnings mentioned Isa. 33. 14. He stood in that bush which burned with fire and was not consumed Exod. 3. 2. 4. Moses was a Mediator only to deliver the Law from God to the people Deut. 5. 27 31. Acts 7. 38. Gal. 3. 19. Whereas Christ the Mediator of the Gospel is our surety who hath satisfied the Law for us We therefore have beyond all comparison the better Mediator and in like manmer the better Covenant so it s expresly called Heb. 8. 6. Now hath he obtained a more excellent ministry by how much also he is the Mediator of a better Covenant which was established upon better promises It s better then the Covenant of works in the very substance of it It s better then the Covenant of grace as it was made with the Iewes 1. In the clear manifestation of it by the Gospel Eph. 3. 5. 2. In the sure ratification of it by the death of Christ Heb. 9. 15. 3. In the mighty operation of the Spirit in and by it 2 Cor. 3. 6. 2. To stir us up to take due notice of the excellency of the times of the Gospel to blesse God for reserving us thereto and to endeavour with our utermost ability to walk worthy thereof This worthy walking is in particular expressed 2 Cor. 5. 17. Eph. 4. 24. §. 116. Of the sprinkling of Christs blood Heb. 12. 24. And to the blood of sprinkling that speaketh better things then that of Abel THe last priviledge here noted as it is a distinct priviledge in it self as the copulative AND importeth so it is an amplification of that which is immediatly set before it For it is one of the prime fruits of Christs mediation Being our Mediator he shed his blood for us His blood being the blood of a Mediator it proves a blood of sprinkling Being a blood of sprinkling it speaks better c. To handle this as a distinct priviledge the meaning of the words is first to be opened By blood he meanes the death of the Mediator before mentioned For mans life is in his blood Gen. 9. 5. The shedding of a mans blood is the taking away of his life Now Christs blood was shed as the blood of beasts under the Law for a sacrifice for expiation of sin And that Gods people might have a more particular assurance of their clensing by the blood of their sacrifices it was wont under the Law to be sprinkled upon them Exod. 24. 8. and 29. 21. Lev. 14. 6 7. Hereunto alludeth the Apostle in this place And by blood of sprinkling by a figure he means blood sprinkled or as Heb. 11. 28. 1 Pet. 1. 2. sprinkling of blood Sprinkling of blood setteth out the application of the merit thereof to the particular persons that are sprinkled Now Christs blood is applied on his part by his Spirit which inwardly perswades the soul of a right it hath to Christ and to all that he hath done and endured for mans redemption And on our part by faith which moves us to rest upon Christ for a particular benefit to our selves of his obedience unto death So as the mention of blood shews the ground of atonâ—…ment sprinkling the means of receiving benefit thereby So that from the sprinkling of Christs blood the Apostle gives us to understand That Christs blood is communicable which is evident by the frequent sprinkling of that blood and of that water which under the law were types of Christs blood For by the sprinkling thereof things and persons were consecrated to an holy use and unclean things and persons were cleansed To give some particular instances The Tabernacle which was the place of the holy worship was thus sprinkled and all the ministring vessels therein Heb. 9. 21. And the Altar Lev. 1. 5. And the Mercy Seat Lev. 16. 14. And the Book of the Covenant Heb. 9. 19. So also the Priests and their garments Lev. 8. 30. And all the people Exod. 24. 8. That sprinkling of blood was a rite of consecration is evident Lev. 8. 30. Quest. Why should the forementioned things be consecrated by sprinkling of blood Answ. All things are unclean to sinful man till by Christs blood and faith therein they are sanctified So as hereby the contagion of mans natural pollution was set out Instances of cleansing unclean things by sprinkling of blood and water are these 1. Such as eat any unclean thing Lev. 11. 8. This being prohibited was a plain sin So touching or any way medling with unclean things wilfully 2. Such as unawares touched any unclean thing Lev. 5. 2. This was a casualty 3. Such as were infected with leprosie running issue or any like disease Lev. 13. and 15. So women certain dayes after child-bearing These were infirmities 4. Such as buried their dead friends or touched their corps Numb 19. 11. to typifie the danger of having to do with such as are dead in sin Like to this was the uncleannesse of him who killed the red cow who carried her out who burnt her who gathered up her ashes to make the sprinkling water withal All these were duties commanded yet because they were occasioned by sin though they were about the means of purging from uncleannesse made the performers thereof unclean All these and other like kinds of legal uncleannesse were purged with blood sprinkled on them Numb 19. 17 18. Heb. 9. 22. Thus purging vertue arising from sprinkling of blood evidently shewes that Christs blood is communicable the vertue of it extends to others for the legal purging was but a type of Christs This is further manifest by the Sacramental sprinkling of water in Baptism which is a sign of Christs blood and by the communicating bread and wine in the Lords Supper Two especial
blood on them that dwell on the earth as Rev. 6. 9 10. The Apostle doth hereby give us to understand That dead Saints speak Which is plainly expressed Heb. 11. 4. where the Apostle saith thus Abel being dead yet speaketh In like manner all that lived righteously or suffered for righteousnesse sake and that have their life and death registred for posterity do speak For they do as plainly and distinctly instruct us in the good will of God in our duty to him and in the way to life yea and in the extent of our obedience how it ought to extend it self not only to the doing of what God requireth but also to the enduring of what he is pleased to lay upon us as Heb. 5. 8. they do I say as plainly instruct us therein at if they were living and with an audible voyce spake unto uâ—… and exhorted us to such obedience and such patience as they in their life time shewed In this respect saith the Apostle Rom. 15. 4. whatsoever things were written asoretime were written for our learning 1. Which may serve for the refutation of that undue cavill which Papists lay upon the Scripture that it is a mute Judge If dead Saints because they are registred in the Scripture may be said to speak much more the Scripture which registreth what they speak But note the expresse phrases of Scripture against that cavill as Rom. 4. 3. what saith or speaketh the Scripture and Ioh. 19. 37. Another Scripture saith or speaketh and Ioh. 7. 42. saith not the Scripture Therefore the Scripture is stiled the word as the word of the Prophets Heb. 1. 1. if God should by an audible intelligible and distinct voyce speak to us we could not better know his mind then we may by the Scriptures May not a friend as plainly declare his mind by a letter written as by word of mouth We read 2 Chro. 21. 12. of a writing that came from Eliah after he was translated which letter question lesse he had written whil'st he was on earth and lest to be delivered to the King did not that letter as plainly declare Gods Message as if by a voyce it had been uttered So did that writing which Baruch wrote from Ieremiahs mouth Ier. 36. This phrase 2 Cor. 10. 11. such as we are by word in letter sheweth that Scripture hath its voyce therefore it s no mute Judge 2. Let us be exhorted to hearken to the voyce of dead Saints as Mic. 6. 9. Hear the rod 1. by it learn Gods mind They who imitate dead Saints hear them speak and hearken to their instructions §. 119. Of the excellency of Christs blood above others CHrists blood every way speaketh better things then Abel or his blood For 1. Abel speaks for imitation Christ not only so but for expiation justification and salvation all which he hath merited 2. Abels blood speaks for revenge Christs for pardon Luk. 23. 34. Therefore saith the Apostle Eph. 1. 7. In him we have redemption through his blood the forgivenesse of sin according to the riches of his grace Quest. Why is the comparison betwixt the blood of Abel and the blood of Christ Answ. Because Christs blood in regard of the plotting and practising of those that shed it was as unjustly as wrongfully as maliciously shed as Abels Now lest from that which is said of Abels blood Gen. 4. 10. and Matth. 23. 35. the like should be feared of Christs by this comparison he removeth that scruple The Apostle doth hereby give us to understand That Christs blood hath a more excellent vertue then others This is true of others persons and others blood 1. The best that can be said of others persons is that they are an excellent pattern and example Thereupon we are exhorted to be followers of them Heb. 6. 12. But Christ his person his blood is for our justification sanctification and Salvation 1 Cor. 1. 30. 2. The best that can be said of others blood is that its a ratification of the truth of that profession for which it was shed In this respect the Apostle stileth his sufferings a confirmation of the Gospel Phil. 1. 7. and v. 12. saith that they turned to the furthering of the Gospel But by Christs blood the covenant of peace and reconciliation betwixt God and man is made and confirmed Heb. 9. 15 16. 3. The blood of others unjustly shed cryeth for revenge Gen. 4. 10. Matth. 23. 35. Rev. 6. 10. But Christs for pardon Luc. 23. 34. Eph. 1. 7. Yea as it hath been formerly shewed and proved we are redeemed reconciled justified sanctified and saved by Christs blood Thus we see how Christs blood hath every way a more excellent vertue then others And this appeareth 1. From the dignity of his person we Christians know that Christ was true God that he assumed our nature into the unity of the Deity so as God and man became one person In this respect the word was made flesh Joh. 1. 14. And God was manifested in the flesh 1 Tim. 4. 16. By vertue of the hypostatical and personal union that blood which was shed by the humane nature is attributed to the divine nature Act. 20. 28. In this respect it hath a divine and an infinite worth dignity merit vertue and efficacy and therefore is better and more excellent then any others 2. From the ends why Christ shed his blood 1. To free man from sin and from all that misery whereunto man by sin had brought himself Gal. 3. 13. 2. To bring man to everlasting happinesse Eph. 5. 25 26 27. Can there be better things then these Can any other blood effect these 1. This demonstrateth the blasphemy of Papists who attribute the merit and virtue proper to Christs blood to the blood of Martyrs For they teach that by the blood of Martyrs sins are expiated Yea they have a new devise of mingling the milk of the Mother with the blood of the Son A Jesuiticall blasphemy 2. This serves for the aggravation of their impiety who trample on this blood of Christ of which the Apostle speaketh Heb. 10. 29. See Heb. 10. § 110. 3. This should stir us up highly to esteem the death and sacrifice of Christ. And that simply in by and for it self for its most precious 1 Pet. 1. 19 Yea also comparatively above all other blood for it speaks better things then they If the blood and death of Gods servants be precious as Psal 72. 14. and Psal. 116. 15. How much more the blood of the Son of God and that not only in the better worth but also in the better effect it speaketh better 4. Let us be exhorted with strong confidence to trust to this blood and to the efficacy thereof and that by reason of the better things which it speaketh namely Grace Mercy Pardon Reconciliation Acceptation and Salvation Hereon we ought especially to meditate when our sins make clamours in our consciâ—…nces and the cry of them may seem to
as is proved Chap. 8. v. 13. § 81. 2. To shew that the vigour of this Covenant ever remaineth and that therefore no other Covenant is ever to be expected So as we may the more confidently rest hereupon and content our selves herewith By blood is here meant the death of Christ. Of blood in generall See Chap. 2. v. 14. § 137. The Apostle doth not here speak of the blood of Christ as it remained in his veins in that respect it would set forth the life of Christ Gen. 9. 4 5. but he speaketh of it as shed out of his body for so it signifieth death and withall the kind of his death which was a sacrifice For the blood of those beasts which were made sacrifices under the Law was shed Lev. 1. 5. In reference to the blood of the beast sacrifices frequent mention is made of Christs blood It was Christs death that ratified the new Covenant whereby it became a Testament Hebr. 9. 16 17. Thereby this Covenant came to be unalterable Gal. 3. 15. This doth much magnifâ—…e the new Covenant in that it was ratified with so great a price as the blood of Christ which the Apostle might well style precious 1 Pet. 1. 19. For never was there in the world any thing of more worth or greater price then the blood of Christ And that 1. In regard of the person whose blood it was even the blood of him that was true God whereupon the Apostle saith that God hath purchased the Church with his own blood Act. 20. â—…8 2. In regard of the precious effects that are wrought thereby which are freedom from every thing that may make man miserable as the curse of the Law the wrath of God Divine justice the sting of death the power of the grave bondage under sin and Satan and from hell and damnation Yea also participation of every thing that may make us happy as reconciliation with God justification of our persons and eternall salvation All these and other like to these are branches of the new Covenant as it is ratified by the blood of Christ. Well therefore might the Apostle adde to the former priviledges this great one In or through the blood of the everlasting Covenant §. 171. Of adding Prayer to other means of Instruction Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THe substance of the Apostles prayer is contained in this verse He had before exhorted them to sundry good works here he prayeth that God would enable them thereunto It is usuall with the Apostles to pray to God to enable their people to do those things that they exhort them to All exhortations and other means which man can use are altogether in vain without Gods blessing thereupon And prayer is an especiall means for obtaining Gods blessing Commendable in this respect is the custom of Ministers in making prayers after their Sermons for a blessing on what they have delivered Little is this considered by them who in the end of their Sermon having named Christ thus conclude all To whom with the Father and the holy Ghost be all glory now and for ever more This is a good close but too scanty in regard of that blessing that should be sought It is to be feared that a speciall reason of mens small profiting by much hearing is this that they are not so earnest in seeking a blessing of God as they should §. 172. Of being perfect in every good work THe first branch is a very large one comprising under it every spirituall blessing that is needfull for a Christian. The first word in Greek is a compound The Adjective whence it is derived doth signifie sound not hurt not defective The compound wants not emphasis It signifieth to make up a thing that is rent or defective as where it is said that the sonnes of Zebede were mending their nets Matth. 4. 21. and where the Apostle exhorteth to restore one that is overtaken in a fault Gal. 6. 1. Usually it signifieth as here to perfect 1 Cor. 1. 10. 2 Cor. 13. 11. It is used to Gods preparing the body of Christ for a fit sacrifice Hebr. 12. 5. and to the framing of the worlds Hebr. 11. 3. Both Christs body and also the worlds were perfectly made up It here intendeth a perfection and giveth evidence that perfection may be prayed for as 1 Cor. 1. 10. 2 Cor. 13. 11. Christ himself exhorteth us to be perfect See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the 3. Petit. § 65 68 69. The Noun translated work is attributed both to that which God doth and also to that which man doth Of the notation of the word See Chap. 4. v. 3. § 28. Here it is applied to that which man doth and is extended to every kinde of work to be done by man either in reference to God or a mans neighbour or himself therefore he here addeth this generall particle every For man is bound to do what work soever is required of him by God as is proved Chap. 8. v. 5. § 16. Though the extent aforesaid be very large yet it must be limited within the compass of that that is good Therefore this epithete good is here added to limit and restrain that generall every The notation of the Greek word is taken from another word that signifieth admirable or worthy of all admiration For in truth nothing is so worthy of admiration as that which is truly good This is the commendation of every work that God made in the beginning that it was good yea very good Gen. 1. 4 31. There is nothing wherein the creature can be more like his Creator then in goodness This was that Image or likeness of God after which God made man at first Gen. 1. 26 27. Under this word good all fruits of holiness to God and righteousness to men are comprised These then are the good works whereunto we are created Eph. 2. 10. and unto which the man of God must be thorowly furnished 2 Tim. 3. 17. and which he must learn to maintain Titus 3. 8 14. and whereof he must be zealous Tit. 2. 14. These are they that must be seen that men may glorifie our Father which is in heaven Matth. 5. 16. 1 Pet. 2. 12. Dorcas is commended for being full of these Act. 9. 36. These become women professing godliness 1 Tim. 2. 10. A widow that is received to do service in the Church must be well reported of for good works 1 Tim. 5. 10. Rich men must be rich therein 1 Tim. 6. 18. Ministers must be a pattern therein Tit. 2. 7. And we must all provoke one another thereto Heb. 10. 24. See more hereof in the Saints Sacrifice on Psal. 116. 9. § 59. §. 173. Of doing Gods Will. THat it might be
1. By purging away this kinde of filth Christs sacrifice is distinguished from all the legal sacrifices and purifications none of them could purge away sinne Sinne makes too deep a stain even into the very soul of man to be purged away by any external and earthly thing That which the Apostle saith Heb. 10. 4. of the blood of Bulls and Goats which were the greatest and most efficacious sacrifices of the Law may be said of all external means of purifying It is not possible that they should take away sinnes Therefore they are said to sanctifie to the purifying of the flesh Heb. 9. 13. not to the purifying of the soul. Quest. Was not legal uncleanness a sinfull pollution Answ. Not simply as it was legal that is as by the Cerimonial Law it was judged uncleanness For 1. There were sundry personal diseases which by that Law made those that were infected therewith unclean as Leprosie Lev. 13. 3. Running of the Reins Lev. 22. 4. Issue from the flesh Lev. 15. 2. and other the like 2. There were also natural infirmities which were counted uncleanness yet not sins in themselves as womens ordinary flowers Lev. 15. 33. their lying in ehildbed Lev. 12. 2. 3. Casual matters that fell out unawares and could not be avoided caused uncleanness Lev. 5. 2. Numb 19. 14. 4. So also did sundry bounden duties for the Priest who slew and burnt the red Cow and he who gathered up her ashes were unclean yea and he who touched a dead corps which some were bound to do for a decent burial thereof Numb 19. 7 10 11. Quest. 2. Was it not a sinne to remain in such uncleanness and not to be cleansed from it Answ. It was and thereupon he that purified not himself was to be cut off Numb 19. 13 26. But this sinne was not simply in the legal uncleanness but in the contempt of that order which God had prescribed Lev. 22. 9. or at least in neglect of Gods Ordinance The like may be said of an unclean persons touching any holy thing Lev. 22. 3. It was sinne if he came to knowledge of it Lev. 5. 3. because therein he wittingly transgressed Gods Ordinance Quest. 3. Were not sinnes also taken away by the oblation of legal sacrifices Answ. True it is that by the offering up of those sacrifices people were assured of the pardon of sinne but not as they were external things but as they were types of the allsufficient sacrifice of Christ It was then peoples faith in the mysticall substance of those sacrifices which was Christ whereby they came to assurance of the pardon of sinne It therefore remains a true conclusion that sinne is purged away by Christs sacrifice alone so as herein the sacrifice of Christ surpasseth all other sacrifices Whereas the Apostle further addeth this relative particle OUR our sinnes he maketh a difference therein also betwixt the Priests under the Law with their sacrifices and Christ with his For they offered for their own sinnes Lev. 16. 6. as well as for others But Christ had no sinne of his own to offer for His sacrifice was to purge away Our sinnes our sinnes only not his own Thus is this phrase to be taken exclusively in relation to Christ himself but in relation to others inclusively None no not the best excepted For the Apostle using the plural number indefinitely includes all of all sorts and using the first Person puts in also himself though an Apostle and so one of the most eminent Christians §. 29. Of Christs purging our sinnes by HIMSELF A Third difference betwixt Christ and the legal Priest is in the sacrifice by which the one and the other purged people The Priests sacrifice was of unreasonable beasts Christ of HIMSELF He by himself purged our sinnes The first particle of this verse who having reference to that excellent Person who is described in the words before it and after it noteth out the Priest This clause by himself sheweth the sacrifice or means of purging The Sonne of God the Creator of all things the Sustainer and Governour of all is the Priest and this Priest offered himself and so by himself purged our sinnes True it is that the humane nature of Christ only was offered up whereupon it is said that he was put to death in the flesh 1 Pet. 3. 18. and suffered for us in the flesh 1 Pet. 4. 1. yet by reason of the hypostaticall union of his two natures in one Person he is said to give himself Ephes. 5. 2. and to offer up himself Heb. 7. 27. And thereupon it is said that he put away sinne by the sacrifice of himself Heb. 9. 26. And as here purged our sinnes by himself For as much as it was impossible that the Word should die being the immortal Sonne of the Father he assumed a body that he might die for all and yet remain the incorruptible Word Great is the emphasis of that phrase It sheweth that this work of purging our sinnes was above humane strain though an humane act or rather passion were requisite thereto as to suffer to shed blood to die yet a divine value and vertue must needs accompany the same to purge sinne It must be done even by him himself who is God-man He himself must be offered up In which respect it is said that God hath purchased the Church with his own blood Acts 20. 28. This title Himself having reference to that Person who is both God and man includes both the natures This Person himself offered up himself to purge our sinnes by himself This is a great mystery the like was never heard of The Priest that offereth the sacrifice that is offered one and the same The same mystery is implied under this phrase Christ sanctified the people with his own blood Heb. 13. 12. But this of sanctifying or purging with or by himself hath the greater emphasis More cannot be said to set out the invaluable price of our redemption the indelible stain of sinne and available means of purging it See Chap. 9. v. 12. § 57. §. 30. Of Christs glory after his suffering A Fourth difference betwixt Christ and the Levitical Priesthood is in these words He sate down on the right hand of the majesty on high Hereby is implied a continuance of Christs Priesthood after his death This is denied of the Priesthood under the Law Chap. 7. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins and by his burial sanctified the grave and that estate wherein the bodies of beleevers after death are detained till the day of consummating all things rose from the dead and ascended into Heaven there to continue an high-Priest for ever This then notes out another part of Christs Priesthood The former was of subjection and suffering this of dignity and raigning By that was the work wrought and price laid down by this is the efficacie and virtue thereof applied and the benefit
to God or man and of what is a sinne against the one and a wrong unto the other Herein lieth a main difference betwixt this Divine Law and all humane Laws These are subject to alterations and corrections or amendments for which end Parliaments and Councels are oft convocated §. 13. Of the respects wherein the word of Angels was steadfast THe word of Angels may be said to be steadfast in three especial respects 1 In the Event in that whatsoever they declared by prediction promise or threatning was answerably accomplished Of predictions take these instances Gen. 16. 11 12. 31. 11 12. Zech. 1. 9 c. Matth. 28. 5 7. Acts 10. 3 c. Rev. 1. 1. Of promises take these Gen. 18. 10. Iudges 13. 3. Matth. 1. 20. Acts 27. 23. Of threatnings take these Gen. 19. 13. 2 Kings 1. 3 4. These particulars are sufficient to prove the point in hand As for the generall I dare boldly say that never was any matter of history or or promise of good or threatning of judgement declared by an Angel but answerably it was accomplished and in that respect an Angels word was steadfast 2 The word of Angels was steadfast in regard of the bond which bound them to whom any duty was enjoyned or direction given to observe the same For they were extraordinarily sent from God yea they were the chiefest of Gods Messengers Saints thereupon believed their word and obeyed their charge As Manoah Judg. 13. 8 12. Elijah 1 Kings 19. 8. 2 Kings 1. 15. The Virgin Mary Luke 1. 38. Ioseph Matth. 1. 24. and sundry others 3. Their word was steadfast in regard of the penalty which was inflicted on such as believed not or obeyed not their word Hereof see § 16 17. §. 14. Of the difference between transgression and disobedience UPon the steadfastness of Gods Word though spoken by Angels it is inferred that every transgression and disobedience received a just recompence of reward This inference is joyned to the steadfastness of their word by a copulative particle AND which sheweth that this penalty is a motive to give good heed to their word as well as the steadfastness thereof And that it is an effect that will assuredly follow thereupon For because the word of Angels was steadfast therefore every transgression was punished There are two words in this inference namely transgression and disobedience which in the generall may intend one and the same thing and yet here be also distinguished by their degrees yea and by their kindes The verb from whence the first word in Greek is derived properly signifieth to pass over a thing metaphorically having reference to a Law or any other rule it signifieth to swerve from that rule or to violate and break that Law Matth. 15. 3. In this metaphoricall sense this word is oft used in relation to the Law of God and put for any breach thereof as Rom. 4. 15. Gal. 3. 19. It is put for the first sinne of Adam Rom. 5. 14. and for Eves speciall sinne 1 Tim. 2. 14. The other word according to the notation of it in Greek intimateth a turning of the ear from that which is spoken and that with a kinde of obstinacy and contumacy as where Christ saith of an obstinate brother if he neglect to hear Mat. 18. 17. or obstinately refuse to hear I finde the word here translated disobedience twice opposed to a willing and ready obedience namely of true Saints 2 Cor. 10. 6. and of Christ Rom. 5. 19. This opposition importeth a wilfull disobedience or a contumacy as some here translate the word Others under the former word transgression comprise sinnes of commission and under the later word disobedience sinnes of omission For the Verb from whence the later word is derived signifieth to neglect or refuse to hear Matth. 18. 17. There is questionless a difference betwixt these two words either in the degrees or in the kinds of disobedience in which respect the universall or as here it is used distributive particle every is premised to shew that no transgression great or mean in one or other kinde passed unpunished Let not any think by mincing his sinne to escape punishment A Prophet having reckoned up a catalogue of sins some greater some lighter maketh this inference If a man do the like to any one of these things he shall surely dye Ezek. 18. 10 13. Every particular branch of Gods Law is as a distinct linck of a chain if any one linck fail the whole chain is broken The will of the Law-maker is disobeyed in every transgression Iames 2. 10 11. Herein lieth a main difference betwixt a faithfull servant of God and a formall professor The former makes conscience of every sin The later of such only as are less agreeable to his own corrupt humour or such as he conceiveth most dammageable to himself §. 15. Of punishments on transgressours THe memorable judgements executed on the Israelites after the Law was given unto them on Mount Sinai do give evident proof of the Divine vengeance which was executed on the transgressors thereof Many of those judgements are reckoned up together 1 Cor. 10. 5 c. I will endeavour further to exemplifie the same in particular judgements executed on the transgressors of every one of the particular precepts or of denunciations of judgements against them 1 Moses and Aaron for their transgressions against the first Commandment because they beleeved not but rebelled against Gods Word died in the wilderness and entred not into Canaan Numb 20. 12 34. 2 The Israelites that worshiped the golden Calf Exod. 32. 6 28. and joyned themselves unto Baal-Peor Numb 25. 3 4 5. And the sons of Aaron that offered strange fire Lev. 10. 1 2. were all destroyed for their Idolatry against the second Commandment 3 The blasphemour against the third Commandment was stoned Levit. 24. 11. 23. 4 He that gathered sticks upon the Sabbath day was also stoned for violating the fourth Commandment Numb 15. 32 36. 5 Corah Dathan and Abiram with such as took part with them perished for breaking the fifth Commandment in rising up against Moses and Aaron their Governours in State and Church Numb 16. 3 32 35. 6 A murtherer was to be put to death and not spared Numb 35. 31. 7 Zimri and Cosby were suddenly slain together for their impudent filthiness and the people that committed whoredom with the daughters of Moab Numb 25. 1 8 9. 8 Achan for coveting and stealing what God had forbidden was destroyed with all that belonged to him Iosh. 7. 21 24 25. 9 A false witness was to be dealt withall as he had thought to have done to his brother Deut. 19. 19. His doom is this He shall not be unpunished he shall perish Prov. 19. 5. 21. 28. Not to insist on any more particulars these and all other transgressions together with their punishment are comprised under these words Cursed be he
a season Luk. 4. 13. This phrase for a season implieth that Satan afterwards set upon him again And this phrase The Prince of the world cometh Joh. 14. 30. being spoken a little before the time of Christs death further sheweth that the devil set upon him again These temptations of Satan were no small sufferings Christ was also tempted by men and those both adversaries and friends The Pharisees and Sadduces and others like them among the Jews oft tempted him as Matth. 16. 1. 19. 3. 22. 18. Ioh. 8. 6. His Disciples also tempted him as Peter Matth. 16. 22. and Iames and Iohn Mar. 10. 35. and Thomas Joh. 20. 25 27. These temptations from his Disciples especially could not but much trouble him witnesse the sharp rebuke that he gave to Peter Matth. 16. 23. Yea the temptations of his adversaries the Jews stirred up anger in him and grieved him much Mark 3. 5. 8. 12. Finally Christ was tried and proved and in that respect tempted by God himself as by the Spirit of God when he was led up of the Spirit into the wildernesse to be tempted of the devill Matth. 4. 1. And by the Father who so withdrew his assistance and comfort from him as forced him to cry out and say My God my God why hast thou forsaken me Matth. 27. 46. Afflictions inflicted on him were very many For order and distinction sake they may be considered in his non-age man-age and time of death In his non-age these may be accounted sufferings 1. His mean birth in the stable of an Inne where he was laid in a manger Luk. 2. 7. 2. His flight in the night time into Aegypt upon Herods persecution This was aggravated by the slaughter of all the Infants in Bethlem and in all the coasts thereof Matth. 2. 14 15 16. 3. His Parents offence at his abode in Ierusalem Luk. 2. 49. What afflictions he endured all the time of his private life who knoweth In his man-age his afflictions were greater as manifold persecutions and that with a purpose to have destroyed him Thus was he persecuted by his own Countrymen Luk. 4. 29. and by the common sort Ioh. 8. 59. The Rulers Priests Pharisees sent Officers to take him Ioh. 7. 32. Herod threatned his life Luk. 13. 31. By reason of these persecutions he was forced sometimes to passe thorow the middest of them so as they could not discern it Luk. 4. 30 Ioh. 8. 59. Sometimes he hid himself Ioh. 12. 36. Sometime he fled from country to country and from town to town as Ioh. 4. 3 4. From Iudea to Samaria and thorow it to Galilee From Nazaret to Capernaum Luk. 3. 31. From Hierusalem to the place beyond Iordan Joh. 10. 40. His greatest afflictions were about the time of his death when the hower of his adversaries and power of darknesse was come Luk. 22. 13. These may be drawn to two heads Outward in body Inward in soul. of these See § 76. §. 97. Of Christ made perfect by sufferings CHrist by his sufferings is said to be made perfect The Greek word according to the notation of it signifieth to finish or accomplish a thing to put an end unto it or to perfect it The Greek Noun whence this Verb is derived signififieth an end Chap. 3. 6. For that which is brought to an end so as there is no further proceeding therein is said to be perfected and that is accounted to be made perfect which is fully and absolutely done so as nothing needeth to be added thereto Hence the Adjective translated perfect Matth. 5. 48. and the Substantive translated perfection Heb. 6. 1. Luk. 1. 45. This word is variously translated As 1. To finish a thing Ioh. 4. 34. Acts 20. 24. 2. To fulfill what was foretold Ioh. 19. 28. 3. To make perfect Heb. 10. 1 14. 12. 23. 4. To consecrate Heb. 2. 28. that is to set apart to an holy use and that with speciall solemnity The Greek Septuagint do use this word in this sense Exod. 29 9 22 26 29 33. The Greek Fathers do apply this word to initiating persons by baptisme whereby they were solemnly consecrated and brought into the Church 5. To die and that as a sacrifice offered up to God Luk. 13. 32. In this sense Greek Fathers apply this word to martyrdom Not unfitly in every of those senses may it here to taken at least every of those acceptions give great light to that which is here spoken of Christ. For 1. Christ by his sufferings finished that work and satisfaction which was on earth to be done Therefore on the crosse he said It is finished Joh. 19. 30. 2. By his sufferings were sundry Prophecies fulfilled Luk 24. 25 26 27 45 46. 3. By his sufferings Christ was made a full and perfect redeemer Heb. 7. 26. Nothing needed more to be added thereunto 4. By his sufferings Christ was solemnly consecrated to be our everlasting high-Priest Heb. 7. 28. 5. By his sufferings to death Christ was made an offering for all sinnes even a true reall propitiatory sacrifice Heb. 10. 10. The scope of the Apostle in this place is to remove that scandall of Christs sufferings whereat both Jews and Gentiles stumbled For this end he here sheweth that Christs sufferings turned more to his glory and ignominy They were honourable ensignes and solemn rites of advancing him to glory For by his sufferings he vanquished all his and our enemies he gloriously triumphed over them all he satisfied the justice of God and pacified his wrath 〈◊〉 reconciled God and man and merited remission of sinnes and eternall salvation Yea by his suffering he became a pattern and guide to us and made the way of suffering passible for us to follow him therein so as we may thereupon passe iâ—… thorow more easily Though Christ were ever perfect in himself yet for bringing us to glory muâ—… was wanting till he had finished his sufferings but thereby all that wanted was supplied and he made perfect Wherefore glorious things are spoken of the crosse 〈◊〉 Christ as 1 Cor. 1. 18. Gal. 6. 14. Eph. 2. 16. Col. 1. 20. 2. 14 15. Who now that duly considereth the end of God in suffering his Sonne to suffâ—… what he did will be ashamed of the crosse of Christ It becomes us rather to glory therein as the Apostle did Gal. 6. 14. Great reason there is that we should so do for in Christ humiliation consisteâ—… our exaltation in his crosse our crown in his ignominy our glory in his deatâ—… our life That we may thus do we must behold Christs sufferings not with the eye 〈◊〉 flesh but of faith Jews and Gentiles beholding Christ with no other eye then the eye of flesh dispised him by reason of his sufferings for flesh can see nothiâ—… therein but folly basenesse ignominy contempt But faith beholds wisdom victory triumph glory and all happinesse As this affords matter of glorying
Israelites who having tasted of Manna lusted after the fish cucumbers melons leeks 〈◊〉 and garlick that they had in Egypt and said Let us return into Egypt Numb 11. 5. 14. 4. Such are all they as are not truly regenerate but remain in their naturall estate though they professe the faith 3. It is an incitation unto those to whom this kinde of power is made known to be more watchfull against Satan more manfull in resisting him and the better prepared against his assaults Hereof see more in the whole Armour of God on Eph. 6. 1â—… Treat 1. part 3. § 2 c. 4. It warneth all of all sorts to renounce the devil and all his works to come oâ—… of his Babel to come into and abide in the glorious liberty of the Sonnes of God which Christ hath purchased for us and to renounce Satans service As the devil hath the power of death so Christ hath the power of life Iohn 6. 39 40. 5. It amplifieth both the glory and also the benefit of that conquest which Christ hath gotten over him that hath the power of death The glory of that victory appeareth herein that he hath overcome so potent an enemy as had the power of death The benefit thereof herein appears that he hath overcome so malicious and mischievous an enemy as exercised his power by all manner of death Hence ariseth the ground of this holy insultation O death where is thy sting 1 Cor. 15. 55. He who had the power of death being destroyed death now can have no more power over them that are redeemed by Christ. Hereof see more § 148. §. 144. Of Christ overcoming the Devil by death THe means whereby Christ overcame him that had the power of death is expresly said to be death To atchieve this great and glorious victory against so mighty and mischievous an enemy Christ did not assemble troops of Angels as he could have done Matth. 26. 53. and as he did Rev. 12. 7. in another case nor did he aray himself with majesty and terrour as Exod. 19. 16 c. but he did it by taking part of weak flesh and blood and therein humbling himself to death In this respect the Apostle saith that Christ having spoiled Principalities and powers made a shew of them openly triumphing over them in the Crosse meaning thereby his death The Apostle there resembleth the Crosse of Christ to a trophe whereon the spoyls of enemies were â—…nged Of old Conquerours were wont to hang the armour and weapons of enemies vanquished on the walls of forts and towers To this purpose may be applied that which Christ thus saith of himself If I be lifted up from the earth I will draw all men unto me Joh. 12. 32. Hereby he signifieth both the kind of his death and also the power thereof The kind under this phrase lifted up namely upon the Crosse the power under this I will draw all men unto me shewing thereby that he would rescue them from Satan to himself Christ by his death offered himself up a sacrifice whereby such a price was paid for our sinnes as satified Gods justice pacified his wrath removed the curse of the Law and so spoiled Satan of all his power wrested his weapons out of his hands set free those whom he held captive and brought him himself into captivity Thus was he as a Bee that had lost her sting which might buz and make a noise but could not sting Christ also by his death hath clean altered the original nature of our death which was a pastage from this world into Satans prison even into hell it self where his vassals are tormented but now it is made a passage into Heaven where he hath nothing at all to do so as thereby beleevers are clean out of his clutches so as he cannot so much as assault them This being done by Christs death thereby is the devil spoiled of his power This God thus ordered 1. To accomplish that ancient promise to the seed of the woman which was Christ and threatning against the Serpent which was the devil Gen. 3. 15. It shall bruise thy head that is Christ should utterly vanquish the devil The means whereby that should be accomplished was this Thou shalt bruise his heel Gen. 3. 15. By the heel is meant Christs mortall body which was bruised by death 2. To deliver man by satisfying justice Had the devil been by an almighty power vanquished justice had not thereby been satisfied 3. To magnifie the power of the conquest the more for divine power is made perfect in weaknesse 1 Cor. 12. 9. 4. To bring the greater ignominy and shame upon the devil for what greater ignominy then for an enemy to be vanquished in his own Kingdom and that with his own weapon The strongest and sharpest weapon that Satan had was death and by it he did most hurt Christ deale in this case as Benaiah did with an Egyptian he plucked the spear out of his hand and slew him with his own spear 2 Sam. 23. 21. 5. To take away the ignominy of the Crosse of Christ Jews Pagans and all Infidels scoff at our crucified God but this glorious victory which Christ by his death obtained on the Crosse sheweth that it is a matter of much glory and much rejoycing The Apostle apprehended so much hereof as comparatively he would glory in nothing saving the Crosse of our Lord Iesus Christ Gal. 6. 14. 6. To put a difference betwixt Christs death and the death of all others even of the best of men The death of others is only a freedom from troubles of soul and body and an attaining unto rest and glory which is by virtue of Christs death Christs death is a conquering death a death that tends to the advantage of all that beleeve in Christ. 7. To take the old wily Serpent in his own craft Satan laboured at nothing more then to bring Christ to death he used Scribes Pharisees Priests Rulers and people of the Jews yea Iudas Pilat and his Souldiers as his instruments herein They thought all sure if Christ might be put to death but Christs death proved Satans destruction Thus God taketh the wise in their own craftinesse Job 5. 13. On these and other like grounds may we look upon the Crosse of Christ as the Israelites when they were stung with fiery Serpents looked on the brazen Serpent Numb 21. 9. Christ himself teacheth us to make this application Ioh. 3. 14 15 §. 145. Of exemplifying of an indefinite Point THat none might mistake the Apostle about the person that is said to be destroyed he explains himself as this phrase that is sheweth That phrase is used in interpreting a strange word Where the Apostle had used this Hebrew word Aceldama he addeth that is the field of blood Acts 1. 19. And in clearing an ambiguous word Where the Apostle had used this phrase in me he addeth that is in my flesh Rom. 7. 18. And in
Supplication 1 Thess. 5. 23. 4. For Gratulation 1 Thess. 3. 8 9. 5. For Promise Mat. 10. 22. 6. For Threatning Heb. 10. 38. 7. For Recompence Rev. 12. 11. 8. For Revenge Act. 1. 17 18. Just and great Reason there is thus to presse this Point of Perseverance For 1. All the benefits that we can expect from any grace dependeth upon persevering therein Thereby the prize is obtained It is constancy that sets the Crown upon all good endeavours 2 Tim. 4. 7 8. 2. All Christian priviledges and divine promises are limited therewith as here in this Text If we hold fast If ye abide in me saith Christ Ioh. 15. 7. If yâ—… continue in the faith Col. 1. 23. 3. All the benefit of what hath formerly been done is lost if he hold not out to the end Ezek. 18. 24. As a man in a race who runs swiftly at first if he hold not out gets nothing by his former swiftnesse 4. Not the benefit only is lost but great damage ensueth thereupon The last state of that man is worse then the first Luk. 11. 26. As a man in ascending a Ladder if after he have got up many steps he let go his hold and fall down he doth not only lose the benefit of his former pains but also gets a bruised body and it may be broken bones whereby he is made lesse able to climb up again then he was before Hereupon it is said It had been better for them not to have known the way of righteousnesse then after they have known it to turn from the holy commandment How requisite it is for Saints to proceed and persist in grace Seâ—… The Saints Sacrifice on Psal. 116. 9. § 60. §. 70. Of Means for Perseverance TO help us on in holding out these graces following among others are 〈◊〉 usefull 1. Humility This is the Basis and foundation when the fore-mentioned 〈◊〉 is setled If an house want a foundation how can it stand especially agâ—… storms and tempests Luke 6. 49. Christ saith that a man which builds a sure 〈◊〉 digs deep Luk. 6. 48. Digging deep is in an humble soul. Many promises are made to the humble Micah 6. 8. God giveth grace to the humble Prov. 3. 34. For 〈◊〉 very end we are forbidden to be high-minded lest we fall Rom. 11. 20. Self â—…ceitednesse and pride make men carelesse Revel 3. 17. and God is provoked agâ—… such for he resisteth the proud Jam. 4. 6. 2. Sincerity This is an inward soundnesse If the foundation be not soâ—… the Edâ—…sice cannot be well settled on it Soundnesse is that which maketh 〈◊〉 and endure Sappy rotten timber will quickly fail Counterfeit grace will 〈◊〉 last 3. A setled Resolution to hold out to the end I have sworn and I will persue it that I will keep thy righteous judgements saith a constant servant of the Lord 〈◊〉 119. 106. Nothing will daunt or turn back such an one See more hereof in 〈◊〉 〈◊〉 â—…covery from Apostasie on Luk. 15. 31. § 44. 4. Iealousie Jealousie I say in regard of the temptations whereunto we 〈◊〉 subject and of our own weaknesse Satan is subtill 1 Pet. 5. 8. Sinne is deceâ—…full Heb. 3. 13. and we of our selves are foolish and prone to yeeld to sinne 〈◊〉 Satan If we be secure or carelesse we may be soon taken as birds in a net This a great cause of backsliding therefore we are oft admonished to fear Heb. 4. 1. Râ—… 11. 20. Phil. 2. 12. These two Resolution and Iealousie may well stand together if the former 〈◊〉 placed on Gods promises and the Spirits assistance and the later on temptatâ—… whereunto we are subject and our own weaknesse 5. Prudence For the manifestation hereof 1. Avoid occasions which may draw thee out of thy Christian course 〈◊〉 the Apostle intendeth under this phrase Cast away every weight Heb. 12. 1. 〈◊〉 avoid uncleannesse the Wise-man gives this advice Remove thy way sarre 〈◊〉 a strange woman and come not nigh the door of her house Prov. 5. 8. To prâ—… this the further he useth these metaphors Can a man take fire in his bâ—…om 〈◊〉 his clothes not be burnt Can one go upon hot coles and his feet not be burnt Proâ—… 6. 27 28. Peters thrusting himself among the servants and officers in the High-Priests hall was an occasion of the temptation which brought him to deny his â—…ster Ioh. 18. 16 17 18. 2. If occasions cannot be avoided but that thou beest forced to sojouâ—… 〈◊〉 Meseâ—…h and to dwell in the tents of Kedar Psal. 126. 5. then take heed of yeeâ—…ing to temptations Stand out against them as Ioseph did Genes 39. 9. Remâ—… righteous as Lot did in Sodom 2 Pet. 2. 8. Give no place to the devil Eph. 4 27. 〈◊〉 withstand sinne in the beginning It is not safe to dally with temptations If Satan get in a claw he will soon put in his whole paw and then head body 〈◊〉 all If waters make a little breach flouds will soon follow 3. If thou be overtaken with a temptation lie not in it but as soon as 〈◊〉 canst recover thy self Do as in this case Peter did So soon as he observed 〈◊〉 Lords beck and heard the Cock crow whereby he was put in minde of his sinâ—… presently he went out and wept bitterly Luk. 22. 60 61 62. 4. Being recovered take heed of falling back again A relapse is dangeâ—… in bodily diseases Much more in spiritual The Spirit is much grieved thereby Christ gave this advice to a woman taken in adultery and forgiven Go and 〈◊〉 no more John 8. 11. This advice he backt with a strong reason thus Sin no 〈◊〉 lest a worse thing come unto thee John 5. 14. 6. Growth in grace By this we shall be the more strengthned and the 〈◊〉 enabled to hold out Use what means are prescribed to this purpose As new 〈◊〉 babes desire the sincere milk of the Word that you may grow thereby 1 Pet. 2. 2. Sâ—… the gift of God which is in thee 2 Tim. 1. 6. Standing at a stay may occasion falling away In endeavours to grow in grace never think thou hast done enough but follow the Apostles advice Phil. 3. 13 14. 7. Walking with God By this he that never saw death pleased God all the dayes of his life compare Gen. 5. 24. with Heb. 11. 5. Of the emphasis of this phrase Walked with God See The Saints Sacrifice on Psal. 116. 9. § 58. Walking with God implieth a setting of God continually before our eyes This will make us to endeavour in all things to please him which the Apostle expresseth under this phrase Walk worthy of the Lord unto all pleasing Col. 1. 10. This will make us in all things to hold close to God and it will be an especial means to pull us in when we are about to start from God 8. Stedfast Expectation of the prize or reward that
Priesthood implies this Doctrine See § 92. XXI In Christ we may and must go unto God This is the main duty here required See § 92. XXII Believers may with confidence go to God This word boldly intends as much See § 93. XXIII God to whom we go is a King of Majesty He sits on a Throne See § 94. XXIV Gods Majesty is mixed with mercy His Throne is a Throne of grace See § 94. XXV The benefit of going to God redounds to us This phrase that we may 〈◊〉 imports our benefit See § 95. XXVI Mercy moves God to succour us in our misery The object of mercy is â—…sery See § 96. XXVII The good which God affordeth is of his owâ—… good pleasure This word Grace sets out Gods good pleasure See § 96. XXVIII Gods mercy and grace are the ground of all our help They are here 〈◊〉 down so to be See § 97. XXIX God is ready to help This is gathered from the notation of the Greek woâ—…d translated help See § 98. XXX Gods help is most seasonable The Greek word translated In time of 〈◊〉 signifieth seasonable See § 99. CHAP. V. §. 1. Of the Analysis of Heb. 5. THat which the Apostle had in general delivered about Christs Priesthood in the three last verses in the former Chapter he here beginneth to exemplifie This he doth very copiously from the beginning of this Chapter to the 22th verse of the 10th Chapter The main scope of this and the next Chapter is to prepare the Hebrâ—…ws to a diligent heeding of that which he intended to deliver 〈◊〉 Christs Priesthood For this end 1. Helâ—…yeth down the Summe of that function from the first to the eleventh 〈◊〉 2. 〈◊〉 their non-proficiency in Christs school from v. 11. to the end 〈◊〉 laying down the fore-said Summe 1. He propounds 2. He proves the point He propounds it in a description of a Priest v. 1 2. He proves it two wayes 1. By an exemplification of the several branches of the description in legal 〈◊〉 2. By an application of the said branches to Christ himself Six points in the description are exemplified 1. That a High Priest is taken from among men 2. That he is â—…rdained 3. That he is for men 4. That he is for men in things appertaining to men 5. That is to â—…ffer gifts c. 6. That he must be one that can have compassion c. In the exemplification these six points are proved though not in that order 1. He shews that the legal Priests might be compassionate in that they themselves 〈◊〉 〈◊〉 with infirmities v. 2. 2. That they offered Sacrifices v. 3. 3. That he offered them for the people v. 3. 4. That they were ordained v. 4. 5. That they were in things pertaining to God This is implied by their offering 〈◊〉 siâ—…s v. 4. For none can forgive sins but God only 6. The mention of Aaron v. 4. sheweth that a legal Priest was taken from 〈◊〉 men so was Aaron In the application of these points to Christ is shewed 1. That Christ was called v. 5 6. 2. That he was a true man taken from among men The mentioning of the 〈◊〉 of his flesh v. 7. intimates as much 3. That he was for man even such as obey him v. 9. 4. That he had compassion This is implied under his crying and tears 〈◊〉 7. 5. That he offered is evident by his prayers and supplications which were as Incense offered The mention of his death v. 7. implieth the Sacrifice of himself â—…gether with the things which he suffered v. 8. 6. That he was in things pertaining to God is clear For he offered up 〈◊〉 to him that was able to save him from death and this was God his Father In this application as the Apostle makes a resemblance betwixt Christ and 〈◊〉 Priests so in every of the branches he sheweth that Christ was much more â—…cellent then they 1. Christ was called after a more excellent order of Priesthood namely the â—…der of Melchizedech v. 6 10. and that by an oath Ch. 7. 21. 2. Christ was not only a true man but also true God even the Son of God 〈◊〉 was God-man both Natures united in one Person 3. He was for men to obtain salvation for them which no other 〈◊〉 could do 4. Christ manifested more compassion then ever any Priest in that he 〈◊〉 suffered for us v. 8. and made strong cries with tears v. 7. 5. The Sacrifice which Christ offered being his own body was more 〈◊〉 then any Sacrifice under the Law v. 9. 6. He was in things pertaining to God after a more excellent manner in 〈◊〉 became thereby the author of eternal salvation v. 9. The Apostles taxation of the Hebrews non-proficiency is 1. Generally hinted Seeing ye are dull of hearing v. 11. 2. Particularly amplified by two resemblances One taken from Catechists who were to be instructed in the first 〈◊〉 vers 12. The other from babes which must be fed with milk v. 12. These resemblances are 1. Propounded v. 12. 2. Amplified The Amplification is by manifesting a difference betwixt babes and 〈◊〉 men Babes are unskilfull in the word of righteousnesse v. 13. Strong men have their senses exercised to discern both good and evil v. 14. §. 2. Of a Priest being taken from among men Verse 1. For every High-priest taken from among men is ordained for 〈◊〉 things pertaining to God that he may offer both gifts and 〈◊〉 for sinnes THe description of an High-priest is here set down to demonstrate the 〈◊〉 of that which in the later end of the former Chapter was delivered â—…ing Christs being an High-priest It is therefore inferred by this causal 〈◊〉 FOR. As if the Apostle had said I may well avouch that Christ is our 〈◊〉 priest FOR all the essential pains of an High-priest belong to him So as 〈◊〉 to the full underwent whatsoever was meet to be undergone by an High-priest 〈◊〉 he came to save to the uttermost Heb. 7. 25. and to leave nothing that he 〈◊〉 to be finished by another Of a Priest and of an High-priest See Ch. 2. v. 17. § 172. The first branch in the description of an High-priest is that he is taken 〈◊〉 among men that is he being a man himself of the same nature that 〈◊〉 are is taken out of the society of men not out of the society of Angels 〈◊〉 other spirits Or according to the proper signification of the Greek Preposition it 〈◊〉 thus translated Out of man that is out of the stock where others are 〈◊〉 the same nature with others In this sense all are said to be of one and to be â—…kers of flesh and bloud Ch. 2. v. 11. § 164. v. 14. § 139. The former English phrase From among men may intend as much 〈◊〉 is said of the Paschal Lamb or Kid Ye shall take it out from the sheep or frâ—…m 〈◊〉 Exod. 12. 5. To shew that this holds true of all sorts of
nor do things pertaining 〈◊〉 God 2. This gives us evidence of the absolute necessity of a Priest and of the 〈◊〉 mercy of God to man in affording his Son to be that Priest §. 6. Of Priests offering to God THe fifth branch of an High-priests description is That he may offer 〈◊〉 This is added as the end of all the former branches Something therefore 〈◊〉 be offered to God by those that have accesse to him This is somewhat more 〈◊〉 set down in this phrase Every High-priest is ordained to offer gifts and 〈◊〉 Heb. 8. 3. This property of a Priests offering concerns that which is declared § 3. of the 〈◊〉 of him that is for others in things pertaining to God Uzziah though a 〈◊〉 was struck with leprosie for presuming to offer Incense without a calling 〈◊〉 26. 16. A great part of Uzzah's sinne consisted in this that he medled 〈◊〉 that which was without his calling 2 Chro. 13. 9 10. A special part of the Priests function was to offer The Greek word translated offer is a compound and properly signifieth to 〈◊〉 〈◊〉 and it is so translated Mar. 10. 13. Luk. 12. 11. There is another Compound and signifieth to offer up Heb. 7. 27. 9. 28. 13. 15. Jam. 2. 21. 1 Pet. 2. 5. Gifts and Sacrifices under the Law were brought to God and dedicated to him 〈◊〉 which respect this compound word is here fitly used And the Gifts which were 〈◊〉 and offered to God are called offerings Ch. 10. v. 5. § 16. It is frequently translated offer For offering presupposeth a bringing to 〈◊〉 As for the Gifts and Sacrifices here intended they were brought to God It is said of the Princes of Israel that they brought their offering before the Lord Numb 7. 3. and of the Captains that overcame the Midianites That they brought 〈◊〉 for the Lord Numb 31. 50. These and other like gifts the Priest offered 〈◊〉 the Lord. Quest. Doth God stand in need of any thing that man can give Answ. That which Elihu said of mans righteousnesse Iob 35. 7. and Eliphaz of the fruit or profit thereof Iob 22. 3. may much more be applied to the Gifts and Sacrifices which were offered to God What givest thou to him or what receiâ—… 〈◊〉 of thine hand Is it any pleasure to the Almighty or is it gain to him that 〈◊〉 dost this and that Of the Lord it is said Sacrifice and offering thou didst not desire Psal. 40. 6. Yea the Lord himself saith I will take no bullock out of thy house c. Psal. 50. 9. But for 〈◊〉 sake did the Lord accept gifts and Sacrifices offered to him and that on these grounds 1. To shew that he acknowledged them for his people and in testimony thereof accepted presents from them 2. To gain proof of their obedience faith and thankfulnesse 3. To prefigure the acceptable gifts and Sacrifices which our great High-priest offereth to him Of giving to God See The Saints Sacrifice on Psal. 116. v. 17. § 113. 1. This Prerogative of Priests to bring to God sheweth one main difference betwixt Priests and Prophets Priests bring from man to God Prophets bring from God to man They bring Instructions Directions Admonitions Consolations Promises Threatnings and other like things Herein also lieth a difference betwixt Christs priestly and prophetical function As Priest he offered up prayers and supplications yea and his own body unto God As Prophet he spake to the world those 〈◊〉 which he had heard of his Father Joh. 8. 26. 2. The Priests offering what was brought to God Levit. 2. 2. 5. 8. was a type of Christs offering whatsoever is acceptable to God Wherefore whatsoever 〈◊〉 in word or deâ—…d do all in the name of the Lord Iesus Col. 3. 17. Especially our spâ—…ritual Sacrifices of prayers and praises must by him be offered to God Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. § 8 62. §. 7. Of Gifts and Sacrifices THE things which Priests offered are distinguished into two kindes Gifts Sacrifices Gifts according to the notation of the word signifieth such things as are given Gifts being distinguished from Sacrifices are by some applied to peace-offerings which were brought to God in way of thankfulnesse for peace and reconciliation with God Such were the offerings mentioned Lev. 3. Others apply them to such Oblations as were of things without life For 〈◊〉 Greek word translated Sacrifice is derived from a Verb that signifieth to kill or 〈◊〉 John 10. 10. Luk. 15. 23. Now because beasts and fowls offered to God were 〈◊〉 the Verb is used to set out the slaying of a Sacrifice and traâ—…slated to 〈◊〉 1 Cor. 5. 7. 10. 20. and to do sacrifice Act. 14. 23 28. and the word of my 〈◊〉 is frequently applied to such Sacrifices Only once mention is made of a 〈◊〉 Sacrifice Rom. 12. 1. but metonymically and purposely to distinguish the 〈◊〉 from a legal Sacrifice that was slain The Verb to offer up applied to such â—…ces implieth a slaying of them So much is intended Chap. 11. v. 17. The two words being thus distinguished Gifts are put for Oblations without 〈◊〉 and sense and Sacrifices for such creatures as were slain Under Gifts may be comprised all those meat-offerings which are prescribeâ—… Levit. chap. 2. and oyl frankincense and salt mingled therewith and 〈◊〉 fruits 〈◊〉 and other free-will offerings All things whatsoever 〈◊〉 offered to God by the Priest are comprised under these two words 〈◊〉 Sacrifices Of the distinct kindes of Sacrifices See The Saints Sacrifice on 〈◊〉 116 17. § 111. The Priests offering of Gifts carrieth a perpetual equity namely that 〈◊〉 be offered by such as are counted Priests as all Saints are Revel 1. 6. 5. 〈◊〉 20 6. That they should be Priests was of old fore-told Isa. 66. 21. They are styled 〈◊〉 holy Priesthood a royall Priesthood and that for this very end to offer up 〈◊〉 Sacrifices and to shew forth the praises of God 1 Pet. 2. 5 9. The offering of Sacrifice gave a visible evidence of the desert of sinne 〈◊〉 was death Rom. 6. 23. For the Sacrifice was slain in stead of him that brought 〈◊〉 therefore he was to lay his hand on it Levit. 1. 4. whereby he testified his 〈◊〉 guiltinesse and that he deserved to be dealt withall as the Sacrifice was 〈◊〉 also testified his faith in Gods accepting that Sacrifice as an atonement for him This was a type of Christ who offered up himself for us and made â—…tion betwixt God and us §. 8. Of sin the end of Sacrifices THe fore-said end both of the type and truth in offering Sacrifice is 〈◊〉 by this phrase for sins The preposition here used and translated for is the very same that was 〈◊〉 § 4. In general it here intends the end of a thing but not as there the good 〈◊〉 it unlesse
Hiâ—… shalt thou come and no further and here shall thy proud waves be stayed 〈◊〉 38. 11. This ministreth much comfort and hope in death In this respect we may after an holy manner insult over death and say O death where is thy sting 1 Cor. 15. 55. Though death may arrest us yet we need not fear that judgement and 〈◊〉 shall be got against us â—…o this may be applied that ancient Prophecy The sucking childe shall play upon the hole of the Asp and the weaned childe shall put his hand on the Cockatrice-den Isa. 11. 8. Christ was saved from death not as 〈◊〉 private man but as a publick person and as an Head to save all his Members 〈◊〉 death Heb. 2. 15. The mention of death in this place gives us to understand that Christ was offered up to death though he prayed to be saved from death As therefore his prayers and supplications were the gifts that as a Priest he offered up so the putting of 〈◊〉 body to death was the Sacrifice Oâ—… Christs death See Chap. 2. v. 9. § 80 83. § 43. Of Gods hearing Christ. THe issue of Christs Intercession as a Priest is thus expressed And 〈◊〉 heard If we well observe the whole sentence in this verse we shall finde thâ—… copulative AND to be a redundancy or else the sentence must be extended 〈◊〉 the next verse The issue here set down sheweth That the prayers Christ offered up to 〈◊〉 Father were accepted of him They were not made in vain but effectual 〈◊〉 available The Greek word translated heard is a compound and signifieth 〈◊〉 onely hearing but also granting the request that is heard Luke 1. 13. Acts 10. 31. Gods sending of an Angel to strengthen him when he was in his prayer is 〈◊〉 evidence of Gods hearing him Luke 22. 42 43. When Christ at his Baptism prayed The heavens was opened and the holy Ghost descended and a voice from 〈◊〉 which said Thou art my beloved Sonne in thee I am well-pleased Luk. 3. 21 22. When Christ in his Agony thus prayed Father glorifie thy Name there 〈◊〉 a voice from heaven saying I have both glorified it and will glorifie it 〈◊〉 John 12. 28. When Christ raised Lazarus he thus said Father I 〈◊〉 thee that thou hast heard me and I know that thou hearest me alwayes 〈◊〉 11. 41 42. Such like grounds as these may be produced for Gods hearing Christ. 1. The Dignity of Christs Person and near relation betwixt him and the Father Heb. 1. 5. 2. The affection which the Father bare him He was his beloved Sonne in 〈◊〉 he was well pleased Mat. 3. 17. 3. The matter of his prayer which was according to the will of his Father Not as I will but as thou wilt â—…aith Christ to his Father Mat. 26. 39. If we 〈◊〉 thing according to his will he 〈◊〉 us 1 Joh. 5. 14. 4. The end of Christs prayer which was Gods glory Father glorifie thy 〈◊〉 Joh. 12. 28. 1. This respect of God to his Son in hearing his prayer is a strong prop to 〈◊〉 faith in the Intercession of Christ. Whom can we better use to present our prayers to God then he who is alwayes heard 2. This ratifieth Gods approbation of Christs Priesthood For the prayeâ—… which he offered up were a part of his Priestly function If Gods hearing 〈◊〉 prayer of Elijah did assure the people that he was a Prophet sent of 〈◊〉 1 Kings 18. 36. much more doth Gods hearing Christ shew that Christ is a 〈◊〉 ordained of God 3. This may be an incitation unto us when we are in any distresse and 〈◊〉 cause to fear in faith to offer up prayers unto God As Christs patern is a 〈◊〉 to pray So Gods hearing him is a ground of faith especially if our prayers 〈◊〉 made thorow the mediation of Christ. He that heard Christs prayer will 〈◊〉 those that pray in Christs name §. 44. Of the fear from which Christ was delivered THe Greek Noun translated fear is compounded of a Verb that signifieth to take and an Adverb that signifieth well so as according to the notation of the word it implieth well to take or apprehend a thing Thence followeth a very circumspection and an holy fear They who are circumspect and wary 〈◊〉 the things which concern Gods worship are expressed under this word 〈◊〉 our English translates devout Luk. 2. 25. Act. 2. 5. 8. 2. It is used to set 〈◊〉 naturall fear thus The chief Captain fearing least Paul should have been pulâ—… pieces Act. 23. 10. By reason of the divers acceptations of the word some translate it piety or reâ—… and some fear Our last Translators have noted both the later in the 〈◊〉 the former in the margin They who take it for piety or reverence make this clause to be a cause why God 〈◊〉 him which was that piety which was in Jesus and reverence which he bare 〈◊〉 Father and thus translate it for his piety or for his Religion or for his 〈◊〉 This interpretation may well stand with the generall scope of the Apoâ—… and with the analogy of faith But it doth not well agree with the Preposiâ—… which properly signifieth from The other acception of the word which signifieth fear will very well stand with the fore said Preposition and word for word may be thus translated He was heard 〈◊〉 his fear that is he was so heard as he was delivered from that which he 〈◊〉 This Substantive is only twice used in the New Testament and that in this Epiâ—… Once here and again Heb. 12. 28. where it is translated godly fear A Participle derived from the same root is used Heb. 11. 7. and thus translated moved with fear Other Authors do put this word for fear and that where they speak of a naturall fear Thus may it be here taken and imply that fear which possessed Christ in the depth of his agony which was one of his sinlesse infirmities Christ upon the present sense and feeling of that heavy burden might in that 〈◊〉 fear lest he should be left alone and pressed above his strength Herein he was heard in that he was not forsaken nor overpressed but enabled to bear the burden and to free himself from it Thus was Paul heard when there was given to him a thorn in the flesh the messenger of Satan to buffet him and he prayed and received this answer My grace is sufficient for thee 2 Cor. 12. 7 8 9. This plainly sheweth that Christ was subject to fear Christs fear may be reckoned among the other infirmities whereunto in his humane nature he was subject so as 〈◊〉 all fear is not simply in it self a sin Of the generall nature of this passion of fear See Chap. 13. v. 6. § 84 85. This effect of fear doth much amplifie Christs agony It shews it to be exceeding great For it was no small matter that could make Christ who was of a most
is answered in that they whose sins are pardoned do not continue in sin but rather repent thereof 〈◊〉 Christ came to call sinners to Repentance Matth. 9. 13. 3. The mouth of the damned is stopped in that such sinners as are saved reâ—…ed which the damned did not Luk. 16. 25. 4. By Repentance men are made fit members for Christ yea and a fit spouse for him Eph. 5. 26. They are also fitted hereby for that place whereinto nothing that 〈◊〉 can enter Rev. 21. 27. 1. This discovereth the vain hopes of them who going on in sin look for mercy These are the ungodly men who turn the grace of our God into lasciviousness Jud. v. 4. The 〈◊〉 of God that bringeth salvation teacheth that denying ungodliness and worldly lusts 〈◊〉 should live soberly righteously and godly c. Tit. 2. 11 12. 2. This is a strong motive to such as have fallen away and desire recovery and to be freed from wrath vengeance and damnation to repent otherwise they cannot 〈◊〉 perish Luk. 13. 3 5. Whensoever therefore thou goest to God for mercy renew thy repentance 1 Tim. 2. 8. Psal. 26. 6. Otherwise thy Prayer may be rejected 〈◊〉 and prove an abomination Psa 66. 18. Ioh. 9. 31. Isai. 1. 13 c. Take heed lest continuance in sin harden thy heart and make it impenitent Rom. 2. 5. We ought the rather to take the opportunities which God affordeth of Repentance because Repentance is not in mans power No man can come to Christ except the Father draw him Joh. 6. 44. It is God which worketh in men both to will and to 〈◊〉 of his good pleasure Phil. 2. 13. Therefore Saints have ever called upon God to tum them Ier. 31. 18. Lam. 5. â—…1 Psal. 51. 10. Men are wholy prone to evill by nature as heavy things to fall downward It is therefore a very vain conceit to think that a man can repent when he will Saâ—…an doth exceedingly beguile men herein This makes many to lead all their life in sin upon conceipt that at their death they may repent Hereof see more in the Whâ—…le Armour of God Treat 2. Part. 4. Of righteousness on Eph. 6. 14. § 12. §. 41. Of Apostates crucifying to themselves the Son of God afresh THe Apostle having denounced a most fearfull doom against Apostates in the latter part of the sixt verse demonstrateth the equity thereof in these words Seeiâ—…g tâ—…ey crucified to themselves the Son of God afresh c. These words seeing they crucifie afresh are the interpretation of one Greek compound participle which word for word may thus be translated Crucifying again Oâ—…r English hath well set out the sense and emphasis of the word The root from whence the simple verb is derived signifieth a Cross Matth. 27. 32. Thence is derived a verb which signifieth to crucifie Matth. 27. 28. To crucifie is properly to nail to a Cross or to hang upon a Cross. This was the death whereunto Christ was put Matth. 27. 35. In reference hereunto the Apostle here useth this compound crucifying again For the adverb with which it is compounded signifieth again This compound is here only used and no where else in the New Testament It implyeth two things 1. That the aforesaid Apostates did so obstinately reject all the benefit of Christs soâ—…er death upon the Cross that if they should receive any benefit from Christ and his Sacrifice Christ must be crucified again 2. That they made themselves like to the bitterest and deadliest enemies that ever Christ had who were those Jewes whom nothing would satisfie but the death of Christ even that ignominious painfull and cursed death of the Cross For when the Judge asked what he should do with Iesus they answered let him be crucified Matth. 2â—… 〈◊〉 Such is that hatred and malice of Apostates that they would if they could have him crucified again Not unfitly therefore do our last English â—…slators use this word afresh For when the wounds of him that hath been healed are opened and bleed again we use to say they bleed afresh This then implyeth that though Christ hath finished to the uttermost whatsoever was to be endured on earth and is now in rest and glory in heaven yet they would have all hiâ—… suffâ—…ings afresh all anew They would have him suffer and endure as much as 〈◊〉 he did before To meet with an objection that might be made against this crucifying of Christ again that it is a matter simply impossible for all the men in the world to do Christ being now setled a supream Soveraign in heaven so as they may sooner 〈◊〉 the Sun out of his sphear then Christ from his throne the Apostle addeth this â—…striction to themselves which implyeth two things 1. That in their own imaginations and conceits they would do such a thing they would do as much as in them lyeth to crucifie Christ again 2. That they do so wholy wilfully and maliciously reject all the former sufâ—…ings of Christ as to them themselves he must be crucified again For they can have no benefit by his former sacrifice Though others may yet not they The person whom they so disrespect and reject is here stiled the Son of Gâ—…d Of this title Son of God and of that excellency which belongs to Christ â—…on See Chap. 1. v. 2. § 15. and v. 4. § 41. There is no other title whereby the excellency of Christ could more be set sonâ—… then this It shewes him to be not only true God but also in such a respect God as he might also become man and be given for man As Son of man he dyed 〈◊〉 shed his blood as the Son of God that blood which he shed was the blood of God Act. 20. 28. To disrespect such a Son of man as by his blood purchased their â—…demption is more then monstrous ingratitude but to do this against him that is also the Son of God is the highest pitch of impiety that can be These four 〈◊〉 1. To crucifie 2. To crucifie again 3. To crucifie again to themselves 4. To do all this to the Son of God do manifest a wonderfull great aggravation of the 〈◊〉 of Apostates that they make the invaluable sacrifice of the Son of God which 〈◊〉 been offered up and the inestimable price even the precious blood of God â—…self which hath been paid for mans redemption and is of sufficient worth to pâ—…chase a thousand worlds to be of no worth to them Another sacrifice muâ—… be offered up and more blood shed if such be redeemed Is not this to tread 〈◊〉 â—…oot the blood of the Covenant and to account it an unholy thing Heb. 10. 29. §. 42. Of Apostates putting the Son of God to an open shame YEt further to aggravate this sin of Apostates the Apostle addeth another woâ—… thus translated put to an open shame This is a compound word Tâ—… simple signifieth to shew Matth. 4. 7.
couched in the sacred Scriptures which require all the meanes that can be used for finding out the true and full sense of them of which meanes See The Whole Armour of God Treat 2. Part. 8. of Gods word on Eph. 6. 17. § 3. §. 3. Of Monarchicall government THe foresaid Melchisedec is here said to be a King King is a title of Soveraignty and superiority as the notation of the word in all the three learned languages implieth The Hebrew word is derived from a verb that signifieth to go yea and to go before It hath the notation from another word that signifieth a staffe Now the use of a staffe is to lean upon or to defend one or to drive away such as may be hurtfull A State is supported provided for and defended against enemies by a King who is in that respect a stay and staffe for it In Greek the notation of the word translated King implieth that the stability of a state resteth on him In Latin the word King is derived from a verb that signifieth to rule and raign In that this title King is given to Melchisedec who was born an hundred years before the flood who also was a righteous man and took upon him nothing but that which was right and belonged to him it appeares that Monarchicall government and Kingly authority is both ancient and warrantable The choyce which not only Gods people but also God himself hath made of sundry Kings and the directions which he hath given unto them how to manage their authority and the promises which he hath made to them and blessings which he hath bestowed on them do all prove the lawfulness of this high function for God would not call men unto unlawfull callings But most clear doth the Apostle make this point where he exhorteth Christians to be subject unto the higher powers and that on this ground that there is no power but of God Rom. 13. 1. Another Apostle in this case of subjection nameth the King and that as supreme 1 Pet. 2. 13. The very heathen by the light of nature discerned the equity of this point As most States in all ages have been after that manner governed so their wise and learned Philosophers have upon discussing the point concluded a Monarchicall government to be the best kind of government Nature hath instilled thus much into sundry unreasonable creatures The 〈◊〉 have a kind of King among them So heards and flocks of great and small caâ—…ell The Cranes are said to follow one guide By this kinde of government will unity peace and order which are the very nerves whereby polities are fastned together be better preserved Where there are many of equall authority especially if they have not one over them to over-rule them all there cannot but be many distractions So many men so many 〈◊〉 Besides mens minds are raised up by a monarchicall government to a due consideration of the eternall unalterable supreme Monarch over all the Lord God himself For a Monarchicall government is a representation of the supreme soveraignty which God the highest Monarch hath over all Object Many eyes may see more then one can In the multitude of counsellors there is safety and stability Prov. 11. 14. and 15. 22. Answ. True It is so In that respect wise Monarchs have had their counsellers Such were Achitophel and Hushai to David and Absolon 2 Sam. 15. 34. and 17. 6. Such were those old men that are said to stand before Solomon and gave counsell to Rehoboam his son 1 King 12. 6. Such were those seven counsellers that 〈◊〉 had Ezra 7. 14. Such were those seven wise men which are said to see the Kings face Hest. 1. 14. that is to have a free accesse into his presence to advise with him about weighty affaires Thus there were Ephori among the Lacedemonians for their Kings to consult withall and Consulls and Senators at Rome in the Emperours times 1. This layeth a duty upon Kings lawfully to use what is lawfull in it self leâ—…t they make that which is lawfull in it self to be unlawfull unto them There are many directions in Gods word given to this purpose which as it is their duty so it will be their wisdom well to observe 2. This layeth a duty upon people to be subject unto them in the Lord Rom. 13. 1 5. 1 Pet. 2. 13. Herein they manifest subjection to God himself whose Image Monarchs bear Thus also they will bring much outward and inward peace to themselves and avoyd temporall and eternall vengeance §. 4. Of Salem where Melchisedec raigned THe place where Melchisedec was King is by the Apostle stiled Salem which he taketh from Gen. 14. 18. The Apostle in the next verse expoundeth this woâ—… and saith it signifieth peace The root in Hebrew from whence this word is derived signifieth to be at peace Job 22. 21. or to make peace 1 King 22. 44. And a noune signifieth peace it self Deut. 23. 6. This Salem was in that place where afterwards Ierusalem was built 〈◊〉 a noun compound The first part is taken from that word which Abraham 〈◊〉 to his Son Isaac who asked him where the Lamb for a burnt offering was Abraâ—… answered God will provide Ieru the first part of Ierusalem is taken from that 〈◊〉 that is translated provide Salem being added thereunto maketh up Ierusaâ—… and signifieth according to that composition God will provide peace Ierusalem was called by this name Salem in Davids time For thus saith he in Salem is Gods Tabernacle Psal. 76. 2. Salem might be called Ierusalem in memoriall of Gods providence in preserving Isaac from death when his Father was about to sacrifice him Gen. 22. 12 14. This Salem was the place where Isaac should have been offered up and where Soâ—… built his Temple 2 Chro. 3. 1. And where David offered up his sacrifice whereby a great plague was stayed 1 Sam. 24. 18. The Jewes say that Abel and 〈◊〉 here offered up their sacrifices There was a City in Samaria neer Shechem of this name Gen. 33. 18. But the former is here meant Questionlesse the people that lived under so righteous a King as Melchisedec was who also was the Priest of God were in profession at least a Church of God So as we may not unfitly infer that there may be a civill Monarchicall government in the Church of God such were the Kings of Israel many of whom had care well to order the things of the Church of God This as a lawfull and beneficiall thing is promised to the Christian Church Kings shall be thy nursing Fathers and their Queens thy nursing-mothers Isa. 49. 23. Great is the benefit that Gods Church hath in sundry ages reaped from this kind of civill government Christians therefore among others ought for conscience sake and for the Lords sake be subject unto them Rom. 13. 5. 1 Pet. 2. 13. and pray for them 1 Tim. â—… 1 2.
cruciâ—… dead and buried Indeed he arose again from the dead ascended into heaven and there ever liveth and abideth in his humane nature so as in heaven he 〈◊〉 no end of life but on earth he had From the foresaid mysteries applyed to Christ we may infer these orthodox positions 1. Christ is true God without Mother c. 2. This true God was not a made God but eternall without beginning He had neither beginning of dayes nor end of life 3. Christ was true man a son of man 4. This true God and true man is one Person even as the type Melchisedec was one For the same Person that as God was without mother was also as man without father 5. This Person God-man is High-Priest in both his natures For Melchisedec that High-Hriest was in reference to Christs humane nature without father and in reference to his divine nature without mother Most of their heresies which are mentioned Chap. 2. v. 14. § 140. are by these mysteries apparently refuted The foresaid mysteries as in the truth and properties of them they belong unto Christ who is our true High-Priest are of singular use to strengthen our faith in and about his Priest-hood For 1. Knowledge of his man-hood maketh us the more boldly and confidently to 〈◊〉 unto him he being such an one as hath experience of our infirmities and necesâ—… in himself 2. Knowledge of his God-head makes us more perfectly to relie upon him and to trust uâ—…to him For hereby we are assured that he is able to help 3. Union of his two natures in one person strengthneth our faith in his obedience death sacrifice resurrection and merit of all for hereby we are assured that he is of infinite power and that what he did and endured for us is of infinite valâ—…w and worth 4. His exercising of his Priest-hood in both natures as he was God-man maketh 〈◊〉 with greater confidence to go to him and to rest upon him and to prefer him before all others and to account him the only sufficient mediator §. 25. Of resemblances of Christ before his incarnation UPpon the forementioned priviledges the Apostle maketh this inference that Melchisedec was made like unto the Son of God This inference the Apostle bringeth in with this conjunction of opposition or discretion BUT as if he had said though Melchisedec were a true man yet in his singular prerogatives he was made like unto the Son of God The word translated made like is here only used It iâ—… a compound The simple verb signifieth to liken one thing to another Matth. 7. 〈◊〉 The preposition wherewith the verb here used is compounded signifieth TO In this composition the word signifieth to represent the very form of another thing Thus did Melchisedec in the foresaid prerogatives set out the very form and excellency of the son of God Jesus Christ is here meant by the Son of God See Chap. 1. v. 2. § 15. Hereby we see that God of old gave visible types and resemblances of his Son and that before he was exhibited in the flesh Melchisedec was a meer true man yet was he so set forth as he bare a resemblance of the Son of God In other respects Aaron and other Priests Moses and other Prophets David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices and especially the Paschall Lamb 1 Cor. 5. 7. So the Ark 1 Pet. 3. 21. So the red-sea the cloud Manna and the Rock 1 Cor. 10. 2 c. and sundry other types God gave before hand such resemblances of his Son for the good of his Church in those ages even to support their faith and uphold their hope till the 〈◊〉 of time should come That when it was come they might the more readily â—…brace and receive that truth and more confidently rest upon it 1. Herein the great and good care of God over his Church is manifested For though in his unsearchable wisdome he suffered many ages to passe before his 〈◊〉 was exhibited yet he took such order for his Church that was on earth 〈◊〉 that fulnesse of time as it should have meanes to partake of the benefit of thâ—…se things which Christ should do and endure in that fulnesse of time It is therefore said of those that lived many hundred yeares before that fulnesse of time was 〈◊〉 that they did all eat the same spirituall meat and did all drink the same 〈◊〉 drink even the same that we do For by way of explanation he addeth they 〈◊〉 of that spirituall Rock that followed them and that Rock was Christ 1 Cor. 10. 3 4. In this respect it is said of Abraham that he rejoyced to see Christs day and 〈◊〉 saw it and was glad John 8. 56. The like care doth God shew over his Church even now Now that the 〈◊〉 of God is taken into heaven For we still injoy his Ministers who are in his stead 〈◊〉 us 2 Cor. 5. 20. and his Sacraments both the Sacrament of regeneration and of spirituall nourishment yea also the benefit of his promise to be amongst us 〈◊〉 18. 20. even to the end of the world Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited used Priests Sacrifices and other types of Christ before be was exhibited So must we use his Ministers Sacraments and other 〈◊〉 now after he is taken from us as memorials of him §. 26. Of Christs everlasting Priest-hood prefigured in Melchisedâ—…c THe most especiall and principall thing wherein Melchisedec was made like unto the Son of God was in this that he a abideth a Priest continually In regard of the History concerning Melchisedec this is to be taken as the former points were in the former part of this verse Melchisedec is said to abide a Priest continually because the History which â—…eth him to be a Priest maketh no mention either of the beginning of his Priâ—…st hood or of the ending thereof Thus was he said before to have neither beginning of dayes nor ending of life There are two words that set forth the eternity of Christs Priest-hood in reference to the time future which is beyond all determination or end and in reference to the continuance thereof without interruption or intermission The Greek word translated abideth signifieth the continuance of a thing Matth. 11. 23. The other phrase translated continually is another then that which is before translated for ever Chap. 5. 6. This word here used is a compound Tâ—…e simple signifieth a long continuance The preposition wherewith this is compounded signifieth through Thus the word compounded with it 〈◊〉 a continuance through perpetuity so as there is no intermission no determination of the thing This applied to Christ the truth whereof Melchisedec was a type 〈◊〉 cut three points 1. That Christ was a true Priest See Chap. 2. v. 17. § 172. 2. That Christs Priest-hood continued for ever See Chap.
another and that in time so as this body shall not be full till the end of the world and then will there be no more need of this intercession The intendment of this phrase applyed to Christ to make intercession is to shew thâ—… Christ being Gods favourite and our advocate continually appeareth before God to make application of that sacâ—…ifice which once he offered up for our sins Thaâ—… hâ—… is Gods favourite is evidâ—…nt by this testimony which God from heaven gave of him This is my beloved Son in whom I am well pleased Matth. 3. 17. 〈◊〉 expresly called an advocate with the father 1 Iohn 2. 1. It is expresly said 〈◊〉 〈◊〉 entred into heaven now to appear in the presence of God for us Heb. 9. 24. This Christ doth 1. To present unto his Father himself the price of our â—…demption 2. To make application of his sacrifice to his Church time after time 〈◊〉 to the need of the severall members thereof 3. To make our persons prayers services and all good things acceptables God 1. This sheweth that the Church needeth no other sacrifice nor yet a 〈◊〉 that sacrifice The reason which Papists forge for their supposed 〈◊〉 bloody sacrifice is directly against this intercession of Christ for if 〈◊〉 still remain our Priest in heaven and as our Priest still makes intercession 〈◊〉 us what need is there of any other Priest or any other sacrifice 2. We may in faith and with boldnesse at all times approach to the 〈◊〉 〈◊〉 grace in that we have an advocate who also is Gods favourite there alwayes â—…sent An advocate that is able to make our cause good He himself hath 〈◊〉 〈◊〉 indured whatsoever is requisite to make our cause good He is a favourite to 〈◊〉 God will hearken Though we be unworthy and have much incensed Gods 〈◊〉 yet there is hope so as we need not despair 1 Iohn 2. 1. On this ground the Apostle with an holy insultation saith Who is he that condemneth It is Christ that 〈◊〉 yea rather that is risen again who is even at the right hand of God who maketh â—…nuall intereession for us When thou art troubled with horror of sin when thoâ—… 〈◊〉 in any distresse when thou art going out of this world lift up the eyes of thy 〈◊〉 〈◊〉 Christ thy advocate at the throne of grace making intercession for thee and in 〈◊〉 commend thy case and soul to him 3. This is a good ground of assurance of Gods constant favour to us and of 〈◊〉 persevering unto the end and it is the more sure because it is not in our selves 〈◊〉 in Christ. 4. This is a further ground of presenting our persons prayers and all our services to God in the name of Christ. See § 105. This relative to them hath reference to the persons described in the former 〈◊〉 of this verse It intendeth such a limitation as excludeth all others So as Christ doth not make intercession for all Ioh. 17. 9. See Chap. 2. v. 9. § 81. §. 107. Of the resclution and observations of Heb. 7. 25. Vers. 25. Wherefore he is able also to save them to the uttermost that come 〈◊〉 God by him seeing he ever liveth to make intercession for them THe sum of this verse is The alsufficiency of Christs Priest-hood in setting 〈◊〉 hereof observe 1. The inference in this word wherefore 2. The substance In it 1. An effect 2. The meanes of accomplishing it The effect is set out 1. By the kind of it to save 2. By the ground of it he is able 3. By the extent to the uttermost 4. By the persons that are saved These are described 1. By their act them that come 2. By the object to whom unto God 3. By the mediator by Christ. 2. The meanes of accomplishing the foresaid effect is 1. Propounded 2. Amplified In the point propounded there is 1. An act he liveth 2. A continuance therein for 〈◊〉 In the amplification of it we have 1. The end to make 〈◊〉 2. The Persons for whom for 〈◊〉 Doctrines I. Christs excellencies made him an alsufficient Priest The generall reference of this verse to all that went before intends thus much See § 101. II. Salvation is the end of Christs Priest-hood He was such a Priest as is before described to save See § 101. III. Christ was able and meet to accomplish what he undertook This is exemplisied in this particular of saving See § 102. IV. The salvation which Christ bringeth is full and perfect It is to the uttermost See § 103. V. Men must endevour to be saved They must come See § 104. VI. Salvation belongs to those that come to God This is here taken for granted See § 104. VII Christ is the meanes to bring us to God Christ is understood under this relative him See § 105. VIII Christ still liveth as our Priest So much is intended under this phrase 〈◊〉 〈◊〉 liveth See § 106. IX Christ maketh intercession This is plainly expressed See § 106. X. Christ maketh intercession for such as he intends to save This relative for 〈◊〉 hath reference to such See § 106. §. 108. Of Christ such an High-Priest as became 〈◊〉 Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself IN these two verses a fifth argument is laid down to prove the excellency of Christs Priest-hood above the Leviticall See § 1. The argument is taken from the difference of the persons that executed the one and the other Christ was perfectly puâ—…e v. 26. but the Leviticall Priest polluted v. 27. Of Christs being a Priest and an High-Priest see Chap. 2. 17. § 172 173. The Apostle to make the force of his argument more evident premiseth a necessity of such an High-Priest as Christ was in this phruse became us Of the various acception of this word became see Chap 2. v. 10. § 86. It signifieth both a decency or glory and also a necessity In the former respect it hath reference to God whose glory is much set forth thereby In the latter respect it hath reference to man who could not have been saved without such a Priest as is here set forth Well therefore might he say such an High-Priest He is such an one as never the like was or can be Christ being the truth of that which was prefigured in Melchisedec and being so far prefer'd before Aaron as he is in this Chapter this relative such and that in the largest extent may well be applyed to him How Gods glory is set out by Christs Priest-hood wherein he humbled himself to death was shewed Chap. 2. v. 10. § 87. In reference to Christ himself that there was a meetnesse a necessity for Christ
and man for he is exalted partly in regard of his humane nature and partly in regard of his office This adjective higher is the comparative of that positive which is translated high Chap. 1. v. 3. § 15. The word heavens may here be taken properly and so imply that Christ is advanced above all the visible heavens even the Starry sky Or it may be taken metonymically for the inhabitants of the highest heaven which are glorified Saints and glorious Angels Object God himself is said to be in heaven but Christ is not advanced above him Answ. God is not properly in heaven as contained therein but because his glory is there most manifested See The guide to go God or explanation of the Lords Prayer Preface § 16. The point principally here intended is this Christ our Priest is advanced above all creatures Thus is he said to ascend up far above all heavens Eph. 4. 10. far above all principallities c. Eph. 1. 21. Of this exaltation of Christ. See Chap. 1. v. 3. § 34 35. and v. 13. § 149 and Chap. 4. v. 14. § 84 85. §. 111. Of Christ not offering for himself IN the 27. verse the other part of the difference between Christ and the Leviticall Priests is set down It is concerning the sinfulnesse of those Priests which is proved by an act of theirs They offered up sacrifice for their sins therefore they were sinners To shew that this effect is here mentioned purposly to magnifie Christ above them the Apostle thus bringeth it in who needeth not c. This relative who hath reference to Christ described in the former verse For that which is here said can be applied to none else This word needeth though it be the sâ—…me in our English which was used Chap. 5. 12. Yet in Greek there are two distinct words in this and that place That word implyeth a need through deficiâ—…ncy This a necessity This is that word which is used v. 12. and translated necessity It is here negatively spoken of Christ who needeth not in reference to the legall Priests on whom there lay a necessity of offering up sacrifices for their sins This negative giveth us to understand that Christ died not for himself 〈◊〉 needed no sacrifice for himself Where mention is made of the end of Christs sacrifice we shall find it to be for others Isa. 53. 4 5. Eph. 5. 25. The two points before noted of Christ his perfect purity and high dignity 〈◊〉 monstrate as much 1. This is an evident argument against Christs meriting for himself See 〈◊〉 2. v. 9. § 74. 2. This much amplifieth Christs love to us that though there were no need 〈◊〉 his offering up a sacrifice for himself yet he would do it for us 3. This is a good pattern to us to do good to others though there should be 〈◊〉 need therein for our selves From the force of this negative argument that Christ offered up no sacrifice 〈◊〉 himself we may well infer that things which need not are not to be done 〈◊〉 is not to be worshipped with mens hands because he needeth not any such thing Act 〈◊〉 25. Christ would not wash Peters hands and head because he that is washed â—…eth not save to wash his feet Joh. 13. 9 10. In the City that had no need of 〈◊〉 Sun or Moon they shined not Rev. 21. 23. That which needs not is superfluous and all superfluity is at least in vain How vain are Popish Images and all their superstitious ceremonies How 〈◊〉 are their multitudes of Mediators How vain are their sacrificing Priests and â—…dy sacrifices How vain are prayers for the dead and a thousand like things 〈◊〉 they do even in Gods worship whereof there is no need It becomes us duly to weigh in all our weighty enterprises especially in 〈◊〉 wherein we have to do with God what need we have of them and answerably 〈◊〉 do them or forbear them §. 112. Of daily sacrifices OF the Greek phrase translated daily See Chap. 3. v. 13. § 145. It is 〈◊〉 set down as another difference between Christs sacrifice and the sacrifices of the legall Priests They were offered up day after day this only once For Christ 〈◊〉 once did to the full what was to be done by his sacrifice But they did not so 〈◊〉 theirs Herein is couched a sixt argument to prove the excellency of Christs Priest-hood above the Leviticall See § 1. It is taken from the oft offering up of their sacrifices which argueth imperfection But Christs perfect sacrifice was once only offered 〈◊〉 This word daily intends two points 1. An insufficiency in those Sacrifices For oft renewing and reiterating a 〈◊〉 implies an imperfection thereof Would they not have ceased to be offered if they 〈◊〉 made perfect Heb. 10. 2. By this our Lord proves that ordinary water could not throughly quench 〈◊〉 for ever because whosoever drinketh thereof shall thirst again Iohn 4. 13. There is no need of reiterating that which is perfect and maketh perfect and if there be no need thereof it must needs be superfluous and vain See § 111. The blasphemous doctrine of the Masse is hereby discovered for Papists say that therein they offer up that very sacrifice which Christ himself offered upon the Crosse. They offer it up daily thereby they make it imperfect They can 〈◊〉 be able to answer this argument This further sheweth that our ordinances are not simply to be rested in as in things that can make us perfect They are in themselves but as bodily exercises which profit little 1 Tim. 4. 8. That which the Baptist said is true of all the Ministers of the Gospâ—…ll they Baptize but with water Matth. 3. 11. Men may eat and drink Sacramentall bread and wine and yet eat and drink damnation to themselves 1 Cor. 11. 29. The Gospell preached may prove a savour of death 2 Cor. 2. 16. In the 〈◊〉 therefore of outward ordinances Christ must be beheld and faith fixed on him so may they be call'd helps to spirituall grace and heavenly blessings Thus might the sacrifices and other prescribed rites be under the Law 2. A duty which is frequently to observe such warrantable meanes and â—…ed helps as cannot at first do all that for which they are enjoyned On this ground we must exhort one another daily See more hereof Chap. 3. v. 13. § 145. By oft use of such helps supply may be made of that defect imperfection which is in them through our weaknesse By long putting in water into a vessell drop by drop it may be filled though it have but a small vent It wil be our wisdom to observe what meanes God hath sanctified for our spiritual edification and to be frequent and constant in the use of them Ministers must preach the word and be instant in season and out of season 2 Tim. 4. 2. People must search the Scriptures daily Acts 17. 11. So
Candlestick was and for the same ends See v. 2. § 8. It set forth the purity and continuance of Gods ordinances It sheweth also that things presented before the Lord must be pure and such as are indeed precious and may well be so accounted Thus will they be also lasting as Gold 2. The quantity being an Omerfull shewed the plenty of Gods provision For an 〈◊〉 held about three pintes which is a plentifull allowance of bread for one person every day and so much had every man every day Exod. 16. 16. Thus Christ is a plentifull portion So as we may well rest therein God would have this measure in particular reserved that his plentifull provision for those of whom he taketh care might be the better considered 3. The place before the Lord was before the Ark which was a speciall represenâ—… of Gods presence There it was put 1. Because this was a solemn and sacred monument and therefore put in a sacred 〈◊〉 solemne place 2. To put them in mind of this evidence of Gods providence so oft as they appeared before God for it is very usefull when in prayer we appear before God to â—…ll to mind Gods memorable and mercifull workes 3. To demonstrate that Christ our spiritual food is to be found before God 4. The end was that future generations might have knowledge of this evidence of Gods providence Hereof see Chap. The Churches Conquest on Exod. 17. 15. § 76. Thus God will have Christ to be remembred throughout all generations He 〈◊〉 but a set time on earth and in that time tlid and endured what was requisite for mans eternal salvation 〈◊〉 the memorials thereof remain thorowout all ages §. 28. Of Aarâ—…ns dry Rod. THe fourth particular type in the most holy place is thus expressed 〈◊〉 rod that budded Here are three things to be considered 1. The type it self a rod. 2. The owner thereof Aaron 3. The effect that budded 1. Both the Hebrew and Greek word translated rod is diversly taken See Chap. 1. v. 8. § 11. The Greek word is put for a staffe to walk with Matth. 10. 10. for a 〈◊〉 to beat one with Rev. 2. 27. for a staffe to measure withall Rev. 11. 1. For a scepter Heb. 1. 8. Here it is taken for a Governours staffe For Governours used to carry long white slaves in their hands Some take it for a Shepheards crook which they say every head of the several tribes of Israel did bear in their hands in memorial of Israel their father who was a shepheard under his uncle Laban yea and each head of the several tribes was a shepheard also Of what kinde or fashion soever it were this is certain that it was 〈◊〉 from a 〈◊〉 very dry past sprouting and springing according to the course of nature a dry stick as we say This typified Christ who came from the stock of man but as a withered branch The house of David was not known in the world when Christ sprang out of it For 〈◊〉 did what he could to destroy that whole stock The meaness and poverty of 〈◊〉 and Mary were a means of keeping them from the notice of Herod Christ also in his own person was as a dry withered stick From his birth till the 〈◊〉 year of his age he lived in a private low and mean condition Yea afterwards though he did such works as might have made him famous he was exâ—… despised and at the time of his death apprehended as a traytor arraigned scourged busfeted many other wayes most vilely handled and crucified betwixt two 〈◊〉 dead and buried He is to the life set forth to be as a dry stick Isa. 53. This phrase I am it worm and no man a reproach of men and despised of the people is spoken of Christ Psal 22. 6. Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉 and of the glory thereof This also may be applyed to the mysticall body of Christ which by natureâ—… dead in sin Eph. 2. 1. This circumstance is a strong prop to our saith in all seeming impossibilities for effecting glorious matters 2. This rod is said to be Aarons for distinctions sake It is probable that it was 〈◊〉 to the râ—…ds of the heads of other tribes because their several names were written â—…on them Numb 17. 2. Thus Christ taking upon him mans nature was as other men It is said of 〈◊〉 there shall come forth a rod out of the stem of Iesse c. Isai. 11. 1. He took upon 〈◊〉 form of a servant c. Phil. 2. 7. Thus came Christ to be a fit redeemer and saviour Thus may we with stronger confidence trust unto him §. 29. Of the effect and fruit of Aarons rod. THe effect of the foresaid dry rod is set down in four branches 1. It budded 2. It brought forth buds 3. It bloomed blossomes 4. It yeelded Almonds These typified the glory of the Lord Jesus who notwithstanding his foresaid meanness was manifested to be the promised Messiah the King of Israel and this many wayes 1. Angels declared as much before and at his birth Luk. 1. 27. and 2. 10 11. so did the wise men from the East Matth. 2. 2. 2. The manner of his preaching and myracles which he wrought declared as much Matth. 4. 24. and 7. 29. Ioh. 7. 31 46. 3. After he was put to death he rose again ascended into heaven and gave giftâ—… to men Eph. 4. 8. These were lively sproutings buddings blossomes and fruits 4. The members of his mystical body though brought to dry bones shall be raised and made glorious Thus every way there is hope of glory arising out of meanness The kind of fruit that was brought forth is said to be Almonds which are a sweet and pleasing fruit yea wholsome and medicinable Most sure it is that the 〈◊〉 is so nothing more sweet and pleasing nothing more wholsome and medicinable then the fruit of all manner of grace that sprouteth out of Christ. By the foresaid fruit of Aarons rod was Aaron manifested to be chosen the high Priest of God Numb 17. 5. So was Christ by his glorious works and manner of preaching by his death resurrection and ascention and gifts that he gave manifested to be appointed of God our high Priest After the foresaid evidence of Aarons being chosen of God by his rod that 〈◊〉 was set before the testimony Numb 17. 10. So Christ after the foresaid evidences of his glory is set in heaven at Gods right hand Heb. 8. 1. To heaven therefore must we on all oceasions lift up the eye of our faith and thereby behold this our high Priest there abiding for us §. 30. Of the tables of the Covenant THe fift holy type in the most holy place was the Tables of the covenant The Greek word properly signifieth a broad thing and that which is 〈◊〉 stone The French word plague seemes to be derived from the
unity of their minds and mutuall consent This is a divine and heavenly property 4. With their faces towards the Mercy-seat Exod. 25. 20. This manifested their desire to know the depth of Gods counsel concerning his mercy to man for from the Mercy-seat God caused his will to be knoâ—… Exod. 25. 22. In reference hereunto it is said which things the Angels desire to look into 1 Pet. 1. 12. How much more ought we to search after those mysteries The benefit of thâ—… redounds to us §. 33. Of a Teachers wisdome in desposing his matter AFter the Apostle had distinctly mentioned the principall type in both parts of the Tabernacle he thus concludes Of which things we cannot now speak particularly This he doth to shew the mind he had speedily to pass to the services that were performed in those places so as there is wisdome in ordering the matter which a teacher delivereth sometime briefly passing over some things other times insisting upon them more largely 〈◊〉 Why then have you so distinctly and largely insisted upon these types Answ. 1. The Apostle laid a foundation Preachers and expositors raise up an edifice Now the building useth to be larger then the foundation 2. There would be no end of expounding Scriptures if they should be as concise as the Scripture it self is 3. The Apostle himself here intends to be more large even in these points and 〈◊〉 either by preaching before them or by after writing more unto them This is â—…plyed under this particle now we cannot now speak implying that here after â—…e â—…ght speak more particularly of those things 4. If types recorded be not applyed to their truth and the meaning of them sâ—…â—…rth of what use are they under the Gospel For now they are no more services 〈◊〉 religion This was an especiall end why God hath caused these mysteries to be 〈◊〉 to his Church that the truth of them being cleerly and fully revealed under the Gospel the full sense of them might be the better discerned In which it is veryâ—…dfull and usefull that the substance and equity of those types to be made known §. 34. Of the resolution of Heb. 9. 2 3 4 5. Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Shew-bread which is called the Sanctuary Vers. 3. And after the second Vaile the Tabernacle which is called the Holiest of all Vers. 4. Which had the goldeâ—… Censâ—…r and the Ark of the Covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the Covenant c. Vers. 5. And oâ—…er it the Chernbims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe sam of these verses is An enumeration of sundry sacred types Herein two points are considerable 1. The matter propounded 2. The manner of concluding the same The matter noteth out two things 1. The place where those types were 2. The distinct kind of types The place is 1. Generally propounded in this word Tabernacle 2. Distinguished by the parts thereof and titles given to it The parts were the first and second distinguished by a Vaile The titles were 1. The Sanctuary or Holy place 2. The Holiest of all In the former place three distinct kind of types are mentioned 1. The Candlestick 2. The Table 3. The Shew-bread In the latter place are set down seven other types 1. The golden Censer 2. The Ark amplyfied 1. By the Covenant in it 2. By the gold overlaid round about it 3. Manna amplified by the golden pot in which it was 4. Aarons rod amplyfied by the fruit that budded 5. The Tables of the Covenant 6. The Mercy-seat 7. The Cherubims amplyfied 1. By their glory 2. By their place over the Ark. 3. By their act shadowing the Mercy-seat The manner of concluding all in these words Of which we cannot now speak particularly §. 35. Of observations out of Heb. 9. 2 3 4 5. V. 2. I. GOd had a place for divine worship This was the Tabernacle II. The place of Gods worship was distinguished according to distinct uses There was the first and second Tabernacle III. Christ is light unto his Church IV. The Church holds out that light These two doctrires are raised out from the typicall Candlestick See § 7 8. V. Christ is a means of communion with God This is in generall the use of a tabâ—…e See § 12. VI. Christ is bread of life He was typified by the shew-bread See § 13. VII The place of Gods worship under the law was holy It is called a Sanctuary â—… Holy place See § 14. Vers. 3. VIII Christs flesh was set forth by a vail See § 16. IX Heaven was prefigured by the most Holy place See § 15. Vers. 4. X. Christ is a means of attonement betwixt God and man This the goldâ—… Censer typified See § 18. XI Christ hath all Gods treasures hid in him In this respect he was typified by 〈◊〉 Ark. See § 20. XII Christ is the Mediator of the Covenant See § 20. XIII Christ is spâ—…uall food He is the true Manna See § 22. XIV God will have memorials of his mercies This was the end of reserving a 〈◊〉 of Manna See § 27. XV. God can make dry things to flourish So did Aarons rod that budded See § 28. XVI Christ from death was raised to glory This was typified by the fruit which Aarons dry rod brought forth See § 28. XVII God wrote the old Covenant in tables of stone These were the tables of the covenant See § 30. XVIII Christ is a Mercy-seat A means of Gods shewing mercy to man The mercy-seat typified as much See § 31. XIX Angels are glorious Spirits They are here stiled Cherubims of glory See § 32. XX. The glorious Angels attend Christ. Thus much is intended by the Cherubiâ—…s shadowing the Mercy-seat See § 32. XXI Teachers may as occasion serveth forbear enlargements The Apostle here would do no more then name the foresaid types See § 33. §. 36. Of preparation for Gods service Heb. 9. 6. Now when these things were thus ordained the Priest went alwayes into the first â—…nacle accomplishing the service of God FRom the holy types the Apostle proceedeth to the sacred service of God He beginneth with that kind of service which was performed in the Holy plaâ—… and that generally in this sixt verse Wherein he first hinteth the preparation made 〈◊〉 that service in this phrase Now when these things were thus ordained The adverb of time Now is in Greek â—… conjunction of opposition but which is diversly taken and well enough here translated This relative these things hath reference both to the places and types before mentioned Of the verb translated ordained See Chap. 3. v. 3. § 46. The meaning of these words is this When the Tabernacle was made and the parts thereof fitly distinguished one from the other and all the holy types made and set in
in once into the holy place having obtained eternall redemption for us THe Apostle having distinctly set down sundry legall types and services here he beginneth to shew forth the substance of them all This he continueth to do in the remainder of this Chapter in the former part of the next Chapter to the 19. v. In handling this point concerning Christ the truth and substance of the legall Priest-hood and the manifold types thereof the Apostle applyeth the substance to the shadows and the truth to the types This he doth generally in the 11. and 12. v. and more particularly in the verses following The first particle But implyeth that that was done by the truth which could not be done by the types He had before declared that the types could not make perfect BUT Christ the truth could Of this title Christ see Chap. 3. v. 6. â—… 54. Of Christs being an high Priest See Chap. 2. v. 17. § 173. This phrase being come implyeth an actuall exhibition of Christ after a long expectation of him It is a compound word and signifieth sometimes to come to a place as Matth. 2. 1. And sometimes to be present at a place Matth. 3. 1. Thus Christ came to his Church when he was first incarnate Ioh. 1. 11. And being come he continueth ever with his Church Matth. 28. 20. Christ being so come is said to be an high Priest of good things to come Of the various acception of the word good see Chap. 13. v. 9. § 116. By good is here meant that which is true solid and substantiall Good is not here exposed to evill but to figures shadowes types which are impotent and insufficient to make good Chap. 10. v. 1. They are said to be things to come not iâ—… relation to the Apostles time for then those good things were actually exhibited but to the time of the law while the legall types were in force Thus it may haâ—… reference to this phrase which was a figure for the time then present v. 9. At the present time these good things were to come If it be demanded what these good things are I answer 1. In generall All the truths typified under the law 2. In particular Christ himself His body and soul. The union of them with the divine nature His doings his sufferings especially his death as a sacrifice 〈◊〉 resurrection ascension and intercession The benefits also flowing from those 〈◊〉 expiation of sin reconciliation with God justification sanctification salvation 〈◊〉 two words Grace and Glory These are stiled good 1. In their kind and quality For they are good and perfect in themselves 2. In their unity and excellency They do good to such as partake of them Thus we see that the things where-about Christs Priest-hood was exercised were substantiall truths sufficient to make those that trust in him perfect In this respâ—… he is said to be a Minister of the true Tabernacle Chap. 8. 2. This must needs be so by reason of the excellency of his person who was God-man Yea this was the end which he aimed at in assuming the office of Priest-hood This manifesteth a main difference between the legall and Christs Priest-hood even as great a difference as is between a shadow and substance a type and truth â—… signe and things signified that which is imperfect and perfect carnall and spirituall unprositable and prositable earthly and heavenly O that Christs Priest-hood were esteemed by us Christians according to this difference §. 54. Of good things to come THat the foresaid good things were then even under the law to come it is the priviledge of Christians living under the Gospell for to them they are no longer to come They do actually enjoy the benefit of them In this respect the Apostle saith that God provided a better thing for us that they without us should not be made perfect It was that good respect which God did bear to the latter times which moved him thus to order matters for he could have sent his son sooner But thus as he honoured his son so he honoured all that should place their confidence on him We Christians have just cause in this respect to rejoyce that we have been reserved to these latter times And it becomes us to walk worthy of this priviledge See more hereof Chap. 8. v. 16. § 80 81 82. §. 55. Of the excellency of the true Tabernacle which is Christs body AS Christ is set forth to be the true high Priest typified by Aaron so the Aposile proceeds to set forth other truths of other types He begins with the Tabernacle which he stileth a greater and more perfect Tabernacle c. The Tabernacle here intended signifieth the body of Christ as is shewed Chap. 8. v. 2. § 5. where the resemblance betwixt the Jewes Tabernacle and Christs body is distinctly set forth This Tabernacle is here said to be a greater and more perfect 1. Greater not in quantity but in dignity Christs body was not in bulk greater but in worth It was worth more then Moses Tabernacle Solomons and Zorobabels Temple yea and all the world besides Because this mysticall Tabernacle Christs body appeared in Zorobabels Temple it is said that the glory of that latter house should be greater then of the former Haâ—… 2. 9. 2. More perfect as in the kind of it for Christs body was more perfect in the very nature and kind of it then the Tabernacle so in the vertue and efficacie of it for no legall type could make perfect v. 9. § 49. But Christ in and by his body and in and by those things which he did and endured in his body made all that trusted in him fully perfect So perfect were all things that Christ undertook as nothing needeth to be added hereunto Of this word perfect See more Chap. 2. v. 10. § 97. Yet further to set forth the excellency of this mysticall Tabernacle it is said that it was not made with hands namely with hands of men See v. 24. § 121. This the Apostle sets down in opposition to the Jewish Tabernacle which was made by the hands of men Exod. 36. 1 8 c. This negative expression not made with hands implyeth that it was no human work no work of such as have hands but the work of him that hath no hands which is God himself Thus it implyeth the very same thing which was expressed under this phrase which the Lord pitched and not man Chap. 8. v. 2. § 5. This phrase that is to say is added by way of explication Of explaining strange difficult and obscure words or sentences See Chap. 7. v. 2. § 19. The explanation is thus set down not of this building The word translated building is the very same that is translated creature Chap. 4. v. 13. § 75. There see the derivation and various acceptions of the Greek word here used The relative this hath reference to things here below
who are under the second Testament which is here called the new Testament Hereby thâ—…n the Apostle giveth us to understand that Christs blood was effectual to the taking away of transgressions before it was actually shed Where the Apostle setteth forth the efficacy of Christs blood he doth thus far extend it for the remission of sins that are past Rom. 3. 25. even such as were committed before the time of the Gospel In this respect is Christ said to be the Lamb slain from the foundation of the world The very sacrifices which among Gods people were in use from the beginning of the world do prove as much for they pointed at Christ and shewed forth his death by vertue whereof those Sacrifices were of force to assure the consciences of believers of the pardon of their sins and to pacifie them thereby Those sacrifices had been of no force if Christs death typified by them had not then been effectual In regard of this efficacy the Jews in the Wildernesse are said to eat the same 〈◊〉 and to drink the same drink namely which we Christians do that is Christ 1 Cor. 10. 3 4 It is also said of them that the Gospel was preached unto them chap. 4. v. 2. § 17. St. Peter sheweth that both we and they are saved by the grace of the Lord Iesus Christ Acts 15. 15. Christ was ever the same in sundry respects 1. In regard of the eternal purpose of God 2. In regard of the immutable promise of God made anon after mans fall Gen. 12. 15. 3. In regard of the value and merit of Christs death which was ever the same chap. 13. v. 8. § 112. 4. In regard of the nature and vertue of faith which gives a kind of being and efficacy to things to come Heb. 11. 1 4. This particular application of redemption to them that were under the first Testament is a strong argument against the popish dotage of the faithful Jews being in a place out of Heaven which they call limbus patrum before Christ was exhibited And also their dotage who would seem to deny that popish tenet and yet hold the like that Saints departed before Christs death entered not into that heaven whereinto Saints since Christs death do enter Of these two errours see chap. 8. v. 8. § 50. This also is a strong incitation to us that are under the second which is the 〈◊〉 Testament with much confidence to trust to that redemption which Christ hath wrought for the remission of our transgressions for if they were redeemed much more we It is the main end of the Apostles inferring the former instance to quicken us up to believe If the benefit of Christs death redounded to them how much more to us §. 91. Of such as are called AMong those that were under the first Testament such only did partake of the benefit of Christs death as were called of the notation and derivation of this word called see chap. 2. v. 11. § 107. Hereby are meant those who are said to be partakers of the heavenly Calling See chap. 3. v. 1. § 13. Some refer this to Gods calling of Abraham from his Fathers house Gen. 12. 1. and extend it to him and his whole seed But certain it is that many which came from Abraham never enjoyed that eternal inheritance which they did who are here meant Therefore in this acception of the word there will be either too great an extent or too great a restraint of the persons here intended for if it be applyed to all the posterity of them that came out of Chalde with Abraham the extent is too great for many of them had no right to this inheritance If it be restrained only to such persons the restraint is too great for many others besides them had a right thereto Yet I will not deny but that by way of allusion it may have reference to them that as they who were called out of idolatrous Chalde inherited fruitful Canaan â—…so they who are called out of this idolatrous world shall enjoy the glorious inheritance here intended The Calling here meant is a more spiritual and heavenly Calling then that was That was a Calling from one place to another on earth Of this Calling a very reprobate may partake But the Calling intended by the Apostle is from one estate or condition to another namely from a natural condition to a spiritual whereof only the Elect do partake Redemption being appropriated unto them cannot be universal to all of all sorts They who would gain assurance of their redemption and of the eternal inheritance following thereupon must try their Calling 2 Pet. 1. 10. §. 92. Of receiving the promise of eternal Inheritance THe benefit of the foresaid redemption is thus expressed Might receive the promise of eternal inheritance Of the notation of the Greek word translated promise see chap. 4. v. 1. § 6. By promise of inheritance is meant that inheritance which is promised and it sheweth that the ground of enjoying the eternal inheritance is Gods promise Hereof see chap. 6. v. 12. § 87. They are here said to receive the inheritance in reference to Gods offer thereof For by promise God makes offer of that which he promiseth and by faith men receive what God offereth In this respect it is said that men through faith inherit the promises chap. 6. v. 12. God freely offers he that believeth the truth of Gods promise receiveth and enjoyeth the thing promised For faith is the hand of the soul whereby we receive and enjoy to our own use what God in his promise reacheth out unto us On this ground to receive and to believe in reference to Christ as 〈◊〉 object of faith are joyned together as signifying one and the same thing Ioh. 1. 12. The meaning then of this phrase might receive is that they might have for their own and ever enjoy as their own the eternal inheritance The inheritance here intended is that glorious estate which Christ hath purchased and God hath promised to believers Of the notation of the Greek word and of sundry instructions thence arising See Chap. 1. v. 14. § 160. This is much amplified by the epithite added thereunto which is this eternal Hereof see v. 12. § 65. The foresaid inheritance is said to be eternal as in reference to an everlasting continuance and an immutable stability so also in reference to Gods decree which was before all time Matth. 25. 34. §. 93. Of ratifying a Testament by the Testators death Heb. 9. 16 17. For where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilst the Testator liveth THese two verses are added as a proof of the necessity of Christs manner of confirming the New Testament as he did namely by his death The causall conjunction FOR declareth the
indefinite phrase blood of others doth confirm the first difference betwixt Christ and the legal Priests Christ offered himself and with his own blood entered into heaven v. 12. § 57. and thereby procured remission of sins But the Priests offered the blood of beasts and therewith entered into an earthy Tabernacle and could cleanse no further then to the purifying of the flesh v. 13. § 75. God appointed under the law the blood of beasts because that was sufficient for the end whereunto it was appointed namely to typifie a spiritual cleansing not absolutely to cleanse by it self If the Priest himself had been slain his blood could not have purged himself or any others from sin For 1. He was a man and in that respect a sinner 2. His blood was too mean a price to redeem another Psal. 49. 7. 3. He could not have carried his own blood when he was dead 4. If a Priest should have offered himself for others who would have been a Priest For scarcely for a righteous man will one die Rom. 5. 7. 5. It would have been counted a cruel law for a Priest to shed his own blood Herein we have an evidence of Gods tender respect to man in sparing his blood Though man were ordained a Priest to typifie Christs Priest hood though man in that function were to appeare before God though he were to beare their names yea and their sins Exod. 28. 38. all which Christ did yet when it came to the shedding of his blood as Christ did his therin God spared him and accepted the blood of beasts as he accepted the Ram for Isaac Gen. 22. 13. How doth this amplifie Gods love to man who was so tender of mans blood and yet spared not his son but gave him for us to death Rom. 8. 32. There was no other meanes to redeeme man from eternall damnation therefore rather then man should perish eternally God would give his son for him On the other side this doth much aggravate the Heathenish impiety and inhumanity of such Israelites as sacrificed their children to Idols This was one of Ahaz his impieties 2 King 16. 3. God did expresly forbid it Lev. 18 21. The Prophets much complained hereof Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity 2 Kings 17. 7. This also is an aggravation of the sin of murther and shedding mans blood unjustly From the main difference that is here made betwixt the Priests under the law that they every year went with blood into the holy place and Christ who did not often but once only offer himself we may infer that 1. What the Priests did was imperfect See Chap. 7. v. 27. § 112. 2. What Christ did was perfect See Chap. 7. v. 27. § 115. §. 128. Of the necessity of Christs suffering but once v. 26. IN the 26 verse A reason is rendered of the former part of the former verse that Christ did not offer himselfe often The reason is taken from the kinde of offering which was with suffering For then must he often have suffered The Argument may be thus framed If Christ offered himself often he often suffered but he hath not often suffered Therefore he offered not himselfe often It is here taken for granted that Christ offered himselfe up by suffering yea by suffering to death Phil. 2. 8. That Christs death was a suffering death is shewed Chap. 2. v. 9. § 76. The time wherein Christ was to suffer often if he had offered himselfe often is here said to be since the foundation of the world Of this phrase See Cap. 4. v. 3. § 29. The reason of this extent of time is mans sin For man sinned anon after the foundation of the world was laid And anon after man had â—…inned Christ was promised a Redeemer to free him by his blood from sin Gen. 3. 15. In this respect Chriâ—… is said to be a Lambe slaine from the foundation of the world Rev. 13. 8. The must that is here put upon the point thus then must he is in a double respect 1. In regard of Gods purpose so to redeeme man for Gods purpose must be accomplished 2. In regard of Christs undertaking He undertooke to redeeme man by satisfying Gods justice which must be by suffering By this it appears that a frequent offering of Christ is a frequent making him to suffer For there is no true offering up of Christ but by death Therefore he is fail to be a sacrifice in the latter end of this verse which according to the notation of the Greeke word signifieth a thing slaine as is shewed Chap. 8. v. 1. § 7. Iâ—… this respect offering and sacrifice are joyned together as Chap. 10. v. 12. Eph. 5. â—… Let Papists answer this in the case of their frequent offering Christ in theiâ—… masse This word of necessity must implieth a necessity of Christs death See v. 9. § 95. The force and drift of the Apostles Argument demonstrateth that Christ could not oâ—…t suffer The word once in the next Section proveth as much The Apostle expresly saith that Christ dieth no more Rom. 6. 9. So as no other suffering of Christ is to be expected Obj. The Apostle saith that there is behind of the afflictions of Christ. Col. 1. 24. Answ. Christs afflictions or sufferings are to be considered two wayes 1. In his own person which he himself suffered in his humane nature 2. In his body when the members of his mystical body do suffer as members of that body he is said to suffer with them Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord Christ saith Saul Saul why persecutest thou me Act. 9. 1 4. This kind of affliction is that which the Apostle calls the afflictions of Christ but he here speaks of his personal afflictions Christ having finished all sufferings on earth ascended to that glory which he will never leave But leave it he must if he suffer again This should make â—…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh Heb. 6. 6. §. 129. Of Christs suffering in the end of the world THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus but now once c. That which is but once done is not often done This particle of opposition but is here the note of an assumption as Chap. 2. v. 6. § 50. The Apostle that lived in the end of the world useth this word now to shew that experience gave proof that Christ had not suffered before that time He addeth this exclusive particle once to make his argument the more clear for it is here to be taken exclusively as if he had said only once and no oftner Thâ—…s it is taken v. 12. § 60. This phrase in the end of the world is an explication of this particle of time now The word translated end
the second time but the ten thousand times yea the innumerable millions of time 2. Papists inveigh against Ubiquitaries yet their corporal presence of Christ in their Masse cannot stand without it 3. There have been in all ages since Christs ascension that have imagined Christ to have been on earth The Lord himself foretold that there should be such and gave a good caveat to take heed of them Matth. 24. 23 24. 4. For our parts seeing there is no other comming of Christ to be expected on earth till this second which will be his last let us observe Christs caveat that we be not deceived by believing any other appearings but rather wait for this Though he tarry long yet let us patiently wait for this second comming and faithfully imploy the talents which he committeth unto us that we may be accounted by him such servants as he was to whom the Lord said well done thou good and faithful servant thou hast been faithful over a few things I will make â—…hee ruler over many things enter thou into the joy of thy Lord Matth. 25. 21. Be neither like that evill servant that abused his fellow servants Matth. 24. 48 c. Nor like sloathful servant who â—…id his Lords money Matth 25. 18. §. 144. Of Christs last comming without sin IT is said of Christs last comming that it shall be without sin Hereby this second comming is distinguished from Christs first comming into the world and appearing therein The difference lyeth herein He came at first to be a surety for sinners and to bear the sins of many as was shewed § 139. But now shall he appear in another estate 1. Not bearing a burden but bringing a discharge not as a surety to discharge a debt but as a pay-Master that hath discharged it 2. Not as a sheep to the slaughter or a sufferer but as a Conquerour and deliverer from all sin and punishment 3. In no manner of businesse meannesse or weaknesse occasioned by sin but in glory and Majesty as triumphing over sin death and devil 4. Not with a body subject to any affliction but an impassible and glorious body 5. Not in his own person only but in his whole mystical body full and compleat in all the members thereof without sin even without spot or wrinckle as Eph. 1. 27. Thus it appears that as Christs glorious comming to judgement the utter abolishment of sin shal be manifested He shal appear without sin This is further evident by Christ then destroying the last enemy which is death â—… Cor. 15. 26. For then wil he cast death it self into the lake of fire Rev. 20. 14. The destroying of death presupposeth an utter abolishing of sin This utter abolishing of sin is effected by the perfection of Christs Sacrifice and intercession By the Sacrifice full satisfaction is made by his intercession a sufficient application thereof to every one of the elect the number of whom shall be then fully accomplished 1. If Christs first comming in the flesh were a matter of great comfort and joy to â—…e faithful in that he came to take upon him our sins that we might be freed from 〈◊〉 same what is this which shal be without sin Upon consideration of that first â—…ming saith God Comfort ye comfort ye my people Isa. 40. 1. And again Rejoyce â—…ly O daughter of Sion shout O daughter of Ierusalem Behold thy King comâ—… unto thee c. Zach. 9. 9. The very Angels rejoyced at his first comming Luk. â—… 13. And they who lived to see him first exhibited much blessed God as old Siâ—… and Annah the prophetesse Luk. 2. 20 28. c. What comfort then and matter of rejoycing and praising God doth this second â—…ming minister unto us especially if we well weigh the difference betwixt the 〈◊〉 and the other which was in part observed before 2. A great encouragement this is to strive against sin to stand against Satan and 〈◊〉 to faint but to resist unto blood as Chap. 12. v. 4. This comming of Christ 〈◊〉 sin gives assurance of full conquest to all his members 3. It is a matter of terrour to such as live and die in sin and are not in this world â—…eed from it There can be no hope of freedome for such This phrase without 〈◊〉 â—…eweth that Christ will no more come as a surety and a Sacrifice There reâ—… no more Sacrifice for sins but a certain fearful looking for of judgement c. 〈◊〉 10. 26 27. §. 145. Of believers looking for Christs last comming THe foresaid appearing of Christ is here appropriated unto them that look for him The participle thus translated them that look for is a double compound of two prepositions and a verb all which joyned together imply such an â—…tation as hath both a desire and also hope of receiving and enjoying that which is looked for This word is six times used in the New Testament and alwayes in this sense for it is 〈◊〉 applyed to this second and glorious comming of Christ and to the reward following thereon as Rom. 8. 19 23. 1 Cor. 1. 7. Gal. 5. 5. Phil. 3. 20. and here in this place There is another word comming from the same root which is applyed to that which a man fears would not have come but then there is another word added thereto which distinguisheth it from the proper ordinary acception thereof as fearfull Heb. 10. 27. A certain fearfull looking for of judgement There is another compound of the same simple verb from whence the word in my Texâ—… is compounded which signifieth to look for and is taken in the better seâ—…se 〈◊〉 2. 13. The word of my Text being appropriated to true believers shewâ—…th that they with great desire and much â—…ope look for the last comming of Christ. These are they of whom it is said we our selves which have the first fruits of the Spiâ—… 〈◊〉 we our selves groan within our selves waiting for the adoption to wit thereâ—… 〈◊〉 of our body Rom. 8. 23. And of whom the Apostle in another place saith 〈◊〉 for the comming of our Lord Iesus Christ 1 Cor. 1. 7. And again from heaâ—… we look for the Saviour Phil. 3. 20. 1. Object Many that believe are oft perplexed in soul thorow the apprehension of wrath so as they cannot with desire and hope look for the comming of Christ unto judgement David seemed to be in such a perplexed estate Psal. 6. 1 c. Answ. some violent temptation or other hinders in them the work of faith at that time as a cloud may hinder the bright light of the Sun for a time But as no cloud â—…an so hide the Sun as no light at all should appear so no temptation can clean take away all the light and comfort of faith some vigour will remain and sustain some 〈◊〉 and expectation of the comming of Christ. As the Sun gathering strength 〈◊〉 a cloud and as a
one whom he absolved Go and sin no more John 8. 11. Satan if he be cast 〈◊〉 will do what he can to return again whence he came out and if he finde that 〈◊〉 empty and that party secure he will take with him seven other spirits more 〈◊〉 then himself and they all enter in and dwell there Mat. 12. 44 45. §. 8. Of remembring again sins which remain in men THe means used under the Law of remembring sin again sheweth that sins remaining must be remembred again The main injunctions under the Law for 〈◊〉 sin give good proof hereunto As Lev. 5 5. Numb 5. 7. Iosh. 7. 9. Answeâ—…ble hereunto hath been the practise of Gods Saints in all ages as Gen. 42. 21. Iudg. 10. 15. 1 Sam. 2. 19. 2 Sam. 12. 13. Dan. 9. 20. Ezra 9. 6. Neh. 1. 7. 1. Promise of forgivenesse is made to this kind of remembrance Prov. 28. 13. 1 Iohn 1. 9. 2. Upon right observing of this duty Gods promise of forgiving hath been perâ—…ed 2 Sam. 12. 13. Psal. 32. 5. 3. Threatnings are denounced against those that confesse not their sins Prov. 28. 〈◊〉 1 Iohn 1. 8 10. 1. This manifesteth one reason of sin lying on many mens conscience festring 〈◊〉 the soul and over-pressing it The reason is because it is not remembâ—…red not 〈◊〉 or acknowledged but hid concealed and smothered Psal. 32. 3. Sin is of 〈◊〉 nature it is as corruption in a wound closed yea as an hot vapour in a â—…oud which causeth thunder or in the earth which causeth an Earthquake 〈◊〉 things kept close wax violent They are as fiery darts Eph. 6. 16. The Apostle in that phrase alludes to poysoned darts and bullets which are of all the most dangeâ—…s How this duty of confessing sin is to be performed to God and how to man is â—…inctly shewed in The Guide to go to God or explanation of the Lords prayer 5 Pet. § 117 128 129. The mention of the time here intended under this phrase every yeare sheweth â—…hat the people of God had a set time of confessing their sins for that circumstance of 〈◊〉 hath reference to their annual solemn day of humiliation and reconciliation Leâ—… 16. 2. c. A like solemn rite tending to the same purpose is mentioned Deut. 26. 5. c. By way of resemblance Christians may take such courses When persons of years were baptized at that solemn time they made confession of their sins Mat. 3. 6. The like course they took upon administring the Lords sâ—…pper 1 Cor. 11. 28 31. So oâ—… Sabbath dayes fasting dayes and other solemn occasions §. 9. Of the impotency of external rites about spiritual matters Heb. 10. 4. For it is not possible that the blood of Bulls and of Goats should take away sin THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices because they consisted of the blood of bruit Beasts which could not expiate sin Or it may have immediate reference to the third verse as shewing a reason why in those sacrifices there was a remembrance again of sin namely because those sacrifices were of bruit beasts which could not take away sin so as sin remained notwithstanding those sacrifices and therefore there was a remembrance again of them Both references tend to the same purpose and may both be comprized under this causal conjunction a FOR. b The word translated not possible is the very same that is translated impossible Chap. 6. v. 18. § 141. Of the derivation and divers acceptions of the Greek word See chap. 6. § 38. Here it is taken for an impossibility in regard of an impotency in the nature of the thing it self There is such an impotency in the blood of beasts as it is impossible that sin should be taken away thereby By blood he meaneth that which was shed when the beasts were offered up for sacrifices whereby was typified the blood and death of the Lord Jesus Under these two Creatures Bulls and Goats all other clean Creatures that were offered up for sacrifices are synecdochically comprized for they were all of the same kind These two are here mentioned in reference to the solemn annual sacrifice that was offered up for sin on the day of reconciliation Lev. 16. 11 15. These â—…ere called sin offerings because they were types of Christs sacrifice which did indeed take away sin but they themselves could not and that by reason of the disproportion betwixt the means of cleansing on the one side and the thing cleansed together with the filth cleansed away on the other side The means were meerly external earthly and carnal namely the blood of Beasts The thing to be cleansed was the soul of man which is a spiritual substance The filth to be taken away was sin which is a spiritual pollution It is in a manner of an infinite kind because it is committed against an infinite Majesty By it Gods wrath which is infinite is provoked Now what is there in the blood of beasts to pacifie such wrath to wash away such pollution as sin and to purge such a spiritual substance as the conscience spirit and soul of man is It is not possible that so great a work should be wrought by so mean a means External and carnal things cannot work internal and spiritual effects See more hereof chap. 9. v. 9. § 49. Had not Christs humane nature been united to his divine nature it could not have merited and done so great works as it did It is in reference hereunto that Christ saith The flesh profiteth nothing John 6. 63. On this ground it is said that Christ through the eternal spirit that is his divine nature offered himself c. chap. 9. v. 14. § 77. We may from hence infer that the opinion of our adversaries concerning the Sacraments conferring grace by the very work done is erroneous and pernicious What is water in baptisme what is bread and wine in the Lords Supper simply considered in themselves more then the meats and drinks and washings under the Law yea then the Blood of Bulls and Goats here mentioned What are Ministers of the Gospel in regard of their persons and mould and outward condition more then Priests and Levites under the Law The first preacher of the Gospel who was Christs fore-runner acknowledged that he was not worthy to bear Christs shooes and that â—…e baptized with water Mat. 3. 11. all that he could do was to use the cutward element Other Ministers are no more worthy then he nor can do any more 〈◊〉 he did When Paul and Barnabas were by the Heathen accounted Gods they acknowledge themselves to be men of like passions with others Act. 14. 15. Though Apostles were planters and Evangelists waterers yet neither is he that planteth any 〈◊〉 neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Indeed it is true that in regard of the office that Iohn the Baptist had to be the 〈◊〉
vigour of Christs sacrifice §. 26. Of Gods will the ground of the efficacy of Christs sacrifice Heb. 10. 10. By the which will we are sanctified through the offering of the body of Iesus Christ once for all THat which the Apostle intimated in this general phrase establish the second he doth here in expresse termes declare namely that it was the body of Christ which was that sacrifice wherein God resteth well pleased and thereupon it is established for ever In this first clause by the which will The relative which hath reference to that which goeth before In the seventh verse this very word will is used and applyed to God the Father But withall there is intimation given of Christs will in that he said Loe I come This giveth evidence even of the will of Christ himself So as I would exclude neither the one nor the other for they both agree in one and by both of them is the foresaid sacrifice made perfect The will of the Father was the cause of Christs being made a sacrifice and because it was the will of the Father that his Son should be a sacrifice the Son willingly offered himself Hereupon saith Christ I came down from heaven to do the will of him that sent me Indeed he there inserteth this negative not to do mine own will but that is intended exclusively as if he had said not mine own will alone or in way of opposition if in any case it could be so that Christs will should be against the will of his Father as where it is said not as I will but as thou wilt Matth. 26. 39. The will of God gives a being to all things Under this phrase God said Gen. 1. 3. which is used in the beginning of every dayes work at the creation the manifestation of Gods will is meant So soon as God manifested his will that such and such a thing should be it was so and that as he would have it to be Our God is in the heaven he hath done whatsoever he pleased Psal. 115. 3. In those actions which Christ did the concurrence of his will with his Fathers addeth much to the strengthning of our faith and is a forcible motive for us to trust thereunto and rest thereupon Fitly therefore hath the Apostle thus expressed the ground of the efficacy and perfection of Christs sacrifice by which will we are sanctified Of Gods will the rule and ground of all that Christ did See v. 7. § 20. §. 27. Of perfection consisting in holinesse THe vertue efficacy and benefit of that which ariseth from the foresaid will of God is expressed under this word Sanctified Of the notation and divers acception of this word see Chap. 2. v. 11. § 101 102 103. It is not here to be taken as distinguished from justification or glorification as it is 1 Cor. 1. 30. and 6. 11. But so as comprising under it all the benefit of Christs Sacrifice In this general and large extent it is taken verse 14. and Chap. 2. 11. and Act 26. 18. Only this word giveth us to understand that perfection consisteth especially in holinesse for he expresseth the perfection of Christs Sacrifice under this word Sanctified which implyeth a making holy This was that special part of perfection wherein man was made at first Ecles 7. 31. Hereunto the Apostle alludeth where he exhorteth to put on that new man which after God is created in righteousness and true holinesse Eph. 4. 24. For this end Christ gave himself even unto death for his Church that he might sanctifie it c. Eph. 5. 25. This should move us to labour after holinesse Of holinesse and the excellency thereof and motives thereto and means of obtaining it See Chap. 3. v. 1. § 5 c. §. 28. Of Christs Sacrifice making perfect THe principal thing intended under this word sanctified in this place is that Christs sacrifice maketh perfect In this respect Christs sacrifice is here opposed to the legall sacrifices which could not make perfect So as Christs sacrifice was offered up to that which they could not do The like is said in general of the law Heb. 7. 19. For this end was Christs Sacrifice surrogated in the room of the legal Sacrifices This surrogation had been in vain if Christs Sacrifice had not made perfect If the dignity of his persan that was offered up and his almighty power unsearchable wisdome and other divine excellencies be duly weighed we cannot but acknowledge that his Sacrifice as it is perfect in it self so sufficient to make us perfect Hereof see more Chap. 7. v. 19. § 87. in the end and v. 25. § 103. §. 29. Of Christs body a sacrifice THat the Apostles mind in this general phrase by the which will we are sanctified might be the better conceived he doth thus explain it through the offering of 〈◊〉 of Iesus It was shewed before v. 6. § 18. that by the body of Christ his whole huntane 〈◊〉 is understood We may further adde that Christs whole person God-man is 〈◊〉 intended not that the deity was sacrificed but that it had a peculiar work in tâ—…s sacrifice namely to support him that offered himself and to sanctifie that saâ—…fice and to adde dignity thereto Therefore it is said that it was the body of Jesâ—…s Christ which titles set forth both the natures of him who was the sacrifice 〈◊〉 intended Of these two titlet Iesus Christ see chap. 3. v. 1. § 29. Of this word â—…ing see chap. 5. v. 1. § 6. The notation of the Greek word implyeth a bringing 〈◊〉 the common use of it an Offering up And here it intendeth that Christs body was given up as a price and ransom and offered up as a sacrifice See chap. 9. v. 14. § 79. 89. Herein lieth a main difference betwixt the body of Christ and the bodies of Martyrs put to death None but Christ was offered up for a sacrifice others â—…ght be to seal the truth of the Gospel and to be an example of constancy unto others It was the body of him that was the most excellent which was a sacrifice for our 〈◊〉 For God hath purchased his Church with his own blood Act. 20. 28. Well thereâ—…re is it stiled precious blood 1 Pet. 1. 19. And the Lord of glory is said to be crucified 1 Cor. 2. 8. No other body could do the great work What is said of Bulls and Goats that it is not possible that their blood should take away sins may be applyed to all other meer Creatures For infinite wrath was to be pacified perfect justice to be satisfied and divine favour to be procured to sinners 1. This instructeth us in sundry mysteries which are 1. The horrible nature of sin It could not be expiated without a sacrifice no sacrifice was sufficient to that end but the body of Iesus Christ. 2. The value and worth of mans Redemption There was no greater price to be found in earth or in heaven all
He or â—…e himself The word is emphatical and implieth a singular person It excludeth all others as if he had said He and none but he He alone There is a like pronoun used and translated this man whereof see Chap. 7. v. 4. § 33. This here hath reference to him of whose excellency much hath been spoken before and who is expresly named Iesus Christ v. 10. This singular person is here set down in opposition to that generall particle 〈◊〉 That implied many Priests this only one so that there is but one only Priest of the New Testament Of this point see Chap. 7. v. 24. § 99. It is here taken for granted that Christ offered a Sacrifice in that it is said after he had â—…ffered or word for word having offered which sheweth that he was a true Priest Hereof see Chap. 2. v. 17. § 172. That was the one sacrifice which is here mentioned which word is to be taken exclusively as if he had said onely one or but one as hath beene before shewed Chap. 7. v. 27. § 115. The end of this sacrifice is expresly set downe to be for sins Sin was that procuring cause which moved Christ to offer himselfe up a sacrifice and also the finall cause to take away that for which he offered himselfe up In regard of the former sin brought man into that woefull plight and into that depth of misery as neither man himselfe nor all creatures in the world were able to free him out of the same Christ thereupon was moyed to put in himselfe that he might free him out of that misery In this respect that which implunged man into that misery moved Christ to doe that which might free him out of that misery Sin which caused the one caused also the other Sin caused mans death and sin caused Christs death In regard of the latter sin was taken away by Christs sacrifice for thereby a ransome was paid and satisfaction made to the justice of God for mans sin and thereupon sin taken away Of sundry inferences raised from Christs taking away fin by his sacrifice see Chap. 9. v. 26. § 131. In setting forth this point of Christs offering one sacrifice for sin the Apostle setteth out the excellency of Christs Priest-hood above the Levitical Priest-hood and that in these particulars 1. Christ was but one they were many 2. His sacrifice was but one they were more then one 3. His sacrifice was but once offered for when he had offered that one he ceased and offered no more they offered oftentimes 4. His sacrifice tooke away sin theirs could not There is a circumstance of time betwixt Christs offering one sacrifice for sin and his sitting down at the right hand of God in this phrase for ever so placed as it may be referred to the one or to the other For it is in the mixt betwixt both The distinction of sentences by a comma determineth the point If the comma be placed after the word for ever then it s referd to that which goeth before and setteth out the perpetuall efficacy of Christs sacrifice whereof see v. 1. 4. § 39. Thus our English doe refer it for they have put a comma after this word for ever But if a comma be set before this phrase for ever It hath reference to Christs sitting at Gods right hand and setteth out the everlastingnesse of Christs sitting there Thus the vulgar Latin referr it and other translators Neither of these crosse the other for both imply in generall the same thing which is the alsufficiency of Christs sacrifice The former which is the perpetuall virtue of Christs sacrifice sheweth the thing it selfe that it is perfect and maketh perfect The latter which is Christs perpetuall sitting at Gods right hand manifested the reason of the perfection of Christs sacrifice as is shewed Heb. 7. v. 24. § 98 99. §. 36. Of Christs sitting at Gods right hand AS the humiliation of Christ was manifested in offering a sacrifice so his exaltation in sitting at Gods right hand after he had offered that sacrifice Hereof see Chap. 1. v. 3. 30. 31 c. This is here purposely added to amplifie the forenamed excellency of Christs Priest-hood For 1. This phrase set downe is a note of dignity and authority and importeth that Christ continueth to execute his function not as his servant as the Priests did but as a Lord. 2. This dignity and authority is amplified by the place where he is said to sit down which is the highest place that any can be advanced unto even next unto God himselfe at his right hand we never read that any was so highly exalted 3. It is much illustrated by the continuance thereof which is without date for ever It is an Eclipse of the lustre of any glory to have a date and a period The very thought that such a glory shall be removed or taken away cannot but much dampe the spirit of him that enjoyeth that glory Of the phrase here translated d for ever See Chap. 7. v. 3. § 26. Of Christs everlasting Priest-hood See Chap. 5. v. 6. § 29. and Chap. 7. v. 24. § 98. and Chap. 7. v. 25. § 106. §. 37. Of Christs waiting upon his Fathers will Heb. 10. 13. From hence-forth expecting til his enemies be made his foote-stoole THis verse doth in particular explain this generall phrase for ever as it hath reference to the execution of Christs Priestly function v. 12. That phrase for ever as there used is til all his enemies be brought under In setting down that exemplification Christs expectation thereof is thus expresed From hence-forth expecting The word translated from hence-forth is derived from a verbe that signifieth to lack Luk. 18. 22. or to want Tit. 3. 13. Properly it signifieth a remainder So here it implieth that though Christ were set at Gods right hand yet there remained some what to be done by him which was to subdue his enemieâ—… Til that time it remained that he should continue to perfect what he had begun The next word translated expecting is a compound The simple verb signifieth to receive Matth. 10. 40. this compound in common use signifieth to expect 〈◊〉 15. 43. or wait for Now men expect such things as they would gladly receive The expectation of Christ here noted is in reference to that day which his Father hath appointed to judge the world Act. 17. 31. Christ is able in a moment to destroy all his enemies but because it is the will of his Father that the Church shall be tried and assaulted with enemies Christ patiently waiteth in that place and expecteth that time wherein the enemies of his Church shall be destroyed He willingly waiteth his Fathers will and good pleasure he thinkes it not over long that enemies still continue Some of them are old enemies as all the evill Angels who still retain their being might and malice Other enemies succeed one another as
which is a remembring of sins no more That this is the main end of the Apostles alledging this testimony is evident by these words Now where remission of these is there is no more offering for sin v. 18. Object In this testimony there is no mention of Christs sacrifice How then can it prove the perfection thereof Answ The covenant presupposeth Christs sacrifice for it is shewed Chap. 8. v. 6. that Christ is the Mediator of the covenant here intended and again it is shewed Chap. 9. v. 16. that by Christs death which is the sacrifice here meant that covenant is confirmed The Apostles mind may be manifested by this argument What is done by the new covenant is done by Christs sacrifice But the sorenamed effects are done by the new covenant Therefore they are done by Christs Sacrifice §. 45. Of Gods fore-telling future good things THe word translated said before is a compound of a simple verbe that signifieth to a speake or to say and a preposition that signifieth b before and it implyeth being attributed to God in reference to mans good that God is carefull to reveale his counsell for mans good before hand This is further manifested in this text by expressing that which he intended to do in the future tense thus I will â—…ke I will write I will not remember This God did immediatly upon mans â—…ll Gen. 3. 15. And so hath he continued to do from time to time Surely the Lord God will do nothing but he revealeth his secrets unto his servants the Prophets 〈◊〉 3. 7. This God doth to support the faith and hope of his children in the good things which he intendeth to them before they be accomplished For promises of future good things are a ground of faith and hope This teacheth us to take notice of such promises as are afore-hand fore-told but are not yet accomplished and to wait and rest quietly upon the expectation of them A Prophet thus giveth this advice The vision is yet for an appointed time but at the end it shall speake and not lye though it tarry wait for it because it will surely 〈◊〉 Hab. 2. 3. Yea we ought to pray from time to time for the accomplishment thereof Daniel upon knowledge of the time which God had foretold of the reâ—…me of the captivity of Judah earnestly prayed for the accomplishment thereof Dâ—… 9. 3. Yea God himself after he had manifested an absolute promise thus saith I will yet for this be enquired of by the house of Israel to do it for them Ezek. 36. 37. Promises yet to come and to be waited and prayed for are the recalling of the rejected Jewes Rom. 11. 26. The destruction of Antichrist 2 Thes. 2. 8. Christs comming to judgment Rev. 16. 15. §. 46. Of Gods Covenant the ground of that good he doth to his Church THis phrase after he had said before having reference to the Covenant of God giveth proofe that Gods Covenant is the ground of that good which he doth to man Therefore as that ground of that good these and such like phrases are frequent in Scripture I have remembred my Covenant saith the Lord Exod. 6. 5. This is rendred as the reason of Gods bringing his people out of Egypt So when God had a purpose to shew mercy to his people after sore judgments inflicted upon them for their hainous sins he thus expresseth it Neverthelesse I will remember my Covenant with thee in the daies of thy youth and I will establish unto thee an eâ—…erlasting Covenant Ezek. 16. 60. Yea this is rendred as a reason of sending Christ into the world to remember his holy Covenant Luke 1. 72. 1. The new Covenant which is the Covenant here intended was made with Christ the head of that mysticall body to whom the Covenant belongeth See Chap. 1 v 9 § 118. In this respect what good God doth to his Church he doth by vertue of that Covenant made with Christ and so doth it for Christs sake 2. Hereby God doth much strengthen the faith of Believers in that he doth all the good that he doth unto them by virtue of his Covenant It is thus said of Gods oath Wherein God willing more abundantly to shew unto the heirs of promise the imâ—…bility of his Counsel confirmed it by an oath Heb. 6. 17. Upon the same ground he binds himself to the heirs of promise by Covenant See more of Gods indulgency herein Chap. 6. v. 17 § 131. Of a Covenant in generall Of the kind of Covenant here intended Of the Covenanter and Covenanties comprised here under this relative them but there under this phrase The house of Israel Of the time intimated under this phrase After thâ—…se daies Of the effect of putting Gods Lawes into their hearts and writing them in their minds which especially concerne their sanctification and of remembring their sins and iniquities no more which concerneth their justification Of all these see Chap. 8. v 8 § 34 c. For all these points are there set down and distinctly handled §. 47. Of the meaning of Heb. 10. 18. Heb. 10. v. 18. Now where remission of these is there is no more offering for sin IN this verse is an application of the foresaid testimony to the point in question concerning the perfection of Christs sacrifice and withall this verse is a conclusion of the Apostles discourse thereabouts Our translators therefore have well turned the particle of opposition which ordinarily is translated BUT into this particle NOW which is a note of application and conclusion Of the word translated remission see Chap. 9. v. 22 § 111. Hereby is meant such a full discharge as is implyed under the new covenant No more to be remembred no more to be called to account This relative these hath reference to sins mentioned v. 17. This phrase there is no more importeth that there is no need there should be there ought not to be God appointeth not any By offering he meaneth sacrifice as this phrase following for sin sheweth The offering for sin was a sacrifice slain For without shedding of blood is no remission Chap. 9. v. 22. This word offering is here used to shew that as there was no other sacrifice to be used so nor any other offering of that sacrifice Let Papists who say they offer the same sacrifice that Christ did answer this §. 48. Of Gods not remembring sin THe inference of this verse upon the former sheweth that Gods pardoning sin is a remembring of it no more In the former verse God is brought in thus speaking their sins will I remember no more Thereupon the Apostle makes this inference where remission of these is For God to remit sin is not to remember it and not to remember it is to remit it These are two reciprocall propositions Therefore they are thus joyned together I will forgive their iniquity and I will remember their sin no more Jer. 33. 34. And again I am â—…e that
§ 4. and Chap. 9. v. 12. § 59. The entrance into heaven here spoken of is spirituall having reference to our Soules desire in Prayer yea and to our praising of God and other like spirituall duties wherein we have to do with God It is here taken for granted that Heaven is opened unto us and that we on earth may have communion with God in heaven See Chap. 4. v. 14. § 84. 85. This last phrase by the blood of Iesus sheweth the meanes or meritorious cause whereby heaven is opened and an entrance thereinto made for us So as we may with boldnesse enter into it That meanes or cause is the the blood of Iesus By blood is meant the sacrifice of Christ. For when he was offered up his blood was shed This was tipified Lev. 16. 14. It is expresly said that Christ by his own blood entered once into the holiest place Heb. 9. 12. Thereby he opened heaven for us which was shut against us for our sins Now there was no way to take away sin but the death of Christ. Thereby sin is fully taken away in which respect it is said that Christ appeared to put away sin by the sacrifice of himself Chap. 9. v. 26. § 131. Of the title Iesus See Chap. 2. v. 9. § 73. It is fitly used because he speaks of him as he is a Saviour Here are four different priviledges of Christians from those which Jewes had 1. Their Sanctum Sanctorum or most holy place was earthly ours heavenly 2. Into theirs common people entred not but only their High Priest Into ours all believers may enter 3. Their Priest went into theirs but once a yeare We may enter into ours continually 4. Their Priest entred in with the blood of beasts but we with the blood of the Son of God §. 54. Of the way to Heaven Heb. 10. 20 21. Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an High Priest over the house of God IN the first of these two verses which is the 20. a second ground of constancy in our profession is laid down This is the way that is made for us to enter into heaven Of the derivation of the word translated way See Chap. 3. v. 10. § 110. It is in Scripture taken properly or metaphorically Away properly taken is that space wherein and whereby one passeth from place to place So as there are there two tearmes or extreames and a mean or middle to be considered therein The one extreame is the place whence they go the other whether they go The meane or middle is all that space which is betwixt these extreames In a generall acception of this word all creatures have their way Foules in the 〈◊〉 Fishes in the sea men and beasts on earth Prov. 30. 19. Because on earth there be many things which hinder the passage of creatures there use to be spaces of ground beaten out and fenced from place to place and these most properly we call waies Metaphorically all the courses that are taken for effecting of a thing are called 〈◊〉 Thus the courses of God himself his ordering and disposing matters are called his waies as all his waies are judgement Deut. 32. 4. The Lord is righteous in all his waies his waies are unsearchable Rom. 11. 33. The courses of men are also called waies Isa. 55. 8. Ezek. 18. 25. According to the condition of mens courses so are their waies good or evill â—… King 8. 39. Psal. 1. 6. As courses undertaken so means for accomplishing them or for attaining to the end that we aime at are stiled waies Thus the word of God and his Commandements are said to be his waies yea Christ himself is stiled a way Thus in this place by a way is meant that meanes that is prepared and prescribed for entring into that holy place which is mentioned in the former verse so as There is a way wherein and whereby we may have accesse to heaven Hereupon saith the Prophet this is the way Isa. 30. 21. To this way these Epithites are attributed the way of peace Luke 1. 79. The way of life Prov. 10. 17. The way of salvation Acts 16. 17. The way that leadeth unto life Matth. 7. 14. This later phrase sheweth the meaning of the other God hath afforded unto us such a way to testifie his will and desire of bringing us to life Ezek. 33. 11. For this end the Lord of life sent an Harbinger before him who thus cried Prepare ye the way of the Lord make his paths straight c. Luke 3. 4 5 6. This instructeth us in sundry duties which this very Metaphor pointeth out 1. Enquire after this way This is the good way Jer. 6. 16. He that hath a desire to come to the place whither he is going if he know not the way will at every want where any cause or doubt is ask which is the way to such a place Because Knowledge of the right way is necessary there are in sundry vast heaths way-markes to direct travellers unto such and such townes Cities or Countries Otherwise men might ride hard and travell much and be no whit the neerer but rather further off from the place whither they intend to go Now none of us of our selves know the way to heaven There are so many bie broad pathes and we so prone to wander in them as the way to heaven may be soon lost Matth. 7. 14. Therefore for our better guiding in the right way the Lord hath given unto us his word and Ministers to instruct us in the right way And on this ground saith to the Law and to the Testimony Isa. 8. 20. 2. The way being shewed walke in it Isa. 30. 21. The former without this is altogether in vaine What booteth it to ask the way if when it is told us we wilfully go the contrary way Obstinacy is hereby added which much aggravateth the sin Luke 12. â—…7 No one thing is in the Scripture more pressed then walking in the right way They are pronounced blessed who walk in the right way Psal. 128. 1. And they denounced cursed who erre from the same Psal. 119. 21. 3. In thy walking keep straight on turne not to the right hand or to the lest Dâ—…ut 5. 32. That phrase is frequent in Scripture and implyeth that there are divers turnings divers bie-paths and those open broad and beaten some on the right hand of error superstition and Schisme others on the left hand of prophanesse and all manner of licentiousnesse They all lead to destruction It behoveth us therefore carefully to hold on in the right way till we come to the end thereof 4. In this resolution go well prepared The way to life is rough and hard there are many stumbling blocks therein we must therefore be well shod with the preparation of the Gospel of peace Eph. 6. 15.
respects there are wherein Christs blood may well be stiled blood of sprinkling and truly said to be communicable One in regard of the merit The other in regard of the vertue of it The merit whereby the guilt and punishment of sin is taken away The vertue whereby the dominion and power of sin is abated and subdued The former was especially typified under the Law For the sprinkling of the blood of beasts was for cleansing such as were unclean whereby both the guilt and punishment of their uncleannesse was taken away as the uncleannesse of the Leper Lev. 14. 7 8. and the uncleannesse of him that touched a dead corps or were any other way unclean Numb 19. 18 19. Hereunto alludeth the Apostle Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoyned they might freely and boldly do service to God otherwise it was death Numb 19. 13 20. But the sprinkling of Christs blood that is a right application thereof by the Spirit of Christ on his part and by faith on our part wrought by the said Spirit doth every way cleanse from all sin taking way the guilt and freeing from the punishment in which respect the beloved Disciple Iohn saith 1 Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sin Yea also it hath a vertue and power to subdue in us the power of sin and to free us from the dominion thereof in which respect Christ is said thereby Heb. 9. 14. to purge our conscience from dead works to serve the living God And Heb. 10. 22. we are said to be sprinkled in our hearts from an evill conscience These phrases import a freedom from the power as well as from the guilt of sin In this respect Act. 15. 9. God is said to purifie our hearts by faith because faith applieth Christs blood to the soul. 1. This doth inform us of the means whereby Christs blood is made useful and profitable to us His blood is shed and being shed it is expiatory and satisfactory But how may we be made partakers of the benefit of it this legal rite sheweth even by having it sprinkled upon our souls Though the Paschal Lamb were slain and the blood thereof poured into a Bason yet if it had not been sprinkled on the door the destroyer would have entered in So though Christs blood be shed and preached by the Gospell and represented in the Sacraments yet if it be not sprinkled on us it doth us no good we may be destroyed with the rest of the wicked Our heart is as the door of the soul Psal. 24. 7. if that be sprinkled with Christs blood the destroyer dares not enter in Therefore as the Apostle admonisheth Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water 2. This may teach us how to have this blood sprinkled on our hearts It s sprinkled by a particular application thereof to our selves which is done by faith For by faith we apply unto our selves in particular that which in the word is indefinitely revealed concerning Christs death and the benefit thereof By faith we apply the merit thereof By faith we draw a speciall vertue from thence By faith we apply Christs intercession and there place all our confidence for acceptance §. 117. Of the continuall efficacy of Christs Sacrifice THis phrase that speaketh is an elegant Prosopopeia whereby the vertue and efficacy of Christs blood is set out to the life This phrase shews it to be so great aâ—… if Christ with all his wounds opened and with all his blood in a vessel brought to his Father should earnestly call and cry to his Father for pardon he could not more prevail It hath respect to Christs intercession and importeth a perpetuall efficacy of Christs sacrifice Therefore it s set down in the present tense participle Whereby the Apostle giveth us to understand That Christs Sacrifice hath a continuall efficacy Those principles of our Christian Religion and articles of our Christian faith which are noted to follow hereupon do prove as much as resurrection ascension and intercession His resurrection shews Christ he being sacrificed was not as the legal sacrifices swallowed up of death and utterly consumed so as they were but for one only turn and for the present use But as he liveth after death so he continueth to speak His ascension shews that he was not as the Priests under the Law who being dead could no more enter into the holy place But he after death entred into the true holy place Herein the Apostle makes a difference betwixt the typicall Priests and the true Priest Heb. 7. 23 24. His intercession sheweth the end of the two former He rose and ascended into heaven that he might continue the use power and efficacy of his sacrifice which he doth by his intercession So as hereby the point is evidently confirmed That these three followed upon his death is evident Rom. 8. 34. In regard of this continuall efficacy of Christs sacrifice he is said Heb. 7. 25. ever to live to make intercession for us Christs continuall intercession is that which is intended under this Metaphor of speaking for to intercede is to speak for one This is attributed to Christ by way of resemblance See more hereof Chap. 7. v. 25. § 106. §. 118. Of dead Saints speaking MOre fully to expresse the efficacy of Christs blood the Apostle sets out the matter thereof comparatively thus Better things then that of Abels To understand the meaning thereof we must search out what it is that Abel or that his blood speaketh Most Greek Copies set down an article of the Masculine gender and so refer it to the person It seems that learned Erasmus met with some Copies that have the article in the neuter gender and so refer it to blood Our English so taketh it for it saith not then Abels but then that of Abel viz. that blood Now we read of both namely of Abel himself even his person that he being dead yet speaketh Heb. 11. 4. And also of his blood that it being shed the voyce of it cried unto God from the earth Gen. 4 10. 1. Abel himself speaketh in that his faith and the fruits thereof being in everlasting records to all posterity call upon all that read or hear them to be followers of him as evidently as if his voyce were heard 2. Abels blood speaketh in that at first the shedding of it could not be concealed and thereupon required judgement against his brother that slew him Yea still it remaineth crying against all such fratricides and homicides as Cain was 3. Both Abel himself and also his blood speaketh in that his soul is among the soulâ—… of them that were slain who under the Altar cry with a loud voyce saying how long O Lord holy and true dost thou not judge and aveâ—…ge our
styled burnt-offerings Levit. 1. 3. c. were burnt to typifie the tormenting death of Christ For what is more tormenting then burning The Paschal Lamb was rosted to typifie as much Exod. 12. 9. Of the outward and inward torments which Christ endured at his death See Ch. 2. v. 9. § 76. By this instance we may observe that not only the Sacrifices themselves but also the manner of offering them up the places where they were offered and burnt and other like circumstances were typical So in other types both the substance and circumstances prefigured their truths The Paschal Lamb typified Christs Sacrifice 1 Cor. 5. 7. and the prohibition of breaking a bone Exod. 12. 46. foreshewed that not a bone of Christ should be broken Iob. 19. 36. Of Rules to finde out the truth of types See Ch. 4. v. 8. § 50. §. 128. Of Christs fulfilling Types Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate FRom the former legal Rite of burning the beasts bodies without the Camp the Apostle maketh this inference Wherefore Iesus also c. This particle of inference Wherefore implieth a reason why Christ suffered as he did namely because so much was under the Law prefigured concerning him So as Christ purposely did and endured what was before signified of him and that by types promises prophecies or any other way Hereupon it is that the Evangelists do oft use this phrase That it might be fulfilled of the things which were done by and about Christ. Israels coming out of Egypt was a type that Christ should come out from thence and the Nazarens were types of Christ. Therefore Christ was brought out of Egypt and dwelt in Nazareth that those types might be fulfilled Mat. 2. 15 23. Christ was born of a Virgin that the promise thereof might be fulfilled Mat. 1. 22. Christ commanded them whom he cured that they should not make him known that a Prophecy tending to that purpose might be fulfilled Mat. 12. 16 17. This was to shew that 1. Christ was the truth and substance of types promises and prophecies 2. Christ was of old prefigured to the Jews though obscurely 3. Jesus in whom we believe is the true Messiah whom the ancient Jews expected 4. God is true and faithfull in the accomplishment of what he makes known before-hand This gives good ground of searching into the legal types to finde out the truth comprized under them Hereof see Ch. 8. v. 5. § 13. The like may be applied to promises and prophecies of Christ. This 〈◊〉 plain clear accomplishment of the types promises and prophecies under the Law concerning the Messiah in Iesus doth much aggravate the blindnesse of minde and hardnesse of heart that hath possessed the Jews that have lived since these accomplishments §. 129. Of the meaning of Heb. 13. 12. THe truth of the legal types is here styled Iesus for all of them did in something or other prefigure Christ. So many were the Offices which Christ undertook so many were the things that he did so many were his sufferings in soul and body so many are the benefits that we reap by Christ as it is not possible for one type to set them all out Therefore there were very many some to set forth one thing others to set forth other things See Ch. 7. v. 3. § 22. Of this title Iesus See Ch. 2 v 9. § 73. Ch. 3. v. 1. § 29. The particle translated Also is the ordinary copulative Conjunction AND. In this place it carrieth emphasis and implieth that not only the type but the truth also was carried without even Jesus himself Though he were Iesus the Saviour of man yet was he so basely dealt withall as to be carried out of the City The end of Christs suffering and that according to the Type is thus expressed That he might sanctifie the people with his own bloud Of this word Sanctifie See Ch. 2. v. 11. § 101. Christ is said to sanctifie both by purging them from their sins Ch. 1. v. 3. § 27. and also by conferring grace upon them Iohn 1. 16. Both these joyned together under this phrase Purge your conscience from dead works to serve the living God Chap. 9. v. 14. For there is a merit and a vertue that issueth from the death of Christ. By the merit sins are purged by the vertue grace is conferred So as both Justification and Sanctification are here comprized under this word sanctifie They who partake of this benefit are styled The people Of the notation of the Greek word See Chap. 4. v. 9. § 57. Of the reasons of using this title See Ch. 2. v. 17. § 181. The means whereby the foresaid blessing was obtained is said to be bloud namely bloud shed which implieth death for life is in the bloud Gen. 6. 9. So as Christ died to sanctifie us See Ch. 9. v. 12. The bloud wherewith he sanctified us is said to be his own even that which came out of his own body This is here expresly set down to put a difference between the type and the truth and that in two respects 1. In that the Priests used other bloud then their own 2. In that that other bloud was the bloud of beasts But Christs bloud was his own and that was the bloud of God Act. 20. 28. Of this difference See Ch. 9. v. 12 13 14. Thus is this phrase his own bloud answerable to this himself whereof see Ch. 1. v. 3. § 20. This word suffered being spoken of Christs death sheweth that it was a suffering death See Ch. 2. v. 9. § 76. The place where Christ suffered is said to be without the gate A Gate is taken for that which affords a passage for ingress into and egress out of a place which is compassed about with wals or other fences It is taken 1. Properly for a material Gate Luke 7. 12. 2. Metaphorically Thus a Gate is applied to Heaven and hell Matthew 7. 13 14. 3. Metonymically for such as passe thorow a Gate Mat. 16. 18. 4. Synecdochically For that whole place whereof it is a Gate So here for the City Ierusalem For Christ suffered without that City The visible occasion of Christs suffering without the City was the Jews malice against him who accused him of high-Treason against Caesar and would give Pilat the Judge no rest till he had adjudged him to be crucified By this means it was that Christ suffered without the Gate For all notorious malefactors as they judged Christ to be were put to death without the City instance the two thieves that were crucified with Christ Mat. 27. 38. The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelt in walled Cities and without their Cities when they dwelt in them God himself commanded that a blasphemer should be stoned without the Camp Levit. 24. 14. Acâ—…an was put