Commentary on Hebrews

§. 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 〈◊〉 .
• 2. By our diligence and care in them, we shall give the greater evidence of our 〈◊〉 respect to our Lord.

We ought therefore in such cases to rouse up ourselves, and to put on ourselves 〈◊〉 greater forwardness and diligence. Where the Apostle saith, Above all take the 〈◊〉 of •… aith (Eph. 6. 16.) he doth the more stir us up to labor after it. This is 〈◊〉 to make us negligent in other points, but to make us more then ordinarily con •… in that which is so pressed. If a Master give many things in charge to his 〈◊〉 , and set a special Item on one, saying, see that you do this, doth he give 〈◊〉 servant any just occasion to neglect the other?

On this ground we ought with greater conscience to attend the duties of our par •… places: for they use to be pressed with special Items, and great earnestness, 〈◊〉 , Let the wise see that she reverence her husband, Eph. 5. 33. With much earnest •… : doth the Apostle press upon Timothy the duties of his particular calling, •… 〈◊〉 . 4. 15, 16. 2 Tim. 4. 2, 5.

§, 16. Of doing all things which God giveth in charge.

THe substance of the charge which God gave to Moses, is that he do what God 〈◊〉 to be done: which was, to make the things shown unto him.

This word, make, must here be taken metonymically, for procuring, or causing to be made. For Moses called Bez •… leel, and A •… oliab, and every wise hearted man, &c. 〈◊〉 unto the work to do it, Exod. 36. 2. Th •… s God said, that Solomon should b •… ild 〈◊〉 for his na •… e; which yet Solomon did not with his own hands, but caused it to be done, 2 Sam. 7. 13. In like manner it is said, The •… ands of Zernbbabel have 〈◊〉 〈◊〉 foundation of this house: his hands shall also finish it, (Zec. 4. 9.) Yet he pro •… others to do it; Of Christ it is said, that he made and baptized more Disciples 〈◊〉 〈◊〉 •… hough Jesus him •… elf baptized not, but his Disciples, John. 4. 1, 2.

This Me •… onymie hath an emphasis, and implieth, that they who have the charge of a work, must be as careful to see it well done by others, as if they did it them •… , with their own hands. For God will exact an account of them to whom he giveth the charge: & the defaults and defects of the workmen, shall be laid to the charge of them that se •… them on work. Instance Saul, 1 Sam. 15. 13, &c.

The g •… nerall point here to be observed is this, God's charge is to be fulfilled: In this case Christ laid a must upon himself, saying, I must work the works of him that 〈◊〉 me, Joh. 9. 4. and his Apostle, a necessity. Necessity, saith he, is laid upon me: yea, 〈◊〉 is unto me, if I preach not the Gospel, 1 Cor. 9. 16.

• 1. God is an high supreme Lord, to whom we all owe obedience.
• 2. God hath power to call us to account: and so he will do, Matth. 25. 19. 〈◊〉 . 16. 2.

It well becomes them who take God for their Lord, and would be accounted his servants, to take notice of that charge that the Lord layeth on them, and to make 〈◊〉 of observing what he requireth.

There is a word of extent all things ) added by the Apostle, which is not in 〈◊〉 Hebrew, yet necessarily intended. T •… us sounds the charge in Hebrew▪ Look 〈◊〉 make them, Exod. 25. 40. This indefinite relative, them, hath reference to 〈◊〉 thing that God had shown Moses in the Mount. Such an indefinite proposi •… 〈◊〉 •… quivalent to a general. As to make clear the full sense of an inhibition 〈◊〉 inscr •… ed this exclusive particle, only, (Compare De •… t. 6. 13. with Matth. 4▪ 10.) So the Apostle here to make clear the full meaning of this admonition, addeth this general adjective, all things. Hereby he expressly teacheth, that every particular, which God appointeth to be done, must answerably be done.

The three reasons which an Apostle rendereth for keeping the whole Law ( I am. 2▪ 10, 11.) may be applied to this point.

• 1. The Author of the Law, who is one; for he that said, do not commit adul •… ery, 〈◊〉 , do not st •… all. So the same Lord that giveth one part of a charge, giveth also the other. Now if a man observe one part, and observe not every part, he is a transgressor of his will, who gave the whole charge.
• 2. The nature of the Law, which consisteth of many lincks, insomuch as he that breaketh one linck, breaketh the whole chain, which is made up of those lincks. So is a charge that consisteth of many particulars.
• 3. The guilt of the Law, which extendeth to every single transgression. For he that offendeth in one point, is guilty of all. So is it in every charge that God giveth consisting of several branches.

They who make conscience of doing anything which God enjoineth, must learn hereby to make conscience of everything: and to add unto some things, all things. The Apostles good conscience was extended to all things, Heb. 13. 18. Herein lieth a main difference between a renewed spirit, and a spirit only restrained: between an upright and an hypocritical heart. The hypocrite whose spirit is only restrained, may in some things seem to begin well, but fails before he hath finished all: or he may do such things, as seem to come near to his own humor, and clean neglect other things: but the regenerate spirit, and upright heart, hath his eye, and heart on God, and observeth what is his will and pleasure in all things, to do the same. Thus was the charge given to Moses observed: according to all that the Lord commanded Moses: so the children of Israel made all the work, Exod. 39. 42.

Herein men testify that what they do, they do in a conscionable respect to God and his charge: whereupon they may with greater confidence expect to be accepted, approved, and rewarded by God. But they whose obedience is partial, who may do something, but fail in other things, loose the comfort, glory, and recompense of the things which they may think to be well done.

This is a point of egregious folly.

Partiall obedience as it is unsound, so it is dangerous. For he who on one by respect: neglecteth one part of his charge, may on another by respect, neglect another part: yea and on other occasions omit every part: and do nothing that is enjoined him.

§. 17. Of the right manner of doing duty.

THis phrase, according the pattern, hath reference to the manner of doing what was enjoined: even so as was prescribed. For duty must be performed in due manner. The Law requireth thus much. Thou shalt love the Lord thy God. This sets down the matter and substance of the first table. With all thy heart, and with all thy soul, and with all thy mind. This sets down the manner of observing it. The like is noted of the second table, Thou shalt love thy neighbor as thyself, Matth. 22. 37, 39. Thus in the Gospel, this phrase, As it is in heaven, added to the third petition, declares the manner of Evangelical obedience. Thus the Apostle prescribeth the manner of Church-officers performing their duty, Rom. 12. 8. These epithites added to graces, work of faith, labor of love, patience of hope, intend the manner of exercising those graces, 1 Thess. 1. 3. So do these phrases, serve God acceptably with reverence and godly fear, Heb. 12. 28. See Chap. 13. §. 157.

• 1. The same Lord who enjoins the manner, prescribes the manner.
• 2. As great respect is manifested to God in the manner of doing what he requires, as in the matter. In this was David commended. 1 King. 3. 6. This was it that Hezekiah pleaded before God, 2 King. 20. 3.
• 3. Herein lieth a main difference between the upright and hypocrite, instance the difference betwixt Abel's and Cain's offering, Gen. 4. 4, 5.
• 4. That which is good is altered and perverted by failing in the manner: good is thereby turned into evil, and duty into sin.
• 5. Failing in the manner makes God reject that, which in the matter he requireth, Isa. 1. 11.
• 6. God detests things commanded by himself, when they are done in an ill manner, Isa. 66. 3.
• 7. In this case he that doth the work of the Lord, is accursed, Ier. 48. 10.

• 1. This giveth just cause of examining ourselves even about the good things that we do. This is to be done in ordinary and extraordinary duties: in public and 〈◊〉 duties on Sabbath and other days: in duties of piety, charity, justice, in 〈◊〉 particular callings, and other occasions. If this be not thoroughly done, we may 〈◊〉 we have done God good service, when that which is done is odious in his 〈◊〉 , Isa. 58. 3. This use is the rath •… r to be observed, because everyone best know •… his own failings in the manner of what he doth, 1 Cor. 2. 11.
• 2. Upon due examination we cannot but be deeply humbled ever for our failings 〈◊〉 the manner of doing good things. I know nothing which ministereth more mat •… of humiliation to professors, then this. In this respect it may be said of their 〈◊〉 performances, I •… habod, where is the glory? 1 Sam. 4. 21. The glory of our 〈◊〉 , hearing, praying, singing, partaking of the Sacrament, alms-deeds, and 〈◊〉 duties, is hereby taken away; which if profane men knew, they would in •… over professors.
• 3. This giveth just occasion of Abnegation; and of renouncing all confidence 〈◊〉 in our best works; for we much fail therein, 1 Sam. 3. 2. He well knew this, 〈◊〉 said unto God, Enter not into judgment with thy servant, &c. Psal. 143. 2. 〈◊〉 he who said, We are all as an unclean thing, and all our righteousnesses are as 〈◊〉 rags, Isa. 64 6. Did justiciaries well understand this, it would make them 〈◊〉 down their gay Peacocks-Feathers. They would not be so conceited of them •… , as the proud Pharisee, but rather as the humble Publican, Luk. 18. 11, 12, 13. There is nothing of such force to work in us this lesson, of denying ourselves, as a consideration of the manner of doing the good things we do. This considera •… would soon put an end to all conceits of fulfilling the Law, of meriting, of doing works of supererogation, and sundry other proud apprehensions.
• 4. Upon the foresaid ground be exhorted to learn as well how to do, what we en •… , as what we do. God loves adverbs. We were as good be ignorant of the day itself, as of the manner of performing it. To know what ought to be done, and not to know how it ought to be done, will be a great aggravation of sin.
• 5. For well doing that which is good, observe these few rules.
  • 1. Exercise thyself in God's word, diligently read it, hear it, and meditate on it. This is an excellent help and the best that I can prescribe: for God's word doth expressly and distinctly declare both what is to be done, and how it is to be done. God's word is a lamp unto our feet, and a light unto our path, Psal. 119. 105.
  • 2. Think on: duty before hand, and endeavor to prepare thyself thereto. Sudden, hasty, rash, unprepared enterprising a sacred duty is one occasion of failing in the manner of doing it, Eccles. 5. 2.
  • 3. Consider with whom thou hast to do in all things; even with him who is the searcher of the heart. This will make thee circumspect in every circumstance. Conceipts that we have to do with man alone, makes us look only to the outward duty, read, 2 Cor. 2. 17,
  • 4. In penitent confessions, acknowledge thy failing in the manner of doing duty. Thus mayest thou gain assurance, of forgiveness for former failings, and be made more watchful for the future. Humble, free, serious confession is an especial means of obtaining pardon for what is past, and power against the like for the future. For the former, note, Psal. 32. 5. For the latter, Act. 19. 18, 19. For both, 1 John. 1. 9.
  • 5. Pray for ability even about the manner of doing duty. Of ourselves we are not sufficient to think anything, as of ourselves, 2 Cor. 3. 5. The work of the Spirit is herein especially manifested; we know not what we should pray for, as we ought. Herein the Spirit helpeth our infirmities, Rom. 8. 26. In praying for the Spirit, plead Christ's promise, Luk. 11. 13. Unregenerate persons may pray, read, hear, fast, receive the Sacrament, give alms, do just acts, and perform other good duties in the substance, Rom. 2. 14. But none can do good in a right manner, except the regenerating Spirit be in him, and help him.
• 6. For comfort in this case, we must have our eye upon our Surety in whom was no failing at all, Heb. 6. 26. As John was comforted upon hearing that Christ could do that which none else could do ( Rom. 5. 4, 5.) so may we be comforted in the perfection of our Surety, in that what he did, he did in our stead, and for us.

In regard of our impotency, we have as great cause to weep as Io •… n had; and in regard of our Sureties perfection, as good ground of comfort as he had. Wherefore in all thy performances, when thou appeareth before God, let thine eye be fast fixed upon thy Surety.

§. 18. Of God's care in giving directions for his worship.

THat Moses might know both what to do, and how to do it, a pattern was shown him.

Of the Greek noun translated pattern. See §. 13.

Of the Greek verb translated shown, and of the noun translated example, thence derived. See Chap. 4. v. 11. §. 66.

This act of showing a pattern, hath reference to God, who thus said to Moses, according to all that I shall show thee, &c. Exod. 25. 9. Hereby God manifested his care over his Church, in giving direction for the right manner of worshipping him. We heard before (Chap. 7. v. 14. §. 76.) that warrant must be had from God for divine worship, God therefore is careful to give instructions and directions thereabouts, for this end God appeared of old to the Fathers by dreams, visions, revelations, and ministry of Angels, and thereby declared his will unto them. After that he caused Moses to give sundry Laws to his people, and to write them down for post •… rity. He gave also Prophets to make known his mind. After all these, he sent his Son, who was in the bosom of his Father, and declared him. He also sent forth Apostles; to whom he gave his Spirit, and caused them, not only by preaching to reveal his will, but also by writing to leave it to succeeding ages.

The Lord well understands, what ignorance, folly, and superstition poss •… sseth men's souls; and how all the world lieth in darkness: and that none know how to worship him, except it be revealed unto them from himself.

• 1. This giveth proof of God's good respect to man: and showeth how loath he is that man should stumble or mistake his way, and perish. Hereby doth God justify himself about the distraction of those that perish thorough their ignorance.
• 2. This doth much aggravate the sin of superstitious persons, and of all that wander out of the right way. It showeth that their wandering is not for want of light, but thorough their own willfulness. They close their eyes against the light, which God hath afforded unto them.
• 3. Let us answer God's good respect to us in affording instructions, and directions, by giving heed to the same. Thus will God continue his light unto us: and we shall thus be brought to worship him acceptably here, and to enjoy an eternal communion with him hereafter.

§. 19. Of God's giving Laws to Moses in the Mount.

THe place where God shown the foresaid pattern to Moses is here said to be in the Mount. This hath reference to Exod. 24. 16, 17, 18.

There it appeareth that this was Mount Sinai: where Moses was with the Lord alone, forty days, and forty nights.

God took Moses thus on high, far from all society with other men, and kept him all those forty days and nights, without ordinary sustenance, to give the people to understand, that the ordinances which Moses delivered unto them, were from abov •… even from God himself: that thus they might have them in higher esteem, and more conscionably, and obediently submit themselves unto them.

God also would hereby fit and prepare Moses with care and diligence, to attend unto all those things that he should give him in charge. By being alone with God in the top of the Mount, covered with a cloud, and kept from hunger, and thirst, from sleeping and drowsiness, he was freed from all manner of distractions and incumbrances, natural or secular arising from himself or others: and thereby enabled and fitted wholly to attend upon God: His solitariness was an especial help thereunto.

§. 20. Of the resolution of Heb. 8. 3, 4, 5.

Vers. 3. IN these three verses there is laid down, a difference betwixt the sacrifice of Christ, and the legal Priests.

This difference is,

• 1. Propounded, v. 3.
• 2. Illustrated, v. 4.
• 3. Confirmed, •… . 5.

1. In the proposition there is,

• 1. A case granted.
• 2. An inference made thereupon.

In the case granted, three branches are observable.

• 1. The person, high-Priest, amplified by the generality, •… very.
• 2. The ground of the case, is ordained.
• 3. The act, to offer. This is amplified by the subject matter to be offered: which 〈◊〉 distinguished into these two kinds. Gifts, and sacrifices.

The inference is, that Christ must also offer. This inference is,

• 1. Generally hinted, in this illative particle, wherefore.
• 2. Particularly expressed. In the particular expression we have,
  • 1. The ground of that which is •… et down. It is of necessity.
  • 2. The person intended, this man.
  • 3. The sacrifice, implied under this phrase, somewhat also.
  • 4. The end of his sacrifice, to offer.

Vers. 4. 2. In the Illustration, the place where the one, and other Priests offer is discussed.

Hereof are two parts.

• 1. Where Christ offered his sacrifice.

• 2. Where the legal Priests offered theirs.

  The former is,

  • 1. Implyed by a supposition.
  • 2. Proved.

• 1. In the supposition we have.
  • 1. The thing supposed, If he were on earth.

  • 2. A consequence inferred thereupon, He should not be a Priest.

    These two imply a strong negation, namely that Christ was not on earth: whence it followeth that heaven is the place where Christ exerciseth his Priest-hood.

• 2. The proof is taken from the act of the legal Priests. Here we have,
  • 1. The persons, There are Priests.
  • 2. Their act, that offer. This is amplified by the subject, Gifts.
  • 3. The ground thereof, according to the Law.

Vers. 5. The Confirmation is taken from God's ordinance, v. 5.

This may have a remote reference to v. 3. Every high-Pri •… st is ordained to offer, &c.

This is thus proved, he serveth-unto the example, &c. Or it may have an immediate reference to this last clause of v. 4. According to the law. For Moses was admonished, and received a Law that the Priests should so do, as they did.

This confirmation manifesteth a main difference betwixt legal Priests and Christ: they served to that shadow, whereof he is the substance.

Of that confirmation there are two parts.

• 1. The office of legal Priests.
• 2. Their warrant.

Their office is set out.

• 1. By their act, who serve.
• 2. By the object to which they serve. This is set out two ways,
  • 1. By the types.
  • 2. By the truth.

The types are in these two words, Example, shadow.

The truth is in this phrase, Heavenly thi •… gs.

The Priests warrant is,

• 1. Propounded.
• 2. Exemplified.

In propounding the warrant there is expressed.

• 1. The Minister that was employed, Moses was admonished.
• 2. The principal author thereof: God.
• 3. The time when it was given, when he was about to make the Tabernacle.

In the exemplification of the warrant there is observable.

• 1. The manner of enjoining it, See.
• 2. The matter. Herein we have.

• 1. The Author, saith he.
• 2. The Minister employed, That thou make.
• 3. The extent of things to be done, all things.
• 4. The manner of making them. This is,
  • 1. Propounded, according to the pattern.
  • 2. Exemplified,
    • 1. By the kind of pattern, shown to thee.
    • 2. By the place, in the Mount.

§. 21. Of observations raised out of Heb. 8. v. 3, 4, 5.

Vers. 3. I. CHrist is an high-Priest. This is here taken for granted. See Chap. 2. v. 17. §. 172.

II. Everyone in an office is bound to the duty thereof. This I gather from this general par •… icle, •… ery. See §. 8.

III. Ministers of God must be ordained to their Ministry. Such were high-Priests, who were here said to be ordained. See Chap. 5. v. 1. §. 3.

IV. Priest, were to offer to God.

V. Gifts were offered to God.

VI. Sacrifi •… s also were offered to God.

These three last points are all in terms expressed. Of them, see Chap. 5. v. 1. §. 6, 7.

VII. Christ did what he was bound unto by his office. This adverb of reference, wherefore implieth as much. See §. 9.

VIII. Christ bound himself to be a sacrifice for us. This is the necessity here intended. See §. 9.

IX. Christ's sacrifice was of another kind then the sacrifices of a legal Priest. This indefinite particle, somewhat, intimateth another. See §. 9.

Vers. 4. X. Earth is not the place of Christ's Priest-hood. The supposition in this Text, if he were on earth, implieth that he is not on earth. See §. 10.

XI. The legal 〈◊〉 -hood, and Christ's cannot stand together. This inference, seeing that •… ere are 〈◊〉 , &c. proveth as much. See §. 11.

XII. The Pries •… 〈◊〉 a Law for what they did. For they did what they did, according to the Law. See §. 11.

Vers. 5. XIII. Priests were for service. This act, served, is here set down as their duty. See •… . 12.

XIV. Priests had▪ pattern to direct them in their service. For they served unto the example. See §. 12.

XV. The things whereunto legal Priests served were but shadows. To prove this the Apostle addeth this word shadow to example. See §. 12.

XVI. Legal ceremonies were shadows of heavenly truths. Thus much is here expressed. See §. 13.

XVII. Christ was the substance of legal shadows. Christ and the things that belonged to him, are comprised under the heavenly things here mentioned. See §. 13.

XVIII. God declared his mind to people by Ministers. Mose, who was admonished and instructed by God to that end, was a Minister. See §. 14.

XIX. People must obey God's word delivered by his Ministers. The Priests here did as Mose •… was admonished. See §. 14.

XX. Divine worship must have divine warrant. The things of the Tabernacle •… ncerned God's worship: and they here had their warrant from God. See §. 14.

XXI. A special charge must be conscionably regarded. This item, see, intendeth as 〈◊〉 . See §. 15.

XXII. A divine testimony is a sound proof. This word, he saith, is a divine testi •… ny, and it is here produced to prove the point in hand. See §. 15.

XXIII. What is done by others under ones charge is as his own act. Thus Moses 〈◊〉 that which others by his direction did his work. See §. 16.

XXIV. Our obedience to God must be universal. We must do all things that he •… yneth. See §. 16:

XXV. Duty must be done after a right manner. This phrase, according to the pat •… , hath respect to the manner of doing what was enjoined. See §. 17.

XXVI. God gave direction for his worship. He shown what should be done there •… . See §. 18.

XXVII. Solitarinesse is fittest for communion with God. For this end was Mose •… 〈◊〉 into the Mount. See §. 19.

§. 22. Of the meaning of the first part of the sixth verse.

THe third point wherein and whereby the excellency of Christ's Priest-hood above the Levitical is in this Chapter set forth, is the preeminency of the cove •… which was sealed thereby. This is largely handled, even to the end of this Chapter. See §. 1.

The Apostle bringeth in this point with a conjunction and with an adverb (1) 〈◊〉 now ) which imply an opposition to something formerly delivered. He had 〈◊〉 before, that in former times, under the Law, the Priests served to a shadow. 〈◊〉 opposit •… on thereunto, he useth these two particles, But, Now: as if he had said, But now under the Gospel, our Priest hath a more excellent service.

Of the conjunction But, see Chap. 2. v. 6. §. 50.

Of the adverb Now, see Chap. 2. v. 8. §. 68.

This may have a special reference to the fourth verse, where it is said, If he were 〈◊〉 earth, he should not be a Priest: but here it is inferred, that he is not only a Priest, but a more excellent Priest then any other.

This relative, HE, is not expressed in the Greek: but comprised under the verb of the third person. It hath reference to the person whose excellency is before set forth: even to the high-Priest, whom he described, v. 1, 2. and whom he meant under this word, This man, v. 3. Our former English, and sundry other translators, express this person under these words, Our •… igh-Priest. Or these, or the like are understood. For here Christ is apparently meant.

Of this comparative more excellent. See Chap. 1. v. 4. §. 42.

The verb which we translate, obtained, is the same that is used, Heb. 11. 35. It is translated to enjoy, Act. 24. 2. Christ continueth to enjoy what he hath obtained.

By this word obtained, is implied that Christ assumed not that ministry to himself. He was appointed and deputed to it, Chap. 3. v. 2. So he obtained it.

The noun translated ministry, is derived from the same stem that Mini •… er was. See v. 2. §. 3. There is shown how Christ disdained not to become a Minister, and to undertake a ministry for our sake.

The comparative translated, by how much, is the same that was used to set •… t the excellency of Christ's name above Angels, Chap. 1. v. 4. §. 42. Here this •… parison hath reference to the service or ministry of legal Priests: which Christ's •… stery or office far excelleth.

The excellency of Christ's office hath before been set down by many arguments, as,

• 1. By the order whence it was: the order of Melchizedek, Chap. 7. v. 6. §, 42.
• 2. By the manner of instituting it: by a solemn oath, Chap 7. v. 20 §. 91.
• 3. By the perfection of it, Chap. 7. v. 19. §. 87.
• 4. By the powerful operation of it, Chap. 7. v. 16. §. 83.
• 5. By the place where it was exercised. v. 1. §. 2.
• 6. By the everlasting continuance of it, Chap. 7. v. 3. §. 26.
• 7. By the kind of sacrifice, Himself, Chap. 7. v. 27. §. 115.
• 8. By the dignity of his person, The Son of God, Chap. 7. v. 28. §. 117.

Now here by the covenant sealed up thereby.

Of this covenant, and of the respect wherein it is styled better, see Chap. 7. v. 22. §. 94.

The manner of setting down the comparison betwixt the latter and former covenant, in these words, by how much also, is emphatical. Of the emphasis thereof, see Chap. 1. v. 4. §. 30.

This conjunction of addition, also, which is in Greek, the ordinary copula •… ive, and, showeth, that the excellency here mentioned is very remarkable, and may well be added to the former. He was Priest and also mediator. Many offices were •… isite to free us out of all misery, to reconcile us to God, to justify us, and to save 〈◊〉 . Therefore he added one to another: he under went all for our sakes.

§. 23. Of Christ a Mediator.

CHrist by his Priest-hood became a Mediator of the better covenant here set forth. Hereof he was styled the surety, Chap. 7. v. 22. §. 93. There is s •… ewed the difference betwixt a Surety and a Mediator.

Of the derivation of the Greek word translated Mediator, see Chap. 6. v. 17. §. 138.

About this office of Christ, whereby he is styled Mediator, I purpose distinctly to declare.

• 1. The nature of that office.
• 2. The end thereof.
• 3. The persons that were at variance.
• 4. The person that interposed betwixt them.
• 5. The motive that stirred him thereto.
• 6. The benefit of that office.
• 7. The parties that partake of that benefit.
• 8. The continuance thereof.

• 1. The general nature of this office may be gathered out of these words, A Mediator is not a Mediator of one, Gal. 3. 20. The meaning is, that a Mediator stands as a middle person betwixt two parties or sides. The notation of the word importeth as much, and most properly it is used of standing betwixt such as are at variance.
• 2. The main end of a Mediator is to reconcile the persons that are at variance, namely the party offending to the party offended. The Apostle thus expresseth it, I •… Christ Jesus ye who sometimes were far off, are made nigh by his blood, Eph. 2. 13. and again, It •… leased God (having made peace thorough the blood of Christ's Cross) by him to re •… oncile all things to himself. Col. 1. 19, 20.
• 3. The persons that were at variance were on the one side, God the Creator, and on the other side, man who had sinned against God, and provoked his wrath. Many of the Angels sinned also, and stood in need of a Mediator, but none ever undertook to be a Mediator for them. Our Mediator took not upon him the nature of Angels, Heb. 2. 16. For man only he interposed himself.
• 4. The person that enterposed was the Son of God, who for that end assumed 〈◊〉 〈◊〉 , that he might be fit to stand betwixt God and man. For t •… ere is 〈◊〉 God, and 〈◊〉 Mediator between God and man, the man Christ Jesus, 1 Tim. 2. 5. None could be worthy to appear before God, but God. None fit to appear for man, but 〈◊〉 . Therefore 〈◊〉 〈◊〉 in the flesh (1 Tim. 3. 16.) was this Mediator.
• 5. The 〈◊〉 wa •… only his special and peculiar love to man. Ti •… . 3. 4. This 〈◊〉 the Father to give his S •… n for that end, I •… l. 3. 16. This moved the Son to 〈◊〉 〈◊〉 to that 〈◊〉 , Eph. 5. 25.
• 6. The 〈◊〉 〈◊〉 of this office, is reconciliation and peace betwixt God and 〈◊〉 . God is moved by the mediation of his Son to pardon man's sin, and to accept him into grace and favor and Christ undertaking to be a Mediator for man, so communicates his Spirit into him, as thereby man is humbled for his sins past, de •… pardon, and sets himself to please and honor God. Thus this Mediator, as he •… ed the heart of God to man: so also he turneth the heart of man to God. God •… th to such as are reconciled, It is my people, and they say, The Lord is my God, •… ch. 13. 9.
• 7. The parties that partake of the benefit of Christ's mediation are the elect of God. Those God gave to Christ. Christ died for those whom God gave to him▪ •… d he reconcileth those for whom he died. All others are comprised under this •… ord, world: concerning whom Christ thus saith, I pray not for the world, John. 17. 9.
• 8. Christ continueth this office so long as there remain any of the elect to be reconciled: which will not be till all things be perfected. In this respect, it is said, that •… e e •… er liveth to make intercession for them, Heb. 7. 25.

• 1. This gives us to understand the woeful condition of such as are without this Mediator. They are in the case of devils: They are liable to God's wrath, and God's wrath is a consuming fire. This is one cause of the everlasting continuance of •… ell to •… ments, that there is no Mediator for them that are in hell. Woefull in this 〈◊〉 all Pagans, that have no knowledge of this Mediator: and all Heretics that deny either of his natures, or the union of them in one person, whereby he becomes fit to be a Mediator: Yea, and all incredulous persons, who believe not on him.

• 2. This gives a demonstration of the folly of those that choose to themselves any other Mediators. What show of reason can be rendered of this folly? Can any be thought more able taken more fit, more worthy, more willing then he that hath u •… der 〈◊〉 ▪ Papists that heap to themselves many Mediators, make humility a pretence for what they do. There were in the Apostles time, who made such a pretence for wor •… of Angels. The Apostle stiles it, voluntary humility, or affected humility. P •… ce of humility against God's word is plain presumption, and high arrogancy. O •… e calls it hypocritical humility. That therefore is a mere pretence: and no good ground for a matter of so great consequence. Papists to justify their 〈◊〉 of mediators, do further distinguish betwixt a mediator of redemption, and a mediator of intercession. Hereupon they granted that Christ alone is the Mediator of redemption: but withal infer, that Angels and Saints may be Mediators of intercession.

  Answ. These two effects of a Mediator, Redemption, and Intercession cannot be severed one from another. He that is a Mediator of Redemption, will also be a Mediator of Intercession: and he that is a Mediator of Intercession, must be a Mediator of Redemption, that his intercession may be prevalent. Intercession is an application of the merit and virtue of Redemption: who then can do that to purpose, but •… e that hath wrought the redemption? Besides, of the two, the mediation of Inter •… on is of as much worth as the other: And the life and virtue of Redemption co •… th in Intercession: If comparison might be made, the mediation of Interces •… would appear to be the more excellent, in this, that Redemption was done by suffering: but the ground of Intercession is in the dignity of the person. Thus by P •… application of the foresaid distinction the more excellent kind of mediation is attributed to mere creatures: and thereby Christ is debased below Angels and Saints. But to show that their distinction is against the intention of the holy-Ghost, where mention is made of mediation of Intercession, there it is said that there is one Mediator between God and man, the man Christ Jesus, 1 Tim. 2. 5. Where mention is •… de of Christ's mediation, there we shall oft find mention of his intercession.

• 3. This point of Christ's mediation, is a ground of much comfort, encourage •… and confidence to us poor sinners, to whom, as sinners, God is in himself a •… ing fire. If we duly weigh on the one side God's Majesty, p •… rity, justice •… wrath: and on the other side, our baseness, weakness, vileness and wretchedness, we cannot but discern what need there is of a Mediator. Adam before he had knowledge hereof, when he heard the voice of the Lord, hid himself from the presence of God, Gen. 3. 8. Yea, this Mediator himself, out of this office, is very 〈◊〉 •… ull, Rev. 6. 16. But by this Mediator, a free access is made to the throne of grace: so as we may and ought boldly go thereto, Heb. 4. 16. This was it that put great confidence in the Apostle, Rom. 8. 34, 35.
• 4. This point of Christ's mediation teacheth us, to do whatsoever we do in word •… r 〈◊〉 , in the name of the Lord Jesus, Col. 3. 17. Whensoever therefore we present our p •… rsons, our prayers, praises or any other due service unto God, let the eyes of our soul be upon this Mediator, and do all in his name, John. 16. 23. E •… h. 5. 20. It hath been an anci •… nt, and is a commendable custom, to conclude our prayers and praises, thorough the mediation of Jesus Christ our Lord.
• 5. This office of Christ ought also to stir us up in all things to seek to please God, and to endeavor to bring our will, heart and affections, yea all the powers of our soul, and parts of our body into an holy subjection to God's blessed will: and that upon these two especial grounds.

• 1. God's wrath being pacified by Christ's mediation, and peace •… ade betwixt God and us, it is most meet that we should seek, in what we are able, to preserve this peace.
• 2. Christ in pacifying God's wrath and procuring his favor to us, hath undertak •… n to bring us unto God, and to make us a free people unto him: and thereupon h •… th given unto us his Spirit, to enable us so to do.

It is a part of Christ's Mediatorship, as to procure God to be at peace with man, so to draw man to be at peace with God, and to cease to rebel against him. By this latter we may have assurance of the former. For the latter being a work wrought •… y the Spirit of Christ in us, is more sensible, and may better be discerned by us. By •… ur heart to Godward, we may know God's heart to us-ward, 1 John. 4. 19.

§. 24. Of Christ the Mediator of a Covenant.

CHrists Mediatorship is here in special applied to the Covenant. This is the Covenant whereof Christ is said to be a Surety. Hereof see Chap. 7. v. 22. §. 93, 94. He is also styled the Mediator of the New Testament, Heb. 9. 15. And the Mediator of the New Covenant, Heb. 12. 24.

This Christ is said to be in two respects.

• 1. In that he hath procured a Covenant to pass betwixt God and man. As upon rebels rising against their King, if the Kings Son should interpose himself as a Mediator betwixt his Father and those subjects, and so handle the matter as to procure an agreement, and a Covenant thereupon, he might be called, the Mediator of that Covenant: a Mediator that procured it.
• 2. In that he hath engaged himself to see on both parts that Covenant performed. Thus he is called a surety of t •… e Covenant: see Chap. 7. v. 22. §. 93.

This Christ undertook to do in his respect to God and man.

• 1. To God, that he might set forth the honor of his Father. For never, since the world began, was there such an instance of God's wisdom, power, truth, justice and mercy, as the reconciliation between God and man effected by Christ. See Chap. 2. v. 10. §. 87.
• 2. To man, that he might free him out of the most miserable and desperate case that a creature could be in, and bring him to the most happy state that a creature could be brought unto.