respect of the prohibition and commination of the Law is guilt and rendring of the Sinner obnoxiâ—us unto vindicative Justice of the Law-giver and Judge This guilt can no waye he taken away but either by suffering or pardon or both as here it 's put away by Christ's suffering and God's pardon for Christ suffers for Sin God pardons it so Christ's sake and in consideration of his suffering and offering The effect of Sin is to render the party sinning obnoxious and liable to punishment and God's vindicative Justice and by this virtue of the commination of the Law God to make way for pardon by a transâ—endent extraordinary power makes Christ man's Surety and Christ voluntarily submits himself out of love to his Brethren to God's will so far as to suffer Death for man's Sin and offers himself as being â—lain to the Supream Judge Upon his submission he becomes one person with sinful man as a Surety with the principal and so is liable to that punishment which sinful man should have suffered as a Surety becomes liable to pay the debt of the principal From all this it 's evident that Sin is an efficient moral cause of Christ's suffering and Christ's suffering is a punishment in proper sense though both these be denied without any reason by the Socinian By this Legal substitution of Christ and the offering of himself Sin is made remissible and the way is made open to pardon and upon the penitency and faith of the Sinner actual pardon follows That Sin is pardonable and pardoned is the end and effect of Christ's Suffering To put away Sin is first to make Sin pardonable and the consequents of Sin removable For this is the work and immediate effect of Christ's Sacrifice of himself and the same not often but once offered in the end of the World In all this we may observe the difference between Christ and the Levitical High-Priest Christ suffers and offers himself and enters Heaven with his own Blood but the Levitical High-Priest offers often and enters with the blood of Bulls and Goats The virtue of the High-Priest's offering was but for a little time but the virtue of Christ's extends to all time In these respects Christ's Sacrifice is far more excellent and more purifying § 25. This discourse of Christ's once offering and once suffering is continued and enlarged for the Apostle informs us that the reason why Christ suffered but once in the end of the World was the Decree of God which had determined of Christ as he had done of other men and this decree was regulated by Divine Wisdom which alwayes dictates that which shall be best and fittest This Decree is two-fold 1. Concerning other men 2. Concerning Christ. And because there is some agreement between the lot of Christ and other Men in respect of Death and that which followeth Death therefore the singularity of Christ's Death is set forth comparatively And of the comparison we have 1. The Proposition Verse 27. And as it was appointed unto Men once to dye but after that the Judgment IN which words we have 1. Something 's ordained 2. The ordination The things ordained are two 1. That men once dy 2. Come to Judgment The words absolutely considered may be reduced to two Propositions 1. That it 's appointed unto men once to dye 2. But after Death follows Judgment The first tells us 1. That men dye and this we certainly know 2. That they dye but once 3. That this is appointed yet though men must dye and it 's so certain and so evident and easily known yet men little consider it but their hearts are strangely taken up with the things of this life and they admire the vanities of this World and promise unto themselves long life and certain enjoyment of these earthly things They do not remember that they are mortal and that there is no assurance that they shall live one hour before Death arrest them and seise upon their estates and all earthly comforts in that day their thoughts perish and their pride and glory are laid in the dust Oh inconsiderate Wretches are ye able to conquer Death turn Mortality into Eternity and Earth into Heaven Be wise and never forget that you must dye 2. Men dye but once there is no return into this World again neither any recovery of what man once dead hath lost As no man can keep alive his Soul so no man can raise his Body and re-unite the Soul unto it This is a work proper to God who made us and far above the power of any Creature When it 's said That men must dye it 's to be understood of the generality of mankind that all must dye because all are obnoxious to Death and Mortal even Enoch and Elias and all those who shall be found alive when Christ shall come to Judge the World And though the two Prophets did not and they who remain till Christ's coming shall not dye as others do yet the former suffered and the latter shall suffer a change equivalent to Death though in both there seems to be some exception from the general rule So to dye but once is the general rule and the ordinary fate yet Lazarus and others may dye twice because God reserved an arbitrary power to himself to raise some unto a mortal life so that they became obnoxious to a double Death and he did exercise this power to manifest his Glory in some particular persons Yet this was an extraordinary case and this reservation did not take away the general and ordinary rule according to which the Apostle is to be understood 3. This is appointed for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood and translated and it 's capable of that signification by a Trope The party who appointed decreed and ordained both that all men shall dye and dye once and but once is not expressed but it 's easily understood For the Supream Lord of Life and Death who hath an Universal Power over all Men is God and none else and therefore this must be a Decree of God as Supream Lord and a Sentence of him as Judge and the same irrevocable yet dispensable in some particular and extraordinary Cases as should seem good unto him Death is a punishment and therefore men being obnoxious unto it must be guilty of some Crime and condemned thereunto for some Offence against some Law threatening Death And that was the positive Law which God gave to Adam saying But of the Tree of Knowledg of Good and Evil thou shalt not eat of it for in the Day thou eatest thereof thou shalt surely dye Gen. 2. 17. This Law was transgressed and the Sentence followed in these words Dust thou art and to dust thou shalt return Gen. 3. 19. Whereas the Socinian saith That Death is natural and not from any Decree of God his Opinion is not reconcileable with that of the Apostle As by one man Sin entred into the World and by Sin Death and Sin reigned from Adam to Moses Rom. 5. 12 14. And the wages of Sin is Death Rom. 6. 23. Besides it 's said That in Adam all dye that is in Adam sinning for
2. That whereas he became man in latter times he must needs be of some Nation and People with reference to the Head and first Father of that Nation and for Nation he was according to his humane Nature a Jew the first Father of which Nation was Abraham The reason hereof is this because God had made a special promise to Abraham That in his Seed all Nations should be blessed By which word Seed is meant Christ and Christ as descended from him according to the Flesh He is also called the Son of David because God promised That he should be born of his Family in Bethlehem the native place of David This sense 1. Is most agreeable to the Context antecedent where it 's said That Christ must be lower then the Angels must taste of Death must be consecrated by Suffering must be one with the sanctisied must be partaker of Flesh and Blood and deliver sinful man from the Devil But if he had assumed the nature of Angels none of these could be affirmed of him 2. The former two senses cannot be good because then he should have only apprenended and succoured the Seed of Abraham according to the Letter of this Text. Therefore seeing he took upon him the Seed of Abraham as he did the Seed of David therefore to take on him or assume the Seed of Abraham is to be of the Seed of Abraham as he was of David 2 Tim. 2 8. and to be made of the Seed of Abraham as he was made of the Seed of David according to the Flesh Rom. 1. 3. And it is the same with that of the Divine Evangelist The Word was made Flesh Joh. 1. 14. Crellius here trifles egregiously for he excepts against this sense 1. Because to apprehend or take hold of a thing is not to assume the nature of it 2. The word Angels which is plural should have been singular But 1. Who will grant him that which neither others do nor he can prove that the word must be turned apprehended in this place whereas it hath other senses both in the Septuagint and in the New Testament and is turned oftner and by more Translatours assume as was shewed before 2. If Christ had assumed the individual substance of an Angel he had assumed the Nature of Angels He did but assume one individual Flesh and Blood yet he is said to take part with the Children which were many He again objects that if it be said that he took the nature not of Angels but Men then these words cannot contain and render a reason That Christ was made lower then the Angels because it is the same But 1. How will he prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causal if it should be denied 2. Who told him that it referrs only to those words of the 7th verse as a reason of them whereas it 's plain if the conjunction be causal it referrs to that which went immediately before 3. To be lower then the Angels and assume the nature of Man are not precisely the same For now he is Man and yet above the Angels These words thus explained and cleared inform us 1. Of some special love of God shewed unto Man and to Angels and of some benefit issuing from that love and given unto Man and denied to the Angels He so loved Man that he gave his only begotton Son to be the propitiation for his sin and not for the Angels Christ and the eternal Word must be Man and dy for him but he must not be an Angel to dy for Apostate Angels or redeem them The cause of this was the free will of God who might have neglected both the one as well as the other for both were sinful and deserved Death Yet there might be a reason why he passed by the Angels and not Man even because Angels were not tempred yet sinned but Man was deceived and so was a subject more capable of mercy though he deserved no mercy Yet if Man will be obstinate in his sin and refuse to acknowledg this love and receive Christ God will turn his love into hatred and send him a cursed wretch into everlasting fire prepared for the Devil and his Angels and he shall lose eternally the benefit of Christ's Redemption which is remission and eternal life 2. They let us know the condescension and deep humiliation of the Son of God who vouchsafed not only to be Man but took upon him the form of a Servant and was obedient unto Death the Death of the Crosse. And this Incarnation is a deep mystery and this humiliation a matter of greatest wonder 3. They acquaint us with the excellent dignity and high advancement of the humane Nature in that it was assumed and inseparably united unto that eternal Word which is God The Angels in many things are above us and more excellent then we are yet in this we are above the Angels and nearer unto God and our nature in Christ is Lord of Angels 4. We learn from them that the Seed of Abraham and the People of the Jews have a priority and priviledg above all People For Christ took upon him their Flesh and Blood and they were his Brethren of whom according to the Flesh Christ came who is over all God blessed for ever Amen Rom. 9. 5. This is the reason why he said when he lived on Earth That he was sent to the lost Sheep of Israel and why he chose out of them the Apostles preached the Gospel unto them first for the tender of eternal life was first made to them and why he began and finished the work of Redemption amongst them 5. From them we understand something of the nature of the Incarnation For herein we have 1. One person the eternal Word and the Son of God 2. Two Natures Divine and Humane 3. The union of these two by assumption for the Word assumed the nature of Man and this Nature was thereby united to the Word in the unity of person 4. The distinction of these two Natures for the Word is God and not Man this humane Nature remains Man and is not God and the difference is very great and perpetual And thus God-Man is Christ our blessed Saviour and Redeemer and happy are they who know him and believe in him Ver. 17 18. Wherefore in all things it behâ—â—ved him to be made like unto his Brethren c. § 19. In these words we have another reason why Christ must be lower then the Angels Man and like his Brethren One end was that he might suffer and dy and this he could not do except he be partaker of Flesh and Blood and therefore he took upon him the Nature of Men and not of Angels The end why he must dy was 1. That he might destroy the Devil who had the power of Death and so deliver them that were in continual danger 2. That he might be a merciful and faithful High-Priest and so make reconciliation for the sins of his People and be
and seeing the punishment was Death Death must first be suffered This was thus appointed and done to signify his purest holiness his hatred and detestation of sin his love of Justice and his respect unto the Law which bound to obedience or upon disobedience to punishment By this he signified and all men must know it that it 's a dangerous thing to transgress his Laws and this must hear and fear But then 2. Why by his own blood The reason in general is the will of God which did determine upon this blood and the wisdom of God which knew that it was the fittest of all other But more particularly the blood of Goats and Calves was no wayes convenient For it is not possible that the blood of Bulls and of Goats should take away sins Hebr. 10. 4. Nor the blood of man of the best man though far above the blood of Bullocks and Goates was fit for all men are guilty and their blood is stained Neither was the life of Angels fit for though it might be precious yet God did not think it sufficiently satisfactory and meritorious for sinful man And suppose an High-Priest should offer his own blood yet that would not serve Therefore it must be Christ's blood his own blood which was pure and without spot and most precious not only because it was the blood of God that eternal Word made Flesh which was God but because it was shed with greatest pain and most willingly out of love to sinful man whose Flesh and Blood he had assumed and in obedience to his heavenly Father who had made him the great High-Priest appointed him to be the Head Surety and Hostage of sinful man and commanded him to lay down his life and do this great Service And without the blood of this Sacrifice he could not have entred into the holy place and obtained eternal Redemption This is the fourth thing observed in the Text and the Subject of the fourth Proposition concerning one immediate effect of his blood For he entring by his own blood once obtained eternal Redemption Where we must enquire 1. What Redemption is 2. Why this Redemption is said to be eternal 3. How it was obtained by the blood of Christ entring into Heaven or by Christ entring Heaven once with his own blood 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Copher in Hebrew which signifies a price or gift offered to a Judge or an Enemy to deliver one from Death or some other evil or punishment and it 's called a Ransome in this respect Christ is said to give himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lytron a Ransome 1 Tim. 2. 6. and Matth. 20. 28. In that place it 's such a price as is given to a Judge who hath power of Life and Death for to save the life of one capitally guilty and by Law bound to suffer Death The effect of this price is 1. To propitiate the Judge 2. Upon this propitiation made to save the lise of the party guilty In this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the effect of this price and is turned Redemption Expiation Remission Propitiation It 's true that the word may signify many other things and any kind of deliverance from evil But in this place it 's evident that it signifies the deliverance of guilty persons from Death upon a price given and accepted The party to whom this price was given is God as Supream Judge before whose Tribunal man stands guilty and liable to Death The effect of it is propitiation which includes satisfaction of divine Justice and merit of his favour and love Upon this propitiation sin becomes remissible and pardonable therefore Redemption and Propitiation are sometimes by a Metonymy taken for Remission according to that of the Apostle In whom we have Redemption through his blood the forgiveness of sins Ephes. 1. 7. Col. 1. 14. In both which places the latter word seems to explain the former Yet Redemption is not Remission properly and actually but efficienter as the effect is said to be in the cause before it exist because of the virtue and power which abiding in the cause is sufficient to produce the effect and Christ must make sin by this Redemption remissible before it can be actually remitted 2. This Redemption and Propitiation is said to be eternal not because Christ is always redeeming and propitiating for that work was performed speedily and in a short time But it 's such because the virtue of it is of perpetual continuance in respect of all Sinners capable of all sins according to the Laws of God-Redeemer remissible and of the remission it self which frees the Sinner from all his sins from the eternal guilt and all penalties for ever Upon this Redemption is grounded that comfortable promise of the New Covenant formerly mentioned Chap. 8. 12. where God binds himself to remember our iniquities no more that is to give eternal pardon This adjunct of perpetuity is added to difference this Redemption and Expiation from that of the Law which must be made atleast every year It did but extend backward to sins of one year and the force of it presently expires 3. This was found and obtained by Christ as by his own blood entring once into the holy place None could make this propitiation but Christ neither could he do it except he enter the holy place Neither by that except he enter with blood his own blood But if he enter with that blood but once then the work is done for ever Why this Expiation and Propitiation should be made by blood and Christ's blood you have heard already But why with his blood must he enter the holy place and how being entered by and with this blood propitiation should be made for us as Translators by adding these words understand and supply the place though more difficult yet is to be cleared 1. Some tell us that because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Aorist tense consignifying time past eternal Redemption and Propitiation was found and obtained first and then afterward he entred the holy place And it 's true that when Christ had suffered Death the principal work was done and the foundation of eternal Remission was laid Yet if Death and shedding of his blood obtained eternal Redemption before he entred Heaven at lest in his Soul separated from his Body then the Type and Anti-type did not agree For the legal Redemption and Expiation was not made instantly upon the slaying of the Coates and Bullocks but before the work could be finished and sin expiated the High-Priest must take the Blood and Incense and enter the Holy of Holies and first burn the Incense and then sprinkle the blood upon and before the Mercy-seat without both which done neither his own sins nor the sins of the People could be expiated In all bloody and propitiatory Sacrifices were required Mactatio
he was that one man by whom Sin entred into the World 1 Cor. 15. 22. So that God appointed Man to dye and to dye but once The second Proposition is That after Death followeth Judgment This is the second thing For Death is first Judgment the second and the word after signifies the order of time For Death goes before and Judgment follows after The party Judged is Man the Judge is God whose Judgment is particular or general particular of every particular individual person general or universal of all For there is the Judgment of the great Day when all shall appear before the Judgment Seat of Christ and this Judgment is appointed of God and appointed to follow after Death after which follows the final and eternal estate of man which shall be unalterable and by Judgment may be meant not only the Sentence of the Judge but the estate of the parties judged which followeth thereupon whether it be an estate of misery or of felicity We live here that we may prepare for this Judgment and we ought so to live as that we may be happy for ever hereafter and prevent the suffering of eternal punishments Yet men do not believe that God will Judge us and that Judgment will follow and that unavoidably after Death or if they do not believe this yet they do not seriously consider it This is the reason why they live secure in their Sins and extream danger and this is the cause of their eternal ruine It 's not material to enquire whether the act of the Judge or the estate of the parties judged or whether particular or universal Judgment be here meant or no. It 's certain that this is a Judgment which followeth after Death and the final and universal Doom seems to be here intended when both Soul and Body the whole man and all men that dye shall be judged This is the proposition § 26. The Reddition followeth in these words Ver. 28. So Christ was once offered to bear the Sins of many and unto them that look for him shall he appear the second time without sin unto Salvation THis Text informs us of the appearance of Christ for that 's the subject of it This appearance is two-fold the first and the second and both these differ much not only for the manner but the end The first was in Humility and the end was to suffer and by suffering to expiate Sin The second shall be in Glory and the end of it to give eternal Salvation to such as look for him The first was to suffer and save the second to judge and reward his faithful and obedient Servants The propositions therefore are two 1. Christ was once offered to bear the Sins of many 2. Unto them that look for him shall he appear the second time without Sin unto Salvation The first is the same with that in ver 26. But now once in the end of the World hath he appeared to put away Sin by the Sacrifice of himself The words differ the matter is the same For as there so here two things are observable 1. The Sacrifice the single Sacrifice of Christ. 2. The end of it The single Sacrifice for Christ was once offered the end for he was once offered to bear the Sins of many First he offered himself this was an act of him as a Priest and as he was the best Priest that ever lived so he himself was the best Sacrifice that ever was offered The end was also excellent for he bare the sins of many that is the punishment due for the sins of many and he bare this punishment to satisfy divine Justice and procure God's favour to sinful man We deserved the punishment and he suffers it he is punished that we may be spared It was tender compassion in him to offer himself for us and it was exceeding love in God to send and give him for to suffer and so be the propitiation for our Sins He bare the sins of all to make them pardonable and the sins of many even of all sincere Believers that they may be actually pardoned for ever possibility of pardon is the benefit of all actual pardon of many yet not of all For Christ had no absolute intention to procure the Salvation of all but of such as believe in him yet the reason why all are not pardoned is not from Christ's Death which made the Sins of all pardonable but from some other cause And this is the condemnation of all those to whom the Gospel is preached That Light comes unto them and they love Darkness rather then Light God hath given his only begotten Son and his Son hath offered himself and made the way to Heaven passible and remission of Sins and eternal Life are offered unto u upon fair and reasonable terms and conditions and though to corrupt Flesh and Blood they be difficult yet they are made easy by the power of the Spirit yet we love our Sins more then our Saviour and continue in them to our eternal condemnation § 27. The second Proposition is concerning his second appearance For he shall appear the second time where as before we have the manner and the end The manner is Glorious for he shall appear without Sin yet he never had any Sin and in his first appearance he was without Sin For Sin of his own he had not yet he bare Sins the Sins of others the Sins of many Yet these Sins were not his by Commission but by Imputation so far as to be liable to Death For God laid on him the Iniquities of us all So that without Sin is without suffering for the Sins of others He shall not come the second time to dye for our Sins as he did the first this is the genuine sense When he came to Sacrifice for Sin he came in great Humility and took upon him the form of a Servant and was obedient unto Death the Death of the Cross this low condition was suitable to the work he then undertook But now he comes as King and Lord to judge the World and therefore he comes in Glory The end of his coming is to reward and the reward is Salvation and the parties to be rewarded are such as look for him By Salvation is meant eternal Life and full Happiness which he purchased by his precious Blood and it 's so called because man in danger of eternal Death shall then be fully saved and delivered from all Sin and all the sad and woful Consequents of Sin and that for ever for then Death man's last Enemy shall be destroyed Yet this immunity from all evil cannot consist without the enjoyment of those glorious and eternal Blessings which God hath promised this is the great reward which Believers do expect and because they know they shall not
his Body the Veil of the Temple was rent from the Top to the bottom to signify that Christ the great High-Priest was ready by his own Blood being shed to enter the Holy place of Heaven to procure eternal Redemption or Remission for sinful Man and by this means divine Justice being satisfied God was made accessible And no Man now can have actual access into his presence but by this Blood and through this Veil of the Flesh by him who was crucified and whose Body was separate from his Soul § 16. Thus the Way is made and consecrated The next thing is the Liberty which we have to enter into the Holiest through this way by the Blood of Christ where three things are to be observed 1. The place into which this way doth lead us 2. The Liberty to enter through this Way into this place 3. The means whereby we obtain this Liberty 1. The place is the Holiest for into that the High-Priest entred once a Year with the Blood of Expiation There was the Mercy-Seat which must be sprinkled with Blood We need not here enquire Whether that Holiest place on Earth signify Heaven or some other thing for it 's certain the Mercy-Seat did signify that which this Apostle calls The Throne of Grace Chap. 4. 16. The Throne of Grace is the Throne of God propitiated by the Blood of Christ so that to enter into the Holiest is to come to God as Supream Lord first offended by the Sin of Man and then made propitious by the Death and Sacrifice of Christ which was so acceptable unto him that for and in consideration of the same he is willing to admit Man into his presence graciously to receive his Petitions and bless him The Throne of God might be said to be three-fold 1. Of Justice 2. Of Grace 3. Of Glory To the Throne of Justice strict Justice no sinful guilty Man can approach To the Throne of Grace every penitent Sinner may have access The Throne of Glory is inaccessible to mortal Man We need not locally ascend into Heaven for to come unto the Throne of Grace it stands in the midst of God's People as the Tabernacle did in the midst of Israel For God is alwayes in all places nigh to such as call upon him in truth Christ stood before the Throne of Justice when he suffered for our Sins Penitent Sinners stand before the Throne of Grace when they worship him in Faith And after the Resurrection we shall all stand before the Throne of Glory and ever abide in his presence Yet this way lyes by the Throne of Grace and we pass by it to the Throne of Glory There is one way to both 2. We have Liberty to enter into the Holiest The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you have heard signifies Freedom and Boldness of Speech it signifies also Liberty The Vulgar and the Syâ—iack turn the word Confidence which is the same with Boldness though some what more The Arabick and Arias Mortanâ—â— Liberty The Aethiopick Grace or Licence All agree for they signify 1. That we have a Licence and Liberty graciously granted unto us 2. A Right 3. This Liberty and Right is so full that we may come with Boldness and Confidence to be admitted and accepted This is a great Priviledge and Favour which God doth graciously vouchsafe unto Believers and denies to all others which are not admitted to come so near him 3. We have this Right Liberty and Confidence by the Blood of Christ for the Blood and Death of Christ satisfied God's Justice and merited his Favour and made him accessible and upon the same he promised to admit penitent Believers And upon our Repentance and Faith we have actual Right and Liberty so that we who could not come near him for our sins may come near him by Faith in his Blood This Priviledg is more fully expressed in these words of the Apostle In whom we have boldness and access with Confidence by Faith of him Ephes. 3. 12. Where 1. We have access and may enter into God's blessed presence Yet 2. Because one may come with fear and doubt here we may come with boldness and confidence 3. There is no such access but by Christ the Blood of Christ. 4. Neither is there any such access granted but by Faith in that Blood that is to such as believe The sum of all is That Sin had made God as the fountain of goodness inaccessible to Sinners as Sinners Christ by his Death had made him accessible to Sinners as believing § 17. We have 1. A way 2. A liberty to enter into the Holiest And 3. We have an High-Priest over the House of God Where by the House of God we must understand the Church which is the Society and Corporation of Believers and by this High-Priest Christ Jesus as exalted at the right hand of God No man under the Law could come to God without the High-Priest he must present their Offerings their Incense their Prayers and the Blood of Expiation unto God and make Intercession for them So Christ is ever ready before his Fathers Throne to bring us into his presence as the Admissional of Heaven to make Intercession for us and as our Advocate to plead our Cause by his Blood and make all our Services acceptable and effectual without all which neither way nor liberty to enter could be beneficial and to purpose § 18. Thus the words are explained and inform us of a way made through the Veil of liberty to enter of Christ set over the House of God as an High-Priest to bring us unto God to make our prayers effectual and to procure for us all things necessary to make us happy Now it remains we consider the words 1. As a recapitulation of some former Doctrine 2. As a ground of the consequent exhortations and both these I will make clear in a few words 1. They are a brief abridgment of the former Doctrine concerning Christ's Priest-hood For in the 5th and 7th Chapters he had not only asserted but proved That Christ was an High-Priest for ever after the Order of Melchizedec That he had made a way to God by his Blood and procured us liberty to enter into God's presence before the Throne of Grace so that we might boldly come with confidence to obtain all mercies necessary to our everlasting happiness he had made evident by the rare virtue and excellent effects of Christ's Sacrifice partly Chapter 9th partly in the former part of this For Christ as a Son is over his own House Chap. 3. 6. And this House is the Church We have a great High-Priest who is passed into the Heavens and sensible of our Condition Chap. 4. 14 15. And he is the Minister of the Sanctuary and the true Tabernacle which the Lord pâ—tched and not Man Chap. 8. 2. From all this you easily understand that the former Doctrine is repeated and briefly contracted in these words 2. As it is a Recapitulation of the former
Christ's Priest-hood in respect of the Constitution and now proceeds to prove his excellency in respect of the Ministration For if he be a Priest he must minister and officiate and his ministration is two-fold or there be two parts thereof The first whereof Which is his great Offering was performed on Earth The second Which is his Intercession is performed in Heaven He was a Priest elect when he offered on Earth He was a Priest constituted and confirmed before he did intercede in Heaven These things premised the Author doth 1. Sum up briefly the substance of his former Discourse Concerning the constitution of Christ's Priest-hood ver 1. 2. Proceed to set forth his excellency in respect of his Ministration 1. More generally in this Chapter 2. More particularly hereafter That he may do this the better he takes it for granted that the due ministration of a Priest requires 1. A Tabernacle or Temple 2. A Sacrifice or something to be offered 3. A Covenant whereof he must be Mediatour These things presupposed he proves the excellency of Christ's ministration in respect 1. Of the Tabernacle which is not made with hands but pitched by God ver 2. 2. Of the thing offered and the service both which are supernatural and divine not after the pattern of heavenly things ver 3 4 5. 3. Of the Covenant which he did confirm and make effectual as Mediatour which is better then that of Works whereof the Levitical High-Priest was Mediatour ver 6. That it was better he proves because it was established upon better Promises Where two things are observable 1. That the Promises of the Covenant were better 2. That it's stable and firm Ibid. To make both these evident he 1. Recites the words of the Prophet Jeremy concerning both the Covenants 2. In the words he 1. Informs us 1. Of the deficiency of the former ver 8 9. 2. Of the excellent Promises of the latter ver 10 11 12. 2. From the word Now he inferrs the abolition of the former to bring in the latter ver 13. CHAP. IX VVHerein the Apostle proceeds farther to evidence the excellency of Christ's ministration and this he doth more particularly by setting forth the excellency of his great Sacrifice and Offering That he may do this the better he singles out from all the other legal Services the anniversary Sacrifice of Expiation with the Blood whereof the High Priest alone once in the year only entred into the Holiest of all and proving Christ's Sacrifice upon the Cross to be far more excellent than this he doth clearly evince the excellency of Christ's Priest-hood The parts of the Chapter are two The first is concerning the Typical Tabernacle Priests Service The Tabernacle is described ver 1 2 3 4 5. The Priests ver 6 7. The Service Ibid. The imperfection of their Service ver 8 9 10. The principal part of the Tabernacle was the Holy of Holies The principal Priest the High Priest The principal Service the presenting of the Blood of the Expiatory Offering in the Holiest place Where the Apostle observes 1. That because none but the High Priest alone might enter within the 2d Veil therefore the way into the Holiest was not yet made manifest 2. That because the Services and so the Ministration were but carnal therefore they could not perfect the Performers The second part is concerning the Antitypical Tabernacle Priest Service and especially the Service of Christ's great Offering which he proves to be far more excellent then the legal great Sacrifice of expiation and so than all other legal Sacrifices from the Effects and Consequents thereof For by it Christ entring the Holy place 1. Obtained eternal Redemption ver 11 12. 2. Purgeth the Conscience from dead Works to serve the living God ver 13 14. 3. Confirms the new Covenant makes it effectual and unalterable ver 15. This Confirmation is illustrated 1. From the Testaments of Men confirmed by the Death of the Testator ver 16 17. 2. From the Sanction and Confirmation of the former Covenant by Blood ver 18 19 20. The former purifying and expiating Virtue of Christ's Sacrifice is illustrated from the Purification Expiation and Consecration of most things under the Law by Blood And hence inferrs That heavenly and spiritual things must be purified by better Sacrifices ver 21 22 23. 4. Entring Heaven he appears before God for us making Intercession and needs not come out of that Holy place again to re-iterate his Death and Sacrifice as the High Priest under the Law did but he stayes there pleading his One Offering of eternal Virtue untill he come to Judgment and give the actual possession of eternal life to all such as wait for him and this is the ultimate benefit of this Great Offering ver 24 25 26 27 28. CHAP. X. VVHetein 1. The Doctrine of Christ's Sacrifice is continued 2. The same Doctrine is applied Of this Doctrine there be two parts 1. Concerning the imperfection of the legal Offeringâ— 2. Concerning the perfection of Christ's The imperfection of the former was in this They could nor sanctify because 1. They were but shadows ver 1. 2. They were re-iterated and left a conscience of sin ver 2 3. 3. They were but carnal and the Blood of Bulls and Goats could not take away the spiritual stain and guilt of Sin to purge the immortal Soul 4. God did reject them as insufficient for that purpose and did accept Christ's one Offering This is proved out of Psal. 40. 7 8 c. and here 1. The words are cited ver 5 6 7. 2. The principal thing intended thence concluded that not by them but this Sacrifice of Christ we are sanctified ver 8 9 10. 3. They being many offered many times by many Priests could not take away sin but this one Sacrifice offered but once and by one Priest doth consecrate the Sanctified for ever ver 11 12 13 This he proves out of Jer. 31. 1. Citing the words ver 15 16 17. 2. Thence concluding the eternal Virtue of this Offering ver 18. Thus far the Doctrine now follows the Application continued from this place to the latter end of the last Chapter In this Application we may consider 1. The Duties exhorted unto which are many but the principal is Perseverance 2. The Motives 3. Sometime the Means The first Duty exhorted unto is To draw near with a sincere Heart in assurance of Faith 2. The Motives The holy place is open A new way is made We have an High Priest ver 19 20 21 22. The second Duty is To hold fast our Profession and persevere ver 23. The Means 1. To stir up one another ver 24. 2. Not to forsake the Assemblies ver 25. The Motives 1. God is faithful who hath promised ver 23. 2. The time is near at hand ver 25. 3. If we fall away after we have received the Truth the Sin will be very hainous the punishment very grievous and unavoidable ver 26 27 28 29 30
understands the removing of guilt and punishment and affirms that by the oblation they are removed whereas instrict sense it did not remove them but make them removeable and so he himself saith afterward That it had then only an efficacy and power 2. He distinguisheth between the Slaughter and the offering of the Sacrifice and saith That the Slaughter was on Earth and the Offering in Heaven That Christ dyed and suffered Death on Earth is clear That he willingly suffered this Death to expiate the sin of Man in obedience to his heavenly Father none can truly deny and this willing Suffering for sin in obedience may be truly said to be an offering and an act of a Priest as properly a Priest though they will not have him to be a Priest untill he entered Heaven which is very untrue Was not the High Priest a Priest before he entred with the expiatory blood into the holy Place There were many Sacrifices offered to God the Blood whereof was not presented in the holy place yet it may be granted that if type and antitype agree so far as the Scripture makes them so to do then Christ must present himself in Heaven and he did so For by his own Blood he entered in once into the holy Place Heb. 9. 12. But whether he entered as mortal or immortal in Soul only or in Soul and Body as dead or living when he presented himself before the Throne of the great eternal Judge may be doubted That his Soul that very day he dyed was in Paradise it 's certain and that entrance was properly by Blood with his Soul separated from his Body and made the expiation For when he enters the second time forty days after his Resurrection he enters as immortal in Soul and Body to make Intercession not to make Satisfaction and expiation or to merit § 10. Sâ—te down on the right hand of the Majesty on High This was a reward for his suffering and being obedient unto Death the Death of the Cross. This agrees unto him as the Word incarnate and in respect of his Man-hood And thus to sit is to be next to God above all Men and Angels and every Creature in holiness bliss honour and especially in Power and Dominion This properly agrees to him as King This is not to participate of the divine perfections and excellency as infinite and eternal but so far as the most noble Creature was capable From all this is manifest the excellency of Christ above all Prophers both as a Prophet and in other respects For as a Prophet he knew more of God and of his mind then all the Prophets joyned in one He declared his Will more fully clearly and powerfully then he did and this both by himself and by his Apostles God gave the Spirit not in measure but in fulness unto him He is more excellent not only as a Prophet but in other respects 1. As the Son of God 2. As Heir of all things 3. As he by whom the Worlds were made 4. As he is the brightness of his Fathers Glory and the expresse Image of his Person 5. As upholding all things with the word of his Power 6. As by himself purging our Sins 7. As set down at the right hand of the Majesty on high There is not the least of these though all be very great but therein he far excels the Prophets This might be added that he spake by him 1. As by his Son so did he not by any of the Prophets 2. In the last Days after which he will speak no more to mortal Men neither will there be any need § 11. The second Proposition is That Christ is more excellent then the Angels Being made so much better then the Angels This might be a conclusion of the former words but that in them Christ is compared with the Prophets Therefore we will consider it as a distinct Proposition concerning Christ as compared with the Angels And if he be more excellent then them he must needs be more excellent then the Prophets He is more excellent then the Angels in the seven sormer Respects but the Divine Apostle seems to insist principally upon the last as will appear by that which follows The occasion of this Discourse may be this because the Jews or Hebrews might say That though Christ was more excellent then the Prophets yet he was inferiour to the Angels by whom the Law was given and who spake to the Fathers and the Prophets so that they were Prophets and God spake by them and it 's not like that Jesus of Nazareth was above them or equal with them This is the more probable because it follows If the Word spoke by Angels c. Chap. 2. 2. Which implys that some part of the Old Testament especially the Law was declared by Angels For the Law was ordained by Angels in the hand of a Mediatour Gal. 3. 19. The Revelation was signified to John by an Angel of Christ Revel 1. 1. And this Angel calls himself a Prophet For he had the Testimony of Jesus which was the Spirit of Prophecy and was one of the Brethren the Prophets Revel 19. 10 22 9. So that some part of the New Testament was delivered by Angels Now to take away this conceit of the excellency of Angels above Christ he not only affirms that Christ is equal with but above the Angels and not only affirms it but ptoves it His first argument in form is this He that hath inherited a more excellent Name then Angels is more excellent then the Angels but Christ hath inherited a more excellent Name therefore he is more excellent § 12. Let 's first consider the terms of the Major then the connexion of those termes or the Consequence The terms are Angels Name a Name by Inheritance 1. Angels are Spirits or spiritual Substances the most noble and excellent Creatures God made and because Angels are good or bad who being made good became bad by their own folly here the Apostle understands the holy loyal and obedient Angels who never sinned against God They are called Angels by reason of their Office and imployment not of their nature The Word signifies Messengers because they are God's Messengers sent by him not only to do but declare his Will Angelus is the same that Malaach Nâ—â—tius Legaâ—us and those names agree to their Prophetical Office 2. These Angels have a Name but Christ a more excellent Name By Name in this place is not signified a bare Title but the Dignity and Power of Christ and a more excellent Name as a more excellent Dignity and Power Thus the word Name is used Phil. 2. 9. Ephes. 1. 21. For Fame Glory Dignity it 's signified by Name in the Old Testament and in many other Authours and in several Languages That the Apostle understands thus for a Title not only of Dignity but Power inherent in the person whose Titlo it is may easily appear from what follows 3. This more excellent Name
excellent then the Levitical Priest and now he proceeds further and hath something more to say and prove his super-excellency He had indeed touched upon those words Thou art a Priest for ever and seems here to repeat them yet if we accurately consider it 's one thing to be a Priest for ever and another to receive an eternal Priest-hood by a solemn Oath which now he undertakes to manifest So that the Subject of three verses following the 23d 24th 25th is the eternal effectual unchangeable Priest-hood of Christ made such by Oath And in them we may observe the Perpetuity of Christ's Priest-hood Efficacy The Perpetuity and Immutability is affirmed ver 23 24. The Efficacy ver 25. In ver 23. we have the discontinuance of the one in the 24th the continuance of the other And both together manifest the difference and so dissimilitude between them and the excellency of the one above the other and this is done comparatively For by comparison both the dissimilitude and the imparity are made to appear He begins with the Levitical Priest in this manner They truly were many Priests c. Where we have 1. Their Multitude 2. Their Mortality And the Mortality was the cause of their Multitude Their Multitude was evident For they were many Priests and their Mortality They died And hence he inferrs that they could not continue for the cause why they could not continue was Death The intention of the Apostle is to inform us of an imperfection and defect in the Levitical Priests that they were all and every one of them mortal and died one after another and none could possesse and keep the Priest-hood long but must transmit it to another Aaron first unto his Son then his Son to a third and that to a fourth and so to the last High-Priest So that though they might all joyntly be considered as one person morally by fiction of Law yet they were many men and many Priests physically and so the Priest-hood was continued by Succession and though the Priest died yet the Priest-hood continued till it was abolished In this respect it might be said to be immortal as Corporations and Societies are yet this is no perfect immortality nor real perpetuity This was their imperfection Christ's perfection was that he continued ever Ver. 24. But this man because he conâ—inâ—uth ever hath an unchangeable Priest-hood THe Copulative And in the former verse did signify the Connexion and that of another new argument to the former and here the Discretive But implies the difference between Christ and the Levitical Priest in that they were Priests but he a Priest they were many he but one they continued not he continues for ever In the words we have three propositions 1. That Christ continueth ever 2. He hath an unchangeable Priest-hood 3. Because he continueth ever therefore he hath an unchangeable Priest-hood The Apostle may seem to reason and argue thus He that continueth ever hath an unchangeable Priest-hood But Christ continueth ever Therefore he hath an unchangeable Priest-hood 1. This man continueth ever Where 1. By this Man is meant Christ who was truly Man though this Man this individual Man was united unto the Word so as never any was He was so united unto the Word that he might truly be said to be God Yet as God he was not he could not be a Priest and this is evident if we consider either what a Priest is or what he must do Therefore is it said This Man continueth for ever and in another place There is one God and one Mediatour between God and Man the Man Christ Jesus 1 Tim. 2. 5. 2. He is said to continue ever that is liveth ever but this is to be understood of him as risen again from the Dead For before in the state of his Humiliation he was mortal and not only so but dyed Yet after the Resurrection he became immortal and shall never dye but continue for ever For Christ being raised from the Dead diâ—th no more Death hath no more dominion over him Rom. 6. 9. 2. This Man hath an unchangeable Priest-hood The word translated Unchangeable may be understood 1. So as though the Apostle did inferr from the words of the Psalam Will not repent or change that Christ's Priest-hood should never be abolished and changed to another Order Or 2. Because it may signify not passing from one another to conclude from this that Christ continueth ever that his Priest-hood doth not pass from him to any other his Successor as the Priest-hood of Aaron did And this latter seems to be the genuine sense because he opposeth the Priest-hood of Christ unto that of Levi which did pass from one to another so that his Priest-hood did continue in this one individual Man who lives for ever 3. Because he continueth ever therefore his Priest-hood is unchangeable and doth not pass from him to another This follows clearly For if he individually be made a Priest and a Priest for ever and this by Oath and he that was thus made was immortal then his Priest-hood is personal and to be continued in him one single person for ever Now we enter upon the Comparison and make it in this form He that liveth and continueth ever so that his Priest-hood is not transmitted to another is more excellent then they who not continuing by reason of Death transmit their Priest-hood to their Successors who are many But Christ doth thus continue and the Levitical Priests do not Therefore He is a more excellent Priest § 26. This excellency is yet more because of the efficacy of the Priest-hood and the ability of the Priest when perpetuity and efficacy meet in one the Priest-hood must needs be excellent indeed But let 's hear the Apostle proving this Efficacy Ver. 25. Wherefore He is able also to save them to the uttermost or for ever that come to God by him seeing be ever liveth to make Intercession for them THE judgment of this Text is Dianoetical as is evident from the Illative Wherefore and in form he argueth thus He that ever liveth to make Intercession for them that come to God by him is able to save them for ever But Christ ever liveth to make Intercession for them that come to God by him Therefore he is able to save them for ever Where from his perpetual and effectual Intercession he inferrs his ability to save for ever and from both his super-excellency which is principally intended In the words we have 1. His ability to save them for ever that come to God by him 2. The reason of it because he ever liveth to make Intercession for them In the first we have 1. His active power 2. The subject upon which it works effectually 1. His active power that he is able to save to the uttermost 1. He is able that is he hath an active power to produce some excellent effect and reach some glorious end 2. This power is not physical but moral nay super-natural
offer the Tabernacle but in the Tabernacle did not minister it but in it And the Apostle seems to take his expression from Exod. 29. 30. where it 's said That that Son which is Priest in Aaron 's stead shall put on the holy garments seven dayes when he cometh into the Tabernacle of the Congregation to minister in the holy place or Sanctuary Where we have 1. A Minister that must minister or officiate 2. The Tabernacle of the Congregation into which he must come 3. The Sanctuary where he must officiate The very same words of Minister Sanctuary Tabernacle are used by the Septuagint in that place which the Apostle taketh up in this place And though the Body of Christ may be called a Tabernacle yet that 's nothing except it be so taken here And we find the word here turned Sanctuary signifying Heaven Heb. 9. 12. and also Ver. 24. of that Chapter makes it more plain where it 's written That Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self to appear in the presence of God for us Where we may observe 1. That the word which there is turned holy places and Ver. 12. before the holy place is here translated Sanctuary 2. That this Sanctuary or holy places into which Christ entred was not made with hands which is the same with not pitched by Man 3. This place is said to be Heaven it self 4. That Christ doth minister there by his Intercession for us after that he had offered his great Sacrifice and by the Blood thereof entred into the heavenly Sacrary within the Veil To signify this the inner Veil of the Temple rent instantly upon the death of Christ to signify that the great High-Priest was entring Heaven with his Blood 2. The Excellency of this Tabernacle is set forth 1. By the quality 2. The Cause The Quality it 's the true Tabernacle True is not here opposed to that which is feigned or nothing at all but to the Typical Tabernacle which was a real and true sacred Building yet so far inferiour to this that comparatively it might be said to be nothing or but a shadow at the best and this is the Substance For though that was glorious and honoured with God's special presence yet earthly things are poor to heavenly though we who never saw the inward glory of Heaven may admire them The Cause is expressed assirmatively pitched by God negatively and not by Man By both which is signified the excellency of it far above any Work and Building made by the power and skil of Man For the efficient power and skil of Man is nothing to the efficiency of God whose Power is almighty and Wisdom infinite and who hath made Heaven a far more glorious place than any on Earth 3. Christ is the Minister of this Sanctuary and Tabernacle to minister and officiate in it For every High-Priest must have some Temple or sacred place wherein he must minister and serve for Priest-hood Temple and Service must go together When the Temple was destroyed by the Chaldeans the High-Priest might pray but he could not offer Sacrifice burn Incense expiate Sin by entring the Holy of Holies with blood These Services were confined by God's Institution to that House and sacred Building after once it was consecrated Neither could they perform such Services till it was re-built and dedicated again Neither have the unbelieving Jews any High-Priest that can do any such thing since the second Temple was demolished by the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to minister and serve and these two words are often used by the Septuagint For so they turn several Hebrew words and especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signify to serve in general but many times to serve God the Supream Lord and to worship him And though the performance of this Service be the general Duty of all even of private Persons yet there are certain parts of this Service proper to the Priests and some to the High-Priest who is not a private but a publick Minister as the rest of the Priests be and mediates between God and the People and by whom the People offer their Services to God The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the New Testament and doth signify not onely to perform the Levitical but also the Evangelical Service and from this Verbe comes Liturgy a Form or Directory for the Worship of God In this place a Minister is 1. A Priest 2. An High-Priest 3. The great High-Priest of the heavenly Sanctuary Christ Jesus And here it might be observed that a Minister is not a contemptible but an honourable Title as given not onely to the Levitical Pontiff but to the Apostles and to Christ himself The Text thus explained contains an Argument to prove the excellency of Christ above the Legal High-Priest for he indeed was a Minister and did officiate yet he did this onely in an earthly Sanctuary and Tabernacle but Christ officiates as an High-Priest in Heaven And this second Verse may be part of the former Sum and Abridgment and a Conclusion deduced from the former words For if Christ be an High-Priest in the Heavens then he must needs be the Minister of an heavenly Sanctuary yet it 's so deduced from the former that it brings in new matter and gives occasion of a new Discourse concerning Christ's Ministration for if he be a Minister of a Sanctuary he must officiate and amongst other things offer something to God Ver. 3. For every High-Priest is ordained to offer Gifts and Sacrifices wherefore it is of necessity that this Man have somewhat to offer § 3. THis Text must be examined 1. In its relation to that which goes before 2. In it self 3. In reference to what follows First It relates to Chap. 5. 1. where in the Description of an High-Priest we have the very words For 1. He must be taken from amongst men 2. Ordained for men in things pertaining to God 3. Thus he is ordained for to offer both Gifts and Sacrifices For there we have his Election Ordination and Ministration And hitherto the Apostle having spoken of his Election and Ordination now begins to treat of his Ministration in offering Gifts and Sacrifices for Sin The nearer Connexion is with the Text immediately antecedent and 1. With the word Minister for if he be a Minister he must minister and officiate by offering 2. With the word Tabernacle For if that signify the Body of Christ as Beza Junius and Dr. Goug◠with divers others do understand the place He must have his Body to offer But of this I have said something already and shall have occasion to say more hereafter The words in themselves are discursive for the Apostle argues thus Every High-Priest being ordained to offer Gifts and Sacrifices must have somewhat to offer But Christ is ordained
Othâ—â— imagine it was the whole World which with the parts thereof both the Tabernacle and Temple did represent wherein the Heaven of Heavens is the Sanctum Sanctorâ—n the Holiest of all and the Sanctuary through which the High-Priest passed into the Holiest place the Aethercal part of the World where the Sun and Moon and Stars represented by the Lights in the Golden Candlestick do ever shine Others determine it to 〈◊〉 the Heaven of Heavens whereof they make some different parts as one to be the place of Angels and Saints and another far more glorious which was the place of God's most blessed and special presence That Christ entred the Heaven of Heavens and that 〈◊〉 he ever ministers and makes Intercession there is express Scripture what difference and degrees of places be there we do not certainly know But let the Tabernacle â—e his Body or the Church Militant or the World or the Heaven of Heavens the second doubt is Whither these words concerning this Tabernacle are to be referred If to the former words which say that Christ being rome an High-Priest of good things to come then it 's nothing but this That Christ is the Minister and High-Priest of a far more glorious Sanctuary But some refer them to the word entred and make the sense to be that as the High-Priest under the Law passeth through the first Sanctuary to enter into the second which is the Holiest of all so Christ passed through the Militant into the Church Triumphant And it 's very true that Christ hath his Sanctuary and Temple here on Earth and that 's his Church wherein God dwels in a special manner and he passed through and from this into the Church Triumphant of Saints and Angels where God is more gloriously present and powerful nay he entred through the Aetherdal part of the World into the highest Heavens and through the Heaven of Angels and Saints unto the highest and most glorious place and Throne of God But the former sense that Christ is come an High-Priest and Minister of a far more glorious and excellent Sanctuary seems to be more genuine and confirmed by Chap. 8. 2. § 11. The third Proposition is concerning Christ's Service and Sacrifice offered in this Temple For Christ not by the Blood of Goats and Calves but by his own Blood iâ—â—red in once into the holy place Where 1. We have the Holy place 2. Christ's Entrance into it 3. His Entrance once 4. His Entrance once by Blood not of Goats and Calvs but by his own Blood 1. The Holy place is the Heaven of Heavens signified by the Holiest of all in the Tabernacle and in the Temple for that was the place into which the High-Priest with Blood entred in once every Year so that there is no difficulty in this particular And that Christ entred into Heaven is clear enough For Christ is not entred into the holy places made with hands which are the Figures of the true but into Heaven it self there to appear before God for us Ver. 24. of this Chapter 2. Christ entred into this Holy place But there is a Question made of the time when he entred That he entred forty dayes after the Resurrection it 's clear and express For he was taken up into Heaven Acts 1. 11. He was carried up into Heaven Luke 24. 71. And He that descended is the same also that ascended far above all Heavens to fulfil all things Ephes. 4. 10. But there seems to be another entrance before this and that was immediately upon his Death For when he had given up the Ghost immediately the Vail of the Temple was rent in the midst from the top to the bottom and his Soul separated from his Body and commended into his Fathers hands entred into Paradise That he entred at that time into Heaven with his Soul separated from his Body the Text doth seem to affirm And what should the renting of the Catapetasm and the Inner-Vail immediately upon his Death signify but that the great High-Priest was ready to enter Heaven Again it may be said more properly that he entred Heaven with or by his Blood when his Soul was separated from his Body than when his Body was risen and made immortal and both Soul and Body joyntly ascended For it was the custom of the High-Priest according to God's Institution upon the slaying of the Sacrifice and taking of the Blood to enter the holy Place and the Type and Anti-type should agree especially in this particular Further the expiatory Offering was not compleate till the Blood was presented before the Throne of God in the inner Sacrary and it was suitable to the Type that the great High-Priest should after he was slain on Earth present himself as slain in Heaven before the Supream Judge as having suffered Death and satisfied Justice for the sin of man But all this I leave to the judgment of Learned men who shall seriously search the Book of God and impartially examine whether God doth not speak this in Scripture And howsoever it 's certain that whether he entred thus then yet he so entred at one time or other that he obtained eternal Redemption 3. He entred once This informs us that though the High-Priest entred once every year and so might enter above a thousand times yet Christ entred thus but once For as we shall read both in the latter end of this and also in the beginning of the next Chapter once to enter or one entrance in this manner was sufficient because one Death one Offering was able to do that which all the Offerings of all the High-Priests under the Law could not do neither was any more Offering needful seeing this had done all that was requisite for satisfaction and merit 4. This entrance was by or with Blood and this is set down negatively and affirmatively Negatively this was not blood of Goats and Calves and that with which the Legal High-Priests did enter within the Vail For as we may read Levit. 16. upon the day of expiation a Bullock and a Goat must be slain and with the Blood of these he must enter the holy Place The reason of this is because the blood of Beasts could not satisfy divine justice expiate the sin of man and purge his conscience and immortal Soul and so make the eternal penalty removable Therefore it must be a far more excellent blood the blood of the Son of God his own blood which was pare unspotted and most precious The reason 1. Why it must be by blood is because as without blood under the Law there was no Legal Remission or Expiation so it was the Will of God that without blood there should be no eternal Remission For though God was merciful and sate in the Throne of Grace and Mercy yet his Justice did require that satisfaction should be made and seeing sin was committed and punishment was deserved and due by his Law violated therefore sin must be punished before it could be pardonable
better Sacrifices because they were purified by the Sacrifice of Christ. This Reason 1. Presupposeth and taketh for granted that Christ's Sacrifice is better than those of the Law but not content to suppose he proves it to be better because Christ by it entred Heaven and it once offered was of eternal vertue 2. He proves the necessity implicitly for here it 's implyed that no other Sacrifice in the World could purify them For earthly Sacrifices could not purify spiritual and heavenly Persons Or more briefly thus It was necessary that the heavenly things should be purified by the Sacrifice of Christ but that was better than all the Levitical Sacrifice It was better because by the Blood thereof Christ entred Heaven and it once offered had vertue to purify not here expressed for ever This Reason implies several things as 1. That it was the Will of God that the Types and Anti-Types should be purified 2. That though the Types and Figures might be sufficiently purified by the Blood and Sacrifice of Bulls and Goats yet heavenly things which were the Anti-Types could not 3. That only the Sacrifice of Christ was sufficient and fit to purify these heavenly things 4. That it was God's Will that this this alone should purify them From all this it 's evident how these words come in upon the former and also what they add unto them For formerly the Author had made a Comparison whereof there were two parts 1. The Proposition 2. The Reddition The Proposition was this That under the Law there was no Purification and Expiation of the Types and Figures without the Blood of Legal Sacrifices The Reddition this So there is no Purification and Expiation of the Anti-Types of heavenly things without the Blood of some better Sacrifice which is the Sacrifice of Christ. So that these words belong unto the Reddition which formerly affirmed only in general That the heavenly things must be purified with some better Sacrifice and here it 's added that the only better Sacrifice was the Sacrifice of Christ to which the Author by vertue of the Comparison must needs be understood to add a singular vertue of purifying heavenly things § 23. But to enter upon the Text absolutely considered in it self the Subject whereof is Christ and his Sacrifice we find in it 1. An Act of Christ which is entrance into a Sanctuary 2. The end of that Act which is to appear before God for us To understand this we must note 1. That what is here done by Christ was done in Figure by the Levitical High-Priest 2. That this High-Priest after he had slain and taken the Blood of Bulls and Goats enters into the Sanctuary within the second Veil 3. That bâ—i geâ—tred he appears before God for the People 4. That appearing before the Mercy-Seat which was said to be the Throne of God he sprinkles the Blood upon the Ark and the Mercy-Seat 5. That by this and Prayer he expiates the Sins of the People and procures a Legal Remission These things give Light to the Text For here 1. Christ must be considered as a High-Priest 2. To be slainand crucified upon the Cross. 3. Having shed his Blood to enter into Heaven 4. Being entred to appear before the Throne of God the Supream Judg. 5. By his Blood and Death presented to God to expiate our sins and procure Remission But here it may be doubted Whether the first or second Entrance and Appearance be intended or rather both For Christ first entred and appeared with his Soul separated from his Body when the Veil of the Temple was rent to signify the Entrance of the great High-Priest having sacrificed himself into Heaven Of this you heard before He entred the second time when risen again and made immortal he ascended into the Heaven of Heavens where as a King he fits and reign at his Father's right hand and as a Priest appears as an Advocate before his Father's Tribunal and pleads his Blood for all his penitent Clients on Earth Both may be meant both purify and the latter presupposeth the former The former purifieth vertually and by way of Merit the latter actually by obtaining actual Remission So that in these words we have 1. A Sanctuary 2. An Entrance into it 3. An Appearance before God 4. An Appearance for certain Persons 1. The Sanctuary is described negatively affirmatively Negatively It was not any Holy place or places made with hands which are the Figures of the true For the Levitical Holy places were made by the Art and hands of men and were true Sanctuaries but they were not the true but the Figures of them They were â—laces Holy places and Figures for so the word Anti-Types doth sometime signify of far more holy and glorious places where God did manifest his presence in a far more glorious manner Affirmatively It was Heaven it self the highest and most holy and glorious place of all sanctified by the special presence of God Therefore this Sanctuary is not earthly but heavenly not the Figure but the place figured the supernatural celestial and eternal Betheâ— 2. Christ entred not into the figured Sacrary but into Heaven it self both the first and second time and it was expedient that so he should do For that was the place where God had appointed a special piece of Service to be done even there and no where else 3. He did not onely enter but being entred did appear and appear as a Priest having offered his great Sacrifice and now presenting himself as slain for the Sin of Man and after this appears again as immortal and as a Priest to plead his Sacrifice for his People And he as a Priest must appear first as Mortal secondly as Immortal and present himself before the Supream Lord and Judg or else his Sacrifice is not compleat and actually effectual 4. He dyed he entred he appeared for us sinful men and guilty First that Sin our Sin might be remissible and then the second time for us though sinful yet penitent that our Sins might be actually remitted and both Souls and Bodies sanctified § 24. But it might be said If Christ must expiate Sin by Sacrifice as the High-Priest did he must often offer often enter as he did For every Year once at least he entred and appeared with Blood before the Mercy-Seat To this the Apostle answers by way of Anticipation That as Christ entred not into the earthly Sanctuary so neither had he need as the Levitical High-Priest to offer himself and often to enter into Heaven for one Offering in the end of the World and one Entrance upon that Offering with his Blood was sufficient to take away Sin The Apostle's words are these Ver. 25. Nor yet that He should offer Himself often as the High-Priest entreth into the Holy place every Year with Blood of others Ver. 26. For then He must have often suffered since the Foundation of the World but now once in the end of the World hath He appeared to
conducing and necessary 1. By a Similitude taken from a Testament and last Will For as the Death of the Testatour is necessary for to make his Testament of force and effectual so the Death of Christ was for the making effectual the Covenant of Grace ver 16 17. 2. From the manner of the Sanction and confirmation of the first Covenant which was solemnly confirmed by Blood God even then signifying That the better Covenant must be established by Blood yet by better blood ver 18 19 20. Secondly He manifests that it was as necessary for purification and expiation of the parties in Covenant and this also by a Similitude from the Law Ceremonial whereof we may observe two parts 1. The proposition concerning Expiation and Purification under the Law For then the Tabernacle and Vessels and almost all things were purified by Blood and without Blood there was no Legal Expiation and Remission ver 21 22 23. The Reddition follows and therein is signified That if it was necessary that these shadows should be purified with the blood of Sacrifice men certainly it was necessary that the heavenly things shadowed should be purified and that with the blood of some better Sacrifice and this Sacrifice was that of Christ himself by the blood whereof he enters Heaven and there appears before God for us ver 23 24. Yet lest they should think that as the High-Priest entred often and every time with blood therefore Christ must often suffer Death that he may often offer he informs them that though the High-Priest was a Type of Christ and was like unto him in many things yet in these two they did much differ 1. Then they entred often 2. They entred with the blood of Beasts But Christ 1. Offered but once and entred Heaven 2. He offered himself and by his own Blood entred Heaven and took away Sin for ever And in this God made him like to other men for whom he suffered For as he hath appointed that they shall dye once and after come to Judgment so he had ordained that Christ should dye but once and after that to come in Glory to reward his Saints with eternal Salvation § 29. Before I proceed unto the next Chapter it will not be amisse to take notice of the glosse of the Socinian Expositor upon the former proposition of this Text. For he would have us to believe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear the Sins is to take away Sin by removing it and sanctifying his People To this end he 1. Observes that the word sometimes so signifies and argues that because the Offering of Christ was performed in Heaven therefore it cannot here signify to bear Punishment for Sin But 1. The word doth no where in the New Testament signify to take away but either to take or bear up unto an higher place or to offer and suppose it should signify in some few places of the Old Testament to take away yet in many and very many places it hath another signification and under one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's used by the Septuagint 80 times for to offer Neither are any of the four places cited by him truly and sincerely but falsly alledged But suppose it should signify sometimes â—ay often to take away doth it follow from thence that therefore it must so signify here 2. Sin may be and is taken away 1. By suffering the Punishment to make it remissible 2. By pardon and Remission 3. By sanctifying and renewing the Sinner And To conclude that because it 's taken away by Sanctification therefore it 's not taken away by Suffering and Expiation is very inconsequent 3. For Christ's offering of himself in Heaven we know that in his sense it cannot be true For Christ's willing Suffering for the Sin of Man is the offering of himself and this was done on Earth as is evident from the Scriptures And though when he presenred himself in Heaven as having suffered and this before God yet this is seldom called offering Yet if it were it presupposeth another Act antecedent which is an offering in proper sense CHAP. X Concerning the Perfection of Christ's Sacrifice and certain Duties which we are bound to performs in respect of his Priest-hood § 1. THE Author continues his Discourse concerning Christ's Sacrifice which being finished he proceeds to apply the Doctrine of Christ's Priest-hood and Sacrifice and deduce some practical Conclusions from it The parts therefore of the Chapter are two 1. Concerning Christ's Sacrifice 2. Concerning certain Duties which he exhorts these Hebrews to perform This is so plain that there is a general agreement amongst Expositors concerning the same Christ's Sacrifice as in the former Chapter so here is considered and handled comparatively and with reference to the Levitical Sacrifices The intention of the Apostle is to set forth the Excellency of it as far above the other in respect of the Efficacy So that we have of this first part of the Chapter two Branches 1. Concerning the Imperfection and Impotency of the Legal Sacrifices 2. Concerning the Perfection and Efficacy of Christ's one Sacrifice This takes up the first part of the Chapter unto Ver. 20. where the Apostle begins the hortatory part grounded upon the excellency of Christ's Priest-hood and the Perfection and Efficacy of his Sacrifice The Duties exhorted unto principally are Faith Perseverance in Profession And both these are urged upon several strong and powerful Reasons The former briefly the latter largely unto the last Chapter The principal Arguments in this Chapter are taken 1. From the Punishment which must be suffered if we fall away where according to the Aggravations of the Sin the grievousness of the penalty is set forth 2. From their former Constancy and Patience whereof he doth remind them 3. From the glorious Reward which they shall shortly and certainly receive upon their perseverance This is the general Method and so clear and obvious to the intelligent and observant Reader that it 's generally agreed upon for the Substance of it The particulars shall be more distinctly delivered in the Explication To enter upon the words let 's begin with Ver. 1. For the Law having a Shadow of good things to come and not the very Image of the things can never with those Sacrifices which they offered year by year continually make the Commers thereunto perfect THese words are in Effect the same with those of the former Chapter Ver. 9. and serve to infer the necessity of that better Sacrifice of Christ. For the Authour had said That it was necessary that the heavenly things themselves should be purified with better Sacrifices than these Ver. 23. These words therefore contain a Reason whereby is proved the Imperfection of the Levitical Sacrifices in respect of Sanctification The Argumentation in Form is this That which had but a Shadow of good things to come and not the very Image of the things themselves could not by the yearly Sacrifices continually offered perfect the commers
Oblatio the death of the thing Sacrificed and the offering of it to God and the blood must not only be shed but in the Law it must be sprinkled either upon the horns of the Altar without or upon and before the Mercy-seat within the second Vail The blood being shed was the death of the thing Sacrificed and the sprinkling of it upon the Altar or the Mercy-seat was the presenting it to God These both did signify that life must go for life and the blood wherein is the life must be presented to God as Supream Judge and accepted of him before the work of Sacrificing could be finished and made efficacious Therefore Christ's Sacrifice could not be compleated except he be not only slain on Earth but present himself as slain before the Mercy-seat of God in Heaven and both the suffering and offering must be with Incense and Prayer requesting eternal Redemption Whether he did miraculously take some or all his blood shed as some conceit into Heaven is not necessary to be believed except it be evident out of Scripture unto us that he did so Some Socinians affirm and inferr from hence that Christ was not a Priest till he entred Heaven because though his Suffering was on Earth yet his Offering was in Heaven But this is ridiculous and not worth the answering For though this work of Sacrificing was not finished before he entred Heaven yet it doth not follow that he was no Priest before that time because this great Sacrifice was not finished For Aarou must be a Priest before he can minister in the Tabernacle much more before he enter into the inner Sanctuary with the expiatory blood The Socinian doth not assert any entrance of Christ into Heaven but that only one by and upon his Ascension yet Christ was made a compleate Priest instantly upon his Resurrection For from these words This Day which was the day of Resurrection have I begotten thee the Apostle proves Christ to be made a Priest and that by those words This is point-black against his assertion Christ may be and was a Priest by Designation Consecration Constitution Confirmation He was designed from his Birth yet more solemnly upon his Baptism he was consecrated by his great Sacrifice he was fully constituted and made a compleate Priest upon his Resurrection he was confirmed Priest by Oath upon his Ascension and Session at the right hand of God He must needs therefore be very ignorant that shall think that he was no Priest before this confirmation in Heaven But 2. How was this propitiation made and this eternal Redemption obtained for us It 's said he gave himself a Ransome for all 1 Tim. 2. 6. That he gave his life a Ransonâ—â— for many Matth. 20. 28. That he was delivered for our Offences Rom. 4. 25. That he is the propitiation for our sins and not for ours only but also for the sins of the whole World 1 Joh. 2. 2. And more fully in the Prophet All we like Sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquities of us all Esay 53. 6. Out of all which places especially the last we may observe 1. That Christ suffered and by his blood entred Heaven for man 2. For man as sinful 3. To make God propitious to us for ever 4. God in this is to be considered as a Judge punishing us in him and by laying the iniquities that is the punishments of the iniquities of us all upon him 5. He did not suffer not offer for his own sins for God made him who knew no sin sin that is a suffering or propitiatory and redemptory Sacrifice for us so that the benefit redounds to us 6. Seeing he suffered for sin though not for his own his Death was a punishment in proper sense 7. The blood of Christ shed and offered to God as Supream Judge was the price of our Redemption and the immediate effect thereof was eternal propitiation 8. In this work Christ by God's appointment and his own voluntary submission became our Surety and Hostage and so liable to Death That God did punish sin in him was justice that he did punish our sins in him was mercy unto us It 's true that God considered as a private person and as the party offended was merciful and pityed Man but as supream Law-giver and Judg of Mankind he must be just and punish Sin that his Justice being satisfied he might have free and full power to pardon Sin and that without any breach of Justice The Intention of the Apostle in this Text is to prove and make it evident That this Service and Sacrifice was far more excellent than the greatest Service the Levitical High-Priest could or did perform This super-excellency is set forth in respect 1. Of the Blood which was not that of Goats or Calvs but his own Blood 2. In respect of the place into which he entred which was not an earthly Sanctuary but the Holy place of Heaven 3. And most of all in respect of the Effect which was not a yearly Expiation but an eternal Redemption In Form he argues thus That Service wherein by his own Blood he enters Heaven but once and obtains eternal Redemption is more excellent than the Service of that Priest who enters often with the Blood only of Calvs and Goats into an earthly Sacrary and obtains but a yearly Remission But Christ's is such and the Levitical High-Priest's Service but such as is formerly described Therefore Christ's Service is more excellent § 12. The Apostle goes on and proves by a second Argument that the Service and Ministry of Christ is far more excellent and that in respect of the Effect which it hath vertue to produce The former Effect was Propitiation or Expiation this latter and second is cleansing or Purification This as the former is delivered by way of Comparison and the Comparison is in Quantity yet presupposing another in Quality The whole may be reduced to Propositions in this manner 1. The Blood of Bulls and Goats and the Ashes of an Heifer sprinkling the unclean sanctify to the purifying of the Flesh. 2. The Blood of Christ who through the eternal Spirit offered himself without Spot to God purgeth the Conscience from deaÌ„d Works to serve the Living God 3. If the Blood of Buls and Goats and the Ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh then much more doth the Blood of Christ who through the eternal Spirit offered himself without spot unto God to purge the Conscience to serve the Living God The Comparison in quality is between the Blood of Buls and Goats the thing wherein they are compared and do agree is purging and sanctifying The Comparison in quantity presupposing also a dissimilitude in this that one doth sanctify the Flesh the other the Conscience is this That if the one hath power to purge and cleanse the Flesh the other hath much more