Evidence of Imperfection And by the Appointment of this Order God signified an Imperfection and Mutability in that Church state Succession indeed was a Relief against death but it was but a Relief and so supposed a want and weakness Under the Gospel it is not so as we shall see afterwards Observe that God will not fail to provide Instruments for his work that he hath to accomplish If many Priests be needful many the Church shall have 3 The Reason of this Multiplication of Priests was because they were not suffered to continue by reason of Death They were mortal men subject unto death and they died Death suffered them not to continue in the Execution of their Office It forbad them so to do in the name of the great Sovereign Lord of Life and Death And hereof an Instance was given in Aaron the first of them God to shew the nature of this Priesthood unto the people and to manifest that the everlasting Priest was not yet come commanded Aaron to dye in the sight of all the Congregation Num. 20. 25 26 27 28. So did they all afterwards as other men dye in their several Generations They were all by death forbidden to continue Death laid an injunction on them one after another from proceeding any farther in the Administration of their Office It is not surely without some especial design that the Apostle thus expresseth their dying They were by death prohibited to continue Wherefore he shews hereby 1. The way whereby an end was put unto the personal Administration and that was by death 2. That there was an Imperfection in the Administration of that Office which was so frequently interrupted 3. That they were seized upon by death whether they would or no when it may be they would have earnestly desired to continue and the people also would have rejoyced in it Death came on them neither desired nor expected with his Prohibition 4. That when death came and seized on them it kept them under its power so that they could never more attend unto their Office But it was otherwise with the Priest of the better Covenant as we shall see immediately Observe 1. There is such a necessity of the continual Administration of the Sacerdotal Office in behalf of the Church that the interruption of it by the death of the Priests was an Argument of the weakness of that Priesthood The High Priest is the Sponsor and Mediator of the Covenant Those of old were so Typically and by way of Representation VVherefore all Covenant Transactions between God and the Church must be through him He is to offer up all Sacrifices and therein represent all our prayers And it is evident from thence what a Ruin it would be unto the Church to be without an High Priest one moment Who would venture a suprizal unto his own soul in such a condition Could any man enjoy a moments peace if he supposed that in his extremity the High Priest might dye This now is provided against as we shall see in the next verse VER 24. But this man because he continueth ever hath an unchangeable Priesthood IN opposition unto what was observed in the Levitical Priests the contrary is here affirmed of the Lord Christ. And the Design of the Apostle is still the same namely to evince by all sorts of Instances his Preeminence as a Priest above them as such also 1. The Person spoken of is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Exceptive Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but answereth unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before used and introduceth the other member of the Antithesis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hic ille iste He of whom we speak namely Jesus the Surety of the New Testament We render it this man not improperly he was the Mediator between God and man the man Christ Jesus Nor doth the calling of him this man exclude his Divine nature for he was truly a man though God and man in one Person And the things here ascribed unto him were wrought in and by the humane nature though he that wrought them were God also But He or this man who was represented by Melchisedec of whom we speak 2. It is affirmed of this Person that he hath an unchangeable Priesthood the Ground and Reason whereof is assigned namely because he continueth ever which must be first considered The sole Reason here insisted on by the Apostle why the Levitical Priests were many is because they were forbidden by death to continue It is sufficient therefore on the contrary to prove the perpetuity of the Priesthood of Christ that he abideth for ever For he doth not absolutely hereby prove the perpetuity of the Priesthood but his perpetual uninterrupted Administration of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Faith of the Jews concerning the Messiah and his office We have heard say they out of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 12. 34. That Christ abideth for ever whereon they could not understand what he told them about his being lifted up by Death And so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to abide to continue in any state or condition Joh. 21. 22 23. And this was that which principally he was Typed in by Melchisedec concerning whom there is no Record as to the Beginning of Days or End of Life but as unto the Scripture Description of him he is said to abide a Priest for ever It may be said in opposition hereunto that the Lord Christ dyed also and that no less truely and really than did Aaron or any Priest of his Order Wherefore it will not hence follow that he had any more an uninterrupted Priesthood than they had Some say the Apostle here considers the Priesthood of Christ only after his Resurrection and Ascension into Heaven after which he dyes no more death hath no more power over him And if we will believe the Socinians then he first began to be a Priest This Figment I have fully confuted elsewhere And there is no ground in the Context on which we may conjecture that the Apostle intends the Administration of his Priesthood in Heaven only although he intend that also For he speaks of his Priesthood as typed by that of Melchisedec which as we have proved before respected the whole of his Office I say therefore that although Christ dyed yet he was not forbid by death to abide in his Office as they were He died as a Priest they died from being Priests He died as a Priest because he was also to be a Sacrifice But he abode and continued not only vested with his Office but in the execution of it in the state of death Through the indissolubleness of his Person his soul and body still subsisting in the Person of the Son of God he was a capable subject of his Office And his being in the state of the dead belonged unto the Administration of his Office no less than his Death it self So that from the first
say the Lord Christ could not by any means take away that other Priesthood until he himself had accomplished all that ever was signified thereby according unto Gods Institution The whole end and design of God in its Institution had been frustrate if the office bad ceased de jure before the whole of what was prefigured by its Being Duties and Offices was fulfilled And therefore although there was an Intercision of its administrations for Seventy years during the Babylonish Captivity yet was the Office itself continued in its right and dignity because what it designed to prefigure was not yet attained And this was not done till the Lord Christ ascended into the heavenly Sanctuary to administer in the presence of God for the Church For until then the High Priests entering into the holy place in the Tabernacle once a year had not an accomplishment in what was prefigured thereby Wherefore there was not an end put unto their Office and Ministration by the oblation of Christ on the Cross but they still continued to offer Sacrifices according to the Law For there yet remained unto the fulfilling of what was designed in their whole Office his entring into the holy place above Wherefore they were still to continue Priests until he had compleated the whole Service prefigured by them in the oblation of himself and entring thereon into the heavenly Sanctuary This therefore is the sense of the Apostles reasoning in this place The Priests of the Order of Aaron continued de jure their administrations of holy things or were so to do until all was accomplished that was signified thereby This was not done until the Ascension of Christ into Heaven For the first Tabernacle was to stand until the way was made open into the Holiest of all as we shall see afterwards Now the Lord Christ was not a Priest after their Order nor could he offer the Sacrifices appointed by the Law Hence it is evident That he could not have been a Priest had he been to continue in the Earth and to administer on the Earth for so their Priesthood with which his was inconsistent could never have had an end For this could not be without his entrance as a Priest into the heavenly Sanctuary It appears therefore how vain the pretence of the Socinians is from this place to prove that the Lord Christ did not offer his expiatory Sacrifice here on the Earth For the Apostle speaks nothing of his Oblation which he had before declared to have been once for all before he entred into Heaven to make intercession for us But he speaks only of the Order of his Priesthood and the state and condition wherein the present administration of it was to be continued Ob. 1. Gods Institutions rightly stated do never interfere So we see those of the ancient Priesthood and that of Christ did not They had both of them their proper bounds and seasons nor could the latter compleatly commence and take place until the former was expired The entrance of Christ into the Holy Place which stated him in that condition wherein he was to continue the exercise of his Priesthood unto the consummation of all things put an absolute period unto the former Priesthood by accomplishing all that was signified thereby with a due and seasonable end unto all legal worship as to right and efficacy When he had done all that was figured by them he took the whole work into his own hand 2. The discharge of all the Parts and Duties of the Priestly Office of Christ in their proper order were needful unto the salvation of the Church His Oblation was to be on the Earth but the continuation of the discharge of his Office was to be in Heaven Without this the former would not profit us if he had done no more he could not have been a Priest For 1 As this dependeth on the infinite wisdom of God ordering and disposing all things that concern the discharge of this Office unto their proper times and seasons so 2 Believers do find in their own experience how all things are suited unto their conditions and wants Unless the foundation of a Propitiation for their sins be first laid they can have no hopes of acceptance with God This therefore was first done in the offering of the Body of Christ once for all But when this is done unless they have a continual application of the efficacy of it unto their Souls neither their Peace with God nor their Access unto God can be maintained And this is done by the Ministration of his Office in the heavenly Sanctuary which ensues thereon VER V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qúi ut qui as those who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deserviunt inserviunt Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who ministred as in a sacred Office properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplari Rhem. that serve the exemplar and shadow every way imperfectly Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the similitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras. Coelestium others Rerum Coelestium of heavenly things Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the things which are in Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut responsum est Mosi Rhem. As it was answered Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not an Answer but an Oracle given out upon enquiry and so any Divine Instruction Quemadmadum divinitus dictum est admonished of God say we Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was spoken simply which expresseth not the Original VER V. Who serve in Sacred Worship unto the example and shadow of heavenly things even as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount WE must first consider the reading of these words by reason of the testimony which the Apostle quotes out of the Law and his rendring thereof The words in the original Ex. 25. 40. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And look or take heed and make after their pattern which was shewed thee in the mount The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things which is not in the original nor in the Version of the LXX But 1 he might take it from ver 9. of the Chapter where the word is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto all that I shall shew thee 2 Things indefinitely expressed are to be expounded universally 1 Kings 8. 39. and to give to every man according to his ways that is 2 Chron. 6. 30. and render to every man according to all his ways Deut. 19. 15. At the mouth of two or three witnesses shall the matter be established that is 2 Cor. 13. 1. shall every word be established Psal. 110. 1. Until I make thine enemies thy footstool that is 1 Cor. 15 25. all thine enemies Wherefore the Apostle by the addition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things says no more but what is expressed in one place and necessarily understood in
built by the hands of Men. The manner of this Building was part of its Glory for it relates unto the framing and erection of the Tabernacle in the Wilderness And as this was wholly directed by God himself so he endowed them in an extraordinary manner with singular Skill and Wisdom by whom the work was wrought But as unto the thing it self it is a diminution from its Glory not absolutely but comparatively yet was still made by the hands of Men and so had no Glory in comparison of that which doth excel namely Heaven it self 2. As unto the use of these Holies they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is signified by the Type and this we commonly call the Antitype So is the word used by the Apostle Peter 1 Pet. 3. 21. The Substance of what is typified Sometimes it is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Type and Resemblance of the thing signified So is it here used and well rendered Figures And what the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the foregoing verse he here calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are therefore the same only they express different respect and notions of the same things As the Delineation and Representation of Heavenly things in them were obscure and dark they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Similitudes Resemblances of Heavenly things As that Representation which they had and made of them was a Transcript from the Original Pattern and Idea in the Mind of God and shewed unto Moses in the Mount they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or express Figures And they were thus Figures of the True that is the true Holies True in these expressions is opposed unto Shadowing and Typical not unto that which is false or abulterate So Joh. 1. 17 18. real substantial the things originally in all these Institutions This is a brief Description of the Place whereinto the High Priest under the Law did enter wherein his great Priviledge did consist and whereon the Efficacy of all his other Administrations did Depend And it is described 1 With respect unto its Institution it was the most Holy Place peculiarly dedicated unto the Reception of the especial Pledges of the Presence of God 2 As unto its Fabrick it was made with hands though of an excellent structure directed by God himself and framed by his especial command yet was it in its self no more but the work of Mens hands 3 As unto its principal end and use it was a figure and Resemblance of Heavenly things All Gods Appointments in his service have their proper season Beauty and Glory and Use which are all given them by his Appointment Even the things that were made with mens hands had so whilst they had the force of a Divine Institution To enter into the Presence of God represented by the Typical Pledges of it in this place was the height of what the High Priest under the Law attained unto And this he did on the Ground of the Dedication and Purification of the Tabernacle by the Blood of the Sacrifices of Goats and Calves And it may be said if the Lord Jesus Christ be the High Priest of the Church hither or into this place he ought to have entered I Answer He ought indeed so to have done if by his Sacrifice he had purified only earthly things But whereas he had no such Design nor were the temporal things of the whole Creation worth the Purification with one drop of his Blood but they were things Spiritual and Heavenly that were purified by his Sacrifice he was not to enter into the Holy Place made with hands the Figures of the same but into Heaven it self In opposition unto what is denyed of him and which is therein ascribed unto the High Priest of the Law the place whereinto he did enter is called Heaven it self The Entrance spoken of was Sacerdotal not Triumphant and Regal as I have elsewhere declared And by this Heaven it self a peculiar place is intended The Apostle hath in several places affirmed that in his Ascension he passed through the Heavens and was made higher then the Heavens Wherefore by this Heaven it self some place that is called so by the way of Eminency is intended This in the Scripture is sometimes called the Heaven of Heavens and the third Heaven The place of the peculiar Residence of the Presence Majesty and Glory of God and of his Throne where all his Blessed Saints enjoy his Presence and all his Holy Angels minister unto him A Place above all these aspectable Heavens the Heavens which we do behold The Entrance of Christ into Heaven as our High Priest was into it as the Temple of God wherein the Chief thing considerable is the Throne of Grace For it is that which answers unto and was signified by the entrance of the High Priest into the most Holy Place in the Tabernacle And there was nothing therein but the Ark and the Mercy-seat with the Cherubims of Glory overshadowing them which as we have declared was a Representation of a Throne of Grace He entered likewise into Heaven Triumphantly as it was the Palace of God the Throne of the Great King and sat down at the Right hand of the Majesty on high But this he did with respect unto the Execution of his Kingly Office with Authority and Power For as the Offices of Christ are distinct and their Exercise is so also so Heaven it self wherein he now dischargeth them all is proposed unto us under divers Considerations distinctly answering unto the work that the Lord Christ hath yet to perform therein And this serves 1. Unto the Direction and Encouragement of Faith When we apply our selves unto Christ to seek for Aid for the subduing and destruction of our spiritual Adversaries by his ruling Power that mighty Power whereby he is able to subdue all things unto himself we consider him on the Throne of Majesty in the full Possession of all Power in Heaven and Earth Hereby is Faith both encouraged and directed in its Acting or approach unto him And when we go unto him for relief under our Temptations with a sense of the Guilt of Sin which requires tenderness and compassion we consider him as in the Temple of God appearing as our High Priest before the Throne of Grace Chap. 4. 14 15 16. 2. This Representation is the spring of all Spiritual Consolation God on a Throne of Grace the Lord Christ before it in the Exercise of his office with Faithfulness Compassion and Power is the Spring and Center of all the Comforts of the Church Schlictingius affirms on this Place that these things are spoken of Christ only in a neat and handsom Metaphor under which he is compared unto the Priests of old And the whole of his Discourse tends unto this that it is a Comparison framed or coyned by the Apostle for the Illustration of what he intends But this is not to
High Priest yet are they also to be considered as an Exemplar and Idea of that Holiness and Innocency which we ought to be conformable unto If we will give up our selves to the conduct of this High Priest if by him alone we design to approach unto God conformity unto him in Holiness of nature and Life according unto our Measure is indispensably required of us None can more dishonour the Lord Christ nor more pernitiously deceive and betray their own Souls than by professing him to be their Priest with their Trust thereby to be saved by him and yet not endeavour to be holy harmless undefiled separate from sinners like unto him 2. Seeing all these Properties were required unto Christ and in him that he might be our High Priest he was all that he is here said to be for us and for our sakes and benefit from them doth redound unto us For seeing he was a Priest for us all that he was that he might be a Priest was for us also Such an High Priest became us and such an High Priest we have 3. The infinite Grace and Wisdom of God are always to be admired by us in providing such an High Priest as was every way meet for us with respect unto the Great End of his Office namely the bringing of us unto himself 4. The Dignity Duty and Safety of the Gospel Church depend solely on the Nature Qualifications and the Exaltation of our High Priest Or Our High Priest every way answering the Mind the Holiness and Wisdom of God as also all our want and necessities our whole state and Condition the work of our Salvation is absolutely secured in his hand The great Design of the Gospel is to satisfie Believers herein And God would have it so that he might provide not only for our future Salvation but for our present consolation also 5. If such an High Priest became us was needful unto us for the establishment of the New Covenant and the Communication of the Grace thereof unto the Church then all Persons Christ alone excepted are absolutely excluded from all Interest in this Priesthood He that takes upon himself to be a Priest undere the Gospel must be Holy Harmless Undefiled separate from Sinners that is absolutely so or he is an Impostor who endeavours to deceive the souls of men 6. If therefore we consider aright what it is that we stand in need of and what God hath provided for us that we may be brought unto him in his Glory we shall find it our wisdom to forego all other Expectations and to betake our selves unto Christ alone VER XXVII XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words used in this context have been opened in several places before And in one thing only is there any material Difference among the Translators of them And this is in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Syriack reads them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendring the Article in the masculine Gender who was after the Law and so doth the Vulgar Latine also qui post legem est referring unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the antecedent and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Erasmus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by supra legem above the Law But others think and that rightly that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an Accusative case is never to be rendred by supra or above Who needeth not dayly as those High Priests to offer up Sacrifices first for their own sins and then for the Peoples for this he did once when he offered up himself For the Law maketh men High Priests which have Infirmity but the word of the Oath which was since the Law the Son who is perfected for evermore As these verses contain other instances of the Preeminence of our High Priest above those of the order of Aaron so all those mentioned in the former of them do depend directly on and flow from the qualifications and endowments of his Person expressed in that foregoing For whereas he is such an one as is there described Holy Harmless Undefiled Separate from sinners and made higher than the Heavens for such an one alone became us he was above and freed from all those things and services which the Levitical Priests were obliged unto for want of these Qualifications For all the things asscribed ver 27. unto them and denied concerning him were all effects of the weaknesse and imperfection of their Persons and their services which he as unto his Person was absolutely exempt and free from so that he had no need to do as they did And this being declared the whole matter with the fundamental Reason of all the differences insisted on is summarily expressed ver 28. as we shall see in the Exposition of the words VER XXVII VVho needeth not dayly c. The words are a Negation as they respect our High Priest and include an Affirmation with respect unto the Priests of the Law both in sundry instances And the design of them is to exclude all those Imperfections from him which they were subject unto And we may observe in the words 1. The manner of the negation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He needeth not it is not necessary for him The things expressed were not such as those Priests might do or omit as they saw occasion but they were necessarily obliged unto them And the necessity the Apostle intends was not only that which arose from Gods Institution who appointed them to offer dayly first for themselves and then for the People but that also which arose from their own state and condition and from the nature of the sacrifices that they offered For themselves being weak infirm and sinful and their offerings being only of earthly things that could never perfectly expiate sin these things were necessary for them and so God had ordained Wherefore there are three Grounds or Reasons of the necessity here asscribed unto these Priests 1. God had appointed them so to do This comes first to view although there be another Reason even of this Appointment And God taught hereby both them and the Church their utter incapacity to effect the work committed unto them at once whereon they were to multiply their Oblations 2. The Nature of the Offerings and Sacrifices which they offered did make the manner of it here expressed necessary unto them For they were such as could not attain the end of expiating sin but only could represent that which did so and therefore the Repetition of them was needful because their principal use was to be instructive only Things that are really efficient themselves may at once produce and perfect their effects But those which are instructive only must be reiterated 3. This Necessity arose from their own state before God and the state of the People For they themselves often sinned and having no other to offer for them it was necessary that they should often offer for themselves And so it was with the People also They sinned still
the Mercy-seat Wherefore they are ready unto the Ministry of the Church of mankind all things being now reconciled Heb. 1. 14. purely with respect unto the Mercy-seat which their faces were turned towards and which they shadowed with their wings 9. Yet was this Mystery so great namely that which was represented by these Types that the Angels themselves were to bow down to look into it 1 Pet. 1. 11. So are they here represented in a posture of admiration and adoration And in their overshadowing of the Mercy-seat with their wings they declared how this Mystery in the fullness of it was hid from the eyes of all men See Eph. 3. 8 9 10 11 12. 10. The Ground was originally blessed of God to bring forth food for man for the preservation of his life in that state and condition wherein he was to live unto God according unto the Covenant of works Gen. 1. 29. But upon the entrance of sin it was cursed neither are the fruits of it any more a Token or Pledge of the favour of God nor are they sufficient to maintain a life unto God Gen. 3. 17 18. Wherefore God declared that there must be bread given the Church from Heaven which might maintain a spiritual life in them This God did by giving them Manna in the wilderness And that all instructions in Grace and mercy might be reduced into an head in this Holy Place because of that whereof it was a Type a Pot filled with it was placed for a memorial in this Holy Place before the Ark and Mercy-Seat See Psal. 78. 24 25. Iohn 6. 31. Hereby were they taught to look for the bread of life from Heaven which should maintain them in their spiritual and nourish them unto eternal life 11. When the whole Church was ready to perish for want of water a Rock was smitten with the Rod of Moses which brought water out of it unto their refreshment God taught them thereby that the Rock of Ages was to be smitten with the Rod of the Law that the waters of life might be brought forth thereby 1 Cor. 10. 4. Wherefore this Rod also was laid up for an instructive memorial before the Ark. In all these things did God instruct the Church by the Tabernacle especially this most Holy Place the Utensils Furniture and Services of it And the end of them all was to give them such a representation of the mystery of his grace in Christ Jesus as was meet for the state of the Church before his actual exhibition in the flesh Hence he is declared in the Gospel to be the Body and Substance of them all And I shall endeavour with all humble reverence to make that application of them unto him which Scripture Light guides us unto 1. In his Obedience unto God according unto the Law he is the true Ark wherein the Law was kept inviolate that is was fullfilled answered and accomplished Matt. 5. 17. Rom. 8. 3. chap. 10. 3. Hence by Gods gracious dealing with sinners pardoning and justifying them freely the Law is not disanulled but established Rom. 3. 31. That this was to be done that without it no Covenant between God and man could be firm and stable was the principal design of God to declare in all this Service without the consideration whereof it was wholly insignificant This was the original mystery of all these institutions that in and by the Obedience of the promised seed the everlasting unalterable Law should be fulfilled In him as the Jews speak was the Law restored unto its pristine Crown signifyed by that Crown of Gold which was round about the Ark wherein the Law was kept Then had the Law its crown and glory when it was fulfilled in Christ. This the Church of Israel ought to have learned and believed and did so whilest they continued to pray for mercy for the Lord's sake as Dan. 9. 17. But afterwards when they rejected the knowledge hereof and adhered unto the Law absolutely as written in Tables of stone they utterly perished Rom. 9. 31 32 33. chap. 10. 2 4. And they do all yet what lieth in them return unto the material Ark and Tables of stone who reject the accomplishment of the Law in and by Jesus Christ. 2. He was the Mercy-Seat that is he was represented by it So the Apostle speaks expresly God set him forth to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 25. A Propitiation that is to answer the Mercy-Seat and what was signifyed thereby And this was to cover the Law under the eye of God He interposeth between God and his Throne and the Law that he may not enter into judgment with us in pursuit of the curse of it The Law required Obedience and threatned the curse in case of disobedience With respect unto the obedience which it required Christ was the Ark in whom it was fulfilled And with respect unto the Curse of the Law he was the Mercy-Seat or Propitiation whereby Atonement was made that the curse should not be inflicted Gal. 3. 13. 3. It was his blood in figure that was carried into the Holy Place to make Atonement as the Apostle declares at large in this Chapter The Efficacy of his blood when he offered himself an expiatory Sacrifice for sin unto God that prevailed for an atonement in the Holy Place not made with hands See chap. 10. 11 12 13. 4. It is his Intercession that is the cloud of Incense which covers the Ark and Mercy Seat This gives a continual sweet Savour unto God from his oblation and renders acceptable all the worship of the Church in their approaches unto him Rev. 8. 3. These things did God instruct the Church in by Types and figures to prepare their faith for the receiving of him at his actual oblation And on the representation so made of him all that truly believed lived in the expectation of him and longing after him with the departure of these shadows of good things to come Cant. 2. 7. chap. 4. 6. chap. 8. 14. Luk. 10. 24. 1 Pet. 1. 11. And the refusal of this instruction was that which ruined this Church of the Hebrews 5. It was He who took off the original curse of the Law whose first execution was committed unto the Cherubims when man was driven out of the Garden and kept from all approaches unto the Tree of Life Hereby he made reconciliation between them and the elect Church of God Ephes. 1. 10. Hence have they now a ministery with respect unto the Mercy-Seat for the good of the heirs of salvation Heb. 1. 14. 6. He was the Bread of Life typed by the Manna kept in the Golden Pot before the Mercy-Seat For he alone is the nourishment of the spiritual life of men The mystery hereof himself at large declares John 6. 31 32 33 34. This were they taught to expect in the memorial of that heavenly food which was preserved in the Sanctuary 7. He was that Spiritual Rock which was smitten with the Rod of
by the Apostle is destroyed by this Artifice especially if it be not considered as a meer Comparison but as the Relation that was between the Type and the Antitype For that is the nature of the Comparison that the Apostle makes between the entrance of the High Priest into the Holy Place and the entrance of Christ into Heaven That there may be such a Comparison that there may be such a Relation between these things it is needful that they should really agree in that wherein they are compared and not by Force or Artifice be fitted to make some kind of Resemblance the one of the other For it is to no purpose to compare things together which disagree in all things much less can such things be the Types one of another Wherefore the Apostle declares and allows a treble dissimilitude in the Comparates or between the Type and the Antitype For Christ entred by his own Blood the High Priest by the Blood of Calves and Goats Christ onely once the High Priest every year Christ into Heaven the High Priest into the Tabernacle made with hands But in other things he confirms a similitude between them namely in the entrance of the High Priest into the Holy Place by the Blood of his Sacrifice or with it But by these men this is taken away and so no ground of any Comparison left only the Apostle makes use of an ambiguous word to frame an appearance of some similitude in the things compared whereas indeed there is none at all For unto these ends he says by the Blood whereas he ought to have said with the Blood but if he had said so there would have been no appearance of any similitude between the things compared For they allow not Christ to enter into the Holy Place by or with his own Blood in any sense not by vertue of it as offered in Sacrifice for us nor to make application of it unto us in the fruits of his Oblation for us And what similitude is there between the High Priest entring into the Holy Place by the Blood of the Sacrifice that he had offered and the Lord Christ's entring into Heaven without his own Blood or any respect unto the vertue of it as offered in Sacrifice 3 This Notion of the Sacrifice or Oblation of Christ to consist onely in his appearance in Heaven without Flesh or Blood as they speak overthrows all the Relation of Types or Representations between it and the Sacrifices of old Nay on that supposition they were suited rather to deceive the Church than instruct it in the Nature of the great Expiatory Sacrifice that was to be made by Christ. For the universal Testimony of them all was that Atonement and Expiation of Sin was to be made by Blood and no otherwise But according unto these men Christ offered not himself unto God for the Expiation of our Sins until he had neither Flesh nor Blood 4 They say it 's true he offered himself in Heaven fuso prius sanguine But it is an order of Time and not of Causality which they intend His Blood was shed before but therein was no part of his Offering or Sacrifice But herein they expresly contradict the Scripture and themselves It is by the Offering of Christ that our Sins are expiated and Redemption obtained This the Scripture doth so expresly declare as that they cannot directly deny it But these things are constantly ascribed unto the Blood of Christ and the shedding of it and yet they would have it that Christ offered himself then only when he had neither Flesh nor Blood They encrease this confusion in their ensuing Discourse Aliter enim ex parte Christi res sese habuit quam in illo antiquo In antiquo illo ut in aliis quae pro peccato lege divina constituta erant non offerebatur ipsum animal mactatum hoc est nec in odorem suavitatis ut Scriptura loquitur adolebatur sed renes ejus adeps tantum nec inferebatur in Sancta sed illius sanguis tantum In Christi autem Sacrificio non sanguis ipsius quem mactatus effudit sed ipse offerri in illa Sancta coelestia ingredi debuit Idcirco infra ver 14. dicitur seipsum non vero sanguinem suum Deo obtulisse licet alias comparatio cum Sacrificiis expiatoriis postulare videretur ut hoc posterius potius doceretur 1. Here they fully declare that according to their Notion there was indeed no manner of similitude between the things compared but that as to what they are compared in they were opposite and had no agreement at all The ground of the comparison in the Apostle is that they were both by Blood and this alone For herein he allows a dissimilitude in that Christ was by his own Blood that of the High Priests by the Blood of Calves and Goats But according unto the sense of these men herein consists the difference between them that the one was with Blood and the other without which is expresly contradictory to the Apostle 2. What they observe of the Sacrifices of old that not the Bodies of them but only the Kidneys and Fat were burned and the Blood only carried into the Holy Place is neither true nor any thing to their purpose For 1 the whole Bodies of the Expiatory Sacrifices were burnt and consumed with fire and this was done without the Camp Lev. 16. 27. to signifie the suffering of Christ and therein the offering of his Body without the City as the Apostle observes Chap. 13. 11 12. 2 They allow of no use of the Blood in Sacrifices but only as to the carrying of it into the Holy Place which is expresly contradictory unto the main end of the Institution of Expiatory Sacrifices For it was that by their Blood Atonement should be made on the Altar Lev. 17. 11. Wherefore there is no Relation of Type and Antitype no similitude for a ground of comparison between the Sacrifice of Christ and that of the High Priest if it was not made by his Blood 3 Their observation that in ver 14. the Lord Christ is said to offer Himself and not to offer his Blood is of no value For in the offering of his Blood Christ offered himself or he offered himself by the offering of his Blood his Person giving the efficacy of a Sacrifice unto what he offered And this is undeniably asserted in that very Verse For the purging of our Consciences from dead works is the Expiation of Sin But Christ even according to the Socinians procured the Expiation of Sin by the offering of himself Yet is this here expresly assigned unto his Blood How much more shall the Blood of Christ purge your Consciences from dead works Wherefore in the offering of himself he offered his Blood They add as the Exposition of these words He entred into the Holiest Ingressus in Sancta necessario ad Sacrificium istud requiritur Nec ante Oblatio in qua
Sacrificii ratio potissimum consistit peragi potuit cum ea in Sanct is ipsis fieri debuerit Hinc manifestum est Pontificis nostri Oblationem Sacrificium non in Cruce sed in Coelis per actam esse adhuc per agi Ans. 1 What they say at first is true but what they intend and infer from thence is false It is true that the entrance into the Holy Place and carrying of the Blood in thither did belong unto the Anniversary Sacrifice intended For God had prescribed that Order unto its Consummation and Complement But that the Sacrifice or Oblation did consist therein is false For it is directly affirmed that both the Bullock and Goat for the Sin-offering were offered before it at the Altar Lev. 16. 6 9. 2 It doth not therefore hence follow as is pretended that the Lord Christ offered not himself a Sacrifice unto God on the earth but did so in Heaven only but the direct contrary doth follow For the Blood of the Sin-offering was offered on the Altar before it was carried into the Holy Place which was the Type of Christ's entrance into Heaven 3 What they say that the Sacrifice of Christ was performed or offered in Heaven and is yet so offered utterly overthrows the whole Nature of his Sacrifice For the Apostle everywhere represents that to consist absolutely in one Offering once offered not repeated or continued Herein lies the foundation of all his Arguments for its excellency and efficacy Hereof the making of it to be nothing but a continued Act of Power in Heaven as is done by them is utterly destructive What they add in the same place about the Nature of Redemption will be removed in the consideration of it immediately In the close of the whole they affirm that the obtaining of everlasting salvation by Christ was not an Act antecedent unto his entering into Heaven as the word seems to import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having obtained but it was done by his entrance it self into that Holy Place whence they would rather read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the present tense Obtaining But whereas our Redemption is everywhere constantly in the Scripture assigned unto the Blood of Christ and that alone Eph. 1. 7. Col. 1. 14. 1 Pet. 1. 18 19. Rev. 5. 9. hast redeemed us unto God by thy Blood it is too great a confidence to confine this work unto his entrance into Heaven without any offering of his Blood and when he had no Blood to offer And in this place the Redemption obtained is the same upon the matter with the purging of our Consciences from dead works ver 14. which is ascribed directly unto his Blood These Glosses being removed I shall proceed unto the Exposition of the words The Apostle hath a double design in this Verse and those two that follow 1. To declare the Dignity of the Person of Christ in the discharge of his Priestly Office above the High Priest of old And this he doth 1 From the excellency of his Sacrifice which was his own Blood 2 The Holy Place whereinto he entred by vertue of it which was Heaven it self And 3 the effect of it in that by it he procured Eternal Redemption which he doth in this Verse 2. To prefer the efficacy of this Sacrifice of Christ for the purging of Sin or the purification of Sinners above all the Sacrifices and Ordinances of the Law ver 13 14. In this Verse with respect unto the end mentioned the entrance of Christ into the Holy Place in answer unto that of the Legal High Priest described v. 7. is declared And it is so 1 As unto the way or means of it 2 As unto its season 3 As unto its effects in all which respects Christ was manifested in and by it to be far more excellent than the Legal High Priest 1. The manner and way of it is expressed 1 Negatively It was not by the blood of Goats and Calves 2 Positively it was by his own blood 2. For the Time of it it was once and but once 3. The Effect of that blood of his as offered in Sacrifice was that he obtained thereby eternal Redemption The thing asserted is the entrance of Christ the High Priest into the Holy Place That he should do so was necessary both to answer the Type and for the rendring his sacrifice effectual in the Application of the Benefits of it unto the Church as it is afterwards declared at large And I shall open the words not in the order wherein they lie in the Text but in the natural order of the things themselves And we must shew 1 What is the Holy Place whereinto Christ entred 2 What was that Entrance 3 How he did it once whereon will follow the consideration of the means whereby he did it with the effect of that means 1. For the Place whereinto he entred it is said he did so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into the Holies It is the same word whereby he expresseth the Sanctuary the second Part of the Tabernacle whereinto the High Priest entred once a year But in the Application of it unto Christ the signification of it is changed He had nothing to do with he had no right to enter into that Holy Place as the Apostle affirms chap. 8. 4. That therefore he intends which was signified thereby that is Heaven itself as he explains it in ver 24. The Heaven of Heavens the Place of the glorious Residence of the Presence or Majesty of God is that whereinto he entred 2. His Entrance itself into this Place is asserted He entred This entrance of Christ into Heaven upon his Ascension may be considered two ways 1 As it was Regal Glorious and Triumphant so it belonged properly unto his Kingly Office as that wherein he triumphed over all the enemies of the Church See it described Ephes. 4. 8 9 10. from Psal. 68. 18. Satan the World Death and Hell being conquered and all power committed unto him he entred triumphantly into Heaven So it was Regal 2 As it was Sacerdotal Peace and Reconciliation being made by the blood of the Cross the Covenant being confirmed eternal Redemption obtained He entred as our High Priest into the Holy Place the Temple of God above to make his Sacrifice effectual unto the Church and to apply the benefits of it thereunto This he did once only once for all In the foregoing description of the service of the High Priest he shews how he went into the Holy Place once every year that is on one day wherein he went to offer And the repetition of this service every year proved its imperfection seeing it could never accomplish perfectly that whereunto it was designed as he argues in the next chapter In opposition hereunto our High Priest entred once only into the Holy Place a full demonstration that his one Sacrifice had fully expiated the sins of the Church Of this entrance of Christ into it is said 1 Negatively
So that where any of them is mentioned the whole Humane Nature of Christ as unto the efficacy of it in his Sacrifice is intended 5. Yet were these things distinctly typified and fore-signified in the Sacrifices and Service of old So was the Flesh of Christ by the Veil as his whole Nature by the Tabernacle his Soul by the Scape-goat his Body and Blood by the Sin-offering on the day of Expiation when the Sacrifice was burnt without the Camp 6. Herein in an especial manner was the whole a Type of the Flesh of Christ in that there was no entrance to be laid open into the Holy place but by the rending of the Veil The time when the High Priest entered into it it was indeed by turning it aside whereon it immediately closed again and forbad an entrance and a prospect unto others Wherefore there could be no entrance into that holy place abiding unless the Veil was rent and torn in pieces so that it could close no more For it came to pass on the death of the Lord Jesus that the Veil of the Temple was rent from the top to the bottom And that which is signified hereby is only this that by virtue of the Sacrifice of Christ wherein his Flesh was torn and rent we have a full entrance into the holy place such as would have been of old upon the rending of the Veil This therefore is the genuine interpretation of this place we enter with boldness unto the most holy place through the Veil that is to say his Flesh We do so by vertue of the Sacrifice of himself wherein his Flesh was rent and all hindrances thereby taken away from us Of all which hindrances the Veil was an Embleme and principal Instance until it was rent and removed The sufficiency of the Sacrifice of Christ unto all the ends of the perfection of the Church in all duties and priviledges is that which the Apostle instructs us unto herein And there is great instruction given us in this Comparison of the Type and Anti-type into the way and nature of our access unto God in all our solemn Worship It is God as he was represented in the holy place to whom we address our selves peculiarly that is God the Father as on a Throne ef Grace the manner of our Access is with holy confidence grounded solely on the efficacy of the Blood or Sacrifice of Christ. The way is by Faith as to the removal of the Obstacles and the view of God as reconciled This is given us by the suffering of Christ in the Flesh which laid open the entrance into the Holy place Wherefore the Apostle saies not that the Veil was the flesh of Christ as some pretend who have hence cavill'd at the Authority of this Epistle on no other ground but because they could not apprehend the spiritual Light and Wisdom that is therein Only he says we have Our entrance into the Holy place by vertue of the flesh of Christ which was rent in his Sacrifice as through the rending of the Veil a way was laid open into the Holiest This is the first encouragement unto the Duty Exhorted unto from the benefit and priviledge we have by the Blood of Christ. Another to the same purpose follows VERSE 21. And having a great high Priest over the House of God Having is understood from v. 19. The word whereby the Apostle expresseth our relation unto Christ ch 4. 15. He is our Priest he exerciseth that Office on our behalf and our Duty 't is in all things to be such as becometh this great High Priest to own in the discharge of his Office What became him that he might be our High Priest as it is expressed ch 7. 26. shews what we ought to be in our measure that belong unto his care and say with boldness we have an High Priest which is another encouragement unto the diligent attendance to the duties we are here exhorted unto For it may be said that notwithstanding the provision of a new way into the Holiest and boldness given us to enter thereinto yet in our selves we know not how to do it unless we are under the conduct of a Priest as the Church of old was in their Worship All those Priests being removed how shall we do now to draw nigh unto God without such a conduct such a countenance The Apostle removes this from them and gives encouragement for what he had proved to be a Duty before namely that we have a great High Priest Three things are in the words 1. That we have a Priest 2. That he is a great Priest 3. That part of his Office wherein in this duty we are concerned which is that he is over the House of God The first hath been spoken unto on many occasions Onely the Apostle calls him not here Our High Priest which he doth most frequently but a Priest with the addition of Great A Great Priest which answers directly to the Hebrew Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the High Priest was called yet the Apostle hath a respect unto his Eminency above all other Priests whatsoever He is great in his Person God and Man as he had described him ch 1. 2 3. Great in his glorious Exaltation ch 8. 1 2. Great in his Power and the efficacy of his Office ch 7. 25. Great in Honour Dignity and Authority the consideration whereof leads both unto the confirmation of our Faith and the ingenerating of a due reverence in our hearts towards him For as he is so great as that he can save us unto the uttermost or give us acceptance before God as unto our Persons and our Duties So he is so glorious that we ought to apply our selves to him with reverence and godly fear That which unto the particular end designed in this place we ought to consider in his Office is that he is over the House of God The Apostle doth not therein consider the Sacrifice of himself which he proposed as the foundation of the priviledge whence the ensuing Duty is inferr'd but what he is and doth after his Sacrifice now he is exalted in Heaven For this was the second part of the Office of the High Priest The First was to Offer Sacrifice for the people the other was to take the oversight of the House of God For so it is particularly exprest with respect unto Joshua who was an eminent Type of Christ Zech. 3. 6 7. The whole care of ordering all things in the House of God was committed to the High Priest so is it now in the hand of Christ he is over the House of God to order all things unto the Glory of God and the Salvation of the Church The House of God that is the whole House of God the Family of Heaven and Earth that part of the Church above and that here below which make up but one House of God The Church here below is comprized in the first place for unto them it is that