Commentary on Hebrews

§. 92. Of the meaning of v. 21.

THe Apostle, before he concludes the main point, setteth down, within a •… thesis, a proof of the argument: and that it may appear, that his main 〈◊〉 is 〈◊〉 advance Christ his Priest-hood above the Levitical, he premiseth this, that 〈◊〉 Priests were made without an oath: so as they were not instituted after so 〈◊〉 manner as Christ was.

Object. He bringeth no proof for it.

Answ. By alleging an express testimony for the affirmative, concerning the manner of instituting Christ's Priest-hood, he implieth that there was no such matter concerning the Levitical Priest-hood: and thereupon he might well conclude, that they were ordained without an oath. If we thoroughly search all those Scriptures, where mention is made of instituting Priests, we shall find no hint of any oath.

The first institution of those Priests is set down, Exod. 28. 1, &c. The manner of consecrating them, Exod. 29. 1, &c. The confirmation of the High-Priests offcce to Phinehas and his seed forever, Numb. 25. 13. Yet in none of those places is any mention of an oath.

Object. This is but a negative argument.

Answ. In such things as the Holy-Ghost hath set down every particular that is requisite to be known, a negative argument holdeth good. See Chap. 1. v. 5. §. 〈◊〉 .

That which was taken for granted in the 20. v. is here expressed in these words, But this with an oath: and it is confirmed in the words following.

The confirmation is taken from a divine testimony. This testimony is,

• 1. In general hinted, thus, by him that said to him.
• 2. Particularly expressed in the words following.

In the general, this relative him is twice used.

The first in this phrase, by him, hath reference to God the Father. The 〈◊〉 in this phrase, to him, to God the Son. The Lord said to my Lord, saith 〈◊〉 , Psal. 110. 1. See Chap. 5. v. 6. §. 28.

The particular testimony is in these words, The Lord sware, &c.

Of God's swearing, see Chap. 6. v. 13. §. 97.

How God doth add dignity and authority to that which by oath he 〈◊〉 See v. 20. §. 91.

It is further said of God, He will not repent. To repent in Greek and 〈◊〉 doth signify, to change ones mind and counsel. That God doth not, that God will not repent, see Chap. 6. v. 18. §. 133. 136.

God is here said not to repent, to confirm the everlastingness of Christ's Priesthood.

He addeth this clause, forever: because God will never repent his establishing his Son to be a Priest.

The gifts which God will continue in his Saints are styled, gifts without repen •… , Rom. 11. 29. Repentance itself, which is true and sound, is styled repen •… not to be repented of, 2 Cor. 7. 10. This clause therefore, and will not repent, being added to God's swearing, giveth proof that God's oath is immutable and inviolable. See Chap. 6. v. 18. §. 140.

Of this testimony, thou art a Priest forever after the order of Melchizedek, see Chap. 5. v. 6. §. 28, 29, 30.

§. 93. Of Christ as surety.

IN this verse the main point is concluded: namely, that Christ's Priest-hood is more excellent then the Levitical. It is laid down comparatively, thus, By so 〈◊〉 was Jesus, &c. This phrase, by so much, hath reference to the 20. v. and showeth that by how much, that which is established with an oath, is better then that which is established without an oath; so much more excellent is Christ's Priest-hood then the Levitical.

Because that which followeth concerning Christ's suretyship tendeth much to our salvation, the Apostle useth this title Jesus, which signifieth, a Savior. Hereof see Chap. 2. v. 9. §. 73.

Whom he hath hitherto styled Priest, he here calleth surety; for a Priest is for men in things pertaining to God: he stands betwixt a creditor and debtor, which is the part of a surety.

The Greek word translated surety, is but this once used in the New Testament: but in other Greek Authors it is frequently used, for one that undertaketh for another. The root out of which this word sprouteth, in general signifieth a part of man's body: and in particular, the hand. For sureties were wont to strike hands with the party to whom they bound themselves. Hereunto the wise man alludeth, where he saith, If thou be surety for thy friend, if thou hast stricken thy hand. Prov. 6. 1.

Others take the notation from a noun that signifieth earth, which is firm and fast fixed: for a surety is fast bound and tied. Hereupon saith a wise man to a surety, Thou a •… t snared, thou art taken, Prov. 6. 2.

This office a surety being applied to Christ, showeth, that he hath so far engaged himself for us, as he neither can, nor will start from his engagement: earth may sooner be removed, then he not perform his engagement. He hath undertaken for all that can be required of us, or desired by us. There is another word applied to Christ and translated, Mediator (Chap. 8. 6.) which in general intendeth as much. But this word is the more emphatical.

As Mediator Christ standeth betwixt God and man, to make intercession to God for man: and to declare God's will to man.

As surety he engageth himself for man to God, and for God to man.

For man to God, Jesus undertaketh for what can be required of man.

For God to man, he undertaketh for what can be desired of God.

We ought therefore in this respect duly to consider both what may be required of man, and what may be desired by man.

Two things are required of man.

• 1. A perfect fulfilling of all righteousness according to the tenor of the Law.
• 2. Full satisfaction for every transgression.

• 1. That Christ might fulfill all righteousness, he was made under the Law (Gal. 4. 4.) by a voluntary subjection of himself thereunto: and being under the Law he fulfilled all righteousness, Matth. 3. 15. That this he did for us, is evident by this phrase, By the obedience of one shall many be made righteous, Ro. 5. 19. and by this, we are made the righteousness of God in him, 2 Cor. 5. 21.
• 2. That Jesus might make full satisfaction for all our sins, he was made a curse 〈◊〉 〈◊〉 , whereby he hath redeemed us from the curse of the Law. Gal. 3. 13. All his 〈◊〉 were for us.

All that can be desired of God by man, is mercy and truth. Mercy in regard of our misery, truth in reference to God's promises.

That which moved Christ to engage himself as a surety for us, was his respect 〈◊〉 God and man.

To God for the honor of his name. Nor the mercy, nor the truth, nor the •… stice of God had been so conspicuously manifested, if Jesus had not been our 〈◊〉 .

2. To man, and that to help us in our succourless and desperate estate. No •… ture would, or if any would, could it discharge that debt wherein man stood •… liged to the justice of God.

• 1. This is an evidence of the endless love of Christ. We count it a great •… dence of love for a friend to be surety for us when we intend no damage to 〈◊〉 thereupon. If a friend be surety for that which he knoweth the principal 〈◊〉 is not able to pay, and thereupon purposeth to pay it himself, This is an •… dinary evidence of love. What is it then if he engage his person, and life for 〈◊〉 friend? Skin for skin, yea, all that a man hath will he give for his life, Ieb. 2. 4. 〈◊〉 a friend to free a captive, or one condemned to death, do put himself into the 〈◊〉 and condition of him whom he freeth, that would be an evidence of love 〈◊〉 all comparison. But if the dignity of Christ's person and our unworthiness; 〈◊〉 the greatness of the debt and kind of payment, & if the benefit which we reap 〈◊〉 by, be duly weighed, we shall find these evidences of love to come as much 〈◊〉 the love of Christ, as the light of a candle cometh short of the light of the S •… n.
• 2. Christ's suretyship is a prop to our faith. It is as sure a ground of confidence 〈◊〉 can be. By virtue hereof we have, a right to appeal to God's justice: for this 〈◊〉 hath made full satisfaction: and to exact a debt which is fully satisfied, is a 〈◊〉 of injustice.

Quest. Why then do Saints appeal from the throne of justice, to the seat of mercy?

Answ. In regard of themselves, and their manifold pollutions and imperfections. In this respect they cannot abide the trial of God's justice. But in confidence of that full satisfaction which Christ hath made, they dare and do appeal to God's justice. This is an especial means to settle troubled consciences. A debtor that hath a surety that is able and willing to pay his debt: yea, who hath fully paid it, fears not his creditor.

§. 94. Of the letter covenant or Testament.

THe subject whereabout Christ's suretyship is exercised, is here styled 〈◊〉 . Indeed the Greek word so translated is oft put for a testament, as, Matth. 26. •… 8. Gal. 3. 15. Heb. 9. 16, 17.

The derivation of the word doth also imply as much: for it is derived from a verb that signifieth, among other acceptions, to dispose of a thing by will. But that Greek verb doth also signify to make a covenant, and from that signification the Greek noun here used, may be translated a covenant, and so it is most usually taken in the New Testament, Luk. 1. 72. Act. 3. 25. and 7. 8. Rom. 11. 27 Heb. 8. 6.

There is another Greek word, which by other Authors is used for a covenant: but not in the New Testament.

The Hebrew word doth properly signify a covenant, as is evident by the •… tation thereof. The LXX (whose phrase and style the pen-men of the New •… meant do much follow) do translate that Hebrew word which properly signifieth a covenant, with the Greek word that is here used in this Text.

In this place the word, covenant, seems to be the more proper: for the office of a 〈◊〉 hath a more fit relation to a covenant, then to a testament. Yet I will not deny, but that which is a covenant in matter, and in the manner of making it, may in regard of the confirmation thereof by death, be a testament. Thus that which in the Old Testament was a covenant, by the death of Christ, may in the New Testament be styled a Testament.

Quest. Wherein lieth the difference betwixt a Covenant and a Testament.

Answ.

• 1. A covenant is an agreement between two, at least. A Testament is the Declaration of the will of one.
• 2. The two, or more between whom a covenant passeth must be all living. A testament receiveth force by the death of him that made it.
• 3. A covenant is ratified by the mutual consent of all that make it, on every side. A testament is ratified by the will only of him that made it.
• 4. A covenant useth to be made on conditions on both sides. A testament is made upon the mere favor and grace of the testator.

The covenant or testament here mentioned is called better in reference to the covenant that was made under the Levitical Priest-hood: not in the matter, but rather in the form and manner of delivering it: not in the substance, but rather in certain accidents or circumstances: which are these.

• 1. A more clear manifestation thereof by the Gospel, Eph. 3. 5.
• 2. A most sure ratification of it, by the death of Christ, Heb. 9. 15.
• 3. A more mighty operation by the work of God's Holy Spirit, accompanying the Ministry of the Gospel, 2 Cor. 3. 6.

§. 95. Of the resolution and observations of

Vers. 20. THese three verses contain a proof of the Solemnity of Christ's Priesthood above the Levitical Priest-hood.

Hereof are two parts,

• 1. The kind of Solemnity.
• 2. The kind of proof.

The Solemnity is set down two ways,

• 1. Simply.
• 2. Comparatively.

The simple consideration, showeth how Christ was instituted.

Therin observe,

• 1. The substance.
• 2. The consequence, v. 22.

In the substance, is noted,

• 1. The manner of expressing the point.
• 2. The matter whereof it consisteth.

The manner is set out,

• 1. By a relative expression, Thus, In as much as, By so much.
• 2. By a double negative, not without.

Vers. 21. The comparative consideration manifesteth a difference betwixt the institution of the Levitical Priest-hood and Christ's, That without, This with an oath.

The proof is by a divine testimony: which is,

• 1. Intimated, in this phrase, By him that said unto him.
• 2. Expressed. In the expression there is.
  • 1. The kind of proof,
  • 2. The thing proved.

The kind of proof is,

• 1. Propounded in this phrase, The Lord sware.
• 2. Amplified, by the inviolablenesse thereof, Thus, and will not repent.

The thing proved is the excellency of Christ's Priest-hood. Herein,

• 1. The person deputed, Thou art.
• 2. The function whereunto he is deputed. This is,
  • 1. Propo •… nded, in this word Priest.
  • 2. Illustrated: and that two ways,
    • 1. By the kind of Priest-hood, After the order of Melchizedek.
    • 2. By the continuance thereof, forever.

Vers. 22. The consequence is,

• 1. Hinted in this phrase, By so much was.
• 2. Expressed: Herein, 1. The person, Jesus. 2. The office.

The office is set out.

• 1. By the kind of it, surety.
• 2. By the subject, whereabout it is exercised.

The subject is

• 1. Simply propounded in this word, testament.
• 2. Comparatively amplified in this word, better.

Doctrines.
• Vers. 20. I. Christ was solemnly ordained a Priest. This is implied in this 〈◊〉 connection, In as much as. See §. 91.
• II. The solemnity whereby Christ was instituted a Priest was an oath. This is 〈◊〉 plainly expressed. See §. 91.
• Vers. 21. III. The Levitical Priest-hood was instituted a Priest without an oath. 〈◊〉 is also plainly expressed. See §. 92.
• IV. The Levitical Priest-hood was not with such solemnity ordained as 〈◊〉 That without an oath, this with an oath.
• V. A divine testimony is a sound proof. Such a proof is here produced. See §. 〈◊〉
• VI. God in weighty matters sweareth. A particular instance is here given. See §. 92.

• VII. God repenteth not of that which he sweareth. So much is here expressed. See §. 92.

  Of other doctrines concerning this testimony, see Chap. 5. v. 6. §. 32.

• Vers. 22. VIII. Christ is a Savior, He is Jesus. See §. 93.
• IX. Our Savior is our surety. For Jesus is a surety. See §. 93.
• X. Jesus is a surety of the Covenant betwixt God and man. This is the 〈◊〉 here mentioned. See §. 94.
• XI. The Covenant made with Christians is better th •… n that which was made with the Jews. The comparison in this word better is betwixt Christians and Jews. See §. 94.

§. 96. Of the meaning of the 23. verse.

IN these two verses there is a fourth argument to prove the excellency of Christ's Priest-hood above the Levitical, see §. 1.

The argument is taken from the different condition of the one and other persons. Christ ever endureth. They did not so.

The argument may be thus framed.

• He that ever remaineth, to execute his office himself, is more excellent 〈◊〉 they who are forced by death to leave their office to others.
• But Christ ever remaineth, &c. And the Levites were forced by death to leave their office to others. Therefore Christ was more excellent.

The copulative particle AND, whereby these verses are knit to the former, showeth that these verses contain in general the same matter that the former did.

Of the adverb translated, truly, see v. 5. §. 37.

This numeral adjective, many, may imply many Priests together: because one was not able to perform all the offices appertaining to the Priest-hood. Or it may be taken of many successively, one after another: because one could not ever remain in that office. But as one died, another must come in his room.

Bo •… h these were points of infirmity: and in both Christ excelled the Levitical Priests. For he alone did all that his Priest-hood required. No creature afforded any assistance or help unto him. And he ever liveth, so as he needeth no successor. The circumstances of the Text do plainly demonstrate, that the latter is here especially intended. For the Apostle himself rendereth this reason why they were many 〈◊〉 , because they were not suffered to continue, &c.

This phrase, they were not suffered, is the interpretation of one Greek word, which signifieth to hinder, Luk. 11. 52. or, forbid, Mar. 9. 38. So here, they are f •… rbidden by death, or hindered; death, as an injurious Lord forbids men always to abide here; and hinders them in their work.

The verb translated to continue, is a compound. The simple verb signifieth to remain. This compound hath an emphasis: which the Latin expresseth with a like composition: but our English, with these words, abide, (1 Cor. 16. 16.) contin •… e ( I am. 1. 25.) Death suffers them not to abide or continue on earth forever: no nor very long. See §. 97.

§. 97. Of Priests subject to death.

BY the foresaid explanation of the verse, it is evident that Priests under the Law were subject to death. There needs no proof of the point. Experience hath confirmed the truth thereof. For where now are any of them? Are they not all dead?

• 1. They were Sons of Adam, and therefore subject to that doom which was denounced against him, Gen. 3. 19.
• 2. Sin was in them. They brought it into the world, and retained it, while they lived in the world, Rom. 5. 12, 1 King. 8. 46.

Of applying this to Ministers, see v. 8. §. 51.

Priests under the Law had a great privilege, yet it exempted them not from death: neither doth any outward privilege. Do the Prophets live forever? Zacch. 1. 5. Where are the Patriarchs? where Kings, where other great ones? It is appointed unto men, none excepted, once to die, Heb. 9. 27.

Should outward privileges exempt men from death, they would puff them up too much. Hezekiah having assurance of fifteen years continuance on earth, rendered not again, according to the benefit done unto him: for his heart was lifted up▪ 2 King. 20. 6. 2 Chro. 3 •… ▪ 25.

This may be a good warning to such as are advanced above others: whether Kings, Nobles, Rich, Magistrates, Masters, or others.

Though those Priests were as other men, subject to death, besides other infirmities: yet that was no impediment to that function, whereunto God had called them, so long as God was pleased to preserve them on earth. Though they were taken from among men, and so as other men: yet they were for men in things pertaining to God, Heb. 5. 1. The like may be said of Prophets, Ministers, Magistrates, and other sorts.

God who appointeth them their place, giveth them power to do their work. When God made Saul King, he gave him another heart, 1 Sam. 10. 9. When by God's appointment, there were 70. Elders chosen to assist Moses, the Lord gave the Spirit of Moses unto them, Numb. 11. 25. God maketh able Ministers of the New Testament, 2 Cor. 3. 6.

This is a great encouragement to those who are deputed according to God's word to any function.

It also warneth others more to consider the special function of men, then their common condition.

That which is here noted of the power of death, that it suffers not men to continue, shows that here is no hope of ever abiding here. He that well knew this, said, here 〈◊〉 we no continuing City, Heb. 13. 14.

This is for the comfort of believers, but for terror to the impenitent.

Believers have a better place provided for them, where they shall ever be.

Impenitents shall have another place, where they shall receive the just desert of their sins, even easeless and endless •… orments.

This clause, they were many Priests, is a consequence following upon the sores •… mortality of Priests: and showeth that among men it is needful that a success 〈◊〉 〈◊〉 Ministers be nourished for continuing God's service. To this end Governors 〈◊〉 Families succeeded one another, as Isaac succeeded Abraham. Afterwards 〈◊〉 〈◊〉 Priests succeeded one another: As Eleazar succeeded Aaron. There were after 〈◊〉 Schools and Colleges of Prophets to train up the younger to succeed the elder, 〈◊〉 they should be taken away, 1 Sam. 19. 20. 2 King. 2. 3, 5. and 6. 2. and 22. •… . These were as nurseries. Commendable in this respect is their care, who have •… rected Schools and Colleges: which ought to be continued and prayed for.

§. 98. Of Christ's enduring ever.

IT was a deficiency and imperfection which was before noted of the mortali •… of the Legal Priests, Therefore the Apostle setteth out Christ in a contrary co •… tion, as appears by this conjunction of opposition, BUT, which is 〈◊〉 so used in the Proverbs.

The Greek particle here translated, this man, is not the same that 〈◊〉 translated, v. 4. §. 31. It is here a single article which signifieth, HE.

The continuance of Christ here intended and expressed under this word, •… dureth, is not to be taken as that continuance which was denied to the Pri •… 〈◊〉 the former verse, namely, here on earth. For Christ did not here ever endure. 〈◊〉 of a continuance where he may exercise his Priestly function: and that is in 〈◊〉

The other Priests function was to be exercised on earth.

Of the phrase translated, ever, see Chap. 5. v. 6. §. 29. That which is 〈◊〉 said of Christ, enduring ever, is to be applied to him as he was man and mediate •… betwixt God and man, and Priest for men in things appertaining to God. Thus i •… , Jesus Christ, the same yesterday, and today, and forever, Heb. 13. 8.

The Son abideth forever, Joh. 8. 35. So clear was this point that the adversaries of Christ could say, we have heard out of the Law that Christ abideth forever, 〈◊〉 12. 34.

His human nature being united hypostatically to the divine nature, it was not possible that he should be holden of death, Act. 2. 24.

Object. Christ did die, Matth. 27. 50.

Answ.

• 1. It was no forced death, but that whereunto he voluntarily subjected himself, John 10. 18. For, when it pleased him, he took up his life again, Io •… 2. 19. Rom. 1. 4.
• 2. He continued under the power of death but three days.
• 3. Christ's death was a part of the execution of his Priestly function: so a •… it caused no intermission of his office.
• 4. Christ being raised from the dead, dieth no more: death hath no 〈◊〉 d •… on over him, Rom. 6. 9. This is he that saith of himself, I am he that liveth, and 〈◊〉 dead: and behold I am a live for evermore, Rev. 1. 18. This is the enduring 〈◊〉 , whereof the Apostle here speaketh.

• 1. Great ground of confidence hence ariseth. It was the ground of 〈◊〉 •… nfidence that his redeemer lived, Job. 19. 25. By reason of the mystical and spiritual union that is betwixt Christ and believers, they may rest upon it, that so long as the head liveth, the members shall not be utterly destroyed. Because I live, ye 〈◊〉 all 〈◊〉 also, saith Christ, John 14. 19. God hath given unto us eternal life, and this life 〈◊〉 〈◊〉 his Son 1 Joh. 5. 11. Your life is hid with Christ in God, Col. 3. 3.
• 2. The Apostle layeth down this as a special point, wherein we should be 〈◊〉 unto Christ, Rom. 6. 11. For this end we must labor to feel the life of Christi •… 〈◊〉 , Gal. 2. 20. And we must nourish the Spirit of Christ in us, Rom. 8. 11.
• 3. This is a forcible motive to draw us unto Christ, and to make us hold close unto him, and never depart from him. Christ being the living God, is to be true •… ed in, 1 Tim. 4. 10. and 6. 17. Peter and the rest of the Disciples would not dep •… from Christ, because he had the words of eternal life: and was the Son of the being God, John 6. 68, 69. We cannot go from him, but to death and damnation.
• 4. On this ground we need not fear man, for his breath is in his nostrils, Is. 2. 22. Hezekiah was encouraged against the railings of a potent enemy, because he reproached the living God, Isa. 37. 17.

§. 99. Of the unchangablenesse of Christ's Priest-hood.

AN especial consequence that followeth upon Christ's abiding ever, is thus expressed, He hath an unchangeable Priest-hood.

Of the Greek word translated Priest-hood. See v. 11. §. 61.

The adjective translated unchangeable is here only used in the New Testament. It is a double compound. The simple verb, whence it is derived, signifieth, 〈◊〉 . The first compound, to go, or pass over. This compound is in the New Testament used metaphorically, to transgress a Law, Matth. 15. 2, 3. 2 John v. 9. This double compound is with a privitive preposition. It signifieth that which cannot pass away and perish. In which respect some translate it everlasting. Our last English translators unchangeable. It signifieth also that which cannot pass from 〈◊〉 to another. This our last English translators have noted in the margent thus, which passeth not from one to another. This I take to be here especially intended. Though both be true, yet the latter is most proper and pertinent. It giveth proof that the Priest-hood of Christ is inseparably annexed to his own person. It cannot pass from him, nor be transferred upon another. As the meaning of the word, so the force of the Apostles argument declares as much. For herein lieth a main difference betwixt the Levitical Priest-hood and Christ's, that that passeth from party to party: but this not so. The type doth excellently clear this: For Melchizedek had no predecessor, no successor. Hence is it that Christ's sacrifice was but one, and but once offered up: v. 27.

• 1. There is no need that Christ's Priest-hood should pass from himself: because he is sufficient of himself to do all things required thereby.

  Three things make Christ a sufficient Priest of himself.

  • 1. His Almighty power.
  • 2. The perpetual vigor of his sacrifice, Heb. 9. 28.
  • 3. His continual abode at God's right hand, Heb. 10. 12.
• 2. There is none able to go on in it, if he should pass it over, and that in three respects.
  • 1. The impotency of creatures in so great a work.
  • 2. Their unworthiness to have any hand in such a work.
  • 3. Their mortality.

This is an unanswerable argument against Popish Priests, who, they say, succeed Christ. In this and the former verse, there are four arguments against that Heretical position.

• 1. The difference betwixt Christ, who is only one, able to do all of himself, and them who are many.
• 2. Their mortality.
• 3. Christ's eternity.
• 4. The inseparablenesse of Christ's Priest-hood from himself.

This one Heresy is enough to make us separate from the Church of Rome, and have no communion with her.

Learn we, as to stick close to Christ our only Priest, so to rest us wholly, and only upon his Priest-hood, which passeth not away from him.

§. 100. Of the resolution and observations of Heb. 7. 23, 24.

THe sum of these two verses, is a difference between Christ and the Levitical Priests. The difference is especially about the continuance of the one and of the other.

There are two parts,

• 1. The mutability of the Levitical Priest-hood, v. 23.
• 2. The stability of Christ's Priest-hood, v. 24.

There is to be considered in both, 1. The substance. 2. A consequence.

In the substance of the former is set down

• 1. The point itself, They continued not.
• 2. The reason thereof; By reason of death.

The consequence thereof is implied in this word, Many.

In the substance of the latter, is set down

• 1. The point itself, he endureth.
• 2. The extent thereof, forever.

The consequence hereof is, that he hath an unchangeable Priest-hood.

Doctrines.
• Vers. 23. I. The Levitical Priest-hood did not always continue. This is •… sed. See §. 97.
• II. Death is an imperious Lord. This phrase, suffered not, implieth as 〈◊〉 . See §. 96.

• III. Death hinders a perpetual abode on earth.

  It suffers not to continue. See §. 97.

• IV. God's service on earth is continued by succession. This is intended under 〈◊〉 noun of multitude, Many. See §. 97.
• Vers. 24. V. Christ still exerciseth his Priest-hood. In this respect he is said to •… dure, See §. 98.
• VI. There is no end of Christ's Priest-hood. As Priest he endureth ever. See §. 9 •… .
• VII. Christ's Priest-hood cannot be passed over to another. Thus it is 〈◊〉 〈◊〉 . See §. 99.

§. 101. Of the meaning of these words, wherefore he is able also to save.

IN this verse an inference is made upon Christ's everlasting Priest-hood. This is evident by the first illative conjunction Wherefore, hereof see Chap. 2. v. 17. §. 166

The reference may in general be extended to all that hath been before said of the excellency of Christ's Priest-hood. Because he is the Son of God, and 〈◊〉 •… to heaven, made a great High Priest, forever, after the order of Melchizedek, 〈◊〉 and remaining after Levi, making all things perfect, being instituted by the solemn and sacred oath of God, and endureth ever, he is able to save, &c.

But in that the Apostle in the latter part of this verse expressly mentioneth he is ever living to make intercession, a more particular and special reference is here intended, namely to the verse immediately going before, thus, Christ ever endured 〈◊〉 hath an unchangeable Priest-hood, Therefore he is able to save, &c.

This copulative particle translated, also, implieth that Christ ever endured 〈◊〉 only for his own honor: but also, for our good.

The verb translated, able, doth most properly imply power, and ability 〈◊〉 do a thing: but withal it compriseth under it a fitness and readiness to do a 〈◊〉 . See Chap. 2. v. 18. §. 183.

Here it may intend both: especially in relation to the foresaid general •… rence.

Of the various acception of this word save, see Chap. 5. v. 7. §. 42. Here it is taken in the largest extent, for preservation from all misery: and for settling in 〈◊〉 happiness. This salvation is the end and benefit of Christ's Priest-hood. He 〈◊〉 Priest, and he continueth Priest, to save man. Of the salvation whereunto we 〈◊〉 brought by Christ. See Chap. 5. v. 9. §. 50.

The copulative particle, commonly translated, and, in this place hath 〈◊〉 especial emphasis: and is not unfitly translated also. It pointeth at one main 〈◊〉 of Christ's being such a Priest as he was: even to save, &c.

§. 102. Of Christ's power to save.

THis word able is here inserted by the Apostle to show that Christ can and will accomplish that salvation which he aimed at. There is in this respect a title given unto him and translated, Savior, which is proper to such a Savior as is here spoken of. The heathen did appropriate that title both to their chief God: and also to other God's that had preserved them. The Roman orator did 〈◊〉 it to Verres, that he applied that title to himself, and caused it to be set over a City gate. Most truly and properly is it attributed to Christ: and thereupon his name Jesus was given unto him. See Chap. 2. v. 9. §. 73. In this respect this metaphor, horn of salvation is also attributed to him, Luk. 1. 69. By horn, power is meant: therefore it is reckoned up among other like metaphors: as, Castle, 〈◊〉 , Fortress, Shield, Psal. 18. 1.

The metaphor is taken from horned beasts, whose chiefest strength is in their horns. Thereby they defend themselves, and seek to annoy those that they are afraid of. In reference hereunto Zedekiah the false Prophet made him horns of Iron; and said to Abab, with these shalt thou push the Syrians, until thou have consumed them, 2 King. 22. 11.

By this metaphor the power of Monarchs is set forth, Dan. 7. 7, 8. and 8. 3, 4.

• 1. Christ is of almighty power: and by his power he hath overcome all the enemies that any way hinder our salvation.
• 2. Christ is of infinite dignity in his person, and what he did and endured for man 〈◊〉 accompanied with an infinite merit. Thus is he fit to enter into the place of glory and salvation for us.

Good ground have we hereupon to trust unto Christ. The Philistines much trusted in their Champion Goliath, 1 Sam. 17. 4, &c. Yet was he but a man, and as a man was over thrown. Our Lord Christ is another kind of Champion, who cannot be overcome.

Hereof we are to take notice, in regard of the power of those enemies which seek to hinder our salvation: who though they may seem terrible, especially the Devil, 1 Pet. 5. 8. Yet he and all the rest are but weakness in comparison of Christ's power, Heb. 2. 14.

This also may support us against our own weakness. We are as water spilled on the ground not able to stand of ourselves; we must therefore do as Jehoshaphat did, 2 〈◊〉 . 20. 12.

§. 103. Of Christ's saving to the uttermost.

THe foresaid power of Christ in saving, is much amplified by this phrase, to the uttermost: for it setteth forth the full perfection thereof.

The Greek adjective translated uttermost, is compounded of two nounes, whereof one signifieth, all; and the other, end: so as it implieth that which is brought to a full end: nothing need more to be done thereabouts. Our English word, uttermost signifieth as much as can be done. There is nothing beyond the uttermost. There is nothing beyond his power in the work of salvation, that is able to save to the uttermost. Nothing needeth to be added as an help to him: whatsoever is requisite thereunto, is in him. Thus the salvation which Christ giveth is full and perfect. In this respect Christ is called salvation itself, Luk. 2. 30.

If we duly weigh the misery from which we are saved, and the felicity wherein we are estated by Christ, we may well discern that he saveth to the uttermost.

He saveth from sin, Matth. 1. 21. Sin is the cause of all misery. They who are saved from it, are saved from all manner of evil.

There is nothing hurtful to a man, but what is caused, or poisoned by sin. Before sin there was no misery: and he that is altogether freed from sin is freed from all manner of misery.

Christ saves from the contagion, guilt, punishment, power, and remainder of sin. Of the selicity wherein Christ settleth those who are saved. See Chap. 1. v. 14. §. 159.

1. Hereby is discovered the vanity of the supposed Churches treasure, whe •… Papists make their foolish people to trust: As man's satisfaction, Intercession of •… gels and Saints, merits of men, Priests oblations, The Churches indulgenci •… ▪ 〈◊〉 pardons and such like trash.

This fullness of salvation wrought by Christ, giveth us further ground to 〈◊〉 wholly and only on Christ, and utterly to reject all other grounds of salvation.

§. 104. Of salvation appropriated to those that come to God.

GReat is the benefit which is brought to the sons of men by Christ's Priest- 〈◊〉 even full and perfect salvation: but it is here limited and restrained to 〈◊〉 〈◊〉 en •… vour to obtain it. This endeavor is expressed under this phrase of 〈◊〉 〈◊〉 to God. And the parties that partake of the foresaid benefit are thus 〈◊〉 They that come unto God.

This in general giveth proof, that man's endeavor must be used for attaining •… vation. See Chap. 4. v. 11. §. 63.

The limitation of the salvation which Christ bringeth to such persons, is 〈◊〉 to be taken in reference to the power of Christ, as if that were restrained 〈◊〉 ▪ but to the fruit and b •… nefit of that which Christ hath done, whereof none can •… take but such as come to God.

Of this word, coming, as here used, See Chap. 4. v. 16. §. 92. The 〈◊〉 〈◊〉 metaphorical, transferr •… d from the body to the soul. The foot of the soul 〈◊〉 by we go to God is faith: that hath a power to carry up our soul to heaven 〈◊〉 God sitteth on a throne of gra •… : so as to go or come to God, and to come to 〈◊〉 throne of grace, do both intend one and the same thing.

The point here intended is this, That they only partake of salvation, that by 〈◊〉 in Christ, seek it of God, and rest on God for it. This is frequently set fo •… •… der the metaphor of coming, or going, as Isa. 55. 1 Matth. 11. 28. Heb. 4. 1 •… ▪ 〈◊〉 10. 22. Rev. 22. 17.

This act of coming, doth not imply any matter of merit. For what 〈◊〉 〈◊〉 there in a beggars coming to one for alms and craving it.

This duty is enjoined to raise up in •… s a desire of salvation, and an expectati •… thereof, together with a good esteem thereof.

• 1. Hereby we see that the benefit of redemption is not universal. All shall not be saved.
• 2. This cannot be but a matter of great terror to all such as on any ground •… fuse to come to God. Note the issue of all those that refused to come to the Kin •… supper, Luk. 14. 2 •… . It skill •… h not whether their refusal be upon despising the offer, or upon despair. If they come not to God, they cannot be saved.
• 3. This should stir us up to go to God by prayer, by frequenting all his •… ces, and by oft raising our hearts unto him. Salvation is worth the seeking.
• 4. This is a matter of great comfort to such as have their hearts b •… nt to go to God. Him that cometh to me, I will in n •… wise cast out, saith Christ, Io •… . 6. 37.

In that salvation is thus app •… opriated to them that come to God, by just con •… quence it followeth, that they who come to God, shall be saved.

§. 105. Of Christ the means to bring us to God.

THe means or way here prescribed to come unto God is by Christ▪ F •… b •… Christ only is access made to God, Eph. 3. 12. Hereupon this inference i •… 〈◊〉 upon Christ's being our Pri •… st, let us therefore come boldly, Heb. 4. 16. And 〈◊〉 draw near, Heb. 10. 22 In this respect he is styled •… he mediator betwixt G •… d 〈◊〉 〈◊〉 , 1 Tim. 2 5. And the way, (John 14. 6.) wherein we may go to God: even 〈◊〉 and living way, Heb. 10. 20. and the door, (John 10. 9) whereby we may 〈◊〉 •… trance unto God.

Of the grounds and reasons hereof, see The whole Armor of God. Treat. 3. P •… . •… . Of Prayer, §. 62.

• 1. Hereby is discovered the folly of those, who either presume to come to God by themselves alone without Jesus Christ their mediator, as, Jews, Turks, & all man •… of Pagans, or use other mediators, as Papists do: none of these can have any ac •… esse •… nto God. For there is one mediator, between God and men, the man Christ 〈◊〉 , 1 Tim. 2. 5. The word one is there meant exclusively: as if he had said, only 〈◊〉 , 〈◊〉 one alone.
• 2. Hereby let us learn in all our addresses to God to have our eye upon Christ, 〈◊〉 •… aith fast fixed on him: so may we be sure of a gracious admittance to God▪ •… o all therefore in his name. In his name pray, John 16. 23. and give thanks, E •… . 5. 20. and all other things, Col. 3. 17.

§. 106. Of Christ's intercession.

THe ground of that power or opportunity which Christ hath to save such as come to God is thus expressed; Seeing he ever liveth, &c.

This phrase, He ever liveth intends as much as this, He endureth ever. Both this and that hath reference to Christ's Priest-hood. See v. 24. §. 98.

This latter phrase, He ever liveth, addeth some light to the former, in that it showeth that he doth not only endure, as a lifeless and senseless thing may do: Witness S •… and Moon, Psal. 72. 5. and the earth, Psal. 78. 69. But as one living to take notice of his Church, generation after generation: and to do for it what he seeth needful and meet to be done.

The adverb here translated, ever, is not the same that was used before v. 24. §. 98. but it intendeth as much: and it implieth not only an enduring without end, but also without intermission, 1 Thess. 4. 17.

Upon Christ thus living forever, this particular end, to make intercession, is inferred.

The verb translated intercession, is a compound▪ The simple verb signifieth to have, or to enjoy, (Acts 24. 2.) or to obtain, Heb. 11. 35. This compound signifieth to call upon one. It is a juridical word and importeth a calling upon a Judge to be heard in this or that, against another, ( Acts 25. 24. R •… . 11. 2) or for another, Ro. 8. 34. So here Christ maketh intercession for them. The metaphor is taken from Attorneys or advocates who appear for men in Courts of Justice: or from Counselors who plead their Clients cause, answer the adversary, supplicate the Judge, and procure sentence to pass on their Clients side. Thus is Christ styled our Advocate, 1 Joh. 2. 1.

This Act of making intercession, may also be taken for Kings favorites, who are much in the Kings presence, and ever ready to make request to the King for their friend.

Though this be thus attributed to Christ, yet we may not think that in heaven Christ prostrateth himself before his Father, or maketh actual prayers. That was a part of his humiliation, which he did in the days of his flesh, Heb. 5. 7. But it implieth a presenting of himself a sacrifice, a surety, and one that hath made satisfaction for all our sins: together with manifesting of his will, and desire that such and such should partake of the virtue, and benefit of his sacrifice. So as Christ's intercession consisteth rather in the perpetual vigor of his sacrifice and continual application thereof, then in any actual supplication.

This is to be noted, to meet with an objection against the all sufficiency of Christ's sac •… ifice, which is this.

Object. If it be requisite to add intercession unto Christ's oblation, then was not that obligation perfect and all-sufficient.

Answ. This intercession is not any addition of new merit, but only an application of the same. This application is not by reason of any defect in the sacrifice, but by reason of the need of the Church, whose members do arise one after another, and that in time; so as this body shall not be full till the end of the world, and then will there be no more need of this intercession.

The intendment of this phrase applied to Christ, to make intercession, is to show, th •… Christ being God's favourite and our advocate, continually appeareth before God to make application of that sac •… ifice, which once he offered up for our sins.

Tha •… h •… is God's favourite, is evid •… nt by this testimony which God from heaven gave of him, This is my beloved Son, in whom I am well pleased, Matth. 3. 17. 〈◊〉 expressly called an advocate with the father, 1 John 2. 1. It is expressly said, 〈◊〉 〈◊〉 entered into heaven, now to appear in the presence of God for us, Heb. 9. 24.

This Christ doth,

• 1. To present unto his Father himself the price of our •… demption.
• 2. To make application of his sacrifice to his Church time after time 〈◊〉 to the need of the several members thereof.
• 3. To make our persons, prayers, services, and all good things acceptables God.

• 1. This showeth that the Church needeth no other sacrifice: nor yet a 〈◊〉 that sacrifice. The reason which Papists forge for their supposed 〈◊〉 bloody sacrifice, is directly against this intercession of Christ, for if 〈◊〉 still remain our Priest in heaven, and as our Priest still makes intercession 〈◊〉 us, what need is there of any other Priest, or any other sacrifice.
• 2. We may in faith and with boldness at all times approach to the 〈◊〉 〈◊〉 grace, in that we have an advocate, who also is God's favourite there always •… sent. An advocate that is able to make our cause good. He himself hath 〈◊〉 〈◊〉 endured whatsoever is requisite to make our cause good. He is a favourite to 〈◊〉 God will hearken. Though we be unworthy, and have much incensed God's 〈◊〉 yet there is hope: so as we need not despair, 1 John 2. 1. On this ground the Apostle with an holy insultation saith, Who is he that condemneth? It is Christ, that 〈◊〉 yea, rather that is risen again, who is even at the right hand of God, who maketh •… nuall intereession for us. When thou art troubled with horror of sin, when though •… 〈◊〉 in any distress, when thou art going out of this world, lift up the eyes of thy 〈◊〉 〈◊〉 Christ thy advocate at the throne of grace making intercession for thee: and in 〈◊〉 commend thy case and soul to him.
• 3. This is a good ground of assurance of God's constant favor to us, and of 〈◊〉 persevering unto the end: and it is the more sure, because it is not in ourselves, 〈◊〉 in Christ.
• 4. This is a further ground of presenting our persons, prayers and all our services to God in the name of Christ. See §. 105.

This relative, to them, hath reference to the persons described in the former 〈◊〉 of this verse. It intendeth such a limitation, as excludeth all others. So as Christ doth not make intercession for all, John. 17. 9. See Chap. 2. v. 9. §. 81.

§. 107. Of the resclution and observations of Heb. 7. 25.

THe sum of this verse is, The all sufficiency of Christ's Priest-hood. in setting 〈◊〉 hereof, observe,

• 1. The inference, in this word, wherefore,
• 2. The substance. In it,
  • 1. An effect.
  • 2. The means of accomplishing it.

  The effect is set out,

  • 1. By the kind of it, to save.
  • 2. By the ground of it, he is able.
  • 3. By the extent, to the uttermost.
  • 4. By the persons that are saved. These are described,
    • 1. By their act, them that come.
    • 2. By the object to whom, unto God.
    • 3. By the mediator, by Christ.
• 2. The means of accomplishing the foresaid effect is
  • 1. Propounded.
  • 2. Amplified.

  In the point propounded, there is,

  • 1. An act, he liveth.
  • 2. A continuance therein, for 〈◊〉 .

  In the amplification of it, we have,

  • 1. The end, to make 〈◊〉 .
  • 2. The Persons for whom, for 〈◊〉 .

Doctrines.
• I. Christ's excellencies made him an all-sufficient Priest. The general reference of this verse to all that went before intends thus much. See §. 101.
• II. Salvation is the end of Christ's Priest-hood. He was such a Priest as is before described, to save. See §. 101.
• III. Christ was able and meet to accomplish what he undertook. This is exemplisied in this particular of saving. See §. 102.
• IV. The salvation which Christ bringeth is full and perfect. It is to the uttermost. See §. 103.
• V. Men must endeavor to be saved. They must come. See §. 104.
• VI. Salvation belongs to those that come to God. This is here taken for granted. See §. 104.
• VII. Christ is the means to bring us to God. Christ is understood under this relative him. See §. 105.
• VIII. Christ still liveth as our Priest. So much is intended under this phrase, 〈◊〉 〈◊〉 liveth. See §. 106.
• IX. Christ maketh intercession. This is plainly expressed. See §. 106.
• X. Christ maketh intercession for such as he intends to save. This relative, for 〈◊〉 , hath reference to such. See §. 106.

§. 108. Of Christ, such an High Priest as became 〈◊〉 .

IN these two verses, a fifth argument is laid down to prove the excellency of Christ's Priest-hood above the Levitical. See §. 1. The argument is taken from the difference of the persons that executed the one and the other. Christ was perfectly pu •… e, v. 26. but the Levitical Priest polluted, v. 27.

Of Christ's being a Priest, and an High Priest, see Chap. 2. 17. §. 172, 173.

The Apostle, to make the force of his argument more evident, premiseth a necessity of such an High Priest as Christ was, in this phruse, became us.

Of the various acception of this word, became, see Chap, 2. v. 10. §. 86.

It signifieth both a decency or glory, and also a necessity.

In the former respect, it hath reference to God, whose glory is much set forth thereby.

In the latter respect it hath reference to man, who could not have been saved without such a Priest, as is here set forth. Well therefore might he say, such an High Priest. He is such an one as never the like was, or can be. Christ being the truth of that which was prefigured in Melchizedek, and being so far preferred before Aaron, as he is in this Chapter, this relative, such, and that in the largest extent, may well be applied to him.

How God's glory is set out by Christ's Priest-hood, wherein he humbled himself to death, was shown, Chap. 2. v. 10. §. 87.

In reference to Christ himself, that there was a meetness, a necessity, for Christ to be like man is shown, Chap, 2. v. 27. §. 166.

But here in reference to man, a meetness, a necessity of Christ's excellency above all men is set forth, and that in purity and dignity. Therefore,

Such a Priest became us; because there was no other way to effect that which he did for us; nor other means to free us out of our misery. We were every way 〈◊〉 . Our actual sins are many, Isa. 59. 12. We are by nature impure, Psal. 51. 5. We are guilty of Adams sin, Rom. 5. 12. By sin we implunged ourselves into such a gulf of misery, and made ourselves such vassals of Satan, and such vessels of God's wrath, as none but such an one as was so pure, as Christ was, and so high, as Christ was, could deliver us. No man so pure; no Angel so high, higher then the heavens.

Thus it appeareth that Christ was the fittest High Priest and Savior that 〈◊〉 have been given for man, Act. 4. 12.

• 1. From hence the bottomless depth of man's misery may be inferred, that 〈◊〉 there High Priest could be fit for him, but the Son of God made son of man: so 〈◊〉 so high as he was.
• 2. Herein appears the wonderful great and good respect of God to man, 〈◊〉 would do for him what best became man, though it were to give his Son.
• 3. This giveth proof of the wisdom of God, whereby he ordereth things 〈◊〉 best become himself (Chap. 2. v. 10. §. 86.) Yea, also which may be fittest for 〈◊〉 and best become him.
• 4. This teacheth us in all things to aim at that which becomes us. If 〈◊〉 things are true, or honest, or just, or pure, or lovely, or of good report, think o •… 〈◊〉 things, Phil. 4. 8. This was the argument which Christ pressed upon the Bap •… Matth. 3. 15. Ministers must speak the things which become sound Doctrine, T •… . 2. 1. Women must adorn themselves as becometh such as pro •… esse godliness, 1 Tim. 2. 1▪ All Saints must walk worthy of their holy calling, Eph. 4. 1. This is it that 〈◊〉 them.
• 5. As God did that which becomes us, so we must do that which becomes 〈◊〉 , and in this respect do all things to the glory of God, 1 Cor. 10. 31.

§. 109. Of Christ being holy, harmless, undefiled, separate from sinners.

THe purity of Christ, as he is our Priest, is set out in four distinct branches.

The first is this, holy, This implieth one that is dedicated and conse •… to God. Herein the Apostle hath reference to the condition of the High Priest •… der the Law, who were counted and called holy. Aaron had this style, the 〈◊〉 〈◊〉 of the Lord, Psal. 106. 16. As his person, so his apparel was counted holy, Exod. 28. 2. So the place where he exercised his Ministry was the holy place, Exod. 〈◊〉 . 29. and the place whereinto the High Priest went once a year, the holy of holies, 〈◊〉 , 9. 3. All appertaining to him was accounted holy: therefore there was 〈◊〉 on the breast-plate, when he went before the Lord, Holiness to the Lord, Exod. 28. 36. All these shown, that in his office he was sanctified and consecrated to God. So was Christ; but in a far more excellent manner. The legal Priests were holy in an outward and legal manner. So they might be holy Priests, yet unholy men. Christ was inwardly, truly, properly, every way holy. This is evident by the other parts following, concerning Christ's purity, to which points, parts and degrees of holiness, none of those Priests ever attained.

The second is harmless. This is a privative compound. The simple 〈◊〉 signifieth an hurtful or mischievous person. He that wronged his fellow 〈◊〉 hath this title given unto him, and it is translated evil, Matth. 24. 28. The 〈◊〉 which Saul did to the Church, are comprised under this word, Act. 9. 13.

This compound signifieth one that doth no wrong. In Latin it is fitly •… ted innocent, one that doth no wrong. Every sin is a wrong to God o •… 〈◊〉 . This therefore showeth that Christ was free from all actual sin, within and 〈◊〉 . He never did any wrong, or harm to God or man, in thought, word, or deed, and in that respect this Epithite harmless, or innocent is attributed to him. He never committed any offense outwardly, either in speech, ( for no guile was found 〈◊〉 〈◊〉 mouth, 2 Pet. 2. 22.) nor in deed. In this respect, he challenged his adverse •… , John. 8. 46. When the devil came to fist him, he found nothing in him, 〈◊〉 14 〈◊〉 . Neither did he inwardly commit any sin; for he knew no sin, 2 Cor. 5. 21. Had 〈◊〉 been any in him, he must needs have known it. As privatively he did no offense, so positively he performed all duty: for he fulfilled the Law to the full. He loved God with all his heart, with all his soul, with all his mind, and with all his strength: and his neighbor as himself, Luk. 10. 27. In reference to God he saith, I have fini •… d 〈◊〉 work which thou gavest me to do, Joh. 17. 4. And in reference to man, thus, 〈◊〉 love hath no man than this, •… at a man lay down his life for his friends Joh. 15. 13. 〈◊〉 so did Christ.

T •… e 〈◊〉 is undefiled. This word also is a compound. The simple verb 〈◊〉 to •… ollme, Chap. 12. 15. This compound is fitly translated, undefiled, 〈◊〉 . 13. 4. Here it hath reference to original corruption, whereby man's nature is 〈◊〉 •… horowout, in every power of soul and part of body. But in Christ there is no spe •… k of corruption. He is holy and fully free from this, even as from all a •… sin. Hereupon the Angel that brought the first news of his conception, th •… still •… th him, That holy thing which shall be born, &c. Luk. 1. 35. See more here •… , Chap. 4. v. 15. §. 91.

The fourth is, separate from sinners. The verb whence this word is derived, signifieth to re •… ove, or separate from a place, Act. 18. 1, 2. From a person, Phi •… . v. 15. 1 Cor. 7. 10, 11, 15. and from an estate or condition, Rom. 8. 35, 39.

Under the word sinners, all sorts of men, even all that come from Adam, are corp •… ised. This then hath reference to the guilt of Adams sin, whereunto all his post •… rity stood obliged: even all men as they came out of his loins: for he as a public person bore them all in his loins, Rom. 5. 18.

Object. Christ also came from Adam. See the answer hereunto. Chap. 4. v. 15. §. 91. There is further shown how Christ as our High Priest is perfectly pure.

§. 110. Of Christ made higher then the heavens.

THe dignity of Christ as our High-Priests is thus set out, Made higher then the 〈◊〉 .

This word, made, having reference to Christ's exaltation, intends his advancement thereunto: as if it had been thus expressed, exalted higher, &c. That word is used to show, that the exaltation here mentioned is to be understood of Christ, as he was man, and mediator betwixt God and man, for he is exalted partly in regard of his human nature; and partly in regard of his office.

This adjective higher, is the comparative of that positive which is translated high, Chap. 1. v. 3. §, 15.

The word heavens may here be taken properly: and so imply; that Christ is advanced above all the visible heavens, even the Starry sky. Or it may be taken metonymically, for the inhabitants of the highest heaven: which are glorified Saints and glorious Angels.

Object. God himself is said to be in heaven: but Christ is not advanced above him.

Answ. God is not properly in heaven as contained therein: but because his glory is there most manifested. See The guide to go God, or explanation of the Lord's Prayer. Preface §. 16.

The point principally here intended is this, Christ our Priest is advanced above all creatures. Thus is he said to ascend up far above all heavens (Eph. 4. 10.) far above all principalities, &c. Eph. 1. 21.

Of this exaltation of Christ. See Chap. 1. v. 3. §. 34, 35. and v. 13. §. 149 and Chap. 4. v. 14. §. 84, 85.

§. 111. Of Christ not offering for himself.

IN the 27. verse, the other part of the difference between Christ and the Levitical Priests is set down. It is concerning the sinfulness of those Priests: which is proved by an act of theirs. They offered up sacrifice for their sins: therefore they were sinners.

To show that this effect is here mentioned, purposely to magnify Christ above them, the Apostle thus bringeth it in, who needeth not, &c.

This relative, who, hath reference to Christ, described in the former verse. For that which is here said, can be applied to none else.

This word, needeth, though it be the s •… me in our English, which was used, Chap. 5. 12. Yet in Greek there are two distinct words in this and that place. That word implieth a need through defici •… ncy. This a necessity. This is that word which is used, v. 12. and translated necessity.

It is here negatively spoken of Christ ( who needeth not ) in reference to the legal Priests, on whom there lay a necessity of offering up sacrifices for their sins.

This negative giveth us to understand, that Christ died not for himself 〈◊〉 needed no sacrifice for himself. Where mention is made of the end of Christ's sacrifice, we shall find it to be for others, Isa. 53. 4, 5. Eph. 5. 25.

The two points before noted of Christ, his perfect purity and high dignity, 〈◊〉 monstrate as much.

• 1. This is an evident argument against Christ's meriting for himself. See 〈◊〉 ▪ 2. v. 9. §. 74.
• 2. This much amplifieth Christ's love to us, that though there were no need 〈◊〉 his offering up a sacrifice for himself, yet he would do it for us.
• 3. This is a good pattern to us, to do good to others, though there should be 〈◊〉 need therein for ourselves.

From the force of this negative argument, that Christ offered up no sacrifice 〈◊〉 himself, we may well infer, that things which need not, are not to be done. 〈◊〉 is not to be worshipped with men's hands: because he needeth not any such thing, Act 〈◊〉 ▪ 25. Christ would not wash Peters hands and head: because he that is washed, •… eth not save to wash his feet. Joh. 13. 9, 10. In the City that had no need of 〈◊〉 Sun or Moon, they shined not, Rev. 21. 23.

That which needs not is superfluous: and all superfluity is at least in vain.

How vain are Popish Images, and all their superstitious ceremonies? How 〈◊〉 are their multitudes of Mediators? How vain are their sacrificing Priests, and •… dy sacrifices? How vain are prayers for the dead? and a thousand like things, 〈◊〉 they do even in God's worship, whereof there is no need.

It becomes us duly to weigh in all our weighty enterprises, especially in 〈◊〉 wherein we have to do with God, what need we have of them, and answerably 〈◊〉 do them, or forbear them.

§. 112. Of daily sacrifices.

OF the Greek phrase translated, daily, See Chap. 3. v. 13. §. 145. It is 〈◊〉 set down as another difference between Christ's sacrifice and the sacrifices of the legal Priests. They were offered up day after day: this only once. For Christ 〈◊〉 once did to the full what was to be done by his sacrifice. But they did not so 〈◊〉 theirs.

Herein is couched a sixth argument to prove the excellency of Christ's Priest-hood above the Levitical. (See §. 1.) It is taken from the oft offering up of their sacrifices; which argueth imperfection. But Christ's perfect sacrifice was once only offered 〈◊〉 .

This word, daily, intends two points.

• 1. An insufficiency in those Sacrifices. For oft renewing and reiterating a 〈◊〉 , implies an imperfection thereof. Would they not have ceased to be offered, if they 〈◊〉 made perfect? Heb. 10. 2.

  By this our Lord proves that ordinary water could not thoroughly quench 〈◊〉 forever, because whosoever drinketh thereof shall thirst again, John 4. 13.

  There is no need of reiterating that which is perfect, and maketh perfect: and if there be no need thereof it must needs be superfluous and vain. See §. 111.

  The blasphemous doctrine of the Mass is hereby discovered: for Papists say that therein they offer up that very sacrifice which Christ himself offered upon the Cross. They offer it up daily, thereby they make it imperfect. They can 〈◊〉 be able to answer this argument.

  This further showeth that our ordinances are not simply to be rested in as in things that can make us perfect. They are in themselves but as bodily exercises which profit little, 1 Tim. 4. 8. That which the Baptist said, is true of all the Ministers of the Gosp •… ll, they Baptize but with water, Matth. 3. 11. Men may eat and drink Sacramental bread and wine, and yet eat and drink damnation to themselves, 1 Cor. 11. 29. The Gospel preached may prove a savor of death, 2 Cor. 2. 16. In the 〈◊〉 therefore of outward ordinances Christ must be beheld: and faith fixed on him: so may they be called helps to spiritual grace and heavenly blessings. Thus might the sacrifices and other prescribed rites be under the Law.

• 2. A duty: which is frequently to observe such warrantable means, and •… ed helps as cannot at first do all that for which they are enjoined. On this ground we must exhort one another daily. See more hereof, Chap. 3. v. 13. §. 145.

  By oft use of such helps, supply may be made of that defect & imperfection which is in them through our weakness. By long putting in water into a vessel drop by drop, it may be filled, though it have but a small vent.

It will be our wisdom to observe what means God hath sanctified for our spiritual edification, and to be frequent and constant in the use of them. Ministers must preach the word and be instant in season and out of season, 2 Tim. 4. 2. People must search the Scriptures daily, Acts 17. 11. So they must pray without ceasing, 1 Thess. 5. 17. They must also frequent the public Ministry of the word and the Lord's Table. Nature and reason teach men daily to eat, drink and sleep, because once doing of these things cannot be sufficient. Let God's word and true religion teach us to be as wise for our souls.

§. 113. Of cleansing ones self first.

THey who did that which Christ's needed not, are thus expressed, as those high Priests.

The particle, as, being inferred on a negative, implieth a dissimilitude; The dissimilitude is betwixt Christ and the legal high-Priests. For this relative pronoun, those, hath reference to the Priests of whom he had before spoken, v. 11, 20, 23.

An especial work of those Priests was to offer up sacrifice.

Of Priests, and of their offering sacrifice, see Chap. 5. v. 1. §. 6, 7.

A double end of the legal Priests sacrifices is here set down.

One was for his own sins. The other for the sins of the people.

That sacrifices were for sins is proved, Chap. 5. v. 1. §. 8.

That Priests offered sacrifices for their own sins, is also proved, Chap. 5. v. 3. §. 14.

This adverb of order, first, is remarkable: for it implieth, that they who use means of cleansing others, must first seek to cleanse themselves. First o •… st out the team out of thine own eye, Matth. 7. 5. Physician heal thyself, Luk. 4. 23. The Apostle kept under his own body, and brought it into subjection, lest that by any means, when he had preached to others, he himself should be a cast away, 1 Cor. 9. 27.

By this course of a man's first cleansing himself, the means which he useth for others, will be the more powerful and effectual, and that in three respects.

• 1. God's blessing doth usually most accompany such a course.
• 2. The mind and disposition of those whose cleansing is endeavored, will more readily be made subject to the means used in such a manner of proceeding.
• 3. The conscience of those who use the means will be more cheerful in performing that duty. A self condemning conscience is a great hindrance to such duties.

This is a good direction to Ministers, who pray for and preach to others, to pray for and preach to themselves. Though in regard of their calling they teach, yet in regard of their persons, they must learn what they teach others: and apply all to themselves. The like may be said of Parents, Masters and other Governors. All that by virtue of their general or particular calling seek to instruct and inform others, must consider what in this case is said, Thou which teache •… t another, teache •… t thou not thyself? Rom. 2. 21.

Of the word here twice used and translated, according to the composition of it, offered up. See Chap. 5. v. 1. §. 6.

§. 114. Of cleansing others also.

THe other end of a Priests offering sacrifi •… e, was for the people's sins. Hereof see Chap. 5. v. 3. §. 14.

This correlative adverb, then, is also observable. It gives us to understand, that it is not sufficient for them who have charge over others, to cleanse themselves, unless also they seek to cleanse others. Though they must first cleanse th •… selves, yet withal they must seek to cleanse others. So did Jacob, (Gen. 35. 2.) •… shua, 24. 15. Hezekiah, (2 Chro. 29. 2, &c.) Josiah, (2 Chro. 34. 31, 32.) E •… . 10. 5. This charge did David give to the chief of the Levites. Sanctify your 〈◊〉 , ye and your brethren, 1 Chro. 15. 12. and Christ to Peter, When thou art co •… ▪ strengthen thy brethren, Luk. 22. 32.

Thus men ought to do, in regard of God, those others, and themselves.

• 1. It is an evidence of an holy zeal of God's glory, to bring others with our 〈◊〉 to God.
• 2. It is a fruit of brotherly love to promote the spiritual good of others as 〈◊〉 own.
• 3. We shall by this means give up our account to God with joy and not 〈◊〉 grief.

Let all those who are conscionable in observing the former duty of cle •… themselves, know that if their care and endeavor be only for themselves, they 〈◊〉 very short of performing what they should, and may loose the glory and con •… thereof.

§. 115. Of Christ's offering up himself once.

THe latter part of this verse containeth a reason, why Christ needed not to 〈◊〉 his sacrifice daily. For this did he once. The causal particle For, 〈◊〉 〈◊〉 that this clause is added as a reason.

The relative pronoun, This, hath reference to that which goeth before. Th •… reference may either be general to the act of offering which he did once: or else p •… ticular, to the first clause of this verse: and then these words of order, ( first for 〈◊〉 own sins, and then for the people's, ) be included in a parenthesis. Or it may have reference to this clause immediately before, for the people's. If it should have reference to the order of Priests offering, sacrifice, first for his own sins and then for the people •… , it would contradict the description of Christ's purity, v. 26.

The adverb once is here used exclusively. It excludeth all iterations, as if he had said, once for all: once and but once: never again.

There is a little difference in the Greek betwixt this word, and that which is translated, once, Chap. 6. v. 4. §. 32. And that by prefixing a preposition before this adverb here. But both words are used in the same sense, and applied to the same thing, as Heb. 9. 28. and 10. 10.

In this very sense is Christ's sacrifice, or offering said to be one, namely exclusively: only one, but one, and no more, Heb. 10. 12, 14.

That this adverb once is thus to be taken, exclusively, is evident, in that where the Apostle said, Christ died once, it is also said, Christ being raised from the de •… , dieth no more, Rom. 6. 9, 10. So as to die once, is to die but once and no more. In the very same sense it is said, It is appointed unto men once to die (Heb. 9. 27.) Now we know by experience, that men use to die but once and no more.

It was a full and absolute perfection of Christ's sacrifice, and of his offering up thereof, that caused that sacrifice to be but one; and that offering to be but 〈◊〉 .

A wonder it is that Papists should be so blinded as they are in this case: for hereby it is evident, that the sacrifice of the Mass, which they daily offer up, is both •… roneous and blasphemous. Erroneous, in that it expressly contradicteth the Scripture, blasphemous, in that it maketh Christ's sacrifice, offered by himself, to be imperf •… . I would demand of them, whether the sacrifice of the Mass be the very same th •… Christ offered upon the Cross or no. If they should say, no, then they make that imperfect by adding another unto it. Thus the sacrifice of the New Test •… would not be one, and in that respect not perfect. If they say, yea, that it is •… ry same, then Christ's offering up his sacrifice was not sufficient: In that it is 〈◊〉 up more then once: yet four several times doth the Apostle apply this exclusive adverb, once, to Christ's offering, namely in this verse, Chap. 9. 26, 28. and 10. 10.

All the show of answer that they can make is, by a foolish and false 〈◊〉 〈◊〉 a bloody and unbloody sacrifice. That sacrifice, say they, which Christ 〈◊〉 •… fered up upon the Cross was a bloody sacrifice, and that was but once offered up: but that which is offered up in the Mass 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 •… old that their sacrifice is a true, real, propitiatory sacrifice, for the sins of the q •… 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 con •… it of transubstantiating wine into blood; for by shedding of blood is meant slaughur, or taking away of life.
• 3. Those terms, bloody, and unbloody, being contradictory, cannot be attribute •… 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 poured out of the Cha •… 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 press this, that the ancient Fathers call the E •… charist an unbloody sacrifice.

Answ.

• They call it a sacrifice metonymically, and sacramentally, because it is a memorial of the sacrifice of Christ: and unbloody, to distinguish it from Christ's sacrifice on the Cross. 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 implied in this word, once, namely the perfection of Christ's sacrifice, should make us perfectly, yea wholly and only, trust thereunto. As it is perfect in itself; so must we account of it, as of that which can make us perfect. This will be manifested by our steadfast relying upon it, without doubting or wavering; and without trusting to anything else. Blessed be the Gospel, 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 Christ's death upon the Cross. I grant that this particle when is not expressed in the Greek yet it is implied 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 Mass?

§. 116. Of the resolution and observations of Heb. 7. 26, 27.

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 general hath respect to his function, 〈◊〉 is holy. The other three are a qualification of his person, namely, harmless, 〈◊〉 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 people's.
• 3. In the kind of sacrifice. Christ offered up himself. They offered up 〈◊〉 sacrifices.

Doctrines.
• I. Christ was an High Priest. He is so styled. See 6. 108.
• II. Christ was such a Priest as was every way sit. This relative, such, in this 〈◊〉 implieth 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 styled 〈◊〉 ▪ See §. 109.
• V. Christ never committed any actual sin. He was harmless. See §. 109.
• VI. Christ was without original 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 •… 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. Legal Priests oft offered up their sacrifices: even daily. See §. 112.
• XIV. What cannot at once be effected, must by daily performance be helped 〈◊〉 . T •… is the reason, why the Priests daily offered. See §. 112.
• XV. Legal 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. T •… adverb of order first, demonstrateth as much. See §. 113.
• XVII. Priests offered sacrifice for others also. This is plainly expressed. See 〈◊〉 114.
• XVIII. They who have charge over others, must seek their cleansing. This corre •… conjunction, then, intends so much. See §. 114.
• XIX. Christ, only once, offered up his sacrifice. This adverb once is ex •… . See •… . 115.
• XX Christ offered up himself. This is clearly expressed. See §. 115.

§. 117. Of the meaning of Heb. 7. 28.

TH •… causal conjunction, FOR, showeth that this verse contains a reason of that which went before. It giveth a reason of both parts of the former dissi •… ili •… de, namely,

1. That the Levitical Priests offered oft, and Christ but once: and that only for others: because he is the Son of God.

This verse doth withal set down a seventh argument (See §. 1.) to prove the excellency of Christ's Priest-hood above the Levitical. The argument is taken from the different nature of the one and of the other Priest. They were mere men. Christ was the Son of God.

This being taken, for granted, which is an undeniable principle, that the more excellent the Priest is, the more excellent his Priest-hood is, the argument thus lieth.

The Son of God perfected forever-more, hath a more excellent Priest-hood then men which have infirmity. But Christ is the Son, &c. and Legal Priests men, &c.

Therefore Christ's Priest-hood is more excellen •… then theirs.

Against this argument there lie sundry exceptions.

1. Except. Christ was a true man.

An •… w. He was not a mere man. He was more then a man. He was Godman. And in his Priest-hood he must be so considered.

2. Except. Christ was subject to infirmities as well as other men, Chap. 2. v. 17, 18.

Answ. He was not subject to sinful infirmities, Chap. 4. v. 15. But these are the infirmities which are here principally intended▪ For, for such infirmities were sacrifices offered up.

This last argument is so framed, as it compriseth under it the sum of the former arguments, whereby Christ's Priest-hood was proved to be more excellent then the Le •… call.

• 1. Christ's Priest-hood succeeded that, v. 11. For the word that makes Christ Priest is since the Law.
• 2. They were made Priests by a carnal Law, v. 16. This is the Law here intended.
• 3. They were made Priests without an oath, v. 21. The word of oath, whereby Christ was ordained is here expressed.
• 4. They died, v. 23. Christ is consecrated for evermore.
• 5. They were sinful, v. 27. Here they are said to have infirmity. But Christ is perfected.
• 6. They offered for themselves, and that oft, v. 27. But Christ only for others, and that but once. Thus much is implied under this phrase, consecrated for evermore.

By the Law here mentioned, is meant the Law of ceremonies, which is called the Law of a carnal Commandment. See v. 16. §. 80, 81.

The verb translated, made, implieth an ordination or institution to such and such a function. See Chap. 5. v. 1. §. 3.

The noun translated men, is here used in the same sense that it was Chap. 5. v. 1. §. 2.

What an High Priest is hath been shown, Chap. 2. v. 17. §. 172.

The noun translated infirmity, is used in the same sense that it was Chap. 5. v. 〈◊〉 . 12.

By the word of oath is meant that expression of God's oath, whereof see v. 20, •… 1. §. 91, 92.

The word of oath is here said to be since, or after the Law; namely, the Law of ordaining Priests before mentioned.

For clearing this point sundry doubts are to be resolved.

• 1. The Law is said to be 430. years after the Covenant that was confirmed in Christ, Gal. 3. 17. How then is this word of oath since the Law.

  Answ. The covenant there said to be confirmed in Christ, hath respect to a particular promise of Christ himself, even of his person to descend from Abraham. 〈◊〉 this word of oath is a confirmation of a special office.

• 2. The Law did not so follow and succeed the fore-named covenant▪ as Chr •… Priest-hood did the Levitical. The Law was added to show what need there 〈◊〉 for the covenant to be confirmed in Christ, and to drive us to Christ, Gal. 3. 〈◊〉 ▪ 24. But Christ's Priest-hood came in the room of the Levitical, and thrust i •… 〈◊〉 out.

2. Doubt. The Law that came after the foresaid covenant, had no excel •… thereupon above the covenant. How then doth the establishing of Christ's Priesthood after the Levitical, give an excellency to that above this.

Answ. It is not simply the coming after, but the coming in the room of it, •… supply that which the former could not effect, which argueth the excellency of Christ's Priest-hood. That therefore the Church might with confidence expect •… 〈◊〉 to be perfected, which could not be by the Levitical Priest-hood & Law thereof, the word of oath was since the Law.

3. Doubt. Christ was a Lamb slain from the beginning of the world, Rev. 13. 8.

Answ. That is spoken in reference

• 1. To God's purpose in giving his Son, which was from everlasting.
• 2. To the promise made in the beginning of the world, Gen. 3. 15.
• 3. To the efficacy of Christ's sacrifice, which was as Christ himself, ever the 〈◊〉 ▪ Heb. 13. 8.
• 4. To the vigor of faith. For Abel's faith eyed Christ and his sacrifice as slead •… as believers that lived since Christ was actually sacrificed, Heb. 11. 4.

But this is spoken of a solemn manifestation, and confirmation of Christ's Priesthood. Therefore this phrase which was since the Law, as here used, con •… eth that which was delivered, concerning the imperfection of the 〈◊〉 Priest-hood, that needed another to come after it, (v. 11, §. 64.) And the excellency of Christ which came in the room of the former, and perfected th •… which the former could not, v. 19. §. 87.

This title Son, is here set down by an excellency: such a Son as none like him: who alone deserveth this title properly, as it hath reference to God the Father. So as the Son of God is here meant. Of this Son of God see Chap. 1. v. 2. §. 15. Of God's Son made High Priest, see Chap. 5. v. 5. §. 27.

This verb maketh, is not here expressed in the Greek: but necessarily to be understood for this latter clause hath reference to the first clause of this verse, and dependeth upon the verb there used, and is fitly here supplied by our English.

Of the divers acceptions of the Greek verb translated, consecrated, see Chap. 2. v. •… 9. §. 97.

According to the notation of the word, is implieth such a solemn setting apart of the Son of God to his Priestly function, as he was every way made perfect thereunto: and also makes all that come to him, and rest upon him, perfect. Our English therefore in the Margent have thus expressed this sense, Greek, perfected.

Herein Christ far excelleth the Legal Priests, who were neither perfect the •… lves: nor could make 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 everlastingness of Christ's Priest-hood. Thus we see, how this verse is a recapitulation of the most material points before set down, concerning the excellency of Christ's Priest-hood above the Levitical. 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 general sum of this verse, as of sundry others before it, is a proof of the excellency of Christ's Priest-hood above the Levitical. Hereof are two parts.

• 1. The meanness of the Levitical Priest-hood.
• 2. The greatness of Christ's.

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 ceremonial Law was the Levitical Priests warrant. That Law made them. See v. 16. §. 80.
• III. The legal High-Priests were subject to infirmity. This is plainly expressed. See Chap. 5. v. 2. §. 12.
• IV. The warrant of Christ's Priest-hood was the word of oath. That made him Priest. See v. 20. §. 91.
• V. Christ's Priest-hood succeeded the legal. This is intended under this phrase, sin •… 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 God's oath, importeth thus much. See v. 20. §. 91.
• VIII. Christ's is a perfect, perfecting Priest-hood. The notation of the Greek word, translated, consecrated, proveth this extent. See Chap. 2. v. 10. §. 97.
• IX. Christ's is an everlasting Priest-hood. See Chap. 5. v. 6. §. 29.

§. 1. Of the resolution of the eight Chapter to the HEBREWS.

T He Apostle having proved the excellency of Christ's Priest-hood in the former Chapter, proceedeth to set out Christ's faithful execution thereof. He doth largely insist upon this point, and that thorough 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 itself, The sum of it is,

A Declaration of Christ's execution of his Priest-hood.

Here about three general 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 God's appointing it to be so, v. 5.
• 3. The Covenant whereabout it was exercised. This is set ou •… 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 betwi •… 〈◊〉 Covenants.

• The former was violated.
• The latter remained stable.

The violation of the former is

• 1. Implyed by God's rebuking them, v. 8.
• 2. Aggravated by their abusing of God's 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.

THe particle of connection whereby this verse is knit to the former, is the c •… junction of opposition, commonly translated, but: which is oft used 〈◊〉 •… mere 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 sum, is a diminutive: but in Greek and Latin 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 principal 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 co •… together of many particulars in one sum.

In all these three respects the word may here fitly be used: for neither of 〈◊〉 cross the other: but all agree with the matter following. For that which 〈◊〉 Apostle compriseth under this sum, which he accounts a most principal 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 spiritual, celestial High Priest. He is not as the Priests under the Law, external, terrestrial, occupied about outward •… 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 Hebrews to obs •… rve.

Q •… t. How can Christ's Priest-hood be accounted spiritual and celestial, 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 Godman. He offered himself up by his eternal Spirit. Thus was his sacrifice spiritual. The spiritual virtue 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 principal part of his Priest-hood.

By the way, take notice of this main point, that we may rightly conceive Christ's Priest-hood, steadfastly believe 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 Christ's Priest-hood: so as this first clause is a transition betwixt Chapter and Chapter: which the Apostle the rather useth.

• 1. To ro •… se up their attentions: lest by the former long discourse they should be o •… -wearied.
• 2. To keep them from a loss: 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 instructors 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 Commandments 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 neighbor as thyself, Matt. 22. 37, 39. The Apostle compriseth all under this one word, love, Rom. 13. 8.

By such sums men's 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 nearer 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 general thus expressed, we have such an High Priest. This hath reference to Jesus mentioned, Chap. 6. v. 20. and 7. 22. So as here it is taken for granted, that Jesus 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 shown, 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 showeth 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.

IN the former verse the Apostle sets out the excellency of Christ's Priest-hood •… ply and plainly, by the supereminency of the place where he continueth to •… cise it. Now that he may more distinctly manifest, that therein Christ's Priest-hood far surpassed the Levitical, he doth in this verse further insist on the same poin •… 〈◊〉 metaphorically; his Metaphors being taken from the places where those Priests •… 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. •… . 7. §. 79. where it was shown, that according to the notation of the word, it 〈◊〉 out one that is employed about public services. The Hebrew word whe •… to this Greek one answereth, is applied to Priests, who are styled Ministers f •… 〈◊〉 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 general the same thing, and in our English translated, Minister, attri •… to Christ, Rom. 15. 8. He is expressly called God's 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 subject •… or inferiority of the person that doth it, but merely in reference to the good of others to whom thereby service is done: thus the highest in a Kingdom 〈◊〉 styled •… Minister (Rom. 13. 4.) and that, as the Apostle saith, for good, even the good of others. Of different kinds of service. See Domest. Dut. on Eph. 5. 21. §.

Our Lord Christ doth in this very thing set himself forth as a pattern u •… to 〈◊〉 ▪ For when he had showed himself a Minister, by doing a work of service to his Dis •… ples in washing their feet, he maketh this application, Ye call me Master and L •… : and ye say well: for so I am. If I then your Lord and Master have washed your 〈◊〉 , 〈◊〉 also ought to wash one another's feet. For I have given you an example, that you 〈◊〉 〈◊〉 〈◊〉 I have done to you, Joh. 13. 13, 14, 15. This pattern of Christ showeth, that •… o m •… ought to think himself too great to be a Minister, specially for doing good to o •… ▪ The glorious Angels are ministering Spirits sent forth to minister for them w •… 〈◊〉 〈◊〉 •… eires of Salvation, Heb. 1. 14. Magistrates, Ministers, Masters, Parents, all of 〈◊〉 sorts apply this.

§. 4. Of Christ a Minister of the Sanctuary.

THe first particular place whereof Christ is here said to be a Minister, is in English thus expressed, the Sanctuary, or word for word, holies. Of •… he notation and meaning of this word, holy, See Chap. 3. v. 1. §. 5.

The Greek word is ambiguous. It is of the genitive case in the plural number, which compriseth all genders under one termination. Hereupon some 〈◊〉 it in the Masculine gender, and apply it to persons, and thus expound it, a Minister 〈◊〉 the Saints: because Christ as a Priest presenteth their persons and prayers to God, •… keth intercession for them.

Others take it in the neuter gender: and apply it to holy things: namely, to those heavenly and holy gifts, which Christ dispenseth to the Saints.

But this word is in this Epistle frequently attributed to the place where holy things were administered. I find it eight several times thus used, as here, and Chap. 9. v. 2, 3, 8, 12, 24, 25. and Chap. 13. 11. In like manner another word of the plural number, and neuter gender is put for heaven. We translate it heavenly places, Eph. 1. 20. and 2. 6. and 3. 10.

The word thus taken for a place is fitly translated Sanctuary. This is the title given to that place under the Law, where holy Priests administered holy things, Exod. 15. 8.

It is here metaphorically used, and put for heaven; whereof the Sanctuary of the Jews was a type. Of it the Apostle •… us saith, It was a figure for the time then prese •… t. And, Christ by his own blood entered in once into the holy place, Heb. 9. 9, 12. The word that is here, is there also used: whereby we see that heaven is metaphorically set forth thereby.

How Christ our Priest is in heaven, was shown, Chap. 4. v. 14. §. 84.

Here we will consider, how he is said to be a Minister of this Sanctuary. Sanctuary i •… sometimes indefinitely put for all those holy places wherein any of the Prists did any of their holy services, as Chap. 9. v. 1, 2.

Sometimes again it is more restrictively used, for that most holy place, wherein •… o the High Priest only went once a year, and this for distinction sake is called the •… lie of holiest. Our English translates it, The Holiest of all. The doubled phrase, •… lie of holies is an Hebraism. I take the word Sanctuary here, in this restrictive sense, for the most holy place, into which Christ entered after he had offered up his sacrifice, even into heaven.

Christ then is such a Minister of this Sanctuary, as the High Priest was, a Minister of the most holy place; and that in these particulars especially.

• 1. The Priest-hood was anointed, Exod. 30. 30. This ointment ran down from his head, to the skirts of his garments, Psal. 133. 2. This was an outward sign of his calling and gifts.

  Thus Christ was anointed, Psal. 45. 7. The Greek name Christ, and Hebrew, Messiah, imply as much. He was called, Heb. 5. 5. and gifted for his work, Job. 3. 34. And of his fullness we all receive grace for grace, Joh. 1. 16.

• 2. The High Priest was arrayed with rich and glorious apparel, which is described, Exod. Chap. 28.

  Thus was Christ arrayed with immortality, incorruption, purity, majesty and all manner of glory fit for his place.

• 3. Among other things wrought by the art of man; the High Priest had in his breast-plate two things called Vrim and Thummim: which according to the notation of the words, signify light and integrity, Exod. 28. 30. what kind of things they were, is not expressed.

  By reason of their notation, they are applied by divines to that light of knowledge, and integrity of life which is required of Ministers.

  Christ the true High Priest, hath all the treasurers of wisdom and knowledge in him, Col. 3. 2. His purity is set out to the full, Heb. 7. 26.

• 4. The High Priest carried before him on his breast-plate the names of the twelve tribes of Israel, Exod. 28. 9, 10.

  Christ hath the names of the whole Church in continual remembrance: and presenteth them to his Father, to be graciously accepted by him.

• 5. On the High-Priests Miter in a plate of Gold was engraven, Holiness to the Lord, Exod. 28. 36. Two reasons are rendered hereof. One that he might bear (and so take away) the imperfections of their best works. The other that he might make the people acceptable to God.

  In Christ were truly and properly accomplished those things which were only typified in and by the High-P •… jest.

• 6. There were Bels of Gold on the skirts of the High-Priests Ephod: which with 〈◊〉 least motion of his body sounded.

Christ by his intercession maketh a continual pleasing sound in the 〈◊〉 〈◊〉 God.

In these and other like respects may Christ be said to be a Minister of the •… ry.

All this is the more to incite us to take Christ for our High Priest and so to 〈◊〉 him: and that by offering up our prayers and praises in him, and to expect acc •… ptation from the Father thorough him.

§. 5. Of the Tabernacle typifying Christ's body.

THe other particular place whereof Christ is said to be a Minister, is thus exp •… sed, The true Tabernacle, &c. Herein the Apostle hath reference to that •… cle which Moses was commanded to make, Exod. 26. 1. &c. There it is largely described. This tabernacle is that which is called the first tabernacle, Heb. 9. 2. This was the place of God's worship till the Temple was built. Then it was ca •… into the Temple and there laid up, 1 Kings 8. 4.

It is called a Tabernacle because it was made as a tent of such materials; 〈◊〉 after such a manner, as after it was set up might be taken down again, and 〈◊〉 without prejudice thereunto. It is differenced from an house made of stone, 〈◊〉 , timber, or other like substantial materials, which is set upon a foundation and •… maineth firm and stable, 2 Cor. 5. 1.

In this did the Priests offer incense, and did sundry other services.

Great question there is about the meaning of the word here. Some ta •… 〈◊〉 same thing here to be meant that was before by sanctuary; namely, heaven. T •… y say that heaven answereth to all the places which were used by the Priests under 〈◊〉 Law.

But questionless the Apostle doth intend two distinct things by these two 〈◊〉 places.

Others therefore do apply this to the body of Christ: and that upon these gro •… ▪

• 1. These two metaphors, Sanctuary, Tabernacle are thus better distinguished 〈◊〉 from the other.
• 2. By this interpretation, the ground of the Apostles inference in the 〈◊〉 verse concerning Priests sacrifices, is better cleared. For this Tabernacle being put for Christ's body, it showeth what was the sacrifice which Christ offered up: even his •… dy. If the sacrifice be not implied under this word, to what shall it be applied▪
• 3. The body of man is in other places set down by this metaphor of a Taber •… , 2 Cor. 5. 1. 2 Pet. 1. 13.
• 4. These two metaphors, Sanctuary, and Tabernacle are else-where put for heaven, and the body of Christ. Note especially for this purpose, Chap. 9. v. 11, 12. and withal mark the correspondency betwixt these two places.
  • 1. In both places both metaphors are expressed in the same words.
  • 2. The Tabernacle is here said to be true: there to be a greater and 〈◊〉 perfect. All in opposition to the typical and earthly tabernacle in •… he Law.
  • 3. Here this Tabernacle is said to be pitched not by man: There not to be made with hands.
  • 4. Here Christ's body is implied to be the sacrifice of this Tabernacle. 〈◊〉 his own blood.
• 5. The body of Christ is set out in other places, by other metaphors like to 〈◊〉 of a Tabernacle; As, by the Temple, John 2. 19. and by a way, Heb. 10. 20.
• 6. As the Sanctuary was a type of heaven, so the Tabernacle was a type of Chri •… body. That this may more evidently appear, I will endeavor to set out the correspondency betwixt that Tabernacle and the body of Christ.

• 1. God sanctified the Tabernacle as a place to dwell in, Exod. 29. 44, 45. 〈◊〉 Christ dwelleth all the fullness of the God-head bodily, Col. 2. 9.

  This phrase the word dwelt among us, (Joh. 1. 14.) in the Greek, •… eth to allude to the Tabernacle here meant: for it hath a notation from the word Tabernacle, and is thence derived.

• 2. God's glory was most conspicuously manifested in the Tabernacle. The glory of the Lord filled the Tabernacle, Exod. 40. 34. But never was any place so filled with the glory of God as the body of Christ. The word was made flesh, and dwelt among us; and we beheld his glory, the glory as of the only begotten of the father, Joh. 1. 14.
• 3. In the Tabernacle, sacrifices, oblations, and incense were offered up, and all holy services performed. So Christ in his body offered up his own sacrifice, his prayers and all his holy services, Heb. 5. 7. and 10. 5.
• 4. To the Tabernacle, the people brought all their offerings, Lev. 1. 3. So must we bring all ours to Christ, Heb. 13. 15.
• 5. The Tabernacle sanctifieth all in it, Mat. 23. 17. so whatsoever is offered up in Christ, or from him conveyed to us is sanctified.
• 6. As the Priests did tread upon the sanctuary, so did Christ upon his body by his many sufferings.
• 7. The High Priest entered thorough the Tabernacle into the most holy place, Exod. 26. 33. So Christ by his body into heaven, Heb. 9. 11.

What use the Jews did make of their Tabernacle, we must make of Christ's body. As when they were near the Tabernacle, they performed all their divine services therein: so when they were far absent, they would turn their faces to it in pouring out their supplications, Dan. 6. 10. so must we, now Christ is in heaven, look up to him. He is the beloved Son of God in whom he is well pleased, Mat. 3. 17. There is no other way to be accepted of God.

§. 6. Of Christ the true Tabernacle which the Lord pitched and not man.

CHrists body is here styled the true Tabernacle: not in opposition to that which is false or feigned: but to that which is typical and ceremonial. Thus the law and truth are opposed, John. 1. 17. as the shadow and the substance. Thus the Father is said to seek such worshippers as shall worship him in truth, John 4. 23. Christ's body then is that Tabernacle which was shadowed at by the Jewish Tabernacle. It is that Tabernacle wherein, and whereby we and all our services are sanctified and made acceptable to God. From this that Christ said, he came to do God's will, this inference is made, by this will we are sanctified, through offering of the body of Jesus, Heb. 10. 7, 10.

This shows the prehemenency of the Christian Church above the Jewish Church. We have the truth of their types: the substance of their shadow. Should not we have this truth in higher account then the •… had the type? and should not we be more careful to make a right use of this true Tabernacle. The zeal of the Jews about their Tabernacle will be witness against our light esteem of the true Tabernacle.

Yet further to commend this Tabernacle unto us, the immediate answer thereof is set down both affirmatively and negatively.

Affirmatively thus, which the Lord pitched. This word pitched in Greek signifieth to set a thing fast. A Tabernacle being made of linen cloth, and stretched out with cords, was by pegs fast fixed in the ground. This doth our English comprize under this word pitch. Here both making and setting up of this Tabernacle is intended.

This negative phrase, and not man, is added to show a difference betwixt this Tabernacle and the Tabernacle under the Law, which was made by the hands, and art of man, Exod. 36. 1. &c.

The affirmative and negative phrases ( which the Lord pitched and not man ) being applied to Christ's body, have reference to his conception: which was not as the conception of others, by any act of man: but wonderously above the course of nature: he was conceived by the Holy-Ghost, Matth. 1. 10. When the Virgin Mary upon the first message of conceiving in her womb, and bringing forth this Son, said, how shall this be, seeing I know not a man? this answer was returned by an Angel, The Holy Ghost shall come upon the •… , and the power of the highest shall over shadow th •… e, Luk. 1. 31, 3, 35.

This negative clause, and not man, is added by way of illustration and any •… tion: implying that this true Tabernacle was a work above human strain: and 〈◊〉 that which God doth immediately by himself, is far more excellent then that which is done by the ministry of man, Psal. 8. 3. and 19. 1. 2 Cor. 5. 1. Heb. 9. 11.

This immediate author and maker of Christ's body, set down affirmatively and negatively, manifesteth a great difference betwixt the typical Tabernacle and 〈◊〉 true one: even as great as betwixt the immediate workmanship of God, and of 〈◊〉 yea, as great as betwixt God himself and man.

This doth much amplify all the forementioned duties about this true Tabernacle.

See more hereof Chap. 9. v. 24. §. 121.

§. 7. Of the resolution and observations of Heb. 8. 1, 2.

THese two verses set out the places where Christ exercised his Priest-hood. 〈◊〉 about two things are observable,

• 1. The circumstances.
• 2. The substance.

The circumstances are two.

• 1. A transition, in these words, The things which we have spoken.
• 2. The sum of all, Now this is the sum.

The substance is set out two ways, 1. Simply. 2. Typically.

In the simple consideration two points are noted,

• 1. Christ's office.
• 2. The place where Christ exercised it.

Christ's office is,

• 1. Expressed in this title High Priest.
• 2. Amplified two ways.

• 1. By our right unto it, in this word, we have.
• 2. By his excellency, in this relative, such.

The place where he exerciseth his function is,

• 1. Described.
• 2. Named.

The place is described,

• 1. By Christ's abode there, who is set.
• 2. By the dignity there conferred on him. This is set out two ways, under 〈◊〉 metaphors.

• 1. On the right hand, namely of God.
• 2. Of the throne. This is amplified by the supreme Sovereignty of him that 〈◊〉 thereon, in this word Majesty.

The name of the place is thus expressed, in the heavens.

Vers. 2. In the typical consideration two like points are set forth.

• 1. Christ's office, a Minister.
• 2. The places whereof he is a Minister. These are two,
  • 1. The Sanctuary.
  • 2. The Tabernacle.

This latter is amplified,

• 1. By the kind thereof, true.
• 2. By the author, who is set down.

• 1. Affirmatively, which the Lord pitched.
• 2. Negatively, and not man.

Doctrines.
• Vers. 1. I. Transitions are useful. The mention of things spoken 〈◊〉 a •… tion. See §. 2.
• II. It is useful to give the Sum of a discourse. So doth the Apostle here. See •… . 2.
• III. Christ is an High Priest. So is he here called. See §. 2.
• IV. Christ is a spiritual and heavenly High Priest. This is the main sum of these two verses. See §. 2.
• V. Christ is such an High Priest as no •… ever was, or can be like him. This word, S •… , intends as much. See Chap. 7. v. 26. §. 108.
• VI. Christ remains our Priest before God. This act, is set, in reference to the place here set down, giveth proof hereof. See Chap. 1. v. 3. §. 31.
• VII. Christ as our Priest is inferior to the Father.
• VIII. Christ as our Priest is advanced above all creatures. These two last Doctrines are couched under this phrase, at the right hand. See Chap. 1. v. 3. §. 33.
• IX. Christ as our Priest is a King. He is set on a throne. See Chap. 1. v. 3▪ §. 32.
• X, God is a supreme Sovereign. God is comprised under this title, The Majesty, which implieth supreme Sovereignty. See Chap. 1. v. 3. §. 32.
• XI. The highest heaven is the place where Christ exerciseth his Priest-hood. See Chap. 4. v. 14. §. 84.
• Vers. 2. XII. Christ is a Minister. Thus much is here plainly affirmed. See §. 3.
• XIII. The most holy place typified heaven. That was it which is here called Sanctuary, which was a type of heaven. See §. 3.
• XIV. Christ is a Minister of heavenly things. He is a Minister of the true and heavenly Sanctuary, wherein all things are spiritual and heavenly. See §. 4.
• XV. The Jews Tabernacle was a type of Christ's body. Thereupon Christ's body is styled the true Tabernacle. See §. 5.
• XVI. Christ's human nature was the immediate work of God. This phrase, which the Lord pitched, hath reference to Christ's body. See §. 6.
• XVII. God's workmanship is far more excellent then man's. To demonstrate thu •… much, this negative is added, and not man. See §. 6.

§. 8. Of the meaning of the former part of the third verse.

THis causal particle, For, showeth that this verse is added as a reason of that which goth before. The main and general point was, that Christ is a Minister of the Sanctuary and true Tabernacle: whereby is intended that Christ did such things as belonged to that Sanctuary and Tabernacle. Among other things this was an especial one, to offer a sacrifice. This he here proveth, from the general to a particular. Every High Priest is ordained to offer up gifts and sacrifices. Therefore Christ the great High Priest was also ordained to that end.

Quest. What sacrifice is mentioned in the former verses: For this proof seemeth to intend a sacrifice that Christ should offer up.

Answ.

• 1. This phrase Minister of the Sanctuary and Tabernacle, intendeth a sacrifice. For it was one part of the ministry of the Tabernacle, to offer sacrifices.
• 2. The Tabernacle was a type of Christ's body: so as to be a Minister of the Tabernacle was in the truth to offer up his body. And it is expressly said, that he offered up himself, Chap. 7. v. 27.

Object. The Tabernacle was the place where sacrifices were offered up. How then can it be p •… t for the sacrifice itself.

Answ. The same metaphor may in divers respects be applied to divers things: and the same truth and substance may be set out by divers types, rites and figures. Though shadows, types, rites and figures were divers things, one different from another: yet one and the same truth may answer to them all, namely, in divers and different respects. Thus one and the same Christ is the sacrifice: the Altar and the Priest. The sacrifice as man, who was offered up: the Altar, as God, who sanctified the sacrifice: the Priest, as God-man, who offered the one upon the other. One and the same Christ was also the truth and substance of the Ark, the mercy-seat, the Incense, the Shew-bread, the Tables, the Lights and of other types used under the Law. The same Christ was also the truth and substance of Noah's Ark, of the cloo •… that covered the Israelites in the wilderness, of the Pillar of fire, of Mannath •… 〈◊〉 from heaven, of the water that came out of the Rock, and of other like types. So also he was the truth and substance both of the Tabernacle, as it was a place 〈◊〉 sacrifice •… , and also of the sacrifices therein. In what respects the Tabernacle •… ed Christ's body, is shown, §. 5. That Christ's body was a sacrifice is evident by 〈◊〉 phrase, We are sanctified through the offering of the body of Jesus, Heb. 20. 10.

The several branches of the first part of this third verse have been hand •… before. Of Christ an High Priest, see Chap. 2. v. 17. §. 172. &c. Of ordaining 〈◊〉 High Priest, see Chap. 5. v. 1. §. 3. Where the very word of this Text 〈◊〉 used

Of the difference betwixt gifts and sacrifices, see Chap. 5. v. 1. §. 7.

Of offering gifts and sacrifice, see Chap. 5. v. 1. §. 6.

A special point here intended is, that Christ did that for which he was ordained. The force of the Apostles argument resteth hereon: because every High-Pri •… is ordained to offer sacrifices, the Apostle inferreth from thence, that Christ did offer a sacrifice. He taketh it therefore for granted, as a point not to be denied, the Christ did that to which he was ordained. Herein he shown himself faithful 〈◊〉 him that appointed him. See Chap. 3. v. 2. §. 32. and Chap. 7. v. 13. §. 73.

§. 9. Of the meaning of the latter part of the third verse.

FRom this general proposition, Every High Priest is to offer sacrifice, the Apostle inferreth this consequence, It is of necessity that Christ have somewhat to offer. He here taketh that for granted, which he had before proved, that Christ was an High Priest: thereupon he inferreth, that he must do what every High Priest is ordained to do.

Of this consequence see the former §. where is shown what sacrifice Christ offered up, even his own body.

This illative conjunction, wherefore, implieth a consequence. Hereof see Chap. 2. v. 17. §. 166.

The Apostle enforceth his consequence by a necessity thus, It is of necessity.

Necessity and impossibility are contrary each to other.

That properly is necessary, that ever was as it is, and cannot be otherwise. For, example, It is necessary that God be one: and it is necessary, that the one God be distinguished into three persons.

One the other side, that is impossible, which never was, is, or can be. See Chap 6. §. 38.

In common use things are said to be necessary, upon a supposition of some 〈◊〉 thing. Thus upon supposition of that course which God had set down for reje •… the Jews, namely, their rejecting of the Gospel first, it was necessary that the word of God should be first spoken to them, Act. 13. 46. For how could they reject that which was not offered and tendered unto them. Thus also upon •… tion, that there are sundry good uses of good works, the Apostle saith, 〈◊〉 〈◊〉 learn to maintain good works for necessary uses, Tit. 3. 14. Thus here upon supposition of that order which God in wisdom had set down for our redemption▪ •… lie by a ransom: and upon supposition of Christ's undertaking so to redeem m •… , 〈◊〉 thereupon to be a high-Priest, it was necessary that he should have somewhat to 〈◊〉 .

This necessity resting upon that which Christ voluntarily undertook, she •… ▪ that he bound himself to offer himself for our sins. Of Christ's binding himself for our good, see Chap. 2. v. 17. §. 166.

Of the Greek pronoun translated, this man, See Chap. 7. v. 4. §. 31.

This word somewhat, implieth somewhat else then what other Priests 〈◊〉 up.

What that somewhat is which Christ must have to offer; namely, himself, his 〈◊〉 body, is shown in the former section.

Of this word to offer. See Chap. 5. v. 1. §. 6.

§. 10. Of Christ's not being a Priest on earth.

AS in the former verse, the Apostle proved that Christ offered up a sacrifice, and that of another kind then the legal Priest did: so here in this verse, he prov •… that he had another place to exercise his Priest-hood in, then the legal Priests 〈◊〉 .

Here also is prefixed the causal particle for; which declareth this verse to be a reason of that which goes before. Now this hath reference to the first verse, where that high place wherein Christ exerciseth his Priest-hood is described and manifested to be heaven.

The Apostles argument is drawn from a distribution of two places, which only are 〈◊〉 for executing a Priest-hood, which are heaven and earth. The full force of the Apostles argument, may be manifested by a disjunctive syllogism, thus,

Christ's Priest-hood must be exercised in heaven or on earth.

On earth it could not be. Therefore it must be in heaven.

This argument taketh it for granted, that Christ was an high-Priest.

The assumption, that Christ exercised not his Priest-hood on earth, is proved in this verse. Upon that proof it necessarily followeth, that heaven must be the place of Christ's exercising his Priest-hood.

Object. Christ did offer himself up a sacrifice here on earth: but that was a principal part of exercising his Priest-hood.

Answ.

• 1. The Apostle here speaketh of the full execution of his whole Priest-hood. Thereunto belonged his continual intercession, as well as the oblation of himself: now that intercession must be made in heaven at God's right hand. This was typified under the Law: for it was not sufficient for the high-Priest to offer sacrifice in the Tabernacle: but he must also enter into the most holy place▪ there to appear before the mercy-seat: Christ was the true high-Priest, who must in truth do, what the other in type did. Had Christ done no more then he did on earth, he had not been a full, and complete high-Priest, but only in part.
• 2. Though the external act of Christ's offering up his body on the Cross were on earths, yet the internal, spiritual, and eternal vigor thereof was from above, even from heaven. The shedding of Christ's blood on earth was to man's eye, but as the shedding of another man's blood: The explation of sin wrought thereby was a divine and heavenly work: the work of his divine and heavenly Spirit. Through the eternal Spirit he offered himself, Heb. 9. 14.

Christ was on earth but a short time, ( Heb. 5. 7.) In heaven he is forever. He came to earth that he might shed his blood for a sacrifice, which in heaven he could not have done: and on earth he shed his blood, that thereby he might enter into heaven, Heb. 9. 12. and so make a passage for us. To conclude this point, though Christ's Priest-hood was in an external act begun on earth, yet the continuation, consummation, and full accomplishment of all, is in heaven, and thereupon the Apostles position is true and sound, If he were on earth, he should not be a Friest.

The things which appertain to Christ's Priest-hood, for which he was ordained, are heavenly, such as on earth could not be accomplished; as to appear before the throne of the divine Majesty, to present the persons, and services of the elect to his Father, and to prepare places for them in heaven.

This affords a clear demonstration against the supposed Popish Priesthood: for the Apostles argument lieth directly against them. If they be on earth, they are no Priests; but on earth they are, from earth they arise, on earth they continue, to earth they do return: and by their own confession, they are no Priests longer then they are on earth, therefore by the Apostles conclusion, they are no Priests at all. The reason which the Apostle renders in the latter part of this verse, makes strongly against them, for all true Priests on earth must offer gifts according to the Law, b •… t Popish Priests cannot say, that they have gifts to offer according to the Law.

This is the rather to be noted, because they much brag of their Priest-hood: and make it such a note of the true Church, as they deny our Church to be a true Church because it hath not a Priest-hood on earth. For us it is sufficient that we have a Priest in heaven. As for their Priests, they are here by the Apostle so proved to be no Priests, as they shall never be able to answer his argument.

For our parts let not us be like those who seek the living among the dead: let us not seek for the benefit of Christ's Priest-hood here on earth, let the eye of our faith pierce into heaven; and there behold our Priest at God's right hand: and there seek for the benefit of his intercession: and seek to enter into heaven where Christ is, and where he hath prepared a place for us.

§. 11. Of the different places of Christ's and the legal Priest-hood.

THe Apostle in the latter part of the fourth verse proveth his assertion, that Christ is no Priest on earth: because he hath not that warrant for a Priest-hood on earth, which they who were Priests on earth, had, in these words, Seeing that there are Priests that offer gifts according to the Law.

By Priests he here meaneth Aaron and his posterity, who were the only true lawful Priests, to continue one after another on earth.

Under gifts synecdochically are comprised all manner of sacrifices and all things else that were to be offered up by legal Priests. See Chap. 5. v. 1. §. 7.

By Law he meaneth that ceremonial Law which appointed who should be Priests, and what they should do. See Chap, 7. v. 16. §. 80.

There was no other Law that was ever given by God concerning Priests on earth: therefore the Apostles argument is sound and pertinent. His argument may be thus framed.

• Priests on earth must offer gifts according to the Law:
• But Christ is not a Priest that offereth gifts according to the Law.
• Therefore Christ is not a Priest on earth.

The manner of bringing in this argument (thus, Seeing that there are Priests, &c. or word for word, there being Priests, &c. ) showeth, that Christ's Priest-hood and the legal Priest-hood cannot stand together: they cannot be both in one place. They are not granted upon the same Law: they have not the same offerings: they are not of the same order. Christ was the truth and substance: the others but types and shadows.

It is therefore a most incongruous thing to make a mixture of the rites of the Law, with the truths of the Gospel. There were divers in the Apostles time that •… uch troubled the Church herewith. The first Christian Council made an expr •… sse Canon against them, Acts 15. 24. &c.

The Apostle is very zealous against such, Gal. 5. 2, 4, 12. Yet is this dangerous and pernicious error revived in our days.

The main opposition betwixt Christ's and the legal Priest-hood being about the place; one in heaven, the other on earth▪ giveth us to understand, that there is a great difference betwixt Christ's Priest-hood, and the▪ Priest-hood under the Law, as betwixt heaven and earth. For the Priest hood is to be esteemed according to the place where it is exercised.

The different ends of both, do demonstrate as much. The ends of Christ's Priesthood are spiritual and heavenly happiness: as to purge away •… inne: to reconcile us to God, and to bring us to heavenly happiness. The ends of their Priest-hood were external and legal: as to take away legal uncleanness, to admit them to the sanctuary, to m •… ke their sacrifices accepted. They were indeed types of the things that Christ did: but they themselves neither did, nor could effect what they tipi •… yed.

This discovereth their folly, who so dote on external rites, as they neglect thereby spiritual truth. They do herein prefer earth before heaven. This not only the Jews do, but also Papists whose whole worship consisteth in external, carnal, earthly rites, which are either Jewish or worse: Hereof see more, Chap. 7. v. 16. §. 82.

The 〈◊〉 which the Apostle maketh of gifts that the legal Priests offered according to the Law, intimateth that Christ had no such gifts appointed by any Law 〈◊〉 him to offer. So as there was nothing for him to offer, but himself: whereof see Chap. 1. v. 3. §. 29.

§. 12. Of Priests serving to an example and shadow.

TH •… Apostle in this verse proceedeth yet further to prove that Christ was not such •… Priest as the legal Priests were. The argument which here he us •… th, putteth 〈◊〉 〈◊〉 a difference betwixt them, as hath been put. The difference is as great as 〈◊〉 the substance and shadow, th •… truth and type. For of the legal Priests he 〈◊〉 , 〈◊〉 serve unto the example and shadow of heavenly things: but under those he •… things he meaneth Christ himself, and such things as appertain unto him who 〈◊〉 the substance of the aforesaid shadow.

This relative, who, hath reference to those who are described in the latter part 〈◊〉 〈◊〉 former verse, styled Priests that offer gifts according to the Law. These were 〈◊〉 Priests.

The greek verb translated, serve, is in the New Testament always used to set 〈◊〉 divine and religious service. It is sometimes translated to worship, as Acts 24. 14 Phil. 3. 3. Heb. 10. 2. It is applied to the act of Idolaters in serving their Idols, 〈◊〉 〈◊〉 7. 42. Rom. 1. 25. But that is by reason of the esteem which Idolaters 〈◊〉 of that service which they performed to Idols. They esteemed it to be a di •… and religious service.

According to the composition of the word, it signifieth to serve with fear 〈◊〉 〈◊〉 . Thus it implieth an awful respect to him who is served. To ex •… this sense of the word, the Apostle addeth thereto the qualification, with reve •… and godly •… ear, Heb. 12. 28.

There is a noun hence derived, which is translated divine service, Heb. 9. 1.

The verb here used implieth the manner of their ob •… erving the legal ordinances: even with an awful fear, circumspect le •… t they should offend.

This was their duty, wherein they failed, who otherwise performed those legal services. Hereupon we are exhorted to serve the Lord with •… ear, and rejoice with 〈◊〉 , Psal. 2. 11. On this ground the whole service of God is comprised under this word fear, Psal. 34. 11.

If they so served unto the shadow, how should we serve to the heavenly things themselves.

One thing whereunto they served is here translated, example. Of this word see Chap. 4. v. 11. §. 66.

Example here signifieth such a pattern as was set before them to direct them; and to show what they should do. Hereof see more §. 13.

The other word, shadow, properly signifieth a representation of a bodily 〈◊〉 : as of a man, Acts 5. 15. and of a tree, Acts 4. 32.

Because legal ordinances and rites were representations of evangelical, spiritual and celestial truths, they are called shadows here, and Chap. 10. 1. and C •… l. 2. 17. •… or.

• 1. Shadows are not substances but mere representations thereof.
• 2. Shadows do but darkly represent the substance.
• 3. Shadows are external and visible.
• 4. Shadows have no substance of themselves: but are mere accidents: what they are, i •… in reference to the body, whereof they are a shadow.

• 5. Shadows are fading and transitory.

  Th •… s were the legal types, mere representations and t •… ose dark ones and external, having no substance of themselves, and were all transitory.

• 6. A shadow doth fitly and proportionably resemble the body in head, arms, back, legs, and feet: so did God ordain fit types to set out Christ in all things, that were meet then to be known: one thing by one type, another by another.

By this it appears what kind of service it was, that the Priests under the Law performed. Even a service about an example and pattern that shown glorious and excellent things: things that made men perfect and happy: but those examples had not those excellent things in themselves: they were but external, obscure, vanishing shadows of them. In this respect their service was answerable to the Law whereon it depended, carnal. See Chap. 7. v. 16. §. 81, 82. and Chap. 4. v. 8. §. 50.

§. 13. Of the heavenly things shadowed out by types.

TO prevent a disesteem of the forementioned services, and to show that they had weighty ends and uses, the Apostle sets down that substance, whereof they were an example and shadow, in these words, heavenly things. Of the emphasis of this compound word, See Chap. 3. v. 1. §. 15.

Under heavenly things are comprised Christ himself, his natures, offices, actions, sufferings, his coming into the world, living in the world, and going out of the world: his death, burial, resurrection, ascension into heaven, intercession, and all things that he did, undertook, endured, and still continueth to do for man's full redemption and eternal salvation. See Chap. 7. v. 3. §. 25.

These were the things which God first shown to Moses on the Mount: and then appointed a Tabernacle to prefigure his body, and coming into the world: a Candlestick and Lamps, to manifest him to be the light of the world: A Table to show that Christ was the means of that communion which we have with God: great vessels for water, to declare that Christ was the means of washing us from our filth: The most holy place, to show that heaven is the place where Christ appeareth before God for us: the Ark, to show that Christ is the Cabinet wherein are treasured up all God's precious things: the Mercy seat, to demonstrate Christ to be the means of obtaining all mercy from God: A Priest, to show that Christ is for us in things appertaining to God: Sacrifices, to manifest that Christ is the means of explating our sins: Incense, to show that by Christ our prayers are made acceptable unto God: the Altar, to manifest the divine nature of Christ, whereby his sacrifice, intercession, and all that he offereth up for us, are sanctified and made meritorious, and acceptable for us. Because no one type, or rite, could set forth Christ in all his excellencies, and undertakings for us, there were many types ordained, one to set forth one thing, another, another.

Object. That which was shown to Moses in the mount, is in the latter part of this verse styled a type, in this phrase, according to the pattern, or type. How then could that which was shown to Moses, be the substance?

Answ.

• 1. The substance might first be shown to him, and then a type or shadow answerable thereunto, and fitly resembling the same.
• 2. The Greek word doth not always signify (as the letters sound) a type, which prefigures a thing to come: but also a pattern, (as our English hath here well translated it:) a pattern or ensample, to make, form, or order another thing by it. In this sense is this word o •… t used in the New Testament: thus, ye were ensamples (1 Thes. 1. 7.) to make ourselves an (e) ensample (2 Thess. 3. 9.) So 1 Tim. 4. 12. Tim. 2. 7. 1 Pet. 5. 3. Herein a Metaphor is comprised, taken from Painters, or Limmers, who have their patterns before them, and so set their eye upon that pattern, as they draw their picture every way like the pattern.

If (as many think) the example of things which God commanded Moses to make ( Exod. Chap. 25, &c.) were most the heavenly things themselves, then would things earthly, as those examples were, be heavenly. For the Tabernacle, most holy place, Ark, mercy seat, Altar, and other types were all of earthly things and in regard of their matter earthly: but the heavenly things here intended were of another kind, even such as were before mentioned concerning Christ: for the body is of Christ, Col. 2. 17. and by God's making known to Moses, both Moses, and others by 〈◊〉 instruction, might understand what the legal types prefigured and set forth un •… them.

Herein consisteth the excellency of the legal types: which though they were in 〈◊〉 but examples and shadows, as was shown in the former Section: Yet they 〈◊〉 examples and shadows of heavenly things: They were patterns of things in the 〈◊〉 , Heb. 9. 23. and a shadow of good things to come, Heb. 10. 1.

• 1. God ordained them to be shadows of heavenly things, to show that he delight •… not in mere external and earthly things. Will I eat the flesh of Bulls, or drink the 〈◊〉 of Goats? saith the Lord? Psal. 50. 13. And again, saith Christ to his Father, 〈◊〉 and offering thou didst not desire, &c. Psal. 40. 6. See Chap. 4. v. 8. §. 49.
• 2. He so ordained them, to raise his people's minds to heaven the proper place of God's glory: the place where Christ himself is: and whither he will bring all his 〈◊〉 in their time: and so make them set their hearts upon spiritual and heavenly 〈◊〉 , set forth unto them by the external types. See Chap. 4. v. 8. §. 50.

• 1. This giveth a demonstration of their erroneous opinion, who think that the 〈◊〉 rites were for no other end, then to keep people's minds occupied about those 〈◊〉 , so as they should not hunt after mere inventions of men. I will not deny, 〈◊〉 that for this end they might be instituted: but I deny that that was the only or 〈◊〉 end of instituting them: That is but a childish end in comparison of that 〈◊〉 and heavenly end, for which they were principally ordained. They were as 〈◊〉 or looking glasses to represent to God's people the heavenly things before 〈◊〉 : they were as steps or stairs to raise them up to some sight of those he •… things. They who knew the right end and use of them discerned heavenly 〈◊〉 divine matters in them: and were thereupon moved to aspire after those he •… things, and to place their confidence on them. Thus though they could not 〈◊〉 themselves justify, sanctify and make perfect those who used them, yet they pointed out the means whereby all those things might be done. People were taught thereby to rest on Christ, and how to carry themselves towards Christ.
• 2. The heavenly things whereof the legal types were a shadow, give unto us just occasion to acquaint ourselves with the legal shadows and types: and to search after such heavenly things as they set forth. Thus will they be of singular use to us. This is one end why God by his providence hath caused them to remain upon such a record as is reserved to our days: and shall continue to the end of the world.
• 3. It is in this respect good pains which they have taken, who have endeavored distinctly to set out the spiritual truths of those types, and the heavenly substances of those shadows. It will be worth our pains to use all the means and helps we can for finding out the heavenly matters intended under them.

How the mysteries of types may be found out. See Chap. 4. v. 8. §. 50.

§. 14. Of the meaning of these words, As Moses was admonished of God when he was about to make the Tabernacle.

TO show that the legal Priests had good ground to serve as hath been before shown: the Apostle thus expresseth their warrant, As Moses was admonish •… , &c. Of Moses, see Chap. 3. v. 2. §. 37.

Moses was the man whom God chose first to make known his mind unto; that he might declare to Priests and others what they should do according to the mind of God; so as what Moses delivered unto them from God, was as delivered by God himself.

One special ground of God's making his mind known to Israel by Moses was, because they were not able to endure God's speaking unto them immediately by himself, and thereupon they themselves desired that God would speak unto them by Moses, and promised to hear and do what God should speak unto Moses, Deut. 5. 27. so as God's word delivered by his Ministers, is to be received as from God himself. For this the Apostle commends the Thessalonians, 1 Thess. 2. 13. Christ himself saith, that he that receiveth such as he sends, receiveth him: Yea, receiveth his Father, I •… b. 13. 20.

The practice of the legal Priests is a good pattern for all sorts of people to do as their Ministers shall be admonished of God.

The warrant that Moses had to deliver to the Priests what he did, is thus expressed, was admonished o •… God. This phrase of God, is not expressed in the Greek; b •… t well added by our English: for the emphasis of the Greek word intendeth as much.

The verb here used, signifieth an answer, or warrant, or word from God.

The active is applied to him that delivereth to others what he hath received from God: or that speaketh by divine inspiration or revelation, Heb. 12. 25.

The passive is used of such as are warned, admonished, or spoken unto by God as, the wisemen, and Joseph, Matth. 2. 12, 22. and Noah, Heb. 11. 7. and Cornelius, Acts 10. 22.

A participle derived from this verb, is put for the thing that is revealed by God Luk. •… . 26.

A noun of the like kind is put for the answer of God, Rom. 11. 4.

The Latins call such a kind of answer an oracle.

The word of this Text is for the most part used of things sacred, future and made known by God himself.

This warrant whereupon Moses instructed the Priests and people gives us to know, that Ministers of God must deliver to p •… ople that which they receive from God: they •… ust deliver that, and nothing but that. This was a part of Moses his faithfulness, for which he is co •… mended, Chap. 3. v. 2. §. 39, 40. See the whole Armor of God. Treat. 3. Part 7. of prayer, on Eph. 6. 19. v. 180, 181, &c.

The time wherein Moses was thus admonished of God is thus described, when he was about to make the Tabernacle. This is meant of that time wherein he was forty days with God on the Mount, and there received directions for the ordering of God's worship, Exod. 24. 18. Of the Gre •… k word translated to make. See Chap. 9. v. 6. §. 38.

Mention is here made of the Tabernacle, because that was the place of God's worship: By a Syn •… cdoche all those thing which God gave in charge to Moses to be made concerning his worship are comprised.

Of the word Tabernacle. See v. 2. §. 5.

This mention of the Tabernacle, where about Moses received directions from God giveth proof, that warrant must be had from God for his worship, and for such things as concern it. See Chap. 7. v. 14. §. 76.

§. 15. Of special heed to a special charge.

THat which he had before said of Moses being admonished of God, he here proveth by a divine testimony.

That the testimony is brought in for a proof, is evident by this causal particle for.

The divine testimony is first generally hinted, in this word, he saith, And then particularly expressed in the words of Scripture.

Though there be no antecedent set down, whereunto this relative, •… e, may have reference, yet the very words which are recorded to be uttered by God to Moses (Exod. 25. 1, 40.) being expressed, we are thereby given to understand, that God was He that gave the charge which is here set down: so as it is a divine testimony.

Of the force of a divine testimony. See Chap. 1. v. 5. §. 46.

Of the manner of quoting Scripture without naming Author, Book, Chapter, or verse. See Chap. 2. v. 6. §. 50. Of this phrase, He saith, See Chap. 13. v. 5. §. 69.

The charge here given to Moses, is enforced with this special Item, See, whereby God would have him know that things particularly and expressly enjoined by God, are with more then ordinary heed to be regarded. A like •… tem to this purpose did God give to Moses, when he sent him to Pharaoh, See that thou dost all those wonders, &c. Exod. 4. 24. So much is intended under this phrase, In all things that I have said unto you, be circumspect, Exod. 23. 13.

• 1. An especial account shall be exacted of such things as are in special manner