his sacrifice was not sufficient In that it is 〈◊〉 up more then once yet four severall times doth the Apostle apply this exclusive adverb once to Christs offering namely in this verse Chap. 9. 26 28. and 10. 10. All the shew of answer that they can make is by a foolish and false 〈◊〉 〈◊〉 a bloody and unbloody sacrifice That sacrifice say they which Christ 〈◊〉 â—…fered up upon the Crosse was a bloody sacrifice and that was but once offered up but that which is offered up in the Masse is unbloody and this is daily offered up Answ. 1. This distinction is without ground of Scripture There is no hint of my such distinction there 2. It taketh away all the pretended virtue and efficacy of their sacrifice They â—…old that their sacrifice is a true reall propitiatory sacrifice for the sins of the qâ—…ck and dead But an unbloody sacrifice cannot be so for without shedding of 〈◊〉 is no remission Heb. 9. 22. This phrase without shedding answers their conâ—…it of transubstantiating wine into blood for by shedding of blood is meant slaughur or taking away of life 3. Those termes bloody and unbloody being contradictory cannot be attributâ—…d to the very same thing as they say the body of Christ crucified and the bread transubstantiated are the very same body 4. According to their own position their sacrifice is not unbloody for they say the wine is transubstantiated into blood To this they rejoyne that that blood is 〈◊〉 shed And if not shed then no sacrifice But is not the wine powred out of the Chaâ—…e when it is drunk and may not some of it fall out of the Cup or from the mouth or beard of him that drinketh it They much presse this that the ancient Fathers call the Eâ—…charist an unbloody sacrifice Answ. They call it a sacrifice metonymically and sacramentally because it is a memoriall of the sacrifice of Christ and unbloody to distinguish it from Christs sacrifice on the Crosse. There blood was shed here is no blood at all 2. They called it an unbloody sacrifice in reference to k the praises then offered to God which they called sacrifices without body as well as without blood and an unbloody service That which is implyed in this word once namely the perfection of Christs sacrifice should make us perfectly yea wholy and onely trust thereunto As it is perfect in it self so must we account of it as of that which can make us perfect This will be manifested by our stedfast relying upon it without doubting or wavering and without trusting to any thing else Blessed be the Gospell that hath revealed the perfection of this sacrifice and blessed are they that trust unto it This is the rather to be done by reason of the kind of sacrifice which is thus expressed He offered up himself Hereof see Chap. 1. v. 3. § 29. See also Domest Duties Treat 1. 9. 29. This intimation of time when hath reference to Christs death upon the Crosse. I grant that this particle when is not expressed in the Greek yet it is implyed in the participle which may thus be translated having offered up If then that which is comprised under the word once was accomplished how shall he be offered up again in the Masse §. 116. Of the resolution and observations of Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmelesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself Vers. 26. THe sum of these two verses is The excellency of Christ above other Priests Hereof are two parts 1. A description of Christ. v. 26. 2. A declaration of the difference betwixt Christ and other Priests In the description there is set down 1. The person described 2. The substance of the description The person is set out by his office High-Priest In the substance we may observe two points 1. The purity of Christ. 2. His dignity The purity of Christ is 1. Set down in four properties 2. Amplified by the ground thereof Among the foresaid properties one in generall hath respect to his function 〈◊〉 is holy The other three are a qualification of his person namely harmlesse 〈◊〉 led separate from sinners About the ground of these is noted 1. The kind of ground became 2. The persons whom it concerneth us The dignity of Christ is 1. Set out by the place heavens 2. Amplified by a comparative expression higher then Vers. 27. The difference betwixt Christ and other Priests is 1. Propounded 2. Proved The point propounded is in a dissimilitude wherein is 1. Intimated an agreement betwixt them 2. Is expressed a difference The agreement is in offering sacrifice The difference is in three points 1. In time They offered daily Christ once 2. In the extent of the end They for their own sins and others Christ 〈◊〉 for others The extent of their offering is amplified by the order first for 〈◊〉 own sins then for the peoples 3. In the kind of sacrifice Christ offered up himself They offered up 〈◊〉 sacrifices Doctrines I. Christ was an High-Priest He is so stiled See 6. 108. II. Christ was such a Priest as was every way sit This relative such in this 〈◊〉 implyeth as much See § 108. III. God ordered matters so as our need required Even so as became us See § 〈◊〉 IV. Christ by his function was an holy one In this respect he is here stiled 〈◊〉 See § 109. V. Christ never committed any actuall sin He was harmlesse See § 109. VI. Christ was without originall sin He was undefiled See § 109. VII Christ was not guilty of Adams sin In this sense he is said to be separate from sinners See § 109. VIII Christ was perfectly pure This geneall is gathered out of all the â—…mentioned particulars See § 109. IX Christ as our Priest is above all creatures This phrase higher then the 〈◊〉 intendeth as much See § 110. X. Christ as mediator is advanced to that high dignity which he hath The 〈◊〉 made as here used implieth as much See § 110. Vers. 27. XI Christ needed not the things which other Priests did Thus 〈◊〉 is expressed in this phrase needed not See § 111. XII Priests offered up sacrifices This is taken for granted See § 113. XIII Legall Priests oft offered up their sacrifices even daily See § 112. XIV What cannot at once be effected must by daily performance be helped 〈◊〉 Tâ—… is the reason why the Priests daily offered See § 112. XV. Legall Priests offered sacrifice for their own sins This is plainly expressed See § 113. XVI They who are in place to cleanse others must first be cleansed themselves Tâ—… adverb of order first demonstrateth as much See § 113. XVII Priests offered sacrifice for others also This
redemption which Christ purchased is eternall So it is here stiled See § 65. XXI Christ purchased redemption for us This hath our English here inserted §. 68. Of drawing an Argument from a thing known Heb. 9. 13 14. Vers. 13. For if the blood of bulâ—… and of goats and the ashes of an â—…eiser sprinkling the unclean sanctifieth to the purisying of the flesh Vers. 14. How much more shall the blood of Christ who thorow the eternall Spirit offered himself without spot to God purge your conscience from dead workes to serve the living God THese two verses are a proof of the perfection of that which Christ the truth of the legall types performed The first particle in our English being a causall conjunction giveth evidence hereof It hath in speciall reference to the last clâ—…use of the former verse namely to that eternall redemption which Christ obtained by his own blood The Argument is drawn from the lesse namely from the externall vertue of legall sacrifices It is set down in a connex or conditionall proposition thus If the blood of beasts did cleanse according to the flesh much more doth Christs blood cleanse according to the conscience The Hebrews well knew that such as were legally unclean by the rites ordained under the law were made clean again Therefore he useth this kind of argument having to deal with them that were well acquainted with the legall rites Hereby the Apostle giveth us to understand that argumâ—…nts taken from such things as they with whom we have to do are well acquainted with are of greatest force to convince them Thus much is intended under this phrase I speak to them that 〈◊〉 the law Rom. 7. 1. and this do you not hear the law Gal. 4. 21. It is in this respect an especiall point of prudence to observe wherein they with whom we deal are most skilfull and answerably to seek to convince them by suâ—…h things aâ—… they best understand and which they cannot gain say See Chap. 13. v. 11 § 126. That which hath been delivered about parables may be applyed to other arguments See Chap. 6 v. 7. § 45. §. 69. Of the 〈◊〉 of such meanes as God ordainâ—…s THe argument drawn from legall cleansing is laid down as a granted principle as if he had positively said The blood of buls under the law sanctified to thâ—… purifying of the flesh There are two particular instances of legal purging which are blood and water The former is plainly expressed The latter is implyed under this phrase the Ashes of an heifer The forâ—…er hath an especial reference to the Priests going into the most holy place on the solemn annuall day of expiation Lev. 16. 14 15. Yet the blood of all other sacrifices injoyned in the law are synecdochically comprised under the same For they all had such a vertue as is here set down to the purifying of the flesh It hath been shewed that the blood of those sacrifices typified the blood of Christ and that blood was necessary for the expiation of sin See v. 7. § 43. Under this title Buls the same kind of sacrifice is meant that was intended under the word calves v. 12. § 56. For it was a yong bullock Lev. 16. 3. whose blood was carryed into the most holy place The Apostle calleth it a calf as the LXX did before him because it was young of the first year and a Bull because it was of the male kind Thus is this kind of sacrifice oft expressed under this title as Psal. 50. 13. Heb. 10. 4. These and other like sacrifices were of bruit beasts yet had they a kind of vertue in them as the Apostle here setteth down Even this vertue they could not have of and by themselves for there is no more natural vertue in the blood of bulls and goates then in the blood of horses and swine But God made choyce of these and other like creatures for that kind of cleansing and to typifie the blood of Christ and thereupon they had the foresaid efficacy For any thing is of force to 〈◊〉 whereunto God ordaines it This might further be exemplified in all other 〈◊〉 rites and in all the means which by Gods appointment were used for working miracles â—…s the rod wherewith Moses stroke the Sea and the Rock Exod. 14. 16. 17. â—… All power and vertue is in God He is the primary fountain of all he 〈◊〉 〈◊〉 forth as it pleaseth him what he willeth to be done by such and such means shall be so done On this ground we ought carefully to observe what means God hath 〈◊〉 for the effecting of any thing and carefully use the same and not suffer any seeming meanness in the means to weaken our faith in the effecting of that for which God hath appointed the means This was Naamans fault and if he had not been 〈◊〉 perswaded by his servants he might have returned as foul a leper as he came 2 King 5. 11 13. We ought to lift up our eyes to God and consider his power and wisdome and goodness and subject our selves to his ordinance and not reason against the same This may fitly be applyed to the ordinances which God hath sanctified under the Gospel as to reading and preaching the word to Catechising to administring the Sacraments to prayer and thanks-giving and other Christian ordinances Hereof see more Chap. 2. v. 4. § 28. §. 70. Of purifying Water THe other means joyned with blood for purifying the flesh is thus set down and the Ashes of an heifer This hath reference to that type of a red cow which iâ—… distinctly set down Numb 19. 2 c. Concerning that type sundry speciall points are observable 1. It was an heifer In Greek the title translated heifer is derived from a verb that signifyeth to tame For such an heifer was one of the tame creatures which men use It here hinteth the kind the sex and the age of the beast 1. The kind was of the herd or greater sort of cattel For it was appointed to a very solemn use 2. The sex was the female and that in two respects 1. The female is the most useful in regard of the fruitfulness that it breedeth calves and giveth milk 2. Females as well as males were solemn sacrifices to shew that male and female are all one in Christ Gal. 3. 28. 3. The age was but young for an heifer is so called before it hath a calf So as it was betwixt a young calf and an old cow It was offered up in the prime age 2. The colour of it was red Numb 19. 2. Red heifers are counted the strongest and such as give the best milk Besides red is a bloody colour and it typified the red apparell of Christ being sprinkled with blood Isa. 63. 2. Rev. 19. 13. 3. It was without spot to set out the purity of Christ. 4. Yoke never came upon it Thus it typified Christs freedome from all subjection
who are under the second Testament which is here called the new Testament Hereby thâ—…n the Apostle giveth us to understand that Christs blood was effectual to the taking away of transgressions before it was actually shed Where the Apostle setteth forth the efficacy of Christs blood he doth thus far extend it for the remission of sins that are past Rom. 3. 25. even such as were committed before the time of the Gospel In this respect is Christ said to be the Lamb slain from the foundation of the world The very sacrifices which among Gods people were in use from the beginning of the world do prove as much for they pointed at Christ and shewed forth his death by vertue whereof those Sacrifices were of force to assure the consciences of believers of the pardon of their sins and to pacifie them thereby Those sacrifices had been of no force if Christs death typified by them had not then been effectual In regard of this efficacy the Jews in the Wildernesse are said to eat the same 〈◊〉 and to drink the same drink namely which we Christians do that is Christ 1 Cor. 10. 3 4 It is also said of them that the Gospel was preached unto them chap. 4. v. 2. § 17. St. Peter sheweth that both we and they are saved by the grace of the Lord Iesus Christ Acts 15. 15. Christ was ever the same in sundry respects 1. In regard of the eternal purpose of God 2. In regard of the immutable promise of God made anon after mans fall Gen. 12. 15. 3. In regard of the value and merit of Christs death which was ever the same chap. 13. v. 8. § 112. 4. In regard of the nature and vertue of faith which gives a kind of being and efficacy to things to come Heb. 11. 1 4. This particular application of redemption to them that were under the first Testament is a strong argument against the popish dotage of the faithful Jews being in a place out of Heaven which they call limbus patrum before Christ was exhibited And also their dotage who would seem to deny that popish tenet and yet hold the like that Saints departed before Christs death entered not into that heaven whereinto Saints since Christs death do enter Of these two errours see chap. 8. v. 8. § 50. This also is a strong incitation to us that are under the second which is the 〈◊〉 Testament with much confidence to trust to that redemption which Christ hath wrought for the remission of our transgressions for if they were redeemed much more we It is the main end of the Apostles inferring the former instance to quicken us up to believe If the benefit of Christs death redounded to them how much more to us §. 91. Of such as are called AMong those that were under the first Testament such only did partake of the benefit of Christs death as were called of the notation and derivation of this word called see chap. 2. v. 11. § 107. Hereby are meant those who are said to be partakers of the heavenly Calling See chap. 3. v. 1. § 13. Some refer this to Gods calling of Abraham from his Fathers house Gen. 12. 1. and extend it to him and his whole seed But certain it is that many which came from Abraham never enjoyed that eternal inheritance which they did who are here meant Therefore in this acception of the word there will be either too great an extent or too great a restraint of the persons here intended for if it be applyed to all the posterity of them that came out of Chalde with Abraham the extent is too great for many of them had no right to this inheritance If it be restrained only to such persons the restraint is too great for many others besides them had a right thereto Yet I will not deny but that by way of allusion it may have reference to them that as they who were called out of idolatrous Chalde inherited fruitful Canaan â—…so they who are called out of this idolatrous world shall enjoy the glorious inheritance here intended The Calling here meant is a more spiritual and heavenly Calling then that was That was a Calling from one place to another on earth Of this Calling a very reprobate may partake But the Calling intended by the Apostle is from one estate or condition to another namely from a natural condition to a spiritual whereof only the Elect do partake Redemption being appropriated unto them cannot be universal to all of all sorts They who would gain assurance of their redemption and of the eternal inheritance following thereupon must try their Calling 2 Pet. 1. 10. §. 92. Of receiving the promise of eternal Inheritance THe benefit of the foresaid redemption is thus expressed Might receive the promise of eternal inheritance Of the notation of the Greek word translated promise see chap. 4. v. 1. § 6. By promise of inheritance is meant that inheritance which is promised and it sheweth that the ground of enjoying the eternal inheritance is Gods promise Hereof see chap. 6. v. 12. § 87. They are here said to receive the inheritance in reference to Gods offer thereof For by promise God makes offer of that which he promiseth and by faith men receive what God offereth In this respect it is said that men through faith inherit the promises chap. 6. v. 12. God freely offers he that believeth the truth of Gods promise receiveth and enjoyeth the thing promised For faith is the hand of the soul whereby we receive and enjoy to our own use what God in his promise reacheth out unto us On this ground to receive and to believe in reference to Christ as 〈◊〉 object of faith are joyned together as signifying one and the same thing Ioh. 1. 12. The meaning then of this phrase might receive is that they might have for their own and ever enjoy as their own the eternal inheritance The inheritance here intended is that glorious estate which Christ hath purchased and God hath promised to believers Of the notation of the Greek word and of sundry instructions thence arising See Chap. 1. v. 14. § 160. This is much amplified by the epithite added thereunto which is this eternal Hereof see v. 12. § 65. The foresaid inheritance is said to be eternal as in reference to an everlasting continuance and an immutable stability so also in reference to Gods decree which was before all time Matth. 25. 34. §. 93. Of ratifying a Testament by the Testators death Heb. 9. 16 17. For where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilst the Testator liveth THese two verses are added as a proof of the necessity of Christs manner of confirming the New Testament as he did namely by his death The causall conjunction FOR declareth the
blood on them that dwell on the earth as Rev. 6. 9 10. The Apostle doth hereby give us to understand That dead Saints speak Which is plainly expressed Heb. 11. 4. where the Apostle saith thus Abel being dead yet speaketh In like manner all that lived righteously or suffered for righteousnesse sake and that have their life and death registred for posterity do speak For they do as plainly and distinctly instruct us in the good will of God in our duty to him and in the way to life yea and in the extent of our obedience how it ought to extend it self not only to the doing of what God requireth but also to the enduring of what he is pleased to lay upon us as Heb. 5. 8. they do I say as plainly instruct us therein at if they were living and with an audible voyce spake unto uâ—… and exhorted us to such obedience and such patience as they in their life time shewed In this respect saith the Apostle Rom. 15. 4. whatsoever things were written asoretime were written for our learning 1. Which may serve for the refutation of that undue cavill which Papists lay upon the Scripture that it is a mute Judge If dead Saints because they are registred in the Scripture may be said to speak much more the Scripture which registreth what they speak But note the expresse phrases of Scripture against that cavill as Rom. 4. 3. what saith or speaketh the Scripture and Ioh. 19. 37. Another Scripture saith or speaketh and Ioh. 7. 42. saith not the Scripture Therefore the Scripture is stiled the word as the word of the Prophets Heb. 1. 1. if God should by an audible intelligible and distinct voyce speak to us we could not better know his mind then we may by the Scriptures May not a friend as plainly declare his mind by a letter written as by word of mouth We read 2 Chro. 21. 12. of a writing that came from Eliah after he was translated which letter question lesse he had written whil'st he was on earth and lest to be delivered to the King did not that letter as plainly declare Gods Message as if by a voyce it had been uttered So did that writing which Baruch wrote from Ieremiahs mouth Ier. 36. This phrase 2 Cor. 10. 11. such as we are by word in letter sheweth that Scripture hath its voyce therefore it s no mute Judge 2. Let us be exhorted to hearken to the voyce of dead Saints as Mic. 6. 9. Hear the rod 1. by it learn Gods mind They who imitate dead Saints hear them speak and hearken to their instructions §. 119. Of the excellency of Christs blood above others CHrists blood every way speaketh better things then Abel or his blood For 1. Abel speaks for imitation Christ not only so but for expiation justification and salvation all which he hath merited 2. Abels blood speaks for revenge Christs for pardon Luk. 23. 34. Therefore saith the Apostle Eph. 1. 7. In him we have redemption through his blood the forgivenesse of sin according to the riches of his grace Quest. Why is the comparison betwixt the blood of Abel and the blood of Christ Answ. Because Christs blood in regard of the plotting and practising of those that shed it was as unjustly as wrongfully as maliciously shed as Abels Now lest from that which is said of Abels blood Gen. 4. 10. and Matth. 23. 35. the like should be feared of Christs by this comparison he removeth that scruple The Apostle doth hereby give us to understand That Christs blood hath a more excellent vertue then others This is true of others persons and others blood 1. The best that can be said of others persons is that they are an excellent pattern and example Thereupon we are exhorted to be followers of them Heb. 6. 12. But Christ his person his blood is for our justification sanctification and Salvation 1 Cor. 1. 30. 2. The best that can be said of others blood is that its a ratification of the truth of that profession for which it was shed In this respect the Apostle stileth his sufferings a confirmation of the Gospel Phil. 1. 7. and v. 12. saith that they turned to the furthering of the Gospel But by Christs blood the covenant of peace and reconciliation betwixt God and man is made and confirmed Heb. 9. 15 16. 3. The blood of others unjustly shed cryeth for revenge Gen. 4. 10. Matth. 23. 35. Rev. 6. 10. But Christs for pardon Luc. 23. 34. Eph. 1. 7. Yea as it hath been formerly shewed and proved we are redeemed reconciled justified sanctified and saved by Christs blood Thus we see how Christs blood hath every way a more excellent vertue then others And this appeareth 1. From the dignity of his person we Christians know that Christ was true God that he assumed our nature into the unity of the Deity so as God and man became one person In this respect the word was made flesh Joh. 1. 14. And God was manifested in the flesh 1 Tim. 4. 16. By vertue of the hypostatical and personal union that blood which was shed by the humane nature is attributed to the divine nature Act. 20. 28. In this respect it hath a divine and an infinite worth dignity merit vertue and efficacy and therefore is better and more excellent then any others 2. From the ends why Christ shed his blood 1. To free man from sin and from all that misery whereunto man by sin had brought himself Gal. 3. 13. 2. To bring man to everlasting happinesse Eph. 5. 25 26 27. Can there be better things then these Can any other blood effect these 1. This demonstrateth the blasphemy of Papists who attribute the merit and virtue proper to Christs blood to the blood of Martyrs For they teach that by the blood of Martyrs sins are expiated Yea they have a new devise of mingling the milk of the Mother with the blood of the Son A Jesuiticall blasphemy 2. This serves for the aggravation of their impiety who trample on this blood of Christ of which the Apostle speaketh Heb. 10. 29. See Heb. 10. § 110. 3. This should stir us up highly to esteem the death and sacrifice of Christ. And that simply in by and for it self for its most precious 1 Pet. 1. 19 Yea also comparatively above all other blood for it speaks better things then they If the blood and death of Gods servants be precious as Psal 72. 14. and Psal. 116. 15. How much more the blood of the Son of God and that not only in the better worth but also in the better effect it speaketh better 4. Let us be exhorted with strong confidence to trust to this blood and to the efficacy thereof and that by reason of the better things which it speaketh namely Grace Mercy Pardon Reconciliation Acceptation and Salvation Hereon we ought especially to meditate when our sins make clamours in our consciâ—…nces and the cry of them may seem to
In which we may observe 1. A description of the person from whom the priviledges of the Gospel arise and that 1. By his title Iesus 2. By his office Mediator of the New Covenant Wherein is expressed 1. The kind of his office in this word Mediator 2. The object whereabouts it is exercised in this word Covenant which is illustrated by the excellency thereof in this word New §. 122. Of Observations raised out of Heb. 12. 18 19 20 21 22 23 24. Vers. 18. I. THe legal discipline is taken away from Christians See § 98. II. The best things are reserved for the last times This ariseth from the comparison which the Apostle useth For ye are not come unto the Mount c. But ye are come to Mount Sion See § 98. Vers. 19. III. The Law and the things thereof were but earthly in comparison of the Gospell This is principally intended under this phrase the Mount which might be touched meaning Mount Sinai so called because it was an earthly Mountain which might be felt and touched opposed in Scripture to spiritual Sion See § 99. Vers. 20. IV. The Law is a terrible discipline The particular circumstances mentioned by the Apostle concerning the delivery thereof prove as much See § 99. Vers. 22. V. Sion was a type of the Christian Church See § 100. VI. The Church is a City VII The Church is a City of God Both these arise from the expresse words of the Apostle who cals the Church The City of God See § 101. VIII The number of Angels is innumerable So much the Apostle expresly affirmeth by terming them an innumerable company See § 103. IX The Christian Church is a general assembly So it is expresly termed by the Apostle See § 104. X. They who are of the true Church are new-born See § 105. XI They who are new-born are Gods first-born The Metaphor of First-born being applied to the members of Gods Church importeth both these doctrines See § 106. XII Under the Gospel all Christians are made one with the Iewes and partake of their priâ—…iledges So much ariseth from the Metaphor First-born being applied unto Christians as well as â—…nto Jewes See § 107. XIII The naâ—…es of the elect are enrowled in heaven So much the Apostle in plain terms expresseth See § 108. XIV It s a prerogative of the New Testament to have accesse to the supreme Iudge For this is here set down in the midst of other prerogatives under the Gospel See § 109. XV. Mens souls are of a spiritual substance In which respect they are here called Spirits which are spiritual substances See § 110. XVI Men may bâ—… truly just in this world For this title the Apostle here giveth to Saints See § 111. XVII Saints souls in heaven are perfect So much the Apostle plainly expresseth See § 112. XVIII By the Gospel Saints on earth have 〈◊〉 with Saints in heaven This is set down by the Apostle as one special prerogative of the Gospel See § 113. Vers. 24. XIX By the Gospel we are brought to the Mediatâ—…r of the new Covenant This is set down as another speciall prerogative of the Gospel See § 115. XX. Christs blood is communicable For its â—…lood sprinkled See § 116. XXI Christs Sacrifice hath a continual efficacy For his blood is said still to continue speaking See § 117. XXII Dead Saints speak This ariseth from the Apostles bringing in Abel speaking after his death See § 118. XXIII Christs blood hath a more excellent vertue then others So much the Apostle expresly noteth where he saith that Christs blood speaketh better things then the blood of Abel See § 119. XXIV Participation of Christs blood is a Christians priviledge This is set down by the Apostle as one special priviledge of the Gospell See § 120. §. 123. Of Circumspection about Gods Word Heb. 12. Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Vers. 26. Whose voice then shook the earth but now he hath promised saying Yet once more shake I not the earth only but also heaven Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine Vers. 28. Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear Vers. 29. For our God is a consuming fire THe generall use of the forementioned priviledges here followes Its first propounded in these words See that ye refuse not him that speaketh Secondly its confirmed in the words following The word translated SEE is a word of circumspection and hath here an especiall emphasis much more then if he had barely said Refuse not him that speaketh He puts hereby into their hearts care and fear care in observing what he said fear of some ill effect if they neglect it The next word translated refuse commeth of a verb which properly signifieth to pray against The simple verb signifieth earnestly to pray but this compound used by the Apostle signifieth to pray against a thing which is an earnest kind of refusall as where we say God forbid that I should do this or far be it from me Whereby is implied that refusing of the Gospel is commonly joyned with indignation For the Gospel is worthy of all acceptation that it cannot be refused but with much indignation His heart must needs be set against the Gospel that refuseth it therefore many judicious expositors translate it despise not and so was our former English translation The next words him that speaketh hath relation to the blood that speaketh in the foregoing verse Indeed that is of the neuter gender having relation to blood But because it is Christ who speaketh by his blood the Apostle most fitly changeth the gender and intendeth the person himself Christ Jesus who speaketh whereupon he had good cause to infer the words following For if they escaped not who refused him who spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The Apostles manner of expressing the duty here in this word See which implies great circumspection gives us to understand That Circumspection about Gods word is very requisite This was required of Moses in regard of Gods direction about legall types Exod. 25. 40. and of the Iews in regard of their observation of the Law Deut. 5. 1. As also of Solomons proverbs Prov. 5. 1 2. And of the prophecies of Prophets as their vehement Rhetoricall Apostrophes to senselesse and livelesse creatures demonstrate Isa. 1. 2. Micah 6. 1 2. Much more ought circumspection to be used about the Gospel therefore saith our Saviour Marke 4. 3 24. Hearken Behold there went out a sower
1. By purging away this kinde of filth Christs sacrifice is distinguished from all the legal sacrifices and purifications none of them could purge away sinne Sinne makes too deep a stain even into the very soul of man to be purged away by any external and earthly thing That which the Apostle saith Heb. 10. 4. of the blood of Bulls and Goats which were the greatest and most efficacious sacrifices of the Law may be said of all external means of purifying It is not possible that they should take away sinnes Therefore they are said to sanctifie to the purifying of the flesh Heb. 9. 13. not to the purifying of the soul. Quest. Was not legal uncleanness a sinfull pollution Answ. Not simply as it was legal that is as by the Cerimonial Law it was judged uncleanness For 1. There were sundry personal diseases which by that Law made those that were infected therewith unclean as Leprosie Lev. 13. 3. Running of the Reins Lev. 22. 4. Issue from the flesh Lev. 15. 2. and other the like 2. There were also natural infirmities which were counted uncleanness yet not sins in themselves as womens ordinary flowers Lev. 15. 33. their lying in ehildbed Lev. 12. 2. 3. Casual matters that fell out unawares and could not be avoided caused uncleanness Lev. 5. 2. Numb 19. 14. 4. So also did sundry bounden duties for the Priest who slew and burnt the red Cow and he who gathered up her ashes were unclean yea and he who touched a dead corps which some were bound to do for a decent burial thereof Numb 19. 7 10 11. Quest. 2. Was it not a sinne to remain in such uncleanness and not to be cleansed from it Answ. It was and thereupon he that purified not himself was to be cut off Numb 19. 13 26. But this sinne was not simply in the legal uncleanness but in the contempt of that order which God had prescribed Lev. 22. 9. or at least in neglect of Gods Ordinance The like may be said of an unclean persons touching any holy thing Lev. 22. 3. It was sinne if he came to knowledge of it Lev. 5. 3. because therein he wittingly transgressed Gods Ordinance Quest. 3. Were not sinnes also taken away by the oblation of legal sacrifices Answ. True it is that by the offering up of those sacrifices people were assured of the pardon of sinne but not as they were external things but as they were types of the allsufficient sacrifice of Christ It was then peoples faith in the mysticall substance of those sacrifices which was Christ whereby they came to assurance of the pardon of sinne It therefore remains a true conclusion that sinne is purged away by Christs sacrifice alone so as herein the sacrifice of Christ surpasseth all other sacrifices Whereas the Apostle further addeth this relative particle OUR our sinnes he maketh a difference therein also betwixt the Priests under the Law with their sacrifices and Christ with his For they offered for their own sinnes Lev. 16. 6. as well as for others But Christ had no sinne of his own to offer for His sacrifice was to purge away Our sinnes our sinnes only not his own Thus is this phrase to be taken exclusively in relation to Christ himself but in relation to others inclusively None no not the best excepted For the Apostle using the plural number indefinitely includes all of all sorts and using the first Person puts in also himself though an Apostle and so one of the most eminent Christians §. 29. Of Christs purging our sinnes by HIMSELF A Third difference betwixt Christ and the legal Priest is in the sacrifice by which the one and the other purged people The Priests sacrifice was of unreasonable beasts Christ of HIMSELF He by himself purged our sinnes The first particle of this verse who having reference to that excellent Person who is described in the words before it and after it noteth out the Priest This clause by himself sheweth the sacrifice or means of purging The Sonne of God the Creator of all things the Sustainer and Governour of all is the Priest and this Priest offered himself and so by himself purged our sinnes True it is that the humane nature of Christ only was offered up whereupon it is said that he was put to death in the flesh 1 Pet. 3. 18. and suffered for us in the flesh 1 Pet. 4. 1. yet by reason of the hypostaticall union of his two natures in one Person he is said to give himself Ephes. 5. 2. and to offer up himself Heb. 7. 27. And thereupon it is said that he put away sinne by the sacrifice of himself Heb. 9. 26. And as here purged our sinnes by himself For as much as it was impossible that the Word should die being the immortal Sonne of the Father he assumed a body that he might die for all and yet remain the incorruptible Word Great is the emphasis of that phrase It sheweth that this work of purging our sinnes was above humane strain though an humane act or rather passion were requisite thereto as to suffer to shed blood to die yet a divine value and vertue must needs accompany the same to purge sinne It must be done even by him himself who is God-man He himself must be offered up In which respect it is said that God hath purchased the Church with his own blood Acts 20. 28. This title Himself having reference to that Person who is both God and man includes both the natures This Person himself offered up himself to purge our sinnes by himself This is a great mystery the like was never heard of The Priest that offereth the sacrifice that is offered one and the same The same mystery is implied under this phrase Christ sanctified the people with his own blood Heb. 13. 12. But this of sanctifying or purging with or by himself hath the greater emphasis More cannot be said to set out the invaluable price of our redemption the indelible stain of sinne and available means of purging it See Chap. 9. v. 12. § 57. §. 30. Of Christs glory after his suffering A Fourth difference betwixt Christ and the Levitical Priesthood is in these words He sate down on the right hand of the majesty on high Hereby is implied a continuance of Christs Priesthood after his death This is denied of the Priesthood under the Law Chap. 7. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins and by his burial sanctified the grave and that estate wherein the bodies of beleevers after death are detained till the day of consummating all things rose from the dead and ascended into Heaven there to continue an high-Priest for ever This then notes out another part of Christs Priesthood The former was of subjection and suffering this of dignity and raigning By that was the work wrought and price laid down by this is the efficacie and virtue thereof applied and the benefit
§ 37. but in a different sense There it was 〈◊〉 impersonally here it is govern'd by a Nominative case which is Rest. The Verb is of the Passive voice and may word for word be thus translated 〈◊〉 is left But in our English the Active interpretation best expresseth the Aâ—… meaning which is that the rest here intended is reserved for us hereafter 〈◊〉 is not here to be expected while we live in this world He shall enter into peace 〈◊〉 57. 2. This rest shall be when the Lord Iesus shall be revealed from heaven 2 〈◊〉 1. 17. They that die in the Lord shall rest from their labours Rev. 14. 13. 1. This world is not a fit place nor this life a fit time to enjoy such a rest as is reserved in heaven 2. Rest here would glue our hearts too much to this world and make us say It 〈◊〉 to be here Matth. 17. 4. It would slack our longing desire after Christ in heaven Death would be more iâ—…ksom and heaven the less welcom 3. There would be no proof or triall of our spirituall armour and of the severall graces of God bestowed on us 4. Gods providence prudence power mercy and other like properties could not be so well discerned if here we enjoyed that rest This rest being to come and reserved for us it will be our wisdom while here we 〈◊〉 〈◊〉 prepare for trouble and to address our selves to labour as the souldiers in the 〈◊〉 and as the labourers in the day-time Yet withall to have our eye upon this rest to come that thereby we may be the more encouraged and incited to hold out to the end waiting for this rest that is to come §. 57. Of Gods people to whom Rest is reserved THe persons to whom the celestiall rest is reserved are styled The people of God The Greek Noun translated people may have a notation from the Verb 〈◊〉 signifieth to enjoy For people are such as enjoy society and communion one 〈◊〉 another As this word hath reference to God it implieth such as are Gods confederates such as are in league and Covenant with him For bâ—… vertue of the new Covenant God thus saith to his confederates I will be their God and they shall be my people 〈◊〉 31. 33. This people of God are such as God 〈◊〉 〈◊〉 to Salvation 2 Thess. 2. 13. Whom Christ hath redeemed to God by 〈◊〉 blood Rev. 5. 9. and whom the holy Ghost hath saâ—…ctified Rom. 15. 16. This is their right and thus they are â—…itted to this Rest. By vertue of this relation betwixt God and them God takes them to be in speciall manner a peculiar people to himself Deut. 14. 2. 1 Pet. 2. 9. and they take the Lord in speciall manner to be their God Iosh. 24. 24. Both these are to the life thus expressed in relation to God and Israel 〈◊〉 hast avouched the Lord to be thy God and the Lord hath avouched thee to be his â—…liar people Deut. 26. 17 18. Hereupon saith the Lord to them I will say It 〈◊〉 my people and they shall say The Lord is my God Zach. 13. 9. The former implies a great dignity in that God vouchsafeth to take us to be his peculiar people The later a bounden duty whereby we tie our selves to carry our selves to God as becomes his peculiar people who have taken him for our Lord. This description of the persons is set down by way of restraint and shews 〈◊〉 the rest here spoken of is only for them None but Gods people shall partaâ—…e thereof In this respect it is said of Jesus He shall save his people from their 〈◊〉 Matth. 1. 21. And he is the Saviour of the body Eph. 5. 23. Of a righteous man iâ—… is said He shall enter into peace Isa. 57 2. These are they that diâ—… in the Lord and thereupon rest from their labours Such are they of whom this Apostle thus saith We which have beleeved do enter into rest v. 3. This is further manifest by the contrary end of such as are of a contrary disposition To them who by patient continuance in well doing seek for glory c. â—…nall life shall be given but unto them who obey unrighteousnesse shall be indignation and wrath Rom. 2. 7 8. The like is noted 2 Thess. 1. 9. Matth. 25. 41 Luke 16. 23. The ground of that rest which the former sort of people have is Gods free grace and rich mercy together with the merit of Christ Luke 12. 32. 1 Peter 1. 3 19. The ground of the contrary end that others attain unto is their just 〈◊〉 Rom. 6. 23. None can justly rest upon attaining this rest till he have some assurance that 〈◊〉 is of the number of Gods people justified by faith for we which have beleeved â—…o enter into rest v. 3. and sanctified by the Spirit for the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. Excellent and glorious is this rest but not fit for every one There is a qualification required for such as enter thereinto It becomes Gods people to take God for their Lord and accordingly to yield all holy obedience unto him If through infidelity and impenitency God be provoked to say to any Lo-ammi ye are not my people what can be expected but that God should swear that they shall not enter into his rest as he did to the Israelites Psal. 95. 11. §. 58. Of the inference of the 10th verse upon the 9th Verse 10. For he that is entred into his rest he also hath ceased from his own works 〈◊〉 God did from his IN this verse the Apostle expresly and distinctly declareth what that excellent rest is whereof he hath spoken so much before in this and the former Chapter He purposely describeth it to shew what that is which remaineth for Gods people and by this description he proveth that it yet remaineth and is not here on earth possessed The causall particle FOR whereby this verse is inferred upon the former sheweth that it is inferred as a proof or reason The reason is taken from the different estate of Gods Church here in this world and in the world to come This world is full of labour travell and trouble as was shewed § 55. But in the world to come there is a freedom from all these Therefore the rest here spoken of is not to be found in this world but is reserved for the world to come The Argument is grounded upon an undeniable principle oft inculcated by this Apostle namely that there is a rest into which Gods people shall enter The argument may be thus framed There is a Rest to be entred into here or hereafter But not here Therefore hereafter Thus it remaineth The Description of this Rest in this verse proveth that it cannot be entred into 〈◊〉 world Whence another Argument may thus be framed He that is entred into his Rest hath ceased from his own works But no
Mâ—…sse Virgin Mary Peter and sundry other Saints but it is also used in their publicâ—… Courts and soleâ—… oathes thus by God and the Virgin Mary by God and the Holy Gospell yea it is also justified by their Divines The Rhemists in their Annotations on Matth 23. 21. have this glosse swearing by creatures as by the Gospell by Saints is all reâ—…erred to the honour of God whose Gospell it is whoâ—…e Saints they are Answ. 1. Their manner of referring that which they do to the honour of God is without and against Gods word and this conceit hath been the occasion of most of their Idolatry 2. Gods honour is simply to be referred to himselfe and not relatively in and through his creatures I am the Lord saith he That is my Name and my glory will I 〈◊〉 〈◊〉 â—…ther neither my praise â—…o graven Images Isa. 42. 8. 3. That manner of referring honour to God drawes mens mindes from the Creator to the creature They have in such an oath their minds so fixed on the creature by whom they swear as they think not on God Herein Papists do justifie Pagans who swear by their false Gods as Laban did Gen. 31 53. Scholars in their ordinary Grammer Scholes yea and in universities too and in other places where they write or speak Latin do justifie the practise of heathens herein by 〈◊〉 the very words and phrases of the heathen which were concisâ—… formes of their swearing by their Idols such as these Hercle Mehercle Pol Aedeâ—… Diâ—… immortales with the like Profane persons among us do herein exceed both Papists and Pagans Scarce a creature can be thought on by which they do not swear They swear by the heaven by the Sun by the light and by all the host of heaven They swear by all things on earth that are for mans use as bread meat drink monâ—…y fiâ—… and what not They swear by the parts of man as soul heart body head and other parts They swearby the body of Christ himself by his blood by his wounds by his crâ—…ss c. They swear by graces and vertues as faith truth honesty with the like They swear by meer toyes As the Gileaâ—…ites and Ephraimites were distinguished by their manner of speech Iudg. 12. 6. so may Pagans Papists profane and pious persons â—…e distinguished by their manner of speech Pagans swear by fâ—…lse Gods Papists by Saints profane persons by mute things pious persons only by the true God and that on just occasion and in a due manner §. 124. Of Swearing things unlawfull A Third error is either to swear or to cause others to swear that which is unlawfull Into this error do Papists fall many wayes 1. They swear and cause others to swear that which oft proves to many impossible as perpetuall continency For they who admit any into religious orders 〈◊〉 them vow and swear perpetuall continâ—…ncy and all that enter into such orders among them do vow and swear as much Now it is not in mans power to be perpetually continent To many it is a matter of impossibility Christ speaking of this point thus saith He that is able to receive it let him receive it Matth. 19. 1â—… Hereby he implyeth that some are not able it is not possible for them to be â—…nent at least in a single estate without the benefit of marriage 2. They take children that have Parents living into religious orders without and against their Parents consent which children being so taken in they cause 〈◊〉 swear obedience to these orders yet such children are not in capacity to keep 〈◊〉 oath They are under the power of their Parents who have authority to 〈◊〉 void their oath 3. They make many to swear things uncertain as in the case of regular â—…ence They who are placed under such and such Superiours must swear to do what their Superiours shall enjoyn them though when they take the oath 〈◊〉 know not what they will enjoyn The rule of this blind obedience is that which Absalom gave to his servants in these words have not I commanded you 2 Sam. 〈◊〉 28. On this ground have many zealots attempted to commit Treasons and â—…thers and received the reward of Traytors and Murtherers To this head may be referred oathes of giving what others shall desire though they know not what those others wil desire The head of Iohn the Baptist was 〈◊〉 〈◊〉 by this meanes Matth. 14. 7 8 9. 4. They bring sundry of their profession to swear things apparently sinfull 〈◊〉 they who bound themselves under a curse to kill Paul Acts. 23. 12. Many Popish hot-spurs did swear to murther Queen Elizabeth whom God preserved from all their plots §. 125. Of equivocation upon oath A Fourth error is to swear deceitfully which is commonly called equivocation This is a most undue kind of swearing whereof Papists are in a high degree guilty There is a kind of verball equivocation when a word or sentence may be diversly taken which is a rhetoricall figure as when Christ said our friend Lazarus sleepeth and his Disciples thought that he had spoken of taking rest in sleep Joh. 11. 11 13. But the equivocation which we speak of is a mentall equivocation and that is when a man sweareth a false thing yet so as he reserveth something iâ—… his mind which if it were uttered would make the speech true as if one guilty with others be upon oath demanded whether he ever saw such an one answereth I never saw him though he have seen him often and well know him reserving this clause in his mind in heaven which expressed maketh the answer true but it iâ—… nothing to the mind of him that propounded the question neither can any such matter be fetcht out of the words so as such an oath commeth nothing short of perâ—…ury The end of an oath in determining controversies would thus be taken away Notwithstanding those enormous consequences of equivocation Papists use to equivocate not only all their life time but also upon their death beds 〈◊〉 Tresham one of the conspirators in the Gun-powder Treason a little before his death protested upon his salvation that for sixteen years before that time he had not seen Henry Garnet Superiour of the Iesuites in England and yet both the said Henry Garnet himself and sundry others confessed that the said Garnet and Tresham had within two years space been divers times together and mutually conferred one with another Garnet being then asked what he thought of Treshams Protestation answered that he thought he made it by equivocation This kind of deceit Papists have taken from Arrius an ancient Hâ—…retick who being to be freed out of banishment if he would professe the Nicene faith caused the Articles of his own hâ—…retical faith to be written in a Paper and put them into his bosome and in the presence of those who were to take his protestation immediatly after the Articles of the Nicene faith were read unto him laying
others perfect v. 11. § 61. Chap. 10. v. 1. The phrase translated evermore is the same that was used Chap. 5. v. 6. § 29. And that to set out the everlastingnesse of Christs Priest-hood Thus we see how this verse is a recapitulation of the most materiall points before set down concerning the excellency of Christs Priest-hood above the Leviticall For this is the main scope of it and here it is fitly brought in as the conclusion of all §. 118. Of the Resolution and observations of Heb. 7. 28. THe generall sum of this verse as of sundry others before it is a proof of the excellency of Christs Priest-hood above the Leviticall Hereof are two parts 1. The meannesse of the Leviticall Priest-hood 2. The greatnesse of Christs The former is set out 1. By the ground or warrant which they had The Law 2. By the kind of persons who were Priests Men. This is amplified by their condition which have infirmity The latter is set out 1. By the ground or warrant which he had The word of oath 2. By the time or order when he was confirmed since the Law 3. By the dignity of his person Son 4. By the manner of institution consecrated 5. By the continuance of his Priest-hood For evermore Doctrines I. There were High-Priests under the Law This is here taken for granted See Chap. 2. v. 17. § 173. II. The ceremoniall Law was the Leviticall Priests warrant That Law made them See v. 16. § 80. III. The legall High-Priests were subject to infirmity This is plainly expressed See Chap. 5. v. 2. § 12. IV. The warrant of Christs Priest-hood was the word of oath That made him Priest See v. 20. § 91. V. Christs Priest-hood succeeded the legall This is intended under this phrase sinâ—…e the Law See v. 19. § 87. VI. The Son of God is our High-Priest He is comprised under this title Son See Chap. 5. v. 5. § 27. VII Christ was solemnly instituted into his Priest-hood This word consecrated having reference to Gods oath importeth thus much See v. 20. § 91. VIII Christs is a perfect perfecting Priest-hood The notation of the Greek word translated consecrated proveth this extent See Chap. 2. v. 10. § 97. IX Christs is an everlasting Priest-hood See Chap. 5. v. 6. § 29. §. 1. Of the resolution of the eight Chapter to the HEBREVVS THe Apostle having proved the excellency of Christs Priest-hood in the former Chapter proceedeth to set out Christs faithfull execution thereof He doth largely insist upon this point and that thorow out this whole Chapter and the ninth and a great part of the tenth even to the 19. verse thereof To consider this Chapter singly by it self The sum of it is A Declaration of Christs execution of his Priest-hood Here about three generall points are handled 1. The Place where he executeth that office v. 1 2. 2. The Sacrifice which he offered up in executing it This is 1. Implicitly hinted v. 2. 2. Expresly proved by a necessity thereof which is 1. Propounded in the example of other High-Priests v. 3 4. 2. Proved by Gods appointing it to be so v. 5. 3. The Covenant whereabout it was exercised This is set ouâ—… comparatively There are two parts of the comparison One sets out the excellency of this Covenant The other the insufficiency of that Covenant which went before it Both these are 1. Propounded 2. Confirmed The excellency of this Covenant is propounded v. 6. The insufficiency of the other is propounded v. 7. The proof of both is by a divine testimony Hereabout 1. The substance is expressed 2. A consequence is inferred The substance of the testimony setteth out the difference betwiâ—… 〈◊〉 Covenants The former was violated The latter remained stable The violation of the former is 1. Implyed by Gods rebuking them v. 8. 2. Aggravated by their abusing of Gods goodness v. 9. The stability of the other Covenant is also 1. Implyed in this Epithite NEW v. 8. 2. Confirmed by the distinct promises annexed thereunto The promises are four 1. God will put his Law into our minds v. 10. 2. God will be our God v. 10. 3. God will teach us v. 11. 4. God will pardon our sins v. 12. The consequence following upon this difference is the abrogation of 〈◊〉 former Covenant v. 13. §. 2. Of the meaning of Heb. 8. v. 1. Now of the things which we have spoken this is the sum we have such an High-Priest who is set on the right hand of the throne of the Majesty in the heaveâ—… THe particle of connection whereby this verse is knit to the former is the câ—…junction of opposition commonly translated but which is oft used 〈◊〉 â—… meer supplement and in that respect is here fitly translated now It is also used 〈◊〉 the close of a point after a sufficient discourse thereupon as if one should say 〈◊〉 to insist no longer on this discourse the short sum of all is this The word translated summe is a diminutive but in Greek and Latine diminitives are oft used in way of amplification This diminutive may be here fitly used in that it is but a small sum under which much matter is comprised The Greek word properly signifieth an head or a little head But in all sorts of Greek Authors it is for the most part metaphorcally used It is put for a 〈◊〉 of money Act. 22. 28. Metaphorically taken it signifieth three things 1. The chiefest and most principall point in a discourse 2. The main scope of a discourse whereunto all the particulars thereof tend 〈◊〉 whereat they aim 3. A brief compendium and abridgement of a large discourse a brief coâ—… together of many particulars in one sum In all these three respects the word may here fitly be used for neither of 〈◊〉 crosse the other but all agree with the matter following For that which 〈◊〉 Apostle compriseth under this sum which he accounts a most principall point and which as a mark he mainly aimeth at and is here in few words comprised 〈◊〉 〈◊〉 Christ the Priest of the New Testament is a spirituall celestiall High-Priest He is not as the Priests under the Law externall terrestriall occupied about outward â—…nall rites exercising and ending his function on earth but a Priest of a better Covenant exercising his function in heaven 1. This is the sum and substance of that long discourse which the Apostle in 〈◊〉 former Chapter insisted upon and confirmed by many arguments 2. This is that main scope and mark at which he aimed throughout his whole discourse 3. This is the chiefest point which above all he would have the Hebrewes to obsâ—…rve Qâ—…t How can Christs Priest-hood be accounted spirituall and celestiall when 〈◊〉 sacrifice was the body and blood of a man and he suffered on earth Answ. 1. Though he were a true man yet he was not man alone He was God-man He offered himself up by his eternall Spirit Thus was his sacrifice
old 2. By the limitation of the time In this word Is ready or nigh Doctrines I. There was a covenant before the new one This is implyed under this numerall particle first II. The first covenant was aâ—… old covenant It is here so called III. It was God that made the first covenant old So it is here said He made IV. The first covenant was made void by introducing a new one This is evidenced by this phrase In that he saith a new V. That which God appointed to be disanulled cannot stand This is gathered out of the first reason for abrâ—…gating the old covenant implyed in the meaning of the Greek word translated decayeth VI. That which is in it selâ—… feeble will faile This is gathered out of the other reason implyed under this word waxeth old VII The old covenant is abrogated This word vanisheth away giveth proof hereunto VIII There was a time for the utter abolishing of the old covenant This word 〈◊〉 ready 〈◊〉 is nigh intendâ—…th as much â—… 1. A generall Analysis of the ninth Chapter to the HEBREVVS His Chapter containes a particular exemplification of this generall proposition Christ is the substance of the legall shadowes The generall proposition is comprised under these words We have an high-Priest who is a Minister of the Sanctuary and of the true Tabernacle 〈◊〉 the Lord pitched Heb. 8. 1 2. Hereupon is confirmed that which in the latter part of the former Chapter he asâ—… that by bringing in a new covenant the old is abrogated Heb. 8. 13. Of the foresaid exemplification there are two parts 1. A declaration of sundry shadowes of the law from the beginning of this Chapter to v. 11. 2. A manifestation of the accomplishment of them in and by Jesus Christ from the beginning of the 11. verse to the end of the Chapter 〈◊〉 〈◊〉 down the shadowes of the law 1. He drawes all to two heads 2. He brancheth out those heads into their severall parts The two headâ—… are 1. Ordinances of divine service 2. The place where they were observed A worldly Sanctuary v. 1. The place is first touched upon and distinguished into two parts which are stiled The first and second tabernacle He distinctly sheweth what were the most memorable types in each of these In the first he reckoneth up three 1. The Candlestick 2. The Table 3. The shewbread v. 2. In the latter he mentioneth seven 1. The Golden Censer 2. The Ark. 3. The golden pot that had Manna 4. Aaroâ—…s Rod that budded 5. The Tables of the covenant 6. The Cherubins 7. The Mercy seat v. 4 5. Ordinances of divine service are comprised under two heads One concerneth the things which the ordinary Priest did in the first Tabernacle v. 6. The other such things as the high Priest did in the second Tabernacle These are 1. Generally propounded v. 7. 2. Particularly explicated In the explication is set down 1. Their generall signification 2. The reason thereof Their generall signification was that there was another holy place and holy services to come for perfecting that which they could not v. 8 9. The reason is taken from their nature that they were externall and carnall ordinances v. 10. 2. The second part of this Chapter beginning with the eleventh verse sheweth the excellency of Christs Priest-hood in accomplishing those things which by the legall rites could not be accomplished This is 1. Generally propounded 2. Particularly confirmed In the generall two points are expressed 1. That Christ entred into the true Tabernâ—…cle which is heaven it self v. 11. 2. That he entred with his own blood which waâ—… of infinite value This value he proveth by the effect thereof thus expressed having obtainedeteâ—…nall redemption v. 12. He beginneth his confirmation with the latter point which he â—…meth 1. By an argument of unequals the greater being inferred from the lesse The lesse was that the blood of beasts under the law had a virtue to purify the flesh v. 13. The greater is that the blood of Christ hath a virtue to purge the conscience v. 14. The former point that Christ entred into heaven with his own blood is confirmed two wayes 1. Simply by an argument taken from that office which Christ undertook for us â—…amely to be the mediator of the New Testament v. 15. This argument is confirmed two wayes 1. By the necessity of the thing it self v. 16. 2. By the invalidity of a testament without the death of the 〈◊〉 v. 17. 2. Comparatively in relation to the types under the law The truth must be like the types but the types were with blood therefore the truth also must be so v. 18. That of types is proved by an induction of particulars 1. By Moses sprinkling the book of the covenant with blood v. 19. 2. By sprinkling all the people there with v. 19. This is amplified by the warrant that Moses had v. 20. 3. By sprinkling the Tabernacle 4. By sprinkling all the vessels of the ministry v. 21. 5. By purging almost all things with blood v. 22. All the fore-mentioned particulars are amplified with the necessity of that course in this phrase without shedding of blood is no remission v. 22. From the foresaid premises the Apostle concludeth the main point that the types being purged with blood there must needs be a more excellent way of conseâ—…rating heavenly things which is by the blood of the Son of God himself v. 23. The Apostle having cleared that main point concerning the invaluable price of mans redemption which was Christs own blood wherein he shewed himself to be a far more excellent Priest then they under the Law he returns to other points oâ—… difference betwixt legal Priests and Christ. 1. It was said of those Priests that they entered into the Tabernacle but here of Christ that he entred into heaven it self v 24. 2. It is said of them that they entred once every year but Christ once â—…or all v. 25 26. This latter is confirmed 1. By the common condition of death which is but once v. 27. 2. By the perfect effect thereof which is to take away sins This is confirmed by the blessed issue of such as believe on him which is that 〈◊〉 §. 2. Of granting truth in case of controversie Heb. 9. 1. 〈◊〉 verily the first covenant had also ordinances of divine service and a worldly Sanctuary THe Apostle having in the former Chapter set forth the excellency of Christs office and that especially by the covenant which was ratified thereby here he 〈◊〉 the execution of that office and that after the same manner he did the 〈◊〉 it self which is comparatively resembling it to the legall Priests manner of 〈◊〉 their office but so as he far preferreth Christ. The comparison is largely set forth in both the parts thereof In the former part the Priests manner of executing their function from the beginning to the eleventh verse In the latter Christs manner of executing his from v. 11. to Chap. 10. v. 19. The
see § 14. The person that went into this place is stiled the high Priest Of an high Priest See Chap. 2. v. 17. § 173. Of this high Priest it is said that he went into the foresaid place alone In the history the charge of going into the holy place is 〈◊〉 to the high Priest alone and withall it is said that there shall he no man in the Tabernacle of the congregation when he goeth in Lev. 16. 2 17. This was a type of Christ alone appearing before God for us To this purpose saith Christ himself No man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven Joh. 3. 13. 1. Sach is the surpassing excellency of the divine Majesty as none but Christ can 〈◊〉 before it The most glorious Angels are set forth with wings to cover 〈◊〉 〈◊〉 when they appear before this Majesty Isa. 6. 2. Great is the folly of those that make Angels and glorified Saints to appear as meâ—… before the throne of grace for them Herein they dishonour Christ in giving 〈◊〉 due to others They disgrace Angels and Saints in imposing upon them that â—…ich becomes them not They disparage themselves by depriving themselves of 〈◊〉 benefit of Christs intercession To use any other high-Priest in that which beâ—…geth to him alone is to refuse Christ he will not give his glory to another Let us therefore use him alone and rest only upon him for that which he alone 〈◊〉 to do for us §. 41. Of the High-Priest entring into the most holy place once a year THe Apostle further observeth concerning the time of the high Priests entring into the most holy place that it should be once in every year This phrase imâ—… an extent and a restraint The extent is every year The restraint is once The extent is by reason of peoples continuing to pollute themselves and the holy things that they use For the end of entring every year was to make an attoneâ—… for the holy things and for the persons Priests and people This extent of 〈◊〉 year is further manifest by a set day appointed every year for the observation â—…reof which was the tenth day in the seventh moneth Lev. 16. 29. This sheweth that there is just cause for us again and again to renew our repentance The restraint of entring being in this word once the word must be taken exclusively which is in the law thus expressed Speak to Aaron that he come not at all 〈◊〉 into the holy place within the vaile Lev. 16. 2. This exclusive particle once is 〈◊〉 set down in the law Exod. 30. 10. Lev. 16. 34. It typifâ—…ed Christs entring into heaven once and but once v 12. Object If Christ entred in but once for all why did the Priest enter once every 〈◊〉 that is ofâ—… for he might live many years Ansâ—… 1. A year in this type doth set forth the whole time of this world 2. The type was every year renewed that they might oft be put in mind of that 〈◊〉 wherein Christ entred into heaven Thus it appeareth that there is no expectation of Christs return from heaven â—…hile this world continued The heavens must receive him untill the times of restituâ—… of all things Act. 3. 21. At the day of judgement he shall appear the second time Heb. 9. 27 28. See v. 28. § 143. In this respect he is said for ever to sit down on the right hand of God Heb. 1â—… 12. There need no reiteration of Christs oblation He did all while he was on earth 〈◊〉 was râ—…quisite to be done to the very uttermost Heb. 7. 25 27. 1. This discovers the â—…olly of the Mâ—…ss whereof see Chap. 7. v. 27. § 112 115. 2. This should restrain men from 〈◊〉 any way to the sin against the Holy Ghost â—…or that were to crucifie to themselves the Son of God afresh and so to pull him â—…n of heaven Heb. 6. 6. 3. This teacheth us at all times to lift up the eye of our saith to heaven where Christ ever abideth Of Christs offering one sacrifice once see Chap. 7. v. 27. § 115. §. 42. Of the high Priest entering in the most holy place not without blood THat which the high Priest carried with him into the most holy place was blood This is sâ—…t down with a double negative thus not without This double â—…gative caâ—…ieth emphasis and implyeth that he failed not to carry blood with him Oâ—… the emphasis of a double negative See Chap. 4. v. 13. § 76. What blood was to be carried in and how it was to be used and to what end is expâ—…sly noted Lev. 16 14 15 16. 1. He was to carry the blood of the bullock which was a sin offering for himself Then he was also to carry the blood of the goat which was a sin offering for 〈◊〉 people 2. He was to sprinkle the one and the other blood upon the mercy-seat and before the mercy-seat 3. Thereof he was to make an attonement for the holy place and for the 〈◊〉 bernacle of the congregation 4. This reason is here given hereof Because of the uncleanness of the children of â—…rael and because of their transgressions of all their sins All these were typicall 1. The blood typified Christs death even that blood which he shed 2. The sprinckling of the blood prefigured an applying of Christs sacrifice 〈◊〉 such as râ—…ap benefit thereby 3. The Attonement declareth that Christ dyed to make reconciliation for 〈◊〉 sins 4. The reason demonstrateth that mens sins do defile both themselves and also the things that they use even the holy ordinances of God §. 43. Of approaching to God by expiation made with blood THis emphaticall expression of the Priests entering into the most holy place 〈◊〉 without blood doth in speciall demonstrate two points 1. That there is no comming to God without expiation 2. That there is no expiation without blood As this so many other legall rites do demonstrate both these When the Priests who by vertue of their office were to appear before God in 〈◊〉 divine services were consecrated it was with blood Lev. 8. 2 c. and 9. 2 c. On that solemn day when all the people were to appear before God an attonement was to be made that day and that by blood Lev. 16. 14 c. When any were excluded from the congregation an attonement was to be made and that by blood before he was admitted again Lev. 14. 19. and 15. 15. and 16. 11. This is espâ—…cially demonstrated in the truth it self For there is no comming 〈◊〉 to God without Christ who is an advocate and the propitiation for our sins 〈◊〉 Job 2. 1 2. who also putteth away sin by the sacrifice of himself v. 26. 1. So strict so infinitely perfect is the justice of God as it admits no connivence at sin no toleration of sin no absolution from sin till full satisfaction
8. 21. Answ. This effect was not in regard of that sacrifice it self but in regard of the truth which it typified It is said of Abel to whose sacrifice God had respect Gâ—… 4. 4. that by faith he offered unto God a more excellent sacrifice then Cain Now his faith had respect unto Jesus Christ. 2. Obj. God is well pleased with the spirituall sacrifices of Christians Heb. 13. 〈◊〉 Rom. 12. 1. Phil. 4. 18. Answ. That which makes them pleasing to God is the mediation of Christ which is that incense that is mixed with the prayers of Saints Rev. 8. 3 4. 3. Christ offering himself to God is a strong prop to our faith for thereby it is evident that attonement is made betwixt God and us Whom then need we fear If God accept us who shall be against us Though death Hell Devill and all were vanquished if God were not satisfied our conscience could not be pacified God could have other instruments and means of tormenting us but God being satisfied none can hurt us Rom. 8. 33. Hence is it that the peace of God is said to passe all understanding Phil. 4. 7. §. 82. Of Christs purging blood THe effect and vertue of Christs offering is answerable to the excellency thereof set out in these words purge your conscience from dead works The word here translated purge commeth from the same root that that noâ—…n did which with a verb added to it we translate having purged chap. 1. v. 3. § 27 It implieth a taking away of filth and making foul things clean It is applyed to cleansing of things corporall Luke 11. 39. and to legal purgations v. 22. and to inward spirituall things and that as an act on Gods part Iohn 15. 2. and as an act of man in relation to his indeavour 2 Cor. 7. 1. Iames 4. 8. Here it is meant of a spiritual purging from sin This is evident 1. By the opposition that is here made to the purifying of the flesh v. 13. 2. By the subject here said to be purged which is the conscience Here then we are given to understand three points 1. The blood of Christ is of a purging nature 2. That purging virtue reacheth to the soul. 3. The soul is cleansed from sin These three may be summoned up in this one proposition By Christs blood mans soul is cleansed from sin This is set out by other metaphors as washing and making white Rev. 7. 14. This phrase having our hearts sprinkled from an evil conscience intends as much Heb. 10. 22. But most expresly this The blood of Christ cleanseth from all sin 1 Iohn 1. 7. 1. This effect of purging as here taken presupposeth such uncleannesse as defileth the soul and in that respect ministreth matter of much humiliation for if the Leper under the Law by reason of his legall uncleannesse were to cry unclean unclean Lev. 13. 45. how much more ought we in regard of our spiritual uncleannesse If they were not quiet till they were cleansed how can we rest with our sinfull pollutions in us 2. The foresaid effect of purging attributed to Christs blood ministereth matter of consolation for it giveth proof of that there is a fountain opened to the people of God for sin and for uncleannesse Zac. 13. 1. On this ground it may be said comfort ye comfort ye my people Isa. 40. 1 2. 3. This should stir us up to come to this Fountain and to strive so to enter into it as we may be cleansed thereby as the Jews did at the poolâ—… of Beâ—…hesda John 5. 2 3 4. It is not in this case as it was there that only one should be healed at a time even he that first stepped in but Christ inviteth all of all sorts to come to him Mat. 11. 28. Let us therefore every one go to Jesus as the Leper did and say Lord iâ—… thou wilt thou canst make me clean Mat. 8. 2. Yea let us joyn together as the ten Lepers did and in faith expect to be cleansed Luke 17. 12. c. Had we such sense of our spirituall Leprosie and such faith in Christs power and goodnesse as they had we should as readily and earnestly seek to Christ as they did and finding our selves cleansed should as willingly and joyfully return to glorifie God as the Samaritan that was amongst them did Luke 17. 15 16. §. 83. Of conscience in reference to sin THat which is purged as a foresaid is the conscience Of conscience in generall and of an evill and good conscience See Chap. 13. v. 18. § 155. Conscience is here Synecdochically put for the whole soul of man And it is here the rather expressed because 1. Sin most selseth on the conscience 2. The conscience is most affected with the pardon of sin That sin most seiseth on the conscience is evident by that terror of conscience which seised upon Adam and Eve after they had sinned For it made them ashamed of themselves and afraid of God Gen. 3. 7 8. Fitly therefore to this purpose saith the Apostle of natural men their conscience is defiled Titus 1. 15. Conscience is the most quick lively and sensible power of a mans soul. It is in the soul as the heart is in the body As a pestilentious humour or poysonous ingredient doth most seise on the heart so 〈◊〉 on the conscience There is no such plague no such poyson as sin to the conscience The devill not ignorant hereof like a poysonous adder seeketh to sting the conscience and like a ravenous blood-sucker to suck out this heart blood How watchfull should this make us against sin and Satan and to feare them as we fear to be infected with the plague or drink in poyson Hence is it that the conscience is most affected with pardon of sin Being justified by saith we have peâ—…ce with God Rom. 5. 1. Justification consisteth especially in the pardon of sin Rom. 4. 7 8 And peace with God is peace of conscience As the heart is most affâ—…cted with cordials so the conscience with this spirituall cordiall Thereupon saith Christ to a poor distressed soul Son be of good cheer thy sins be forgiven tâ—…ee Matth. 9. 2. And David might well pronounce the man blessed â—…se transgressioâ—… is forgiven Psal. 32. 1. This teacheth us to acquaint our selves with the Gospel with those things that are revealed therein of Christ especially concerning this spirituall purging That so faith may be bred and strengthned in us for the quieting of our conscience against the infection of sin §. 84. Of dead workes THe filth purged from the conscience is expressed under this phrase dead works Under workes all manner of sinfull motions are comprised whether in thought word or deed They are called dead works in regard 1. Of their cause which is want of life 2. Of their condition which is very noysome 3. Of the consequence which is death it self as hath been shewed Chap. 6. v. 1. § 8.
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as â—…e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ—… under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he 〈◊〉 purged us from sin that we might be able to serve God This 〈◊〉 prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was râ—…presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ—… They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heâ—…ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two â—…rts 1. Blood 2. Ashes metonimichally put for the water also with which the aâ—…s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and 〈◊〉 The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned â—…ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ—… evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riâ—…e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the 〈◊〉 See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase 〈◊〉 much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it 〈◊〉 See § 82. XXIII The purging virtue of Christs blood extendâ—…th it self to the soul of man So much is â—…ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly 〈◊〉 down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the ćovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ—… It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
bullocks and goats are comprised under the male and female calves and kids under sheep rams and lambs under doves turtles and pigeons There is mention also made of little birds Lev. 14. 4. All these prefigured Christ the only true sacrifice They were all under the law accounted cleâ—… Of such only were sacrifices to be made Gen. 8. 20. They were types of Christs inâ—…grity By an equity they shewed that we must offer nothing unto God but that which he accounteth clean Rom. 12. 1 2. 1. In particular such beasts as were of the herd namely bullocks are counted strong to labour Psal. 144. 14. In this respect they might set out Christs strength and ability in the work whereunto he was set apart 2. The goat is a creature of courage Prov. 30. 31. The Grecian monarch is in this respect resembled to a goat Dan. 8. 5. Hereby the courage of Christ in going thorough with that which he undertook is typified 3. Sheep and lambs are of all creatures the meekest and humblest These fitly typified the innocency and integrity of Christ. In reference to this sacrifice Christ is said to be brought as a lamb to the slaughter and to be as a sheep before â—…er shearers c. Isa 53. 7. 4. Doves are counted innocent or harmless Matth. 10. 16. Thus these also typiâ—…ed the innocency of Christ 5. Little birds may also be reckoned in the number of harmless creatures and so typifie the same thing as the former did All the foresaid creatures were doth clean and also useful and profitable Theiâ—… flesh good and wholesome meat the skins of the beasts good for clothing The wool bird and feathers of them usefull and in these and other like respects fit types of Christ. Hereby is confirmed that which was before shewed of legal rites typifying like truth § 98. §. 103. Of blood and water sprinkled with scarlet wool and hysop WAter also as well as blood was sprinkled under the law to cleanse such as were unclean for it is here said that Moses took the blood with water The water here intended is that which is comprised under aâ—…hes v. 13. § 70. For the ashes of an Heyfer was mixed with running water and thereby a purifying water made Besides we read of a little bird that was to be killed over running water wherby the blood and water came to be mixed Lev. 14. 5. This mixture of blood and water was requisite to keep the blood from clodding and also to make it go the further The blood typified the price of our redemption The water the vertue that issueth from Christs blood to cleanse away the filth of sin remaining upon us for water is used to make clean that which is fowle Isai. â—… 16. The mixture of blood and water typified a cleansing vertue accompanying the merit of Christs sacrifice hereof see more v. 13. § 73. For the better using of the foresaid blood and water the law appointed scarlâ—… wooll and hysop Lev. 14. 6. Numb 19. 6. The word translated c scarlet is sometimes put for purple Both of them are precious colours with which the garments of Princes other great persons use to be dyed It is also sometimes translated crimson Ier. 4. 30. Though we put a difference betwixt scarlet crimson one being of a sadder and deeper dye then the other yâ—… they are ofâ—… put for one the same colour I conceive that scarlet is the more proper to the point in hand For it is the most like blood and the most precious and the most pure least capable of stains The Hebrew word is derived from a root that signifieth to iterate or do a thing again and again 1 King 18. 34. Thence a noun which signifieth the second Gen. 1. 8. whence the word translated scarlet because it is twice or oftner dyed it is a deep die Isa. 1. 18. Thus this colour did typifie the preciousness and pureness of Christs blood Some apply this to faith as a means whereby Christs blood is applyed to us and thereupon take occasion 1. To commend the gift of faith as a most precious gift 1 Pet. 1. 7. 2. To stir up men to aray themselves with faith as with a most honourable garment Above all get faith Eph. 6. 16. 3. Highly to esteem of them who are rich in faith Iam. 2. 5. Others apply it to the Spirit which is the means on Gods part to apply Christ unto us It cannot be denyed but that the Spirit being the Spirit of God is most precious â—…nd pure He is stiled the Holy Ghost Neither can it be denyed butthat he is the most principal means of applying Christ unto us These may be fitresemblances Yet I suppose that all circumstances duly considered this scarlet as other types may point at Christ and at his death There are many differing types that had reference to Christ by reason of his many different offices works properties and benefits that we receive from him That which was dyed with the colour here intended is said to be wool Wool soaks up that which is liquid and holds it so as that which it soaketh up may be tâ—…e better sprinkled out of it Wooll before it be dyed is white Isai. 1. 18. it is also soft This might further typifie the purity and mildnesse of Christ. Besides aâ—… white and soft wool might be dyed into scarlet so Christ by death was made bloody as scarlet I say bloody for the redemption of believers With this scarlet wool hysop was joyned Hysop is a little herb with many branches and in that respect fit to sprinkle It was counted one of the lowest plants bâ—…ing set in opposition to the tallest of plants which is the Cedar tree 1 Kings 4. 33. It hath a sweet favour and a purging vertue They who apply the scarlet wool to faith and to the Spirit do also thereunto apply thâ—… hysop For the Spirit by faith makes men lovely humble deniers of themselves For self boasting is excluded by the law of faith Rom. 3. 27. Thereby also the Spirit purgeth us Act. 15. 9. But Christ may most especially be counted the truth intended under this type He indeed was lowly Matth. 11. 29. His blood hath the purging vertue 1 Ioh. 1. 7. He is of a sweet favour Eph. 5. 2. Mat. 3. 17. Thus we see how all these rites are fit for that whereunto they were ordained fit in their use fit in their signification See v. 18. § 98. Their use was to sprinkle blood and water Of blood and water mixed and the signification of them see v. 13. § 71. Of the mystery of sprinkling see v. 13. § 72. §. 104. Of sprinkling the book of the Covenant THe first thing that is here said to be dedicated with blood and water is the book The book here intended was the book of the Covenant containing in it all the lawes of God Exod. 24 7.
which is proper to a covenant but the Apostle changeth it into this authoritative word enjoyned to shew the ground of what was required Gods charge and withall to declare that it was no arbitrary matter for them to do or to leave undone but a matter of necessity the Lord enjoyned it The Apostles were not translators but expositors of Texts of Scripture and thereupon had liberty to alter words for clearing of the sense See Chap. 1. v. 6. § 72. The word which we translate enjoyned is a compound The simple verb is out of use but there are two nounes that are such compounds as this verb both which do signifie a commandment Matth. 15. 3 9. The word then implyeth a bounden duty so as it was not a matter arbitrary or doubtfull but that which in obedience to the supreme Soveraign was to be observed This word is used Chap. 11. v. 22. § 122. §. 107. Of this phrase This is the blood of the Testament THat the people might the better understand what he intendeth Moses directs them to that very act which he then did by this phrase this is the blood c. For the note of reference this implyeth that which he was then in doing It is somewhat answerable to a like phrase of our Lord Christ who having taken bread and broken it said this is my body Matth. 26. 26. From hence we may infer that a Sacramental denomination of a thing signified by the sign doth not argue a transubstantiation of the sign into the thing signified or a consubstantiation of the sign and thing signified The tree that is called the â—…ree of life was not life it self Gen. 2. 19. Circumcision which is called the Covenant Gen. 17. 9. was not the Covenant it self Nor was the lamb the passeover yet so called Exod. 12. 21. Nor the rock Christ himself yet so called 1 Cor. 10. 4. The end of a Sacramental phrase is to shew outwardly what is inwardly intended and to raise the mind from the outward sign to the inward thing signified and to assure us of the presence of grace and of the thing signified not carnally but spiritually This spiritual presence is as true and real as a carnal presence can be and much more effectual and comfortable for by the spiritual presence of Christ the true believer partaketh of the merit and virtue of Christs passion and of the benefits that flow from thence The Rhemists do hence infer that the chalice of the Altar hath the very sacrificall blood in it that was shed upon the Crosse. Others do hence frame this argument As there was the true blood of the type in the typical and legal Sacrament so there must be the true blood of the truth in the true and Evangelical Sacrament Answ. 1. All that may be granted and yet their transubstantiation not concluded thereupon Thus the resemblance will hold As under the law there was shed the very blood of beasts for those legal cleansings so under the Gospel is shed the very blood of Christ for a spiritual cleansing of the soul. This none deny But will it hereupon follow that that blood is shed in the Sacrament 2. The resemblance betwixt legal and Evangelical Sacraments must be in the signes of each Thus it will follow that as there was true blood in theirs so there is true wine in ours which analogie is taken away by transubstantiation 3. The blood which Moses sprinkled was no more the proper blood of the Covenant then the wine For that blood could not take away sins Heb. 10. 4. 4. The words of Moses are not proper but figurative 5. Their resemblance doth not hold for Moses and the Apostle refer the relative this to blood but the Evangelist referreth it to the Cup in which the wine was thus This Cup is the new Testament in my blood Luk. 22. 20. By this mention of blood added to the Testament is shewed the end of sprinkling blood under the law which was to declare that blood was the means of Gods entring into Covenant with man As hath been shewed v. 18. § 99. The joyning of blood with a Testament and stiling it the blood of the Testament sheweth that by Christs blood the Covenant was turned into a Testament and made inviolable as hath been demonstrated v. 15. § 88. and v. 16. § 93 94. §. 108. Of divine institution the ground of a Sacrament THe ground of the foresaid Sacramental sign and action which was sprinkling blood as a ratification of the Covenant is thus expressed which God hath enjoyned unto you Hence we may observe that a divine institution is requisite for the constitution of a Sacrament This was the ground of all true Sacraments that ever the Church had as may be proved by a particular induction of several Sacraments 1. There were two Sacraments in mans entire estate The Tree of Life and the Tree of knowledge of Good Evil both which God appointed to be Sacrament Gen. 2. 9. 2. The general Sacrament for the whole world namely the Ark 1 Pet. 3. 21. was also by God enjoyned 3. Circumcision which was the ordinary Sacrament of regeneration to the Jews was instituted of God Gen. 17. 10. 4. The other ordinary Sacrament of the Jewes to seal up their spirituall nourishment namely the passeover was ordained of God Exod. 12. 3 c. 5. The Jewes extraordinary Sacraments were also of God These were four 1. Israels passing through the red Sea Exod. 14. 16. c. 2. The Cloud under which they were Exod. 13. 21 22. These two were to them as Baptisme 1 Cor. 10. 1 2. 3. Manna that fell from heaven Exod. 16. 4. 4. The water that came out of the rock Exod. 17. 5 6. c. These two were to them as the Lords Supper 1 Cor. 10. 3 4. 6. The Lords Supper was instituted by Christ Matth. 26. 26. 7. Baptisme was also instituted by Christ Matth. 28. 19. 1. Sacraments are part of Gods worship and in that respect must have Gods warrant In vain they worship God who worship him by mens inventions Matth. 15. 9. 2. Sacraments are seales of Gods Covenant Now the seal must be his whose the Covenant is ones seal binds not another much lesse can mans seal ratifie Gods Covenant 3. All the efficacy that is in a Sacrament ariseth from divine institution How could the cutting off the foreskin of a man be a seal of the righteousness of faith Rom. 4. 11. and assure him of the remission of sins if God had not ordained it to 〈◊〉 end The like may be said of Baptisme and so of other Sacraments Herein lyeth the difference betwixt Sacramental bread and wine and the bread and wine that we eat at our own tables By divine institution the former proves spiritual nourishment the latter is onely corporal 1. By this touchstone these five Popish Sacraments Pennance Confirmation Ordination Matrimony and extream Unction will be found to be forged It cannot be
not only rejected but with scorn and disdain This sheweth the height of their impiety especially as it is applyed to the subject or thing trampled upon which is not a worme not any unreasonable creature not a meere man not an Angel not any meere creature but God Not God as a severe strict Judge but the Son of God that for mans sake became a son of man a sacrifice a price of redemption Therefore in the second place mention is made of the blood of him who is trodden under foot which implyeth that the Son of God shed his blood and gave his life for mans redemption This therefore is the most precious thing that ever was bestowed on Children of Men far beyond Silver and Gold 1 Pet. 1. 18 19. Especially it being the blood of the Covenant that is the blood whereby Gods Covenant with man for remission of sins reconciliation with God all needfull grace and eternall life is sealed up and so the covenant made a testament unalterable inviolable as is shewed Chap. 9. v. 16. § 93 94 95. Thus this blood as it is in it self most precious being the blood of him that is God Act. 20. 28. So it is to man the most usefull and beneficiall that can be for it is that wherewith a man is sanctified Of the Greek word translated sanctified and of the notation and divers acceptions of it See Chap. 2. v. 11. § 100 101 102 103. It is here taken in as large an extent as it was v. 10. § 27. Of the foresaid precious and beneficiall blood it is said that the sinner here described hath counted it an unholy thing In Greek the word translated an unholy thing properly signifieth a thing common Thus it is expounded Marke 7. 2. Acts 10. 14 28. A verb derived from thence signifieth to pollute or desile Matth. 15. 11 18 20. Act. 10. 15. Rev. 21. 27. This phrase then implyeth that they account the pure precious and efficacious blood of Christ to be no better then the blood of beasts or then ordinary common water which hath no vertue at all for cleansing of the soul. Quest. How then are they said to be sanctified by that blood Answ. To be sanctified is in Canaans language taken two especiall waies 1. To be set apart as an holy and peculiar thing to the Lord Exod. 13. 2 12. 1 Tim. 4. 5. 2. To make holy and that both by purging away all filthinesse and also by infusing true holinesse 2 Cor. 7. 1. 1 Thes. 5. 23. In this latter sense this word is used 1. For sanctification in truth and in judgement of certainty Act. 20. 32. and 26. 18. 2. In appearance in hope in judgement of charity 1 Cor. 6. 11. These here are said to be sanctified 1. As distinguished by their profession from infidels and by their profession set apart among the peculiar people of God 2. As they made such profession of true holinesse as in charity they were deemed to be truly sanctified yea further they may be said to be sanctified in regard of the end of Christs blood which was shed to do that that the blood of beasts under the law could not do namely to sanctifie So as Apostates do villifie that blood which was shed to sanctifie them The last thing wherein the sin of Apostacy is aggravated is in these words hath done despight unto the Spirit of grace This is the greatest aggravation of all For by the Spirit is meant the Holy Ghost Concerning whom our Lord Christ sayeth All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Matth. 12. 31. Hereby this sin is made greater then any other He calleth this Spirit g the Spirit of Grace because the Holy Ghost is the author of grace who worketh in it mens hearts In which respect he is stiled the Holy Ghost See Chap. 2. v. 4. § 35. Here this title the Spirit of Grace is given to the Holy Ghost to shew how far he had wrought upon these Apostates even to enlighten them to perswade them inwardly of the truth and benefit of the Gospel to work in them a sweet tast and apprehension thereof Heb. 6. 4 5. and to move them to make profession thereof notwithstanding all this to despite the Spirit of Grace against Knowledge and conscience and evidence of that spirit maketh their sin to be out of measure sinfull The Greek word translated hath done despight is one word but a compound word The noune whence it is derived signifieth wrong or contumely The simple verb signifieth to wrong one insolently disgracefully Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular The object of that disgrace being the Spirit of grace makes the sin far the greater Thus the Apostle hath described the heinousnesse of that sin for which nothing remaineth but an expectation of devouring fire v. 27. Many principles before handled are here implyed whereof see § 117. §. 111. Of Christians knowledge of God and of his word Heb. 10. 30. Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and againe The Lord shall judge his people THe first particle as in our English it is set down being a causall conjunction sheweth that this verse is added as a reason of that which went before Now the last thing noted in the former verse is sure and severe vengeance upon Apostates The proofe here alledged to confirme the same is taken from a divine testimony It is generally hinted in this phrase we know him that hath said then the particular testimony is alledged thus Vengeance belongeth unto me c. The substance of the Apostles argument may thus be framed He to whom vengeance belongeth will surely and sorely revenge them that revolt from him But to God vengeance belongeth Therefore God will surely and sorely revenge those that revolt from him This phrase we know hath reference both to God himself of whom the testimony is given and allso to that particular scripture where this testimony was first set down In the former respect it declareth that God in his dealing with men is well known We know him that hath said The Lord is known by the Iudgement which he executeâ—… Psal. â—… 16. He left not himself without witnesse in that he did good c. Acts 14. 17. Object He dwelleth in the light which no man can approach unto 1 Tim. 6. 16. His wayes are past finding out Rom. 3. 33. Answ. He is indeed thus in himself and in the depth of his Counsels But by sundry effects he hath made himself known Some of them are so clear and evident beams of his divine properties as they shew they are works of God Rom. 1. 20. Others do carry such light from the Spirit of God as makes men
Old Covenant Heb. 8. 13. So as the new must come in when the old is abrogated 1. This doth set forth the excellency of the Gospel above the Law and of our times above the times of the Law Well weigh the difference betwixt the Mediator of the Law and of the Gospel betwixt the old and new Covenant and the soresaid excellency will more clearly and fully be manifested 1. The Mediator of the Law was a son of man a meer man Whereas Christ the mediator of the Gospel was the Son of God and though a true man yet not meer man but God-man 2. Moses the Mediator of the Law was a sinfull man once in danger to be killed for neglect of Circumcision Exod. 4. 24 25. And after excluded out of Canaan for his incredulity Numb 20. 12. Whereas Christ the Mediator of the Gospel knew no sin 2 Cor. 5. 21. but was holy harmelesse undefiled c. Heb. 7. 26. 3. Moses the Mediator of the Law was not able himself to endure the delivery of that whereof he was a Mediator Heb. 12. 21. It is said he exceedingly feared and quaked at the delivery of the Law Whereas Christ the Mediator of the Gospel was able to dwell with that devouring fire and everlasting burnings mentioned Isa. 33. 14. He stood in that bush which burned with fire and was not consumed Exod. 3. 2. 4. Moses was a Mediator only to deliver the Law from God to the people Deut. 5. 27 31. Acts 7. 38. Gal. 3. 19. Whereas Christ the Mediator of the Gospel is our surety who hath satisfied the Law for us We therefore have beyond all comparison the better Mediator and in like manmer the better Covenant so it s expresly called Heb. 8. 6. Now hath he obtained a more excellent ministry by how much also he is the Mediator of a better Covenant which was established upon better promises It s better then the Covenant of works in the very substance of it It s better then the Covenant of grace as it was made with the Iewes 1. In the clear manifestation of it by the Gospel Eph. 3. 5. 2. In the sure ratification of it by the death of Christ Heb. 9. 15. 3. In the mighty operation of the Spirit in and by it 2 Cor. 3. 6. 2. To stir us up to take due notice of the excellency of the times of the Gospel to blesse God for reserving us thereto and to endeavour with our utermost ability to walk worthy thereof This worthy walking is in particular expressed 2 Cor. 5. 17. Eph. 4. 24. §. 116. Of the sprinkling of Christs blood Heb. 12. 24. And to the blood of sprinkling that speaketh better things then that of Abel THe last priviledge here noted as it is a distinct priviledge in it self as the copulative AND importeth so it is an amplification of that which is immediatly set before it For it is one of the prime fruits of Christs mediation Being our Mediator he shed his blood for us His blood being the blood of a Mediator it proves a blood of sprinkling Being a blood of sprinkling it speaks better c. To handle this as a distinct priviledge the meaning of the words is first to be opened By blood he meanes the death of the Mediator before mentioned For mans life is in his blood Gen. 9. 5. The shedding of a mans blood is the taking away of his life Now Christs blood was shed as the blood of beasts under the Law for a sacrifice for expiation of sin And that Gods people might have a more particular assurance of their clensing by the blood of their sacrifices it was wont under the Law to be sprinkled upon them Exod. 24. 8. and 29. 21. Lev. 14. 6 7. Hereunto alludeth the Apostle in this place And by blood of sprinkling by a figure he means blood sprinkled or as Heb. 11. 28. 1 Pet. 1. 2. sprinkling of blood Sprinkling of blood setteth out the application of the merit thereof to the particular persons that are sprinkled Now Christs blood is applied on his part by his Spirit which inwardly perswades the soul of a right it hath to Christ and to all that he hath done and endured for mans redemption And on our part by faith which moves us to rest upon Christ for a particular benefit to our selves of his obedience unto death So as the mention of blood shews the ground of atonâ—…ment sprinkling the means of receiving benefit thereby So that from the sprinkling of Christs blood the Apostle gives us to understand That Christs blood is communicable which is evident by the frequent sprinkling of that blood and of that water which under the law were types of Christs blood For by the sprinkling thereof things and persons were consecrated to an holy use and unclean things and persons were cleansed To give some particular instances The Tabernacle which was the place of the holy worship was thus sprinkled and all the ministring vessels therein Heb. 9. 21. And the Altar Lev. 1. 5. And the Mercy Seat Lev. 16. 14. And the Book of the Covenant Heb. 9. 19. So also the Priests and their garments Lev. 8. 30. And all the people Exod. 24. 8. That sprinkling of blood was a rite of consecration is evident Lev. 8. 30. Quest. Why should the forementioned things be consecrated by sprinkling of blood Answ. All things are unclean to sinful man till by Christs blood and faith therein they are sanctified So as hereby the contagion of mans natural pollution was set out Instances of cleansing unclean things by sprinkling of blood and water are these 1. Such as eat any unclean thing Lev. 11. 8. This being prohibited was a plain sin So touching or any way medling with unclean things wilfully 2. Such as unawares touched any unclean thing Lev. 5. 2. This was a casualty 3. Such as were infected with leprosie running issue or any like disease Lev. 13. and 15. So women certain dayes after child-bearing These were infirmities 4. Such as buried their dead friends or touched their corps Numb 19. 11. to typifie the danger of having to do with such as are dead in sin Like to this was the uncleannesse of him who killed the red cow who carried her out who burnt her who gathered up her ashes to make the sprinkling water withal All these were duties commanded yet because they were occasioned by sin though they were about the means of purging from uncleannesse made the performers thereof unclean All these and other like kinds of legal uncleannesse were purged with blood sprinkled on them Numb 19. 17 18. Heb. 9. 22. Thus purging vertue arising from sprinkling of blood evidently shewes that Christs blood is communicable the vertue of it extends to others for the legal purging was but a type of Christs This is further manifest by the Sacramental sprinkling of water in Baptism which is a sign of Christs blood and by the communicating bread and wine in the Lords Supper Two especial
respects there are wherein Christs blood may well be stiled blood of sprinkling and truly said to be communicable One in regard of the merit The other in regard of the vertue of it The merit whereby the guilt and punishment of sin is taken away The vertue whereby the dominion and power of sin is abated and subdued The former was especially typified under the Law For the sprinkling of the blood of beasts was for cleansing such as were unclean whereby both the guilt and punishment of their uncleannesse was taken away as the uncleannesse of the Leper Lev. 14. 7 8. and the uncleannesse of him that touched a dead corps or were any other way unclean Numb 19. 18 19. Hereunto alludeth the Apostle Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoyned they might freely and boldly do service to God otherwise it was death Numb 19. 13 20. But the sprinkling of Christs blood that is a right application thereof by the Spirit of Christ on his part and by faith on our part wrought by the said Spirit doth every way cleanse from all sin taking way the guilt and freeing from the punishment in which respect the beloved Disciple Iohn saith 1 Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sin Yea also it hath a vertue and power to subdue in us the power of sin and to free us from the dominion thereof in which respect Christ is said thereby Heb. 9. 14. to purge our conscience from dead works to serve the living God And Heb. 10. 22. we are said to be sprinkled in our hearts from an evill conscience These phrases import a freedom from the power as well as from the guilt of sin In this respect Act. 15. 9. God is said to purifie our hearts by faith because faith applieth Christs blood to the soul. 1. This doth inform us of the means whereby Christs blood is made useful and profitable to us His blood is shed and being shed it is expiatory and satisfactory But how may we be made partakers of the benefit of it this legal rite sheweth even by having it sprinkled upon our souls Though the Paschal Lamb were slain and the blood thereof poured into a Bason yet if it had not been sprinkled on the door the destroyer would have entered in So though Christs blood be shed and preached by the Gospell and represented in the Sacraments yet if it be not sprinkled on us it doth us no good we may be destroyed with the rest of the wicked Our heart is as the door of the soul Psal. 24. 7. if that be sprinkled with Christs blood the destroyer dares not enter in Therefore as the Apostle admonisheth Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water 2. This may teach us how to have this blood sprinkled on our hearts It s sprinkled by a particular application thereof to our selves which is done by faith For by faith we apply unto our selves in particular that which in the word is indefinitely revealed concerning Christs death and the benefit thereof By faith we apply the merit thereof By faith we draw a speciall vertue from thence By faith we apply Christs intercession and there place all our confidence for acceptance §. 117. Of the continuall efficacy of Christs Sacrifice THis phrase that speaketh is an elegant Prosopopeia whereby the vertue and efficacy of Christs blood is set out to the life This phrase shews it to be so great aâ—… if Christ with all his wounds opened and with all his blood in a vessel brought to his Father should earnestly call and cry to his Father for pardon he could not more prevail It hath respect to Christs intercession and importeth a perpetuall efficacy of Christs sacrifice Therefore it s set down in the present tense participle Whereby the Apostle giveth us to understand That Christs Sacrifice hath a continuall efficacy Those principles of our Christian Religion and articles of our Christian faith which are noted to follow hereupon do prove as much as resurrection ascension and intercession His resurrection shews Christ he being sacrificed was not as the legal sacrifices swallowed up of death and utterly consumed so as they were but for one only turn and for the present use But as he liveth after death so he continueth to speak His ascension shews that he was not as the Priests under the Law who being dead could no more enter into the holy place But he after death entred into the true holy place Herein the Apostle makes a difference betwixt the typicall Priests and the true Priest Heb. 7. 23 24. His intercession sheweth the end of the two former He rose and ascended into heaven that he might continue the use power and efficacy of his sacrifice which he doth by his intercession So as hereby the point is evidently confirmed That these three followed upon his death is evident Rom. 8. 34. In regard of this continuall efficacy of Christs sacrifice he is said Heb. 7. 25. ever to live to make intercession for us Christs continuall intercession is that which is intended under this Metaphor of speaking for to intercede is to speak for one This is attributed to Christ by way of resemblance See more hereof Chap. 7. v. 25. § 106. §. 118. Of dead Saints speaking MOre fully to expresse the efficacy of Christs blood the Apostle sets out the matter thereof comparatively thus Better things then that of Abels To understand the meaning thereof we must search out what it is that Abel or that his blood speaketh Most Greek Copies set down an article of the Masculine gender and so refer it to the person It seems that learned Erasmus met with some Copies that have the article in the neuter gender and so refer it to blood Our English so taketh it for it saith not then Abels but then that of Abel viz. that blood Now we read of both namely of Abel himself even his person that he being dead yet speaketh Heb. 11. 4. And also of his blood that it being shed the voyce of it cried unto God from the earth Gen. 4 10. 1. Abel himself speaketh in that his faith and the fruits thereof being in everlasting records to all posterity call upon all that read or hear them to be followers of him as evidently as if his voyce were heard 2. Abels blood speaketh in that at first the shedding of it could not be concealed and thereupon required judgement against his brother that slew him Yea still it remaineth crying against all such fratricides and homicides as Cain was 3. Both Abel himself and also his blood speaketh in that his soul is among the soulâ—… of them that were slain who under the Altar cry with a loud voyce saying how long O Lord holy and true dost thou not judge and aveâ—…ge our
FOR in this place intendeth both a proof and also an illustration which is taken from a solemn Rite under the Law which was a burning of a Sacrifice without the Camp so as the Priest who served in the Tabernacle nor might nor could eat thereof The Illustration is by way of resemblance thus As the Priest under the Law serving in the Tabernacle neither might nor could eat of that Sacrifice which was burnt without the Camp So they who under the Gospel serve the Tabernacle cannot partake of Christ who was the truth of that Type The Apostle writing to the Hebrews who were well acquainted with the legal Rites and too much addicted unto them doth oft strike on this string of the Judaical Law both in shewing the impotency of those Rites and also in framing Arguments from them to alienate their minds from them Thus he fighteth against them with their own weapons See Ch. 9. v. 13. § 68. The word translated Beasts according to the notation thereof signifieth a living creature For the Sacrifices before they were slain were living Our English according to the Latine cals them Animals and we style a man that wants understanding An Animal This word is applied to those living Spirits which attend the Throne of God Revelation 4. 6. By reason of their resemblance in Courage in Strength in Speed and other like Excellencies to some particular Beasts But here it is taken in the most usuall sense for bruit Beasts For such were offered up for Sacrifice The Beasts here meant were such clean Beasts as were appointed for Sacrifice In particular here may be understood 1. The red Heiser of whose ashes the purifying water was made Numb 19. 2 c. 2. The Bullock that was offered for the Priests sin Levit. 4. 3 c. 3. The Bullock that was for the sinne of the whole Congregation Numb 4. 14 c. 4. And that most especially the Bullock and the Goat that were both slain on the solemn annual day of Atonement Levit. 16. 27. The Body of these beasts are expresly mentioned because their life was taken away before they were burnt For they were slain at the Altar Numb 4. 4. So as by their bodies he means their carcasses under which these particulars are expressed The skin of the Bullock and all his flesh with his head and with his legs and his inwards and his dung Num. 4. 11. As for the Bloud of these Beasts it is here said to be brought into the Sanctuary Oâ—… the word Sanctuary See Chap. 8. v. 2. § 4. Here under the word Sanctuary both parts thereof are intended both the outward part called the Holy place and also the innermost called the most Holy For the bloud here mentioned was brought into both and sprinkled in them both Levit. 16. 14 15 16. This bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Therefore it is here said That the bloud was brought for sinne namely to cleanse and take away sinne both from the Priest himself and also from the people For it is expresly said That he shall offer his Bullock of the sinne offering which is for himself and make an atoâ—…ment for himself and his house Levit. 16. 6. It is also added That he shall make an atonâ—…ment for the people ver 24. Of the Priests offering for himself and the people See Chap. 5. v. 3. § 14. Yea it is said That he should make an atonement for the Holy place and the Tabernacle and the Altar Levit. 16. 16 20. For this end the bloud was sprinkled before and upon the Mercy-seat Levit. 16. 15. to shew the concurrence of Divine Justice and Mercy For that bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Gods Justice being satisfied by Christs bloud way was made thereby for approaching to the Mercy-seat and obtaining mercy The things in the Holy place and the Altar were sprinkled with bloud to take away that guilt of sin which man brings upon himself and upon all that he useth or is used for his good The word translated brought is a Compound and to expresse that composition it may be translated brought in thus brought in into the Sanctuary For the Preposition in iâ—… twice used 1. with the Verb in composition and then joyned with the Noun Sanctuary It sheweth that the beast was slain and so his bloud shed without those two holy places namely at the Altar and from thence carried into those places Thus Christ was offered up on earth there was his bloud shed but he carried it with him into heaven and there presents it to his Father at the Throne of grace Hereupon it is that his bloud or death hath a virtue and efficacy to cleanse away our sinnes and to take away the guilt and curse which we have brought upon all things that we use and upon all things that we do and undertake The foresaid bloud is here said to be brought by the Highpriest Of an Highpriest See Ch. 2. v. 17. § 172. The Highpriest is said to carry in this bloud 1. Because none else might enter into the most holy place Chap. 9. vers 7. 2. Because Highpriests were ordained for men in things pertaining to God Heb. 5. 1. 3. Because the Highpriest was an especiall Type of Christ who by presenting his own bloud at the Throne of grace maketh atonement for the sins of all Gods people Of the resemblances betwixt an Highpriest and Christ. See Chap. 8. v. 1. § 4. §. 127. Of burning beasts without the Camp THe Noun translated Camp is derived from a double compound Verb. The simple Verb signifieth to cast the single compound to cast in The double compound to cast about It is used to set forth a pitching of Tents or setting souldiers in aray The Noun is oft used for a Castle wherein souldiers lie in Garison Act. 21. 34 37. It is also put for an Army which consisteth of souldiers set in aray Hâ—…b 11. 34. And likewise for a Camp wherein souldiers lie together in their several Tents Rev. 209. In this place it hath reference to Israels abode in the wildernesse where they dwelt in Tents and their Tents were pitcht by several Standards as the Tents of souldiers use to be in a Camp The bodies then of the foresaid beasts were carried beyond all their Tents and burnt in a void place where were no Tents and in this sense are said to be burnt without the Camp The Lord who commanded the bodies of the beasts so to be burnt did thereby manifest that he would not leave the Priests to feed on those Sacrifices as they did on others and therefore to take away both liberty and possibility of eating thereof he caused them so to be burnt and that in a type as the Apostle sheweth in the next verse As these so other Sacrifices especially those which are
good Shepherd §. 168. Of Christ the great Shepherd THe foresaid Shepherd is here styled Great yea with an emphasis That great Shepherd There is in Greek a double article one prefixed before the word Shepherd The other before the epithete great thus that Shepherd that great one Christ may well be styled that great Shepherd in sundry respects 1. In regard of the dignity of his person for he was God-man 2. In regard of his superiority he was the Lord of all 3. In regard of his power which is an Almighty power He is able to do whatsoever may be expected from a Shepherd 4. In regard of his goodnesse As he is infinitely good in himself so the fruits and effects of his goodnesse are very great such as bring his sheep to eternall happinesse 5. In regard of the great price wherewith he purchased his sheep here styled the blood of the everlasting Covenant This Epithete is here added to distinguish him from other Shepherds For in Scripture both Magistrates and Ministers are styled Shepherds But none ever were such as Christ is He only is the great Shepherd In this respect he is also styled the chief Shepherd 1 Pet. 5. 4. As he is called the great High-priest Heb. 4. 14. to distinguish him from other High-Priests See Chap. 2. v. 17. § 173. so here a great Shepherd to distinguish him from all other Shepherds and to move us every way to esteem him above others and to preferre him before others All other Shepherds are under this great Shepherd and to give an account to him and to depend on him §. 169. Of the Sheep of Christ. TO shew that Christ is a Shepherd not at random for any sheep but that he hath a peculiar flock belonging unto him he is thus set out That great Shepherd of the sheep In this respect where Christ calleth upon Peter to feed those that were committed to his charge he useth three times this appropriating relative MY Feed my lambs feed my sheep feed my sheep John 21. 15 16 17. So as this great Shepherd hath a peculiar flock according to that which he saith of the relation betwixt him and these sheep There shall be one fold or flock and one Shepherd Joh. 10. 16. The flock of sheep that belongeth unto Christ are of such as the Father hath elected the Sonne redeemed and the holy Ghost in some measure sanctified The Greek word seemeth to be derived from a Verb that signifieth to go on and may fitly be applied to Saints progresse These are called sheep in a double respect 1. In regard of their reference to Christ. It was shewed § 166. that Christ was a Shepherd Now these are they over whom Christ as a Shepherd sets himself and of whom as of a peculiar flock of sheep he taketh speciall care 2. In regard of that fit resemblance that is betwixt them and sheep and that in sundry excellent qualities As 1. Meekness Sheep are of all creatures the most meek They are freest from rancor and revenge Clap them on the back set them on by all means you can yet you cannot move them to fly in the face of a man or to bite him no not to snarl against him These are doggish properties Such as have the Spirit of Christ in them have a meek spirit It is said of Christ He was oppressed and he was afflicted yet he opened not his mouth Isa. 53. 7. Such is the disposition of the members of Christ. 2. Harmlesness Of all creatures they are the least harmfull Though they suffer much they do no wrong 3. Patience As sheep are dumb before the shearers Isa. 53. 7. yea before their slaughterers So are holy Martyrs 4. Dependance Sheep do altogether depend upon their Shepherds care Thus Beleevers cast themselves upon Christ upon his protection and provision 5. Obedeence Sheep follow their Shepherd Ioh. 10. 4. They flock together or go this way and that way according to the whisle or other direction of the Shepherd So do Christs sheep Ioh. 10. 16. 6. Contentedness They will feed upon any pasture Yea even upon the fallow ground Thus are Beleevers content with any state wherein the Lord shall set them 7. Cleanliness They are not like swine that delight to wallow in the mire but if by occasion they fall thereinto they will as soon as they can get out of it Herein lies a difference betwixt a naturall man and one that is truly regenerate The former wilfully runneth into sinfull mire and with delight walloweth therein The later may by temptation fall into such filth but through shame he will quickly recover himself and seek to be cleansed 8. Sociableness Sheep love to flock together and to feed together So Saints love the society one of another 9. Profitableness They are in every thing profitable Their wool and skin for clothing their milk and flesh for food their guts for strings their dung for manuring ground They are profitable being alive and profitable after death By these properties we may make triall of our selves whether we be the sheep of Christ or no. It becomes us therefore duly to apply them to our selves Hereby also proof is given of the benefit that Saints bring to those among whom they live which may easily be gathered from the forementioned properties They ought therefore to be had in high account §. 170. Of the blood of the everlasting Covenant BY way of amplification the Apostle addeth this clause Through the blood of the everlasting Covenant There were three distinct points before noted in this verse 1. A description of God The God of peace 2. The resurrection of Christ. 3. The office of Christ to be a Shepherd of the sheep To each of these may the foresaid amplification have reference For 1. The Lord is the God of peace through the blood of the everlasting Covenant 2. God brought again from the dead the Lord Jesus because by his blood he had sealed and ratified the everlasting Covenant 3. By vertue of the everlasting Covenant sealed by the blood of Christ Christ became the great Shepherd of the sheep Of a Covenant in generall See Chap. 7. vers 22. § 94. Chap. 8. vers 8. § 39 c. The Covenant here meant must needs be the new Covenant of grace because this epithete everlasting is attributed thereunto Of the difference betwixt the old and new Covenant of grace See Chap. 8. v. 8. § 52. This new Covenant was made with Christ as the Head of the mysticall body It was in and by him established and ratified and thereupon it is here added as the ground of the three forementioned points The word here translated everlasting is in Greek the same that is translated eternall Chap. 5. v. 9. § 51. It implieth a continuance without date It is here attributed to the new Covenant 1. To put a difference betwixt it and the old Covenant which had a date and was in time abrogated
from God 12. 36 Afflictions of Saints are chastisements 12. 37 Afflictions needfull and usefull 12. 37 45 62 Afflictions not to be despised 12. 38 Afflictions convince men of sin 12. 39 Afflictions much pressed 12. 48 Afflictions make men partakers of Gods holiness 12. 58 Afflictions are grievous 12. 16 Afflictions grievous only to sense 12. 61 Afflictions are profitable 12. 62 63 Afflictions produce righteousness and quietness of mind 12. 63 Afflictions are a means of exercising Saints 12. 64 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 17. 6. 55 Age See Years Agony of Christ very great 5. 38 Aliens who are 11. 238 Aliens vanquished 11. 238 239 Altar of Christians 13. 122 Altar of the Mass. 13. 125 Alteration of creatures 1. 140 All many waies limited 2. 66 81 All sins punished 2. 14 15 16 17 All not redeemed 2. 81. 9. 141. 11. 80 All things by God and for God 2. 89 All that deserve blame to take blame 5. 67 All things enjoyned by God to be observed 8. 16 All to be made partakers of Gods Word 9. 101 All are unclean 9. 105 All have means of cleansing afforded 9. 105 All the people sprinkled 9. 105 All men mortall 7. 97. 9. 133 All of all sorts subject to destruction 11. 159 All praise-worthy have their due 11. 274 All needfull graces linked together 12. 11 All of all sorts spoken unto 12. 31 All of all sorts afflicted 12. 46 Almes See Charity Alwaies serve God 9. 38 Ambitious have little faith 11. 136 Ambition described ibid. Anabaptists make all equall 7. 50 Angel what it signifieth 1. 82 Angels excellency 1. 40. 1. 85. 1. 95 Angels styled Gods 1. 70 Angels of God 1. 71 Angels all subject to Christ. 1. 73 Angels many 1. 73 Angels Ministers 1. 79 82 156 Angel how Christ is 1. 83 Angels names 1. 84 Angels nature 1. 86 Angels knowledge 1. 87 Angels prudence 1. 88 Angels purity 1. 89 Angels glory 1. 90 Angels power 1. 91 Angels speed 1. 92 Angels zeal 1. 93 Angels constancy 1. 94 Angels Function to God Christ Saints 1. 96 Angels bring benefits to men 1. 101 Angels single whether attend single persons 1. 157 Angels minister to heirs of salvation 1. 158 Angels how said to deliver the Law 2. 9 Angels not to be worshipped 2. 44 45 46 159 Angels not assumed by Christ. 2. 157 158 Angels have not Saints priviledges 2. 159 Angels innumerable company 12. 103 Anointing Christ. 1. 119 120 Answerableness of sin and punishment 11. 160 Anthropomorphites 1. 133 Apostacy aggravated 10. 110 Apostacy to be prevented 3. 122 And how 10. 79 Apostacy of professors 3. 131 136 How occasioned 3. 137 Apostates who cannot be 3. 132 Apostates how high they may ascend 6. 31 Apostates how low they may fall 6. 37 Apostates cannot but expect fearfull vengeance 10. 96 Apostacy increaseth fiery indignation 10. 97 Apostates are adversaries 10. 100 Apostates detected of God 10. 149 Apostates end 10. 151 Apostles 2. 26 Apostle Christ. 3. 24 Apostle and High-Priest both was Christ. 3. 26 Apparell of Saints oft mean 11. 261 Apparell brave a vanity 11. 261 Appointed to his Function Christ was 3. 33 Appointed how he was ibid. Appointed by God how Ministers are 3. 34 35 Appointed who are must be faithfull to him 3. 32 Appearing of Christ conspicuous 9. 142 Appearing of Christ second and last 9. 143 Apply former examples promises threats c. 3. 89 90. 13. 68 Apply Doctrines 10. 52 Application of Christ. 2. 83 Applying Christs blood 9. 72 Arch Angel 1. 83 Ark of the Tabernacle 9. 20. 11. â—…94 Ark of Noah 11. 30 Ark of Noah a type of Christ. 11. 31 Army of the Church 1. 152 Ashamed Christ is not of his brethren 2. 108 Ashamed God is not of beleevers 11. 77 Assurance of hope 3. 66. 6. 80 Assurance of heaven 10. 131 Astronomers cannot number all the stars 11. 60 Attend to the Gospel 2. 5 Attention greater to excellent Author and matter 2. 2 5 Author of the Epistle to Hebrews 1. 4 2. 27 Authority of that Epistle 1. 1 Authors eminency works attention 2. 2 Author of salvation 5. 50 Author of faith Christ is 12. 13 Avenge See Vengeance B BAbe how a disgrace 5. 70 71 Backslide See Apostacy Baptismes why in the plurall 6. 12 Baptism of Iohn and Christ the same ibid. Baptism Principles about it 6. 14 Baptism of infants 8. 51 Baraks name weaknesse and vertues 11. 198 Bastardy infamous 11. 207 A Bastard highly honoured 11. 207 Bastardy without correction 12. 47 Beasts offered for sacrifice 13. 126 Beasts burnt without the camp 13. 127 Base handling Professors 11. 252 Beginnings of heavenly rest here enjoyed 4. 24 Begetting in relation to God the Father 1. 49 Begotten-first 1. 67 Behold 2. 124 Believe See Faith Believe that God is 11. 22 Beleevers not damnified by unbeleevers 4. 39 Beleevers all heires 6. 133 134 Beleevers discern things that differ 11 144 Beleevers see God 11. 150 Beleevers venture on terrible things 11. 167 Beleevers of good report 11. 274 Beleevers under the Law had no actuall fruition of Christ 11. 276 Betray not the innocent 11. 125 Best to be given to God 7 34 Better variously used 1. 39 Better things under the Gospel 2. 21. And 11. 2â—…8 Better hope 7. 87 Better covenant 7. 94 Better promises 8. 25 Better desired by beleevers 11. 75 Beloved a title of insinuation 6. 55 Blessing variously taken 7. 13 Blessing what it is Why from God 6. 47 102 Blessing of God abundant 6. 103 104 109 Blessing external on wicked 3. 98 Blessings here enjoyed not to be rested in 4. 49 Blessing of Ministers 7. 14 Blessing of Christ 7. 15 Blessing an act of preheminency 7. 47 Blessings may be sought too late 12. 95 Binde themselves to God men must 6. 100 Birthrights priviledges 12. 92 Blood Flesh and blood 2. 137 Blood of professors sought by persecutors 11. 257 Blood to be resisted unto 12. 26 Blood carried into the most holy place 9. 42 Blood the means of expiation 9. 43 Blood-of Christ the truth of legal blood 9. 56 Blood of Christ the price of mans redemption 9. 57 Blood of Christ how oft shed 9. 58. Blood the means of agreement with God 9. 99 Blood and water what they typified 9. 70 71 103 Blood must be shed for remission 9. 111 Blood of beasts offered by Priests 9. 127 Blood of Jesus opened heaven 10. 53 Blood of Christ sprinkled 12. 116 Blood of Christ hath more a excellent vertue then others 12. 119 Blood of Christ hath a continuall efficacy 12. 117 Bloody and unbloody sacrifice foolishly distinguished 7. 115 Body of Christ prepared for him 10. 18 Body of Christ a sacrifice 10. 28 Boldnesse in going to God 4. 93 Boldnesse of enemies against Gods people 11. 169 Bondage of natural men 2. 150 Bondage perpetual 2. 151 Bonds of Martyrs 11. 253 Book of covenant sprinkled 9. 104 Brethren how Christ
spirituall The spirituall vertue and efficacy that it had came from thence 2. Though Christ began to execute his Priestly function on earth For the works of services and sufferings which belonged thereunto must be done on earth Yet after that he ascended into heaven there to continue his intercession which is also a principall part of his Priest-hood By the way take notice of this main point that we may rightly conceive Christs Priest-hood stedfastly beleeve on it and every way rightly esteem and use it so shall we partake of the virtue and comfort thereof These words of the things which we have spoken have apparent reference to 〈◊〉 which he had in the former Chapter delivered about the excellency of Christs Priest-hood so as this first clause is a transition betwixt Chapter and Chapter which the Apostle the rather useth 1. To roâ—…se up their attentions lest by the former long discourse they should be oâ—…-wearied 2. To keep them from a losse from forgetting that which he had before insisted upon Much matter oft confounds men such a transition revives them 3. To move them to give the more diligent heed to a matter that was of so much moment Teachers and instructers of others may hereby learn to point out the main point that they intend Let us hear the conclusion of the whole matter saith the wise man Eccl. 12 13. These are the Commandements which the Lord our God commanded to 〈◊〉 you saith Moses Deut. 6. 1. Our Lord Christ compriseth the whole Law under these two clauses Thou shalt love the Lord thy God with all thine heart c. Thou shalt 〈◊〉 thy neighbour as thy self Matt. 22. 37 39. The Apostle compriseth all under this one word love Rom. 13. 8. By such sums mens minds are held more attentive and brought better to discern the force of every reason or argument A good Archer in having his eye upon the mark while he is drawing the arrow will shoot the neerer to the mark Thus hearers by understanding the main scope of that that is taught them will be kept from roving and wandering in their minds and better discern that doctrine which is taught them There are many that only mark words and sentences that are taught them without heeding that scope and main sum whereat the preacher aimeth Thus mistakings many times arise and a great part of that profit which they might reap by that which is taught them is lost The sum here intended is in generall thus expressed we have such an High-Priest This hath reference to Iesus mentioned Chap. 6. v. 20. and 7. 22. So as here it is taken for granted that Iesus is a Priest and an High-Priest See Chap. 2. v. 17. § 172 173 174 175. How we are said to have this High-Priest is shewed Chap. 4. v. 14. § 83. The word translated such an one is here so used as it was Chap. 7. v. 26. § 108. In particular the said sum is thus exemplified who is set on the right hand c. The verb translated is set is the very same that is used Chap. 1. v. 3. and Chap. 10. v. 12. in both which places it is used actively and translated he sat For the Father said to him sit Psal. 110. 1. and he sat Of this act of sitting of this kind of dignity on the right hand of this amplification thereof of the throne of the Majesty and of this particular place in the heavens See Chap. 1. v. 3. § 31 32 33 34 35. This high transcendent description of the place where our High-Priest exerciseth his function doth much commend his person and his office and sheweth what just cause there is to have the one and the other in high account and confidently to expect whatsoever may be expected from such a Priest such a Priest-hood §. 3. Of Christ a Minister Heb. 8. 2. A Minister of the Sanctuary and of the true Tabernacle which 〈◊〉 Lord pitched and not man IN the former verse the Apostle sets out the excellency of Christs Priest-hood â—…ply and plainly by the supereminency of the place where he continueth to â—…cise it Now that he may more distinctly manifest that therein Christs Priest-hood far surpassed the Leviticall he doth in this verse further insist on the same poinâ—… 〈◊〉 metaphorically his Metaphors being taken from the places where those Priests â—…ercised their function The first is thus expressed A Minister of the Sanctuan The Greek word translated Minister is the same that was used Chap. 1. â—… 7. § 79. where it was shewed that according to the notation of the word it 〈◊〉 out one that is imployed about publick services The Hebrew word wheâ—… to this Greek one answereth is applied to Priests who are stiled Ministers fâ—… 〈◊〉 house of God Ezr. 8. 17. and Ministers of the Altar Joel 1. 13. and Ministers of 〈◊〉 Lord Joel 2. 17. It is here spoken of Christ so as Christ was a Minister of those things which belonged to his place There is another Greek word which signifieth in generall the same thing and in our English translated Minister attriâ—… to Christ Rom. 15. 8. He is expresly called Gods servant Isai. 42. 2. He took 〈◊〉 〈◊〉 the form of a Servant Philip. 2. 7. and thus he saith of himself the Son of 〈◊〉 〈◊〉 to minister The work which he undertook required matters of service and suffering Therefore rather then that work should not be done he would become a Minister to do it Object That which is here spoken of Christ is a matter of dignity and authority He is here set on a throne of Majesty and that in heaven Is he there a Minister Answ. 1. This title may be here given him in reference to his whole work 〈◊〉 the beginning to the end and because while he began it on earth he was property a Minister the same title is still continued 2. This title is here given unto him in reference to the Priests under the Law that as they were Ministers of that Sanctuary which belonged to them so Christ of that which belongeth to him 3. The title Minister hath reference to the work done which if it tend to the good of others is counted and called a service not in reference to any subjectâ—… or inferiority of the person that doth it but meerly in reference to the good of others to whom thereby service is done thus the highest in a Kingdome 〈◊〉 stiled â—… Minister Rom. 13. 4. and that as the Apostle saith for good even the good of others Of different kindes of service See Domest Dut. on Eph. 5. 21. § Our Lord Christ doth in this very thing set himself forth as a patern uâ—…to 〈◊〉 For when he had shew'd himself a Minister by doing a work of service to his Disâ—…ples in washing their feet he maketh this application Ye call me Master and Lâ—… and ye say well for so I am If I then your Lord and
satisfied wrath pacified and favour procured Thus is a sinner justified by the vertue of what Christ did and endured There is also infused into us a kind of conformity to Christ whereby we are brought to dye to sin which is mortification as he died for sin and to live in holiness and righteousness which is vivification as Christ being dead and raised liveth unto God Rom. 6. 9 c. In the spiritual application sprinkling with blood and sprinkling with water are never severed He that is justified is also sanctified This latter is the 〈◊〉 of the former Our justification is upon that which Christ himself had done and endured even out of us It is made ours by imputation Our sanctification is wrought in us and upon us by the Spirit of God so as we may the more sensibly discern the working thereof Yet upon evidence of our sanctification we may assuredly infer our justification and from the concurrence of them both rest upon eternal salvation §. 74. Of things unclean THe persons that under the law were cleansed are here said to be 〈◊〉 The word used by the Apostle is derived from an adjective that signifieth common Act. 2. 44. and 4. 32. and also it signifieth polluted or unclean Maâ—… 7. 2. So it is expounded Act. 10. 14. Thence a verb which properly signifieth to make common or to call common Act. 10. 15. But it is oft used in the New Testament to defile or pollute Matth. 15. 11. Act. 21. 28. From thence this particle here translated unclean The ground of this phrase is this The Jewes were a select people and by Gods call distinguished from all other nations Ordinances of piety and religion were proper unto them What was common to others was in that respect accounted polluted All the Gentiles were counted a common and a polluted people Such creatures as were forbidden unto them though they were wholsome food and common to the Gentiles yet counted unclean Act. 11. 8. In regard of this priviledge the superstitious Jewes accounted all rites and customes which were not agreeable to the traditions of their elders to be common or unclean Mark 7. 2. Concerning the thing it self sins most properly make men unclean and they both original and actual That original sin made a child unclean is evident by the Sacrament of circumcision which was performed when a child was but eight dayes old Gen. 17. 12. Hereupon all uncircumcised persons were excluded from the passover Exod. 12. 48. and from all other sacred ordinances Ezek. 44. 7. That actual sins also made men unclean is evident by the prescription of means for cleansing the Priest the congregation a ruler and a particular person from their sin Numb 4. 3 13 22 27. There were also sundry other things under the law which made men unclean though simply in themselves not sinful Hereof see Chap. 1. v. 3. § 28. By this it is evident that such as are unclean may be made clean The instances before given prove the point concerning legall uncleaness Concerning spirituall uncleanness it is said that the blood of Christ cleanseth from all sin 1 Ioh. 1. 7. 1. This giveth an instance of the free grace and rich mercy of God to poor sinners 2. This is a strong motive to stir us up to believe in Christ and to repent of our sins Isa. 1. 16. Ezek. 33. 11. 2 Cor. 7 1. §. 75. Of sanctifying to the purifying of the flesh THe cleansing of things unclean is expressed under this word sanctifieth Of the notation of the Greek word here used and of the divers acceptions thereof see Chap. 2. v. 11. § 101. Here it is to be taken legally in opposition to legal uncleanness and implyeth such a cleansing from that uncleanness as made them fit to approach to the holy places and to observe the holy ordinances of God from which their uncleanness kept them This act of sanctifying having reference to the blood and ashes before mentioned giveth proof that Gods ordinances are effectual to that whereunto he appointed them Hereof see more § 69. There the point was considered in reference to the meanness of the means Here in reference to the efficacy of that which God appoints We may from hence infer that if there be any failing in any means that God hath appointed to any end that failing ariseth not from the means but from his carelesnesse and negligence that useth not the means in that manner as is prescribed That the fore-mentioned efficacy of legal rites should not be too far extended the Apostle addeth this restraint or limitation To the purifying of the flesh The Greek word translated purifying is a substantive and here only in the new Testament used There is another substantive of the same signification and derived from the same root more frequently used It is translated cleansing Mark 1. 44. Luk. 5. 14. purging Heb. 1. 3. 2 Pet. 1. 9. and purifying Luk. 2. 22. John 2. 6. and 3. 25. See Chap. 1. v. 3. § 27. By the flesh is here meant the outward man Purifying of the flesh is opposed to purging of the conscience v. 14. Flesh and spirit are oft distinguished 2 Cor. 7. 1. Yea and opposed Gal. 3. 3. In effect this purifying of the flesh intendeth no more then carnal purifying for ordinances of the flesh are translated carnal ordinances By this restraint and limitation it is intended that legal rites could only cleanse externally hereof see more v. 10. § 50. §. 76. Of the difference betwixt the type and truth THe main point proved is in the 14. v. which is inferred as a consequence of that which went before in this phrase how much more which implyeth that there is no comparison betwixt the type and truth It is an indefinite interrogation which sets down no limits The truth doth infinitely exceed and surpass the type more then the naturall face of a man doth exceed the figure Image and resemblance thereof in water in a picture or in a loking glass 1. The truth is spiritual celestial and divine The type carnal earthy humane 2. The truth hath vertue originally in it self The Son hath life in it self The types can do no more then what they are appointed to do 3. The truth doth actually and to the full perform what the type did only shew was to be performed but could not perform it of it self Have not we Christians hereupon just cause to have the truth exhibited to us in far higher account then the Jewes had the types afforded to them Should not we much more diligently seek to be cleansed in our souls by Christs blood then they sought to be cleansed by the blood of beasts to the purifying of the flesh Have not we stronger ground of confidence for quieting our consciences then they had for quieting theirs Seriously think on this manner of inference How much more Of the blood of Christ and of the infinite value thereof See v. 12.
§ 57. §. 77. Of Christs eternal Spirit THe ground of that valew and vertue which ariseth from the blood of Christ is thus expressed who thorow the eternal Spirit offered himself Here are two principal causes set down 1. The efficient The eternal Spirit 2. The matter or thing offered himself By eternal Spirit is here meant the divine nature of Christ. As God he offered 〈◊〉 his humane nature Object Christ denieth himself to be a spirit Luk. 24. 37 39. Answ. 1. Christ speaketh according to their imagination for they conceited him to be a ghost 2. He denyeth his body to be a spirit and thereupon bids them handle him and behold his hands and feet for a spirit hath not flesh and bones But here the word spirit is used in regard of the divine nature of Christ which is of a spiritual subâ—…ance For God is a spirit Ioh. 4. 24. and the Spirit is called eternal because it is without beginning as Christ in his divine nature it That the divine nature of Christ is here meant is evident by this act of offering him For what other Spirit could offer Christ. 1. Not the spirit of man for 1. That is polluted 2. Christ was offered for that 3. That is not eternal 2. Not an Angelical spirit This action of offering Christ is too transcendent for a created Spirit Angels are neither fit nor worthy to offer such a sacrifice as Christ nor are they properly eternal 3. Not the soul of Christ himself For that is part of the sacrifice which was offered up Thou shalt make his soul an offering for sin Isa. 53. 10. This Spirit or soul of Christ was made in time and cannot properly be called eternal 4. Not the Father himself the first person in Trinity Indeed the Father in regard of his nature is an eternal Spirit but to him was this sacrifice offered therefore he did not offer it He that offered is distinct from him to whom the offering was made 5. Not the Holy-Ghost the third person in sacred Trinity who though in regard of his proceeding from the Father and the Son he be stiled a Spirit and in his nature he be an eternal Spirit yet he hath not this function of a Priest to offer sacrifice to God and to make satisfaction for sin I will not put into this Catalogue the spirit of beasts or devils For it is blasphemy to have any conceit of their doing that which is attributed to this spirit It remaineth that no other spirit can be meant by this eternal Spirit then the deity of Christ. To which this title Spirit is oft attributed as Ioh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45. This title is here used to set out Christs divine nature 1. By way of distinction from his humane nature which was true flesh weak and srail flesh flesh created in time Observe most of the places before quoted and you shall find the word Spirit opposed to Christs humane nature and that under this title flesh 2. To shew the ground of the effectual operation of Christs offering himself This description of Christs divine nature doth confirm sundry great mysteries of our Christian faith namely these 1. Christ is true God 2. He is God eternal 3. He is of a spiritual substance 4. He is a distinct person 5. He is God and man This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legall sacrifices and the blood of Christ For it might be objected that Christs blood was a material external carnal thing How then could it have such spiritual vigour above other blood Answ. Because it was the blood of him that is an eternall Spirit and offered up by that eternal Spirit So as his blood was effectual not simply as it was materiall blood but as offered by the eternal Spirit whose blood it was In this case I may say it is the spirit that quickeneth the flesh profiteth nothing John 6. 63. This description of Christ teacheth us to worship him in spirit and truth John 4. â—…4 To offer up spiritual sacrifices unto him and with the spiritual eye of faith to look on him Heb. 11. 27. Of this Epithite eternal see § 65. Of etemity atttibuted to Christ see chap. 1. v. 10. § 129 145. and chap. 2. v. 16 § 160. Much comfort and courage may believers receive against their spiritual enemies that Christ their head and Lord is an eternal spirit hereof see more in the whole Armour of God Ephes. 6. 12 Treat 1. Part. 3. § 27. Among other Arguments against Arrius his heresie concerning Christs being a God made in time this description of Christs deity is one special one This also confirms that which hath been noted of eternal salvation chap. 5. v. 9. § 51. and of eternal redemption chap. 9. v. 12. § 65. For Christ our Priest being an eternal spirit he can provide for preserve deliver and save eternally From an eternal spirit proceedeth an eternal efficacy This is the reason why that blood which was shed in time freeth from eternal damnation because it was offered by an eternal spirit §. 78. Of Christ a Priest in both natures A Special Act attributed to the foresaid eternal Spirit is thus expressed offered himselfe The word Offer in reference to a sacrifice is proper to a Priestly function see chap. 5. v. 1. § 6. The sacrifice offered is said to be himself which comprizeth both natures of Christ see v. 12. § 57. So as Christ was Priest in both his natures in his divine as well as in his humane This is further evident 1. By the Order after which Christ was a Priest chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests chap. 7. v. 27 28. 3. By that divine relation which is manifested between him and his Father as he was Priest chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God Acts 20. 28. In this respect is he justly stiled not only an high Priest but also a great high Priest chap. 4 14. Obj. Christ as God is equal to his Father but as Priest is inferior therefore he would not be Priest as God Answ. 1. We must distinguish betwixt the natures of Christ and his person Christ in his divine nature was equal with the Father but in his person consisting of God-man he may be said to be inferior As God-man he differs from God and man in the extreams being greater then man and lesse then God 2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another may in office be inferior to him The office of Christ namely his Priesthood is a work of his person The beginning of this or that work is of the nature as to suffer is a work