Commentary on Hebrews

§. 29. Of the Resolution of, and Observations from Heb. 9. 7.

THi •… verse set •… eth down special sanctions of an High Priest. Hereof are two 〈◊〉 .

• 1. The place where he performed his functions.
• 2. The particular duties that he performed.

• 1. The place is propounded in this word, the second.
• 2. It is amplified two ways.
  • 1. By a restraint, in these two words, alone, once.
  • 2. By the extent, every year.

The duties that he performed were two.

• 1. That he carried in blood. He went not without blood.
• 2. That he offered. This is illustrated.

  • 1. By the persons for whom he offered.

    These are of two sorts.

    • 1. For himself.
    • 2. For the people.
  • 2. By the sins for which he offered, errors.

Doctrines.
• I. The Law had an High Priest. He is here expressly named. See §. 40.
• II. Under the Law there was a difference of holy places. There was the second as well as the first Tabernacle. See §. 40.
• III. The High Priest alone went into the most holy place. So much is expressly set down. See §. 40.
• IIII. The High Priest went every year into the most holy-place. This also is expressly set down. See §. 41.
• V. The High Priest went but once in a year into the holy place. See §. 41.
• VI. Means must be used for expiation of sin by those that appear before God. See §. 43.
• VII. Blood is the means of expiating sin. This phrase, not without blood, intendeth these two points. See §. 43.
• VIII. The High Priest was subject to sin. See §. 44.
• IX. The High Priest was to use means for expiating his own sin. These two points arise from the High-Priests act, in offering for himself. See §. 44.
• X. The High Priest was to use means for expiating the sins of others. He was to offer for the people. See §. 44.
• XI. All sorts of sins are to be expiated. This ariseth from the word errors. See §. 44.

§. 46. Of the Holy Ghost testifying the uses of the legal types.

THe Apostle having declared both the legal types and services which were done by all sorts of Priests, he proceedeth to set out their end and uses, v. 8, 9, 10.

The general end and principal use of them all was to raise up God's people's minds unto things to come, which were more spiritual and powerful then the things that they enjoyed.

To move them to whom he wrote, more diligently to heed what he should deliver here-about, he bringeth in the holy Ghost testifying the truth of that which he was about to deliver, thus, The holy Ghost this signifying. Moses declared those types and services which signified that which is here set down. But as other holy men of God spake as they were moved by the holy Ghost, (2 Pet. 1. 21.) So did Moses.

O •… the Holy-Ghost testifying. See chap. 3. v. 7. §. 74.

The word translated, signifying, implieth a clear and full manifestation of a matter. It is derived from an adjective that signifieth, evident, certain and manifest: as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7.

Another Apostle useth this very word of Christ testifying unto him the kind of his death. And it is translated, shown.

Hence then it appeareth, that the testimonies of the holy Ghost are sure and cer •… . He is the spirit of truth, and leadeth into all truth.

All credence therefore, and all obedience is to be yielded to that which the holy Ghost testifieth.

In that it is said, the holy Ghost signifieth, that such and such types & services had such uses, as hereafter follow, it is evident that both the types and services themselves, and also their use were of divine institution.

This is further evident in that Moses was admonished of God to do thereabout what he did, chap. 8. v. 5.

Such was their institution, that they might be for their time more religiously observed.

And that the faith of God's people built upon the truths typified by them might have a sure ground, and firm foundation, as divine institution is.

Contrary hereunto are all popish ceremonies which are made signs and significations of divine matters, without any divine institution.

Quest. May not men make spiritual applications of external things, to spiritual and heavenly uses, without an express divine institution?

Answ. We must put difference betwixt allusions taken from some resemblan •… es of things, and divine significations to assure us of the participation of spiritual benefit signified thereby. We may make allusions of outward matters to put us in mind of heavenly things. As, from washing our hands, we may make an allusion of cleansing our souls by Christ's blood, from putting off and putting on our apparel; we make an allusion of putting off the old man, and putting on the new man. But for such significations as shall assure us in a right use of such and such external matters, to partake of such and such spiritual blessings, we must have a divine warrant which is a divine institution. Such a warrant we have for Baptism and the Lord's Supper, and the sacramental rites thereof.

In that the holy Ghost signified evangelical mysteries by legal types, it will be good pains to search into those types and mysteries couched under them: as hath been shown. See chap. 4. v. 8. §. 50. and chap. 8. v. 8. §. 50.

§. 47. Of the way to Heaven, not manifest while the Tabernacle stood.

THe matter which the forementioned types and services signified, is generally propounded in these words, The way into the holiest of all, was not yet made manifest, &c. Word for word it may be thus read, The way of the holies. The Greek word Holies is of the plural number, and signifieth, holy places. Where it is set alone it is usually put for the first part of the Tabernacle. See §. 4, 14. and to distinguish the second part of the Tabernacle from the first, the word is doubled and styled holies of holies.

• 2. This word, holies as it stands alone is put for the second part of this Tabernacle, v. 25.
• 3. The word Holies, is put for the whole Tabernacle in opposition to other places. v. 1.
• 4. Holiest is put for Heaven itself. v. 12. Thus it is here taken. Therefore our English to make the point more clear, have translated it, The holiest of all. Of Heaven styled an holy place. See v. 12. §. 59.

By way, he meaneth the true, right proper means of entering into Heaven, which was Christ himself. See chap. 10. v. 20. §. 54.

The word translated made manifest, cometh from a root that signifieth to bring forth into light, or to shine, or appear, John 1. 5. Rev. 1. 16. From thence is derived an adjective which signifieth, manifest, Luke 8. 17. and thence this verb to make manifest, or to make clear and evident, John 3. 21.

The meaning then of this phrase is this, that it was not fully and clearly manifested under the Law, that Christ was the only true way of entering into Heaven.

This is not simply to be taken, as if true Saints and believers did not at all know Christ to be the way to heaven: or as if they did not enter into heaven when they died; for Lazarus is said to be carried into Abraham's bosom when he died, Luke 16. 22. That was, into Heaven; for it is opposed unto Hell, into which Dives was carried: and in Scripture we read of no third place out of this world, betwixt Heaven and Hell. And as for Christ, who is the way, the truth and the life, (John 14▪ 16.) the only 〈◊〉 way that leadeth unto life, he was ever the same, Heb. 13. 8. yea, he was a Lamb slain from the foundation of the world, Rev. 13. 8. And of Abraham it is said, that he s •… w Christ's day and was glad, John 8. 5. 6. And of the Prophets it is said, that the spirit of Christ which was in them testified before hand the suffering of Christ, and the glory •… at should follow, 1 Pet. 1. 11.

These words therefore must be taken comparatively, that the way to heaven was not so fully, so clearly, so conspicuously, so efficaciously made known under the Law, as now it is under the Gospel. There were then promises, prophesies, rites, and types to declare, that a Messiah, a Savior, should come and do all things fit to bring m •… n to salvation: but the Gospel showeth that he is come, and after what manner he came in particular and distinct circumstances: and what he hath done and endured to bring men to salvation. These things were not then made manifest, they were not then actually accomplished; so as they could not be so clearly known of them as they are of us.

This obscurity continued all the time that the Law was in force, which the Apostle thus expresseth, while as the first Tabernacle was yet standing.

This phrase, The first Tabernacle, is taken two ways.

• 1. In opposition to the most holy place, which is called the second Tabernacle. v. 2. 3. and in that sense it is put for that part of the Tabernacle, whereinto all sorts of Priests had liberty to enter. v. 6.
• 2. In opposition to the spiritual Tabernacle, wherein Ministers of the Gospel accomplish Evangelical services. This is the spiritual Tabernacle which is intended, Ezek. 37. 27. Rev. 13. 6. This is called the Kingdom of Heaven, Mat. 11. 11.

In reference to the first, it is here intended, that strict restraint of people and Priests to have access to the Mercy-seat: and the restraint of high Priests having access thereunto at all times; namely, to go alone, and but once in a year; did declare that there was a time to come, when our great High Priest, and all spiritual Priests and people of God, should at all times on all occasions have free access to the Throne of grace: but was not then, while those things were so performed, to the life and to the full revealed.

In reference to the second, it is implied, that while the polity of the Jews and their ceremonial worship continued, the substance and truth of them could not be exhibited and fully revealed.

In this latter sense the Tabernacle is syn •… cdochically put for the Temple which Solomon built: and for that also which Zorcbabel built, yea and for all the rites and types of the Law, so as while those places and rites remained, no way could be made for the Gospel, where •… by the true way to heaven was clearly and fully revealed.

Hereby the Apostle would have Christians to know,

• 1. That the Law and the appurtenances thereof obscured the clear and bright light of the Gospel.
• 2. That the Law and the Gospel could not stand together.

This phrase, was not yet made manifest, implieth a dark obscuring Cloud, which was the Law.

And this phrase, while as the first Tabernacle was yet standing, doth show that the light of the Gospel could not shine, while the Tabernacle and the rites thereof sto •… d in force.

All this was to draw the minds of the Hebrews, and of all other Christians, from conformity to the rites of the Tabernacle.

Those rites being types of truths to come, so long as they remained in force, they implied that the truth was not come.

Behold here the great error of those that under the Gospel would revile the Jewish rights. What is this but to rear up the Tabernacle again, and to keep the open way to heaven closed against us.

§. 48. Of legal figures for the time present.

THis Text is here brought in as a reason to show why the way into the holiest of all was not manifest, while the first Tabernacle was standing.

The reason is taken from the end of the Tabernacle, and of the services appertaining thereto. The end is implied in this word figure.

The Greek word translated figure is a compound; it is compounded of a simple verb that signifieth, to lay or to cast, and a preposition that signifieth 〈◊〉 . Thus the compound signifieth to lay to, to compare together, Mark 4. 30.

Thence is derived the noun which is here used, which in the New Testament hath sundry significations, for it signifieth,

• 1. A dark and obscure sentence, Mark 7. 17.
• 2. A comparison or resemblance of a thing, Mat. 13. 3.
• 3. A proverbial speech, Luke 4. 23.
• 4. The similitude or likeness of a thing, Heb. 11. 19.
• 5. A type of something to come: So it is here used. Thereupon our English hath translated it a figure. For a figure is a representation of some other thing.

The Apostle to make his reason the more evident, added the circumstance of time, the time then present▪

He doth not mean that present time wherein he wrote this Epistle, the time of the Gospel: as he useth a like phrase, 1 Cor. 7. 26. but that time wherein the Tabernacle or Temple stood, and the several services thereof were of use to God's people. Therefore our English hath well inserted this particle of time, then; which hath reference to the former times of the Jews Pedagogie.

The word, figure, or parable, showeth that the legal rites prefigured evangelical truth, hereof see chap. 4. v. 8. §. 50. And chap. 8. v. 5. §. 13.

The circumstance of time showeth that legal rites had their use but for a time. The opposition which the Apostle maketh betwixt the former time of the Law, and the fullness of time, wherein Christ was exhibited, plainly demonstrated this point. Hereupon he blames them for observing times after the date of them was out, Gal. •… . 3, 4, 10.

Their end doth plainly show that they were but for a time. Their end was to shadow and typify truth: when those truths were accomplished, their end was out, so as there was no further end or use of them.

How great is their folly, who in this present time of the Gospel, revive those abrogated rites. They are more foolish then such as burn dim Candles in bright Sunshine. It was foretold concerning the time of the Gospel, that the light of the 〈◊〉 should be as the light of the Sun, and the light of the Sun seven fold, as the light of seven days. Isa. 30. 36. But these make the light of the Sun dimmer then the light of the Moon. To dote on those rites after the truth is exhibited, is to bring a Cloud before the Sun, and to deny the truth.

• 2. Behold here the manifold wisdom of God in ordering the estate of his Church: Whilst it was in the non-age, means fit for such a condition were used, to instruct he •… and to keep her in compass: even such as are here called figures, which are distinctly described in the next verse. This is very pertinently set out, Gal. 4. 1, 2. Now that the Church is come to a riper age, those figures cease. The means now afforded, are more high and heavenly, more spiritual and mystical.
• 3. Hereby take notice of an especial difference betwixt legal and evangelical Ordinances. Those were but for the time, then present. These are to continue to the end of the world. Mat. 28, 20.
• 4. Seeing the then present time is now past, let us be stirred up to search more thro •… ghly into those services which succeed them and remain immutable. The 〈◊〉 〈◊〉 (saith Christ) and now is, when the true worshippers shall worship the Father in 〈◊〉 and in truth, John 4. 23. Let our Worship of God be such: and for this end, let us prove what is that good, that acceptable and perfect will of God, Rom. 12. 2.

§. 49. Of the impotency of legal figures, about quieting the conscience.

THe Apostle confirmeth the point concerning the date of legal figures, that they were but for a present time, by the kinds of them, and by the quality of them.

The kinds are thus expressed: In which were offered both gifts and sacrifices. This relative in which, or according to which, must have reference to the time before mentioned. For it is of the same gender.

These two instances, Gifts and Sacrifices: and this word offered, whereby the use of them is set forth synecdochically, comprise under them all manner of legal service •… .

Of offering Gifts and Sacrifices, and of the distinction betwixt them, See chap. 5. •… . 1. §. 6, 7.

The quality of those Gifts and Sacrifices is thus set down, that could not ma •… e 〈◊〉 that did the service perfect.

Of the meaning of this word make perfect, See chap. 2. v. 10. §. 97.

Of the negative applying this to the legal rites thus, could not make perfect, See chap. 7. v. 11. §. 61. & chap. 7. v. 16. §. 81. & chap. 7. v. 19. §. 86.

The person whom the legal rites could not make perfect, is said to be, him that •… id the service. Of the Greek word translated, him that did the service. See v. 1. §. 3. & chap. 8. v. 5. §. 12. It is here fitly added to show, that though a man did the uttermost that he could about those rites: though he did fulfill the services that belonged to the Tabernacles; yet could he not thereby be made perfect: that is, he could not be sanctified, he could not be justified, he could not be saved thereby. The faults hereof did not simply consist in the negligence and carelessness of the observers of them: but also in the impotency and disability of the services themselves, and of all the types appertaining thereto: and this is the main reason why they had their date, and were not forever to continue.

Whereas it might be objected, that they who were unclean under the Law, upon offering their gifts and sacrifices were counted clean: to show that it was not a legal external cleanness which the Apostle here meaneth, he addeth by way of explication this phrase, as pertaining to the conscience.

Of conscience and of the kinds thereof, See chap. 13. v. 18. §. 155.

• 1. Conscience may here synedochically be put for the whole soul of man, and so imply an inward, spiritual cleansing of a man, and that from sin, which the legal rites of themselves could not do.
• 2. Conscience being properly taken for the distinct faculty of the soul, it is here implied, that the legal rites could not of themselves pacify and quiet the consciences for then would they have ceased, because that the Worshippers once purged, should 〈◊〉 〈◊〉 more conscience of sin. Heb. 10. 2.

Obj. David thus prayeth, Purge me with Hyssop, and I shall be clean: wash me, and I sha •… be whiter then snow. Psal. 51. 7.

Answ. David useth those words metaphorically in allusion to the Law, but so 〈◊〉 he intends the Lord Jesus Christ: and the virtue and efficacy of his blood, which 〈◊〉 •… rom all sin, 1 John 1. 7.

Q. Were not believing Jews under the Law made perfect, according to the conscience?

A. Yes, they were. Abraham was justified by faith. Rom. 4. 3. Gal. 3. 6. So all thos •… believers whose fruits of faith are reckoned up, Heb. 11. 4. &c. Yea and all true b •… lievers under the Law. But▪ they were not perfected as pertaining to the conscience by the legal rites: but by those evangelical and celestial truths which those rites typif •… d. So as they were perfected, even as we Christians now are, though not so clearly and manifestly.

Conscience is spiritual, it is polluted by sin: by sin the wrath of God is provoked; it is God's wrath that troubleth the conscience: till God's wrath be pacified, the conscience cannot be quieted. But those rites could not pacify God's wrath: For they could not satisfy justice: nothing but Christ's blood could do that. It was their faith in Christ's sacrifice, that perfected them as pertaining to the conscience.

§. 50. Of the meaning of Heb. 9. 10.

THe Apostle to convince those to whom he wrote of the truth of that great point, concerning the impotency of legal rites, that they could not make perfect, a •… pertaining to the conscience, he here renders the reason thereof, which is taken from the nature of those rites, which only concern the external parts of man, and therefore cannot give full satisfaction to the conscience; For as whatsoever thing from without entereth into the man, it cannot defile him, (Mark 7. 18.) so whatsoever thing a man doth from without to the body only, doth not defile the man, as concerning the conscience.

The external things which the Apostle produceth are four in number.

• 1. Meats.
• 2. Drinks.
• 3. Washings.
• 4. Ordinances of the flesh.

Our English translators put in these words, which stood, to make up the sense. It implies the force of the reason: as if they had added one word more, because, because they stood.

The exclusive particle only, addeth force to the reason: because only in meats, &c. If there had been spiritual matters joined with them, by virtue of those spirituals, they might have made perfect as pertaining to the conscience.

• 1. By the first particular Meats he understandeth
  • 1. All manner of Meat-offerings: whereof he maketh a particular enumeration, Lev▪ •… , 1, 2. &c.
  • 2. All those offerings whereof the Priests had their portion to eat. Lev. 6. 14. &c. and 7. 6. &c.
  • 3. The distinction of clean and unclean meats. Lev. 11. 7. &c. Deut. 14. 4. &c.
• 2. By the second, are meant all manner of Drink-offerings. Exod. 29. 40. Lev. 23. 8. And such drinks as were allowed or forbidden to Priests. Lev. 10. 9. And to Nazarites, Numb. 6. 3. And to the Mothers of Nazarites, Judge. 13. 4. And all drink that was in any unclean Vessel. Lev. 11. 34.

Obj. These are said to be unclean, and in that respect to defile a man.

Answ. This was only concerning the flesh. v. 13.

• 3. By the third washings, The manifold rites of washing the Priests, their clothes, the sacrifices, and sundry sorts of things that were unclean. The inwards and legs of a sacrifice were to be washed in water, Lev. 1. 9, 13. Aaron and his Sons were to wash their hands and feet when they entered into the Congregation. Exod. 30. 19. All that are any way made unclean, were to bathe themselves in water. Lev. 15. 6. &c. Sundry unclean Vessels were to be washed: and sundry Garments. Lev. 6. 27, 28. There was also a sprinkling water to sprinkle on such as should be unclean. Numb. 19. 13. &c.

  By reason of the many kinds of washings, this Epithite, diverse, is added.

• 4. The Greek word translated Ordinances, is the same that was used, v. 1. §. 3. and taken in the same sense. They are here called Ordinances of the flesh. Such as concerned the flesh or body of man. This is an Hebraism. For perspicuity sake our English turns it, carnal Ordinances. This adjective and carnal or fleshly, is used by the Apostle himself in the Greek: and applied to the Commandment, which he styleth a carnal Commandment. See chap. 7. v. 16. §. 80, 81. Under these Ordinances he compriseth all manner of legal rites, besides the three before mentioned, Meats, Drinks, Washings. Therefore in the margin of our English is set down rites or Ceremonies. For

  Some understand by this Greek word (translated ordinances,) justifications, or •… piations: and that upon two grounds.

• 1. Because the performers of the legal rites were legally cleansed.
• 2. Because they prefigured a true expiation.

But because they could not cleanse, as appertaining to the conscience: nor could in and by themselves do that which they prefigured, the Apostle styleth them ordi •… of the flesh.

Carnal is opposed to spiritual, 1 Cor. 3. 1. Now that is counted spiritual which i •…

• 1. Inward in the soul of man.
• 2. Heavenly and divine.
• 3. Firm and stable.

• 4. Perpetual and durable.

  On the other side, carnal things are, outward, earthy, alterable, momentary. Thus the legal ordinances were carnal. For they were all external and earthy in and about earthy things▪ and they have been changed, and made momentary.

• 5. The Greek word translated imposed is a compound. 1. The simple verb signifieth to be set, or appointed, Phil. 1. 17. 1 Thes. 3. 3. The compound signifieth to be laid upon. Or to lie upon, John. 11. 3. 8. In this sense it implieth a burden: and showeth that the foresaid ordinances were burden some. They are styled a 〈◊〉 put upon men's necks, which they were not able to bear, Acts 15. 10.

  There is some difference among the learned about the congruity of this word imposed: because the particulars before mentioned are of one case, namely the dative, and this of another. Hereupon some refer it to ordinances. Yet others refer it to gifts, v. 9. This latter may seem the more proper, because it is the nearer. The other is too remote. But to which soever it be referred, it hath relation to the whole bundle of legal rites: for they are all burthensome.

• 6. This phrase until the time of reformation hath reference to the time of the Gospel, wherein and whereby those bitter things, which time after time are promised, are accomplished: and whereby that which was defective in the law is made up and perfected.

If we •… ay all these things together, we shall find the Apostles reason to be a very forcible one. For meats and drinks can but nourish and refresh the body: they cannot cheer the soul, and quiet the conscience: Meat is for the belly, and the belly for meat (1 Cor. 6. 13. and 8. 8.) meat commendeth us not to God: for neither if we eat, are we •… e better, neither if we eat not, are we the worse. The like may be said of drink and of washings: water can but wash the body, it cannot cleanse the soul. Though thou wash th •… e with Nitre, and take thee much soap, yet thine iniquity is marked before me, faith the Lord God, Jer. 2. 22.

What have ordinances of the flesh to do with the spirit. Carnal and spiritual do not well agree. The things, that lie as burdens upon men, cannot pacify the conscience: then would they be no burden. Therefore it is not possible that these things should make perfect as pertaining to the conscience: especially in that they have a date, which implieth imperfection; and that there is a time of reformation to come after them.

Of this imperfection, See Chap. 7. v. 18▪ 19. §. 85, 86.

Of the time of the Gospel, being the time of better things, and so in that respect the time of reformation, See Chap. 2. v. 3. §. 21. and chap. 8. §. 35. and Chap. 8. v. 16. §. 80, 81, 82.

§. 51. Of the resolution of Heb. 9. 8, 9, 10.

Vers. 8. THese three verses declare the end of legal rights. That end is to rais: up men's minds to more excellent things then they were.

This end is,

• 1. Propounded, v. 8.
• 2. Proved, v. 9, 10.

In the proposition there is set down

• 1. The warrant of that end.
• 2. The matter thereof.

The warrant is divine. This is manifested,

• 1. By the author thereof. The Holy Ghost.
• 2. By the kind of warrant in this phrase, This signifying.

The matter was, that a more excellent way to heaven was prefigured.

This is amplified by the time how long this continued to be prefigured: while the first Tabernacle was standing.

Vers. 9. Two proofs are produced of the foresaid point.

One is taken from the nature of the legal rites, which was to be a figure.

This is amplified by the time how long they continued so to be, for the time 〈◊〉 present.

The other proof is taken from the impotency of those rites.

This latter is

• 1. Generally propounded.
• 2. Particularly confirmed, v. 10.

In propounding the proof, he declareth

• 1. The heads of the legal rites. Herein are noted
  • 1. The kinds of them, gifts and sacrifices.
  • 2. The manner of using them, were offered.
• 2. The impotency of them. Hereabout observe,
  • 1. Wherein the impotency consisted. They could not make perfect.
  • 2. The persons about whom it was manifested, him that did the service.
  • 3. Wherein it was manifested, as pertaining to the conscience.

Vers. 10. The particular confirmation is double, for it is confirmed

• 1. By an induction of sundry particular rites.
• 2. By a declaration of the date of them.

The particulars are foar.

• 1. Meats.
• 2. Drinks.
• 3. Divers washings.
• 4. Carnal ordinances.

These are amplified by the necessity of observing them. In this phrase, imp •… on them.

The declaration of the date is in these words, until the time of reformation.

§. 52. Of observations raised out of Heb. 9. 8, 9, 10.

Vers. 8. I THe Apostle declared what was agreeable to the mind of the Holy G •… . For he declareth that which the Holy Ghost signifieth. See §. 46.

II. The Holy Ghost was the author of the legal types. He that signified what they intended instituted them. See §. 46.

III. The Holy Ghost ordained the legal types to be significant. He signified. See §. 46.

IV. There is a true way to heaven. This is implied under this phrase. T •… e wa •… into the holiest of all. See §. 47.

V. The true way to heaven was not fully and clearly manifested by the legal rites. This phrase, was not yet made manifest intends as much. See §. 47.

VI. The continuance of legal rites obscured the clear light of heavenly truth. This is implied under this phrase, while 〈◊〉 〈◊〉 Tabernacle was standing. See §. 47.

Vers. 9. VII. Legal rites were figures of future truths. The word, figure, intends amach. See §. 48.

VIII. Legal types continue in force for the time of the law only. The time then pres •… , intends the time of the law. See §. 48.

IX. Gifts were offered to God under the law. See §. 42.

X. Sacrifices were then offered to God. These two doctrines are expressly set down in their terms. See §. 42.

XI. Legal rites could not make perfect. This is plainly expressed.

XII. Observers of the legal rites were not made perfect thereby. See §. 49.

This phrase him that did the services, sets out such as observed the rites. See §. 49.

XIII. Legal rites could not purify or pacify the conscience. This is intended under this phrase, as pertaining to the conscience. See §. 49.

Vers. 10. XIV. Legal rites consisted only in external things. The enumeration of the particulars wherein legal rites consisted together with this exclusive particle 〈◊〉 demonstrated as much. See §. 50.

XV. Legal meats cannot nourish the soul. See §. 50.

XVI. Legal drinks cannot refresh the soul. See §. 50.

XVII. Legal washings could not cleanse the soul. These three are brought in as such as appertained not to the conscience. See §. 50.

XVIII. Legal ordinances were carnal: So they are here called. See §. 50.

XIX. Carnal ordinances were imposed on the people under the law.

So they are here said to be. See §. 50.

XX. Carnal ordinances cannot make perfect. For this end they are here mentioned. See §. 50.

XXI. The Legal rites were but for a time. This word until intends as much. See §. 50.

XXII. The time of the Gospel is a time of reformation. See §. 50.

§. 53. Of Christ an high Priest of good things.

THe Apostle having distinctly set down sundry legal types and services, here he beginneth to show forth the substance of them all. This he continueth to do in the remainder of this Chapter, & in the former part of the next Chapter to the 19. v.

In handling this point concerning Christ, the truth and substance of the legal Priest-hood, and the manifold types thereof, the Apostle applieth the substance to the shadows: and the truth to the types. This he doth, generally in the 11. and 12. v. and more particularly in the verses following.

The first particle, But, implieth that that was done by the truth, which could not be done by the types. He had before declared that the types could not make perfect: BUT Christ the truth could.

Of this title, Christ, see Chap. 3. v. 6. •… . 54.

Of Christ's being an high Priest. See Chap. 2. v. 17. §. 173.

This phrase, being come, implieth an actual exhibition of Christ, after a long expectation of him. It is a compound word, and signifieth sometimes to come to a place: as Matth. 2. 1. And sometimes to be present at a place, Matth. 3. 1.

Thus Christ came to his Church, when he was first incarnate, John. 1. 11. And being come he continueth ever with his Church, Matth. 28. 20.

Christ being so come is said to be an high Priest of good things to come.

Of the various acception of the word good, see Chap. 13. v. 9. §. 116.

By good is here meant, that which is true, solid, and substantial. Good is not here exposed to evil: but to figures, shadows, types which are impotent, and insufficient to make good, Chap. 10. v. 1. They are said to be things to come, not i •… relation to the Apostles time: for then those good things were actually exhibited▪ but to the time of the law, while the legal types were in force. Thus it may ha •… ▪ reference to this phrase, which was a figure for the time then present, v. 9. At the present time, these good things were to come.

If it be demanded what these good things are, I answer

• 1. In general, All the truths typified under the law.
• 2. In particular, Christ himself. His body, and soul. The union of them with the divine nature. His doings, his sufferings, especially his death as a sacrifice, 〈◊〉 resurrection, ascension and intercession. The benefits also flowing from those, 〈◊〉 ▪ expiation of sin, reconciliation with God, justification, sanctification, salvation. 〈◊〉 two words, Grace and Glory. These are styled good.

• 1. In their kind and quality: For they are good and perfect in themselves.
• 2. In their unity and excellency. They do good to such as partake of them.

Thus we see, that the things where-about Christ's Priest-hood was exercised were substantial truths, sufficient to make those that trust in him perfect. In this resp •… he is said to be a Minister of the true Tabernacle, Chap. 8. 2.

This must needs be so, by reason of the excellency of his person; who was Godman.

Yea, this was the end which he aimed at in assuming the office of Priest-hood.

This manifesteth a main difference between the legal and Christ's Priest-hood: even as great a difference as is between a shadow and substance: a type and truth, •… sign and things signified: that which is imperfect and perfect: carnal and spiritual: unprositable and prositable; earthly and heavenly.

O that Christ's Priest-hood were esteemed by us Christians according to this difference!

§. 54. Of good things to come.

THat the foresaid good things, were then, even under the law to come, it is the privilege of Christians living under the Gospel, for to them they are no longer to come. They do actually enjoy the benefit of them. In this respect the Apostle saith that, God provided a better thing for us, that they without us should not be made perfect.

It was that good respect which God did bear to the latter times which moved him thus to order matters: for he could have sent his son sooner. But thus as he honored his son, so he honored all that should place their confidence on him.

We Christians have just cause in this respect to rejoice, that we have been reserved to these latter times.

And it becomes us to walk worthy of this privilege.

See more hereof, Chap. 8. v. 16. §. 80, 81, 82.

§. 55. Of the excellency of the true Tabernacle which is Christ's body.

AS Christ is set forth to be the true high Priest typified by Aaron, so the Aposile proceeds to set forth other truths of other types. He begins with the Tabernacle: which he styleth a greater and more perfect Tabernacle, &c.

The Tabernacle here intended signifieth the body of Christ, as is shown, Chap. 8. v. 2. §. 5. where the resemblance betwixt the Jews Tabernacle and Christ's body is distinctly set forth.

This Tabernacle is here said to be a greater and more perfect.

• 1. Greater, not in quantity, but in dignity. Christ's body was not in bulk greater, but in worth. It was worth more then Moses Tabernacle. Solomon's and Zerubbabel's Temple: yea, and all the world besides. Because this mystical Tabernacle, Christ's body, appeared in Zerubbabel's Temple, it is said that the glory of that latter house should be greater then of the former: Ha •… . 2. 9.
• 2. More perfect, as in the kind of it (for Christ's body was more perfect in the very nature and kind of it then the Tabernacle:) so in the virtue and efficacy of it: for no legal type could make perfect, v. 9. §. 49. But Christ in and by his body, and in and by those things which he did and endured in his body, made all that trusted in him fully perfect. So perfect were all things that Christ undertook, as nothing needeth to be added hereunto.

Of this word perfect. See more Chap. 2. v. 10. §. 97.

Yet further to set forth the excellency of this mystical Tabernacle it is said, that it was not made with hands: namely, with hands of men. See v. 24. §. 121.

This the Apostle sets down in opposition to the Jewish Tabernacle, which was made by the hands of men, Exod. 36. 1, 8, &c.

This negative expression, not made with hands, implieth that it was no human work, no work of such as have hands; but the work of him that hath no hands, which is God himself. Thus it implieth the very same thing which was expressed under this phrase, which the Lord pitched, and not man, Chap. 8. v. 2. §. 5.

This phrase, that is to say, is added by way of explication.

Of explaining strange, difficult and obscure words or sentences, See Chap. 7. v. 2. §. 19.

The explanation is thus set down, not of this building. The word translated, building, is the very same that is translated, creature, Chap. 4. v. 13. §. 75. There see the derivation and various acceptions of the Greek word here used.

The relative, this, hath reference to things here below, even in this world.

The negative, not, may imply a double opposition.

• 1. To the Jews Tabernacle: which was of lifeless and senseless materials: Such as were had here below in this world.
• 2. To our bodies. Christ's body was not such a body so built up as ours is, and that in sundry respects.
  • 1. The extraordinary conception thereof, Luk. 1. 34, 35.
  • 2. The hypostatical union of it with the divine nature, Matth. 1. 23.
  • 3. The superabundant grace that was in it, John. 3. 34. Col. 1. 19.

A main point here intended, is that Christ's body far surpassed the Jews Tabernacle.

• 1. The Jews Tabernacle was but a type or shadow: This a true Tabernacle, Chap. 8. v. 2.
• 2. That was but a dead way to tread upon: but this a living way to bring men to heaven. See Chap. 10. v. 20.
• 3. That was The work of men's hands: This of God, Chap. 8. 2.
• 4. That nor anything in it could make perfect. This can, Chap. 10. v. 10, 14.
• 5. That in itself did not make acceptable to God: but this doth, Matth. 3. 17.
• 6. That was never united to the deity: This is▪ Rom. 9. 5.

Had the Jews their Tabernacle in high account, which was only a shadow of this: which was made of senseless materials: which was the work of men's hands: which could not make perfect? How unworthy are they to live under the Gospel, who lightly esteem this far more excellent Tabernacle, the body of Jesus himself.

§. 56. Of the difference betwixt the typical and real means of atonement

Vers. 12. THe Apostle having declared the truth of the Tabernacle, proceedeth to set forth the truth of the service which was performed in the most holy place, whereunto the high Priest entered thorough the holy place. This he doth negatively and affirmatively; that the difference betwixt the type and truth might more evidently appear.

He beginneth with the negative thus. Neither by the blood of goats and calves.

The high Priest under the law entered with the blood of these two kinds of beasts into the most holy place, to sprinkle it upon the mercy-seat, to make thereby an atonement, Levite. 16. 14, 15, 16. But this was too mean a means for Christ to work a true atonement thereby. For it is not possible that the blood of bulls and goats should take away sins, Heb. 10. 4.

There is in the law mention made of sundry other kinds of sacrifices, as of sheep and Lambs, and of souls. Lev. 1. 10, 14. Yea, there is mention made of a Ram for a b •… offering, on that day when the High Priest entered into the most holy place; L •… 16. 3. But he carried not the blood of any other sacrifice into the most holy place, but only of Goats and Bullocks. Of the things typified under these and other kinds of sacrific •… s, see v. 19. §. 102.

The Beasts which the Law styled Bullocks, the Apostle here calleth Calves, because the Bullock was to be but a young one. Lev. 16. 3.

To show what an infinite disparity there was betwixt the blood that was •… yped by the foresaid blood of Goats and Calves, the Apostle thus sets it out, by his own blood. This relative, his own, hath reference to Christ, v. 11. Now Christ was true God as well as true man. God-man in one person. Hereupon it is said, that God hath purchased the Church with his own blood. Act. 20. 28.

Well might the Apostle infer this latter kind of blood with the particle of opposition, BUT, not by the blood of Beasts, BUT by his own blood.

There cannot be a greater difference betwixt a type and a truth th •… in this.

The true price of •… ans redemption is as far different from the type, as God i •… from beasts.

The truth was actually to do what the type could not▪ and so great a matter was to be done by the truth, as could not be done by any inferior means then God himself, yea then the blood of God.

This kind of opposition is a great aggravation of their dotage, who reject the truth, and trust to the type. They prefer Beasts to God.

§. 57. Of Christ's own blood the price of man's redemption.

THe expression of blood in setting out the truth, as well as in the type, confirmeth that which was before noted, that there is no access to God without expiation, and that there is no expiation without blood. Hereof see verse 7. §. 43. 53.

The limitation of the kind of blood in this relative, his own, further manifesteth, that the blood of God is the price of man's sin. In this respect it is said, that •… esus sanctified the people with his own blood, see chap. 13. v. 12. §. 129. And that the Son of God purged our sin by himself, see chap. 1. v. 3. §. 29. In this sense it i •… said, That •… ey crucified the Lord of glory. 1 Cor. 2. 2.

〈◊〉 . Is there any blood in God, could God shed blood?

Answ. No, the deity simply and singly considered in itself, could not: but

• 1. The person God and man is here jointly to be considered, and that extended to the divine nature which was proper to the human. The divine nature so asse •… ed and united to itself the human in one person, as properties of the one are attributed to the other. 1 Cor. 2. 8. John 3. 13.
• 2. The divine nature afforded assistance to, and supported the human nature.
• 3. The divine nature had proper works in the act of man's redemption: as to add dignity, merit and efficacy to the sufferings of the human nature.

Thus in regard of the inseparable union of Christ's two natures, and of the sufficient assistance which the divine nature afforded to the human, and of the proper actions of the divine nature, the blood, whereby man was redeemed, may well be •… led the blood of God.

No less •… price could work out so great a work. For infinite wrath was to be pacified, 〈◊〉 justice •… o be satisfied, infinite grace to be procured.

• 1. Be •… ld h •… re the value and worth of man's redemption. Well might the Apostle 〈◊〉 it, pre •… ious blood, 1 Pet. 1. 19. Nor Christ, nor God himself could pay a 〈◊〉 price. Heaven, Earth, all things in them are not to be compared to this blood.
• 2. Take notice hereby of the vile and cursed nature of sin, which must by such a means be ex •… d. N •… •… ood like to that which causeth death. No death like the death of him that is 〈◊〉 God.
• 3. Herein the extent of Christ's love is manifested, Eph. 5. 25. Though no less price could redeem the Church, then Christ's own blood, yet Christ would not spare that. The great God shed his blood for sinful man.
• 4. O the more then monstrous in gratitude, of such as will spare nothing for Christ their Redeemer: not the vanities of this world, which can do them no true good: not their sins, which make them most miserable.
• 5. Let the consideration of this great price of our redemption, move us to hold nothing too dear for Christ, who thought not his own blood too dear for us. Well might Christ say, If any man come to me, and hate not his Father and Mother, and Wife and Children, and Brethren and Sisters, yea, and his own life also, he cannot be my Disciple, Luke 14. 26.
• 6. In particular, let it move us to give ourselves wholly to Christ. He gave himself to death for us. He requires that we give ourselves a living sacrifice to him, Rom. 12. 1. He gained nothing to himself by shedding his blood: but we gain remission of sins, reconciliation with God, justification, all happiness.
• 7. From the foresaid price of our redemption ariseth a firm and sure ground of faith. What place is left for doubting and despairing, when such a price of redemption as Christ's own blood is paid. This price affords two strong props of faith,
  • 1. Infinite mercy.
  • 2. Perfect justice.

§. 58. Of Christ entering by his blood.

THe word translated entered is a compound, and that of the same simple verb that was used, chap. 6. v. 19. §. 155. and the preposition is doubled with like emphasis as it was there.

Whereas it is said, that by his blood he entered, &c. It is not to be taken of carrying the blood which he shed with him, into heaven, in a Vessel or otherwise, as the high Priest carried the blood of the sacrifice into the most holy place. That needed not, in that he presented his body, out of which the blood is shed: and which was the sacrifice itself that was offered up: which was more then that which the Priest did.

Christ shed his blood on earth before his ascension, and that sundry times, as,

• 1. When he was circumcised, Luke 2. 21.
• 2. When in his agony he sweat drops of blood, Luke 22. 44.
• 3. When he was scourged. John 19. 1.
• 4. When a Crown of thorns was clapt upon his head, John 19. 2.
• 5. When his hands and feet were nailed to the Cross, John 20. 25.
• 6. When his side was pierced, so as water and blood came out from thence, John 19. 34. This was the evidence of the loss of his life: For the water that came out with the blood, shown that his very heart was pierced.

This phrase, by his blood, implieth the merit of his death, that thereby expiation was made for our sins. For it was shown, that there is no expiation without blood. §. 57.

§. 59. Of Heaven an holy place.

THe place whereinto Christ entered is here styled, the holy place. Of the divers acceptions of the Greek word translated holy place, see v. 8. §. 47. Here it is taken for heaven itself. The Apostle plainly expresseth as much. v. 24.

There never was any place to which this title so properly belonged as heaven.

Of Christ's entering into heaven, see chap. 1. v. 3. §. 35. & chap. 4. v. 14. §. 84, 85.

The title given to heaven in this place, showeth it to be a most holy place. So it is expressly styled, Psal. 20. 6. Isa. 57. 15.

• 1. Heaven is the truth of that type which under the Law was sanctified for the most holy place.
• 2. As heaven at first was made holy, so ever since it hath continued to be. Never was it any way polluted.
• 3. There is nothing in it but that which is holy. As holy Angels, spirits of 〈◊〉 men made perfect.
• 4. It is further sanctified and glorified by the continual glorious presence of the holy God. If such places on earth, where God was pleased sometimes to manifest his presence ordinarily (as the Tabernacle and Temples,) or extraordinarily, as the place where he appeared to Moses, Exod. 3. 5. and to Joshua, Ios. 5. 15. were 〈◊〉 , much more the place of his continual residency, in his greatest glory.

• 1. This is a motive to lift up pure hands in prayer, 1 Tim. 2. 8. for they are lif •… 〈◊〉 to an holy place. David saith, I will wash my hands in innocence: so will I comp •… •… hine Altar. Psal. 26. 6. Heaven is a more holy place then the Altar was: we 〈◊〉 therefore be more careful to wash our hands in innoc •… ncy, when we approach to Heaven: but in prayer, the soul after an especial and spiritual manner, entereth into that holy place. This inference our Apostle teacheth us to make, chap. 10. v. 19, 20.
• 2. It is a motive to •… eanse ourselves from all filthiness throughout the whole c •… se of our life. 2 Cor. •… . 1. and to grow up into full holiness, that we may be fitted to enter into this holy place: for there shall in no wise enter into it, anything that de •… leth. Rev. 21. 27. When those Angels that at first were made holy, became unholy, this holy place could hold them no longer, 2 Pet. 2. 4.

It is most meet that we be fitted for the place of our everlasting abode. Two graces are in special requisite hereunto.

• 1. Faith, whereby we apply to ourselves the blood of Christ that cleanseth 〈◊〉 from all sin, 1 John 1. 7.
• 2. Repentance, whereby sin is mortified in us. Luke 13. 3, 5. Act. 2. 38.

§. 60. Of Christ's entering once into Heaven.

THe time of Christ's entering into heaven is limited by this particle, 〈◊〉 This is not here taken as it was, v. 7. for once a year: but exclusively once forever. Thus it is taken, chap. 6. v. 4. and Jude v. 3. In this exclusive respect men are said, once to die, v. 27. And it is said of Christ, that he died for sin once. Rom. 6. 10. That Christ entered but once into heaven, is evident by this phrase, whom the Heaven must receive, until the time of restitution of all things. Act. 3. 21.

Christ in the days of his flesh did and endured whatsoever was requifite for man's eternal redemption. v. 26. see more hereof, chap. 7. v. 27. §. 115.

Among other Arguments this may be pressed against the conceit of Christ's personal reigning on earth for a thousand years, after which, they say, he is to enter into heaven again. But hereof we may have a more fit occasion to speak upon the last verse of this Chapter. §. 143.

§. 61. Of Christ's perfecting man's redemption, before he entered into Heaven.

ONe special ground of Christ's entering into Heaven, is thus expressed, •… ving obta •… ned eternal Redemption.

Th word translated obtained, properly signifieth sound, Mat. 2. 8, 11. For he that find▪s a thing obtains it. Where the Angel saith to the Virgin Mary, Thou 〈◊〉 sound favor with God, Luke 2. 30. He meaneth, thou hast obtained favor. So this phrase, find grace, Heb. 4. 16. is all one, as obtain grace.

The word here used, is a participle of the first Aorist, and implieth the time past, or a thing done and effected. Thus it intendeth that Christ had done and endured whatsoever was requisite for man's redemption whilst he was on earth, and after that went into heaven.

A like tense is used to set forth the like thing, Eph. 5. 26. which word for word is thus to be translated, that he might sanctify having cleansed it. This is farther evident by these words, it is finished, John 19. 30. which Christ uttered immediately before his death.

• 1. Heaven is no place of suffering, it was therefore requisite, that all suffering should be finished before Christ came thither.
• 2. Heaven was the place where possession was to be taken of that which Christ by his blood had purchased, the price therefore of the purchase must needs be paid before he could take possession.

Quest. Why then doth Christ in Heaven make intercession?

Answ. Christ his intercession is no addition of new merit, but an application of what he did and endured on earth. See chap. 7. v. 25. §. 106.

This is a strong motive to trust wholly and only on that which Christ hath done for our redemption.

§. 62. Of man's Redemption by Christ.

THe great benefit which Christ obtained for man is expressed under this word Redemption.

The Greek Verb, from whence this noun is derived, among other things signifieth to pay a debt: and this noun signifieth such a Redemption, as is accomplished by discharge of a debt. To this purpose another like noun is used, which signifieth the price of redemption, Mat. 20. 28. Redemption is in general a freeing one out of thralldom. Exod. 6. 6.

This is done three ways.

• 1. By interceding, and pacifying wrath. Thus the Prophet Oded procured redemption for the Captives of Judah, by his intercession. 2 Chron. 28. 9. &c.
• 2. By force and might. Thus Abraham redeemed his brother Lot, and the people that were captives with him, by overcoming their enemies. Gen. 14. 16.
• 3. By ransom, or paying a price. Thus an Hebrew that was sold a slave to a stranger, might be redeemed by one of his Brethren. Lev. 25. 48, 49.

The last of these is most agreeable to the notation of the several words, which in the three learned Languages do signify to redeem.

Though the last be especially intended, in that mention is here made of a price, namely Christ's blood: yet the other two are not altogether exempted. For Christ hath every way redeemed man.

This will more clearly appear, if we duly weigh the distinct kinds of bondage, in which m •… n were by reason of sin.

• 1. They were debtors to divine justice: in which respect Christ teacheth us thus to pray, forgive us our debts. Mat. 6. 12.
• 2. They are Children of wrath. Eph. 2. 3.
• 3. They are slaves to Satan, Heb. 12. 14, 15.

• 1. As debtors Christ paid a ransom for them. 1 Tim. 2. 6.
• 2. As Children of wrath Christ makes intercession for them. Rom. 8. 34.
• 3. But though justice be satisfied, and wrath pacified, the Devil will not let his captives go. Therefore Christ by a strong hand, wrested them out of Satan's power, and destroyed him that had the power of death, that is, the Devil, &c. Heb 2. 14, 15. And he spoiled principalities and powers, &c. Col. 2. 15.

The ransom which Christ paid was the ground of man's full redemption. For by satisfaction of justice, way was made to pacify wrath: both which being accomplished, the Devil lost his right and power over such as he held in bondage.

This redemption is a full freedom from all that misery, and compriseth under it, reconciliation, justification, sanctification, salvation.

Thus true redemption was wrought for man by Christ. I say true, in opposition to the types and shadows of redemption under the Law. Here the truth and substance of them is intended, even redemption from all iniquity. Tit. 2. 14. and from the curse of the Law. Gal. 3. 13. The consequences and effects following hereupon, do prove as much; for by this redemption divine justice is satisfied, wrath pacified, grace procured, and all spiritual enemies vanquished, and we that are redeemed are also justified, sanctified and saved. That which effecteth all these must needs be true.

The ground hereof i •…

• 1. The dignity of his person who undertook the work, Christ God-man. Th •… was he worthy to stand before God, to satisfy his justice, and procure his favor: Thus also was he able to vanquish all that stand against him.
• 2. The value and worth of the ransom and price that he paid: which was hi •… own blood, as was shown, §. 57.

See more hereof, chap 2. v. 15. §. 152.

§. 63. Of the difference betwixt the work of Creation and Redemption.

MUch matter of admiration doth this work of Redemption afford unto us▪ The work of Creation is many ways very admirable, yet not to be compared to the work of Redemption, wherein the power, wisdom, justice, mercy, and other divine attributes of God do much more brightly shine forth; and wherein the redeemed reap much more good then Adam by his Creation.

Particular differences are these and such like.

• 1. In the Creation God brought something out of nothing: but in Redemption out of one contrary he brought another, out of death he brought life: this was a work of far greater power, wisdom and mercy. Death must first be destroyed, and then life brought forth.
• 2. In Creation there was but a word, and thereupon the work followed. In Redemption there was doing and dying. And this for Redemption could be done by none but God. God must come from Heaven: God must be made man: God must be made sin: God must be made a curse. 2 Cor. 5. 21. Gal. 3. 13.
• 3. In the Creation God arrayed himself with majesty, power, and other like properties fit for a great work: in the work of Redemption he put on weakness: he assumed a nature subject to infirmities, and the infirmities of that nature: he did as David did when he fought against Goliath: he put off all Armor, and took his staff in his hand, and drew near to the Philistine. 1 Sam. 17. 39, 40.
• 4. In the work of Creation there was nothing to withstand. In the work of Redemption there was justice against mercy: wrath against pity: death and he that had the power of death, was to be vanquished.
• 5. By Creation man was made after God's Image, like to him. By Redemption man was made a member of the same mystical body, whereof the Son of God is the head.
• 6. By Creation man received a natural being. By Redemption a spiritual.
• 7. By Creation man received a possibility to stand. By Redemption a certainty of standing, and impossibility of falling.
• 8. By Creation man was placed in an earthly Paradise: By Redemption he is advanced to an heavenly Paradise.

§. 64. Of that humiliation, gratulation, and subjection which the Doctrine of Redemption teacheth.

THough the work of Redemption be glorious in the kind thereof: yet it puts us in mind of such an estate and condition as ministereth much matter of humiliation. The need that man had of Redemption showeth, that he was a slave and a captive. This bondage was the most woeful estate that a Creature could fall into. Slaves are not their own: but they are altogether theirs who hold them in slavery. Now according to the Lord, to whom they are in bondage, is their slavery the greater. The Lord over man, as a sinner, was Satan, the cruellest Tyrant that ever was. The work which he imposeth upon his slaves, is the basest and most grievous that can be, even sin. The wages which he giveth for it is not only death, but easeless and endless torment in hell. O what matter of humiliation doth this administer.

But yet in that we are redeemed, it gives just and great ground of gratulation. This was it that made old Zacharias being filled with the holy Ghost, to say, Blessed be the Lord God of Israel, for he hath visited and redeemed his people, Luke 1. 67, 68. This made also the Apostle to say, thanks be to God which giveth us the victory through 〈◊〉 Lord Jesus Christ, 1 Cor. 15. 57. Never was there like matter of thanksgiving to the sons of men: whether we consider the person that redeemed us, the means of working out our Redemption, or the benefits which we reap thereby.

This work of redemption doth justly, and earnestly call upon us to serve our Redeemer without fear in holiness and righteousness all the days of our life, Luk. 1. 74, 75. Having changed our Master, we must change our service: the law of nature and na •… requireth as much. Ye are bought with a price: therefore glorify God in your •… by and in your spirit, which are God's, 1 Cor. 6. 20.

§. 65. Of the perfection of that Redemption which Christ hath wrought.

THe perfection of the foresaid Redemption is hinted in this word eternal.

This epithet was attributed to Salvation, Chap. 5. v. 9. §. 51. There the not •… ion of the Greek word is set down.

The eternity here meant hath especial respect to the continual duration thereof without end. Yet also it respecteth the time past: so as it looks backwards and forward. It implieth a virtue and efficacy •… om the beginning of the world: for Christ was a lamb slain from the foundation of the world, Rev. 13. 8. Christ himself is, Alpha and Omega, the beginning and the ending, which is, and which was, and which is to come, Rev. 1. 8. That which is spoken of his person may be applied to this work of Redemption.

This epithet, Eternal, is here added to Redemption in opposition to the legal porifications which were momentary and temporary. They had a date and endured no longer then to the time of Reformation.

On this ground by just and necessary consequence it followeth, that the Redemption wrought by Christ is absolutely perfect: and that there is no need of any other.

This being eternal, all that have been, all that shall be redeemed, have been, and shall be redeemed by it: and they who are redeemed by it need no other means: So as we may, we ought, wholly and only trust hereunto.

There are two particles added by our English in the end of this verse, which are not in the Greek: namely these, For us. True it is, that the Redemption that Christ obtained was for us. He merited nothing for himself, as is proved, Chap. 2. v. 19, §. 74. And it hath also been proved that Christ did all for us. See Chap. 2. v. 9. §. 83.

§. 66. Of the resolution of Heb. 9. v. 11, 12.

IN these two verses the truth of sundry legal types is declared.

The types are of three sorts.

• 1. A principal person that observed the types.
• 2. The special place where the types were observed.
• 3. The main service wherein the chief type was observrd.

• 1. The person is here said to be the high Priest. The truth typified by him is described.
  • 1. By his name, Christ.
  • 2. By his actual exhibition, being come.
  • 3. By the subject matter of his office, good things. These are amplified by their time, when they were manifested, in this word, to come.
• 2. The place is distinguished into two parts.

  • 1. The Tabernacle. The truth typified hereby, was Christ's body.

    This is set out.

    • 1. Comparatively, and that,
      • 1. In the excellency, greater.
      • 2. In the efficacy of it, more perfect.
    • 2. Negatively. This is,
      • 1. Propounded, in these words, not made with hands.
      • 2. Expounded, not of this building.
  • 2. The holy place. This typified heaven.
• 3. The service was, To enter into that holy place. This is amplified
  • 1. By his manner of entering, by blood, set out.
    • 1. Negatively, not the blood of goats and calves.
    • 2. Affirmatively, his own.
  • 2. By the time of entering, once.
  • 3. By the ground or cause of entering. This is,
    • 1. Expressed in this word, redemption.
    • 2. Amplified,
      • 1. By the time past, having obtained.
      • 2. By the kind of redemption, eternal.
      • 3. By the persons for whom, for us.

§. 67. Of Observations raised out of Heb. 9. 11, 12.

I. •… He truth of legal types accomplished that which the types could not. This i •… •… red from this particle of opposition BUT. See §. 53.

II. Christ was prefigured by the high Priest. This is here expressed. See §. 53.

III. Christ is actually exhibited. This phrase, being come. Intends as much. See §. 53.

IV. Christ's Priest-hood was exercised about good things. So they are styled. See §. 53.

V. The good things of Christ's Priest-hood were put off beyond the time of the law. They were then to come. See §. 54.

VI. The Tabernacle typified Christ's body. This is implied under the description of the Tabernacle here mentioned. See §. 55.

VII. Christ's body was of more worth then the Tabernacle and all things apper •… aining thereto. This is intended under this word greater. See §. 55.

VIII. Christ's body perfected, that which all the types could not. In this respect it is here said to be more perfect. See §. 55.

IX. Christ's body was not the work of man. This phrase, Not made with •… ands intends as much. See §. 55.

X. Obscure phrases are to be explained. This phrase, that is to say, imports as much See §. 55.

XI. Christ's body was not begotten as other bodies. In this respect it is said to be, not of this building. See §. 55.

XII. Christ the true Priest useth not the blood of beasts. Under these two kinds, goats and cal •… es all sorts of beasts which were offered up for sacrifice are comprised, which being denied, all others also are denied. See §. 56.

XIII. Heaven was typified by the most holy place. For by this title, holy place, 〈◊〉 is here meant. See §. 56.

XIV. Christ our high Priest entered into heaven. He is here said to enter into that holy place which is heaven. See §. 56.

XV. Christ entered into heaven by blood.

XVI. The blood by which Christ entered into heaven was his own. These two are expressed under this phrase, by his own blood. See §. 56, 57.

XVII. Christ entered into heaven once only. This particle once is thus to be taken exclusively. See §. 60.

XVIII. Christ purchased redemption. This is intended under this phrase, obtained redemption. See §. 61.

XIX. Christ purchased redemption before he ascended into heaven. This phrase, •… aving obtained, implieth time past. See §. 61.

XX. The redemption which Christ purchased is eternal. So it is here styled. See §. 65.

XXI. Christ purchased redemption for us. This hath our English here inserted.

§. 68. Of drawing an Argument from a thing known.

THese two verses are a proof of the perfection of that which Christ the truth of the legal types performed. The first particle in our English being a causal conjunction giveth evidence hereof. It hath in special reference to the last cl •… use of the former verse: namely, to that eternal redemption which Christ obtained by his own blood.

The Argument is drawn from the less, namely, from the external virtue of legal sacrifices. It is set down in a connex, or conditional proposition, thus;

If the blood of beasts did cleanse according to the flesh, much more doth Christ's blood cleanse according to the conscience.

The Hebrews well knew that such as were legally unclean, by the rites ordained under the law, were made clean again, Therefore he useth this kind of argument, having to deal with them that were well acquainted with the legal rites.

Hereby the Apostle giveth us to understand, that argum •… nts taken from such things as they, with whom we have to do, are well acquainted with, are of greatest force to convince them. Thus much is intended under this phrase, I speak to them that 〈◊〉 the law, Rom. 7. 1. and this, do you not hear the law? Gal. 4. 21.

It is in this respect an especial point of prudence to observe, wherein they with whom we deal are most skillful: and answerably to seek to convince them by su •… h things a •… they best understand, and which they cannot gain say. See Chap. 13. v. 11: §. 126.

That which hath been delivered about parables, may be applied to other arguments. See Chap. 6 v. 7. §. 45.

§. 69. Of the 〈◊〉 of such means as God ordain •… s.

THe argument drawn from legal cleansing, is laid down as a granted principle. as if he had positively said, The blood of bulls, under the law, sanctified to th •… purifying of the flesh.

There are two particular instances of legal purging, which are blood and water.

The former is plainly expressed.

The latter is implied under this phrase, the Ashes of an heifer.

The for •… er hath an especial reference to the Priests going into the most holy place on the solemn annual day of expiation, Lev. 16. 14, 15. Yet the blood of all other sacrifices enjoined in the law are synecdochically comprised under the same. For they all had such a virtue, as is here set down, to the purifying of the flesh.

It hath been shown that the blood of those sacrifices typified the blood of Christ: and that blood was necessary for the expiation of sin. See v. 7. §. 43.

Under this title, Bulls, the same kind of sacrifice is meant, that was intended under the word, calves, v. 12. §. 56. For it was a young bullock ( Lev. 16. 3.) whose blood was carried into the most holy place. The Apostle calleth it a calf (as the LXX did before him) because it was young, of the first year: and a Bull because it was of the male kind. Thus is this kind of sacrifice oft expressed under this title, as Psal. 50. 13. Heb. 10. 4.

These and other like sacrifices were of brute beasts: yet had they a kind of virtue in them, as the Apostle here setteth down. Even this virtue they could not have of and by themselves: for there is no more natural virtue in the blood of bulls and goats, then in the blood of horses and swine. But God made choice of these and other like creatures for that kind of cleansing, and to typify the blood of Christ: and thereupon they had the foresaid efficacy. For anything is of force to 〈◊〉 whereunto God ordains it. This might further be exemplified in all other 〈◊〉 rites: and in all the means, which by God's appointment were used for working miracles: •… s the rod, wherewith Moses stroke the Sea and the Rock. Exod. 14. 16. & 17. •… .

All power and virtue is in God: He is the primary fountain of all, he 〈◊〉 〈◊〉 forth as it pleaseth him: what he willeth to be done by such and such means shall be so done.

On this ground we ought carefully to observe what means God hath 〈◊〉 for the effecting of anything, and carefully use the same: and not suffer any seeming meanness in the means, to weaken our faith in the effecting of that for which God hath appointed the means. This was Naaman's fault: and if he had not been 〈◊〉 persuaded by his servants, he might have returned as foul a leper, as he came, 2 King. 5. 11, 13. We ought to lift up our eyes to God, and consider his power, and wisdom, and goodness, and subject ourselves to his ordinance, and not reason against the same.

This may fitly be applied to the ordinances which God hath sanctified under the Gospel: as to reading and preaching the word, to Catechising, to administering the Sacraments, to prayer and thanks-giving, and other Christian ordinances.

Hereof see more Chap. 2. v. 4. §. 28.

§. 70. Of purifying Water.

THe other means joined with, blood, for purifying the flesh is thus set down, and the Ashes of an heifer. This hath reference to that type of a red cow, which i •… distinctly set down, Numb. 19. 2, &c.

Concerning that type, sundry special points are observable.

• 1. It was an heifer. In Greek the title translated heifer is derived from a verb that signifieth to tame. For such an heifer was one of the tame creatures which men use. It here hinteth the kind, the sex and the age of the beast.
  • 1. The kind was of the herd, or greater sort of cattle. For it was appointed to a very solemn use.
  • 2. The sex was the female: and that in two respects.
    • 1. The female is the most useful in regard of the fruitfulness, that it breedeth calves and giveth milk.
    • 2. Females as well as males, were solemn sacrifices, to show that male and female are all one in Christ, Gal. 3. 28.
    • 3. The age was but young, for an heifer is so called before it hath a calf: So as it was betwixt a young calf, and an old cow: It was offered up in the prime age.
• 2. The color of it was red, Numb. 19. 2. Red heifers are counted the strongest, and such as give the best milk. Besides red is a bloody color, and it typified the red apparel of Christ being sprinkled with blood, Isa. 63. 2. Rev. 19. 13.
• 3. It was without spot, to set out the purity of Christ.
• 4. Yoke never came upon it. Thus it typified Christ's freedom from all subjection to others, in himself, and in that right that belonged unto him, Matth. 17. •… 6. All the subjection that he yielded to others was merely voluntary, Phil. 2. 7. 〈◊〉 . 10. 18.
• 5. This heifer was to be slain and that without the camp. This typified Christ's death without the gate of the City, Heb. 13. 12.
• 6. The blood of this heifer must be sprinkled seven times. This typified the application of Christ's blood from time to time, so long as there was need: for seven is a number of perfection. And this was to be done before the Tabernacle o •… the •… gregation. That is, the Church of God, Numb. 19. 4.
• 7. The heifer must be burnt, to set out the fire of God's wrath which Christ endured.
• 8. The skin, flesh, blood and dung must be all burnt, Numb. 9. 5. To show that Christ suffered in the whole man: and that in his suffering, great reproach, as dung, was cast upon him.
• 9. Cedar-wood, and hyssop and scarlet was cast into the midst of the burning of the Heifer▪ These were means of sprinkling the blood: so as the means used for applying Christ's blood unto ourselves, are sanctified by the passion of Christ.

• 10. The Ashes of the •… aid Heifer were to be gathered up and laid in a clean place. The gathering of Ashes intended the continuance of the merit of Christ's sacrifice.

  The laying them up in a clean place prefigured the Church of God which Christ 〈◊〉 cleansed by his blood. This circumstance, without the camp, may here in •… the Church of the Gentiles.

• 11. With these ashes running water must be mixed: which was called a water of •… tion, in that it was for those who by any uncleanness were separated from the congregation: but being sprinkled with this water, he was purified, and so again admitted to the congregation▪ Therefore it is also styled, a purification for sin, Numb. 19. 9.

Thus the word ashes here in the Text is synecdochically put for the water also, with which it was mixed and made a purifying water: and giveth evidence that God affordeth to his Church means of cleansing such as are unclean. Though he that is washed, needeth not to be washed all over again: yet he needeth to wash his 〈◊〉 , 〈◊〉 . 13. 10.

Though he need not another regeneration: yet he needeth daily a renewing of his repentance. For this end as God appointed sundry sacrifices, washings and sprinklings under the law: So hath he ordained the Ministry of the word, administration of the Sacraments, and other ordinances under the Gospel.

All these are conscionably to be used according to our continual need thereof.

§. 71. Of several occasions of sprinkling blood and water under the law.

THe manner of using the foresaid blood and water of ashes was by sprinkling them.

Under the law on sundry occasions they sprinkled blood; and they sprinkled water also.

• 1. At the Passe-over, they sprinkled blood upon their door posts, Ex. 12. 7. This was an express type of the benefit of Christ's blood, applied by faith, whereby believers are preserved from that common destruction that falls upon all others.
• 2. At making of the covenant blood was sprinkled, on the people, ( Exod. 24. 8.) to show that by Christ's blood we have a right to the covenant of grace.
• 3. On the annual day of reconciliation blood was sprinkled on the Mercy-seat, to show, that by the satisfaction which thorough Christ's blood is made for our sins, God comes to be merciful unto us, Lev. 16. 14, 15.
• 4. Blood was sprinkled at the consecrating of Priests, to show that even the Ministers of God's holy ordinances here need to be cleansed from sin, Exod. 29. 16. Water of purifying was to the like purpose sprinkled upon the Levites, Numb. 8. 7.
• 5. When any had sinned, whether Priest, or whole congregation, or ruler, or any particular person; blood was sprinkled to make an atonement for them, Lev. 4. 6, 17, &c.
• 6. At the cleansing of any unclean person blood was sprinkled, ( Lev. 14. 7.) which declared, that it is Christ's blood that cleanseth from all spiritual uncleanness.
• 7. Such as on any occasion touched a dead corps were to be sprinkled with purifying water, Numb. 19. 13.

§. 72. Of applying Christ's blood intended by sprinkling.

THe foresaid sprinkling of blood and water under the law, intended a spiritual application of the blood of Christ to the souls of men. In this mystical sense, do both Prophets and Apostles use this metaphor of sprinkling: where it is said, He shall sprinkle many nations (Isa. 52. 15.) the meaning is, that Christ by his Spirit would so apply to the Gentiles, his merits, as they should be persuaded to trust in Christ. To like purpose saith God by another Prophet, I will sprinkle clean water upon you, Ezek 36. 25. Frequently doth this our Apostle in the mystical sense use this word, as Chap. 10. 22. and 12. 24. So 1. Pet. 1. 2.

By this mystical sprinkling, or applying Christ's blood, all the benefit thereof redounds to us. It is as laying a plaster to a sore, as drinking a wholesome potion, as swallowing good pills, as eating and drinking meats and drinks, as putting on a garment. The benefit of all these ariseth from the fit application of them; even so it is in the application of the blood of Christ.

Quest. How is this blood sprinkled upon our souls?

Answ. Two ways.

• 1. By the Spirit of God, 1 Cor. 6. 11. which inwardly persuades the soul of a right it hath to Christ, and to all that he hath done and endured for man's redemption.
• 2. By faith, Act. 15. 9. This moves us to rest upon Christ for a particular benefit to ourselves of his obedience unto death. On this ground the Apostle gives this exhortation, Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and Heb. 10. 22.

The ordinances which God hath sanctified unto his Church, are especial mea •… of conveying God's Spirit into us: which Spirit in and by those means worketh and increaseth faith; wherefore as we desire to be sprinkled as aforesaid, and to partake of the benefit of that sprinkling, our care must be, conscionably to attend upon those ordinances.

§. 73. Of Christ's justifying and sanctifying persons.

THe Apostle referreth this sprinkling both to blood, and to ashes also: meaning by ashes the purifying water, which was made of the ashes of the heifer, and of running water, Numb. 19. 17. Hereby was typified that by Christ we are both justified and sanctified: for blood pointeth at our justification, water at our sanctification; justified by his blood, saith the Apostle, Rom. 5. 9. And again, Christ gave himself for the Church, that he might sanctify and cleanse it with the washing of water, Eph. 5. 26. In this sense is this phrase, the washing of regeneration, used Tit. 3. 5. See Domest. Duties. Treat. 1. on Eph. 5. 26. §. 39.

There is in the obedience of Christ, whether active, or passive, both a merit and a virtue.

By the merit, divine justice is satisfied, wrath pacified, and favor procured. Thus is a sinner justified by the virtue of what Christ did and endured. There is also infused into us a kind of conformity to Christ: whereby we are brought to die to sin, (which is mortification) as he died for sin: and to live in holiness and righteousness (which is vivification) as Christ being dead, and raised, liveth unto God▪ Rom. 6. 9, &c.

In the spiritual application, sprinkling with blood, and sprinkling with water are never severed. He that is justified, is also sanctified. This latter is the 〈◊〉 of the former.

Our justification is upon that which Christ himself had done and endured: even out of us. It is made ours by imputation.

Our sanctification is wrought in us, and upon us by the Spirit of God: so as we may the more sensibly discern the working thereof. Yet upon evidence of our sanctification, we may assuredly infer our justification; and from the concurrence of them both, rest upon eternal salvation.

§. 74. Of things unclean.

THe persons that under the law were cleansed, are here said to be 〈◊〉 . The word used by the Apostle is derived from an adjective, that signifieth common, Act. 2. 44. and 4. 32. and also it signifieth, polluted or unclean, Ma •… . 7. 2. So it is expounded, Act. 10. 14. Thence a verb which properly signifieth to make common, or to call common, Act. 10. 15. But it is oft used in the New Testament, to defile, or pollute, Matth. 15. 11. Act. 21. 28. From thence this particle here translated unclean.

The ground of this phrase is this. The Jews were a select people, and by God's call distinguished from all other nations. Ordinances of piety and religion were proper unto them. What was common to others, was in that respect accounted polluted. All the Gentiles were counted a common, and a polluted people: Such creatures as were forbidden unto them, though they were wholesome food and common to the Gentiles, yet counted unclean, Act. 11. 8. In regard of this privilege, the superstitious Jews accounted all rites and customs, which were not agreeable to the traditions of their elders, to be common, or unclean, Mark. 7. 2.

Concerning the thing itself, sins most properly make men unclean; and they both original and actual. That original sin made a child unclean is evident by the Sacrament of circumcision, which was performed, when a child was but eight days old, Gen. 17. 12. Hereupon all uncircumcised persons were excluded from the passover ( Exod. 12. 48.) and from all other sacred ordinances; Ezek. 44. 7.

That actual sins also made men unclean, is evident by the prescription of means for cleansing the Priest, the congregation, a ruler and a particular person from their sin, Numb. 4. 3, 13, 22, 27.

There were also sundry other things under the law which made men unclean: though simply in themselves not sinful. Hereof see Chap. 1. v. 3. §. 28.

By this it is evident that such as are unclean, may be made clean. The instances before given prove the point concerning legal uncleanness. Concerning spiritual uncleanness, it is said that the blood of Christ cleanseth from all sin, 1 John. 1. 7.

• 1. This giveth an instance of the free grace, and rich mercy of God to poor sinners.
• 2. This is a strong motive to stir us up to believe in Christ, and to repent of our sins, Isa. 1. 16. Ezek. 33. 11. 2 Cor. 7: 1.

§. 75. Of sanctifying to the purifying of the flesh.

THe cleansing of things unclean is expressed under this word sanctifieth. Of the notation of the Greek word here used, and of the divers acceptions thereof, see Chap. 2. v. 11. §. 101. Here it is to be taken legally, in opposition to legal uncleanness, and implieth such a cleansing from that uncleanness as made them fit to approach to the holy places and to observe the holy ordinances of God, from which their uncleanness kept them.

This act of sanctifying having reference to the blood and ashes before mentioned, giveth proof that God's ordinances are effectual to that whereunto he appointed them. Hereof see more §. 69. There the point was considered in reference to the meanness of the means. Here in reference to the efficacy of that which God appoints.

We may from hence infer, that if there be any failing in any means that God hath appointed to any end, that failing ariseth not from the means, but from his carelessness, and negligence that useth not the means in that manner as is prescribed.

That the fore-mentioned efficacy of legal rites should not be too far extended, the Apostle addeth this restraint or limitation, To the purifying of the flesh. The Greek word translated purifying is a substantive: and here only in the New Testament used. There is another substantive of the same signification and derived from the same root more frequently used. It is translated cleansing, Mark. 1. 44. Luk. 5. 14. purging, Heb. 1. 3. 2 Pet. 1. 9. and purifying, Luk. 2. 22. John 2. 6. and 3. 25. See Chap. 1. v. 3. §. 27.

By the flesh is here meant the outward man. Purifying of the flesh is opposed to purging of the conscience, v. 14. Flesh and spirit are oft distinguished, 2 Cor. 7. 1. Yea and opposed, Gal. 3. 3. In effect this purifying of the flesh intendeth no more then carnal purifying: for ordinances of the flesh are translated carnal ordinances; By this restraint and limitation, it is intended that legal rites could only cleanse externally, hereof see more, v. 10. §. 50.

§. 76. Of the difference betwixt the type and truth.

THe main point proved is in the 14. v. which is inferred as a consequence of that which went before, in this phrase, how much more, which implieth that there is no comparison betwixt the type and truth. It is an indefinite interrogation which sets down no limits. The truth doth infinitely exceed and surpass the type: more then the natural face of a man doth exceed the figure, Image and resemblance thereof in water, in a picture, or in a looking glass.

• 1. The truth is spiritual, celestial and divine: The type carnal, earthy, human.
• 2. The truth hath virtue originally in itself. The Son hath life in itself: The types can do no more then what they are appointed to do.
• 3. The truth doth actually, and to the full perform what the type did only show was to be performed: but could not perform it of itself.

Have not we Christians hereupon just cause to have the truth exhibited to us in far higher account then the Jews had the types afforded to them? Should not we much more diligently seek to be cleansed in our souls by Christ's blood, then they sought to be cleansed by the blood of beasts to the purifying of the flesh? Have not we stronger ground of confidence for quieting our consciences, then they had for quieting theirs? Seriously think on this manner of inference, How much more?

Of the blood of Christ and of the infinite value thereof. See v. 12. §. 57.

§. 77. Of Christ's eternal Spirit.

THe ground of that value and virtue which ariseth from the blood of Christ is thus expressed, who thorough the eternal Spirit offered himself.

Here are two principal causes set down,

• 1. The efficient, The eternal Spirit.
• 2. The matter or thing offered, himself.

By eternal Spirit is here meant the divine nature of Christ. As God he offered 〈◊〉 his human nature.

Object. Christ denieth himself to be a spirit, Luk. 24. 37, 39.

Answ.

• 1. Christ speaketh according to their imagination: for they conceited him to be a ghost.
• 2. He denieth his body to be a spirit: and thereupon bids them handle him, and behold his hands and feet, for a spirit hath not flesh and bones. But here the word spirit is used in regard of the divine nature of Christ, which is of a spiritual sub •… ance. For God is a spirit, John. 4. 24. and the Spirit is called eternal, because it is without beginning, as Christ in his divine nature it.

That the divine nature of Christ is here meant, is evident by this act of offering him. For what other Spirit could offer Christ.

• 1. Not the spirit of man; for,
  • 1. That is polluted.
  • 2. Christ was offered for that.
  • 3. That is not eternal.
• 2. Not an Angelical spirit. This action of offering Christ, is too transcendent for a created Spirit. Angels are neither fit nor worthy to offer such a sacrifice as Christ: nor are they properly eternal.
• 3. Not the soul of Christ himself: For that is part of the sacrifice which was offered up. Thou shalt make his soul an offering for sin, Isa. 53. 10. This Spirit or soul of Christ was made in time: and cannot properly be called eternal.
• 4. Not the Father himself the first person in Trinity. Indeed the Father in regard of his nature is an eternal Spirit: but to him was this sacrifice offered: therefore he did not offer it. He that offered is distinct from him, to whom the offering was made.
• 5. Not the Holy-Ghost the third person in sacred Trinity: who though in regard of his proceeding from the Father and the Son, he be styled a Spirit, and in his nature he be an eternal Spirit: yet he hath not this function of a Priest to offer sacrifice to God: and to make satisfaction for sin.

I will not put into this Catalogue, the spirit of beasts or devils. For it is blasphemy to have any conceit of their doing that which is attributed to this spirit.

It remaineth that no other spirit can be meant by this eternal Spirit, then the deity of Christ. To which this title Spirit is oft attributed, as John. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45.

This title is here used, to set out Christ's divine nature.

• 1. By way of distinction from his human nature, which was true flesh, weak and srail flesh, flesh created in time. Observe most of the places before quoted, and you shall find the word Spirit opposed to Christ's human nature: and that under this title, flesh.
• 2. To show the ground of the effectual operation of Christ's offering himself. This description of Christ's divine nature doth confirm sundry great mysteries of our Christian faith, namely these.
  • 1. Christ is true God.
  • 2. He is God eternal.
  • 3. He is of a spiritual substance.
  • 4. He is a distinct person.
  • 5. He is God and man.

This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legal sacrifices, and the blood of Christ: For it might be objected, that Christ's blood was a material, external, carnal thing▪ How then could it have such spiritual vigor above other blood.

Answ. Because it was the blood of him that is an eternal Spirit, and offered up by that eternal Spirit. So as his blood was effectual, not simply as it was material blood: but as offered by the eternal Spirit whose blood it was. In this case I may say, it is the spirit that quickeneth, the flesh profiteth nothing, John 6. 63.

This description of Christ teacheth us to worship him in spirit and truth, John 4. •… 4. To offer up spiritual sacrifices unto him, and with the spiritual eye of faith to look on him, Heb. 11. 27.

Of this Epithite eternal, see §. 65.

Of etemity atttibuted to Christ, see chap. 1. v. 10. §. 129, 145. and chap. 2. v. 16 §. 160.

Much comfort and courage may believers receive against their spiritual enemies, that Christ their head and Lord is an eternal spirit: hereof see more in the whole Armor of God, Ephes. 6. 12▪ Treat. 1. Part. 3. §. 27.

Among other Arguments against Arius his heresy, concerning Christ's being a God made in time, this description of Christ's deity is one special one.

This also confirms that which hath been noted of eternal salvation (chap. 5. v. 9. §. 51.) and of eternal redemption, chap. 9. v. 12. §. 65. For Christ our Priest being an eternal spirit, he can provide for, preserve, deliver, and save eternally. From an eternal spirit proceedeth an eternal efficacy. This is the reason why that blood which was shed in time freeth from eternal damnation, because it was offered by an eternal spirit.

§. 78. Of Christ a Priest in both natures.

A Special Act attributed to the foresaid eternal Spirit, is thus expressed, offered himself.

The word Offer, in reference to a sacrifice, is proper to a Priestly function, see chap. 5. v. 1. §. 6.

The sacrifice offered is said to be himself, which compriseth both natures of Christ, see v. 12. §. 57. So as Christ was Priest in both his natures, in his divine as well as in his human. This is further evident. 1. By the Order after which Christ was a Priest, chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests, chap. 7. v. 27, 28. 3. By that divine relation which is manifested between him and his Father as he was Priest, chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God. Acts 20. 28.

In this respect is he justly styled, not only an high Priest, but also a great high Priest, chap. 4 14.

Obj. Christ as God is equal to his Father; but as Priest is inferior, therefore he would not be Priest as God.

Answ.

• 1. We must distinguish betwixt the natures of Christ and his person. Christ in his divine nature was equal with the Father: but in his person consisting of Godman, he may be said to be inferior. As God-man, he differs from God and man in the extremes, being greater then man, and less then God.
• 2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another, may in office, be inferior to him.

The office of Christ, namely his Priesthood, is a work of his person. The beginning of this or that work, is of the nature, as to suffer is a work of the human nature, to merit that suffering is a work of the divine nature.

This is a most sovereign ground of much comfort and confidence. Our sins have made us bound to infinite justice, and brought us under infinite wrath. What hope could we now have if we had not such a Priest, and such a surety as is both God and man. But now there is assurance of full redemption, and eternal salvation by this Priest God-man.

O •… r adversaries hereupon charge us with Arianism. But we need not regard their slander. The point is Orthodox, weighty, necessary to be known and to be believed. See more hereof, chap. 2. v. 17. §. 172.

§. 79. Of Christ willingly offering himself a Ransom.

THis word offered, having relation to the thing offered, himself, implieth a free act on Christ's part. He was not forced to what he suffered, but he did it voluntarily of himself: even as they who willingly offered themselves to war, Judge. 5. 6, 9. In this respect it is said, that Christ loved the Church, and gave himself for it. Eph. 5. 25.

These two words, love, ga •… e, imply the freeness of what he did.

Of this point thus saith Christ himself, No man taketh my life from me, but I la •… it down of myself. John 10. 18.

Christ is the Prince of life Act. 3. 15. And hath an absolute power over it. I ha •… e power (saith he) to lay it down, and have power to take it again. John 10. 18.

This doth much amplify the gift. The more free a gift is, the more excellent it i •… . God himself loveth a cheerful giver. 2 Cor. 9. 7.

See more hereof in Domest: Duties. Treat. 1. on Eph. 5. 25. §. 29.

Christ did the more willingly offer himself, because he made himself a ransom: even the price of our redemption: which the word offered implieth: for it properly signifieth, to bring to. He brought himself to God for us, to redeem us. His death was in this respect an oblation.

Herein lieth a main difference betwixt the death of Christ and the death of others: others by their death pay their own debt; but Christ by his paid the debt of others. As there was a difference betwixt the death of beasts slain in the Tabernacle or Temple, and in the slaughter-house: and betwixt bread eaten at the Lord's Table and our own Table, so in this case.

Obj. The Apostle implieth, that he may be offered up, Phil. 2. 17.

Answ. The word used by the Apostle signifieth, to pour out. So much our English translation notes in the margin. It may have reference to the Drink-offering under the Law ( Numb. 15. 7.) which was poured out. When a man is slain, his blood is as it were poured out. Thus in general it may be taken for giving his life. And accounted an offering, because it was for others: but not as Christ's was, a 〈◊〉 , or price, but to seal and confirm that truth which he had preached, and to make himself a pattern of standing to the truth unto blood.

There b •… ing so great a difference betwixt Christ's blood and the blood of others, l •… t us take heed of mixing any other blood with Christ's blood, le •… t we bring death he •… eunto, as 2 Kings 4. 39, 40.

§. 80. Of Christ's purity.

TO the foresaid excellent oblation, which was Christ himself, the Apostle addeth this Epithite, without spot. This is the interpretation of one Greek word: but a compound one. The simple noun signifieth a spot, or blemish, 2 Pet. 2. 13. The preposition, with which it is compounded, is privative: and thus fitly translated, without spot. There is a rose of Jerusalem, which is milk white, and called by the Greek name here set down.

Another notation also of the name is given: namely, that it is so faultless, as Momus himself cannot find fault with it. Momus was one that carped at everything which another did: so as that which Momus could not carp at, must needs be without blame.

This word hath reference in this place, to the sacrifices under the Law, which were to be without blemish, as is particularly noted of the pascall Lamb, Exod. 12. 5.

This setteth forth the perfect purity of Christ, as he was a sacrifice for us. Hereof see more, chap. 4. v. 15. §. 91. & chap. 7. v. 27. §. 109.

§. 81. Of Christ's offering to God.

THe person to whom the foresaid excellent sacrifice was offered, is here said to be God. This title God, may be taken, essentially, or personally.

Essentially, it setteth out the divine nature, and compriseth under it the whole Trinity: and thus it may here be taken without any incongruity.

Obj. Then God offered himself to himself, and was a priest to himself.

Answ. We must distinguish betwixt the natures of Christ and his person. This person consists of two natures, God and man. Thus the person, as he may offer his human nature, so he may offer it to the divine. The person is the offerer, the human nature the thing offered. The divine, he to whom it is offered.

Personally, The title God may here have reference to the first person who is styled, The God of our Lord Jesus Christ, Eph. 1. 17. And thus the Son of God offered himself to God the Father.

In substance there is no difference betwixt these two acceptions. To God himself the great sacrifice for our sins was offered up. This was prefigured by types. The first offering that we read of was unto the Lord Jehovah, Gen. 4. 3. The first altar that was built after the flood, was built to the same Lord, Gen. 8. 20. So the first that Abraham built, Gen. 12. 7. This is expressly commanded, Deut. 27. 6. Where mention is made in the New Testament, of the sacrifice of Christ, there also for the most part mention is made of God, to whom it was offered, Eph. 5. 2.

This sacrifice was for sin: but sin is committed against God: thereby his will is transgressed, his Law violated, his Majesty offended, his wrath provoked. To him therefore must the atonement be made. Till his justice be satisfied, his wrath pacified, his favor procured, no peace can be brought to the conscience.

This manifesteth a difference betwixt the sacrifice of Christians, and the sacrifice •… of the Gentiles. The things which the Gentiles sacrifice, they sacrifice to Devils and not to God, 1 Cor. 10. 20. They by their sacrifices sought to pacify him, who would never be pacified: but rather take advantages against them: and that by the things which they offered. Though we were in bondage to Satan, yet Christ saw it not •… it to pacify him: He by his power was able to vanquish him, and so he did, Heb. •… . 14.

2. This doth further commend the excellency of Christ's sacrifice, and sets out the worth of it: In that it was fit to be presented to God. It satisfied God's justice, it pacified God's wrath, it was a sweet smelling savor to God, Eph. 5. 2.

1 Obj. The Lord smelled a sweet savor of Noah's sacrifice, Gen. 8. 21.

Answ. This effect was not in regard of that sacrifice itself: but in regard of the truth which it typified. It is said of Abel, to whose sacrifice God had respect. ( G •… . 4. 4.) that by faith he offered unto God a more excellent sacrifice then Cain. Now his faith had respect unto Jesus Christ.

2. Obj. God is well pleased with the spiritual sacrifices of Christians, Heb. 13. 〈◊〉 . Rom. 12. 1. Phil. 4. 18.

Answ. That which makes them pleasing to God is the mediation of Christ, which is that incense that is mixed with the prayers of Saints, Rev. 8. 3, 4.

3. Christ offering himself to God is a strong prop to our faith; for thereby it is evident, that atonement is made betwixt God and us. Whom then need we fear? If God accept us, who shall be against us? Though death, Hell, Devil, and all were vanquished, if God were not satisfied, our conscience could not be pacified. God could have other instruments and means of tormenting us: but God being satisfied, none can hurt us, Rom. 8. 33. Hence is it, that the peace of God is said to pass all understanding, Phil. 4. 7.

§. 82. Of Christ's purging blood.

THe effect and virtue of Christ's offering is answerable to the excellency thereof, set out in these words, purge your conscience from dead works.

The word here translated, purge, cometh from the same root that that no •… n did: which with a verb added to it, we translate having purged, chap. 1. v. 3. §. 27 It implieth a taking away of filth, and making foul things clean. It is applied to cleansing of things corporal, Luke 11. 39. and to legal purgations, v. 22. and to inward spiritual things: and that as an act on God's part, John 15. 2. and as an act of man in relation to his endeavor, 2 Cor. 7. 1. James 4. 8.

Here it is meant of a spiritual purging from sin. This is evident.

• 1. By the opposition that is here made to the purifying of the flesh, v. 13.
• 2. By the subject here said to be purged, which is the conscience.

Here then we are given to understand three points.

• 1. The blood of Christ is of a purging nature.
• 2. That purging virtue reacheth to the soul.
• 3. The soul is cleansed from sin.

These three may be summoned up in this one proposition.

By Christ's blood man's soul is cleansed from sin. This is set out by other metaphors: as washing and making white, Rev. 7. 14. This phrase, having our hearts sprinkled from an evil conscience, intends as much, Heb. 10. 22. But most expressly this, The blood of Christ cleanseth from all sin, 1 John 1. 7.

• 1. This effect of purging, as here taken, presupposeth such uncleanness as defileth the soul: and in that respect ministereth matter of much humiliation: for if the Leper under the Law, by reason of his legal uncleanness, were to cry unclean, unclean, (Lev. 13. 45.) how much more ought we in regard of our spiritual uncleanness? If they were not quiet till they were cleansed, how can we rest with our sinful pollutions in us?
• 2. The foresaid effect of purging attributed to Christ's blood, ministereth matter of consolation: for it giveth proof of that, there is a fountain opened to the people of God, for sin and for uncleanness, Zac. 13. 1. On this ground it may be said, comfort ye, comfort ye my people, Isa. 40. 1, 2.
• 3. This should stir us up to come to this Fountain, and to strive so to enter into it, as we may be cleansed thereby: as the Jews did at the pool •… of Be •… hesda, John 5. 2, 3, 4. It is not in this case as it was there, that only one should be healed at a time: even he that first stepped in; but Christ inviteth all of all sorts to come to him, Mat. 11. 28. Let us therefore everyone, go to Jesus as the Leper did, and say, Lord, i •… thou wilt, thou canst make me clean. Mat. 8. 2. Yea, let us join together, as the ten Lepers did, and in faith expect to be cleansed, Luke 17. 12. &c. Had we such sense of our spiritual Leprosy, and such faith in Christ's power and goodness, as they had, we should as readily and earnestly seek to Christ as they did: and finding ourselves cleansed, should as willingly and joyfully return to glorify God as the Samaritan that was amongst them did, Luke 17. 15, 16.

§. 83. Of conscience in reference to sin.

THat which is purged as a foresaid is the conscience.

Of conscience in general: and of an evil and good conscience. See Chap. 13. v. 18. §. 155.

Conscience is here Synecdochically put for the whole soul of man. And it is here the rather expressed, because

• 1. Sin most selseth on the conscience.
• 2. The conscience is most affected with the pardon of sin.

That sin most seizeth on the conscience is evident by that terror of conscience, which seised upon Adam and Eve after they had sinned: For it made them ashamed of themselves and afraid of God, Gen. 3. 7, 8. Fitly therefore to this purpose saith the Apostle of natural men, their conscience is defiled, Titus 1. 15.

Conscience is the most quick, lively, and sensible power of a man's soul. It is in the soul as the heart is in the body. As a pestilentious humor, or poisonous ingredient doth most seise on the heart, so 〈◊〉 on the conscience. There is no such plague, no such poison as sin to the conscience. The devil not ignorant hereof, like a poisonous adder seeketh to sting the conscience: and like a ravenous blood-sucker, to suck out this heart blood.

How watchful should this make us against sin and Satan: and to fear them as we fear to be infected with the plague, or drink in poison.

Hence is it that the conscience is most affected with pardon of sin. Being justified by saith, we have pe •… ce with God, Rom. 5. 1. Justification consisteth especially in the pardon of sin, Rom. 4. 7, 8: And peace with God is peace of conscience. As the heart is most aff •… cted with cordials, so the conscience with this spiritual cordial. Thereupon saith Christ to a poor distressed soul, Son, be of good cheer: thy sins be forgiven t •… ee, Matth. 9. 2. And David might well pronounce the man blessed, •… se transgressio •… is forgiven, Psal. 32. 1.

This teacheth us to acquaint ourselves with the Gospel, with those things that are revealed therein of Christ, especially concerning this spiritual purging: That so faith may be bred and strengthened in us, for the quieting of our conscience against the infection of sin.

§. 84. Of dead works.

THe filth purged from the conscience is expressed under this phrase, dead works. Under works all manner of sinful motions are comprised, whether in thought, word, or deed. They are called dead works, in regard

• 1. Of their cause, which is want of life.
• 2. Of their condition, which is very noisome.
• 3. Of the consequence, which is death itself, as hath been shown, Chap. 6. v. 1. §. 8.

Sin is thus expressed to make it the more loathsome unto us. For dead things are loathed. Among other dead things nothing so loathsome, as these dead works. It is utterly destitute of the spirit of life: and is acted by him that hath the power of death. It makes us odious in the sight of God, Angels and Saints: and brings us to eternal death and damnation.

Well may sin be said to be deceitful, that causeth any to delight therein: The issue thereof, if it be considered in the extent of it, will be found to be more woeful then can be expressed, then can be conceived.

On the other side, this doth much amplify the benefit of Christ's sacrifice, in that it hath a virtue to purge from dead works. This is the main end of setting out this effect of Christ's blood after this manner. There can be no such encouragement against death, no such comfort in death, as▪ that dead works are purged away. The sting of death is sin, 1 Cor. 15. 56. Take away these dead works, and death will be no death.

Christ manifesteth his power in quickening such as are dead in sin, as much as •… e did in raising Lazarus out of the grave.

§. 85. Of serving the living God.

AN especial end of purging away sin is, to serve the living God. The Greek word translated to serve, is the same that was used, v. 9. §. 49. It comprise •… under it all duties which on our parts we owe to God.

The former act of Christ in purging our conscience from dead works, gives evidence of God's mercy to us. This, of our duty to God. The former sets out our justification: this our sanctification.

This is inferred upon the former, to show that it is a proper effect thereof, and an inseparable companion of it. It declareth both a duty on our part, and also an ability which Christ on his part giveth to perform the same: as if it had been said, he 〈◊〉 purged us from sin that we might be able to serve God. This 〈◊〉 prefigured in the preface to the decalogue, wherein mention is made of freeing God's people, and thereupon all the commandments, which comprise all that service we owe to God, are inferred; much is this pressed by Prophets and Apostles, Psal. 56. 13. Luk. 1. 74.

This serving of God is inferred upon Christ's purging us from dead works, to show, that all manner of righteousness is from Christ, both the righteousness of justification: and also the righteousness of sanctification. 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification, See The Guide to go to God, or an explanation of the Lord's prayer, 6. Petit. §. 89.

This was r •… presented by that blood and water, which issued out of Christ's side, John. 19. 34. Of Christ the Author of sanctification. See Chap. 2. v. 11. §. 102.

1. This discovers the perverse disposition of such as clean pervert God's wise order in bringing man to salvation. God freeth man from the bondage of Satan, whose wages is death, to be his free servants, whose wages is life. But many that desire to be freed from the foresaid bondage, think much to subject themselves to God's yoa •… . They take liberty to live as they list. They desire to be justified: but care not to be sanctified. Like Balaam, they desire to die the death of the righteous, (Numb. 23. 10.) but are loath to live the life of the righteous. They know that sin is the sting of death: and that the issue thereof is very bitter: yet they feel so sweet a relish therein, as, to please their corrupt humor, they will not forsake it to serve God. This is an high pitch of impiety: and a point of egregious folly: for they prefer death before life; and a master whose wages is death, before a master whose wages is life. Such are all impious persons that make profession of the Gospel.

It will be our wisdom to endeavor after that which Christ aimed at in purging us from dead works. Thus will not Christ repent the offering of his blood to purge us.

Let us therefore inquire wherein we may serve God acceptably, Rom. 12. 2. This is distinctly and fully set down in God's word, wherewith we ought diligently to acquaint ourselves.

The God whom we ought to serve is here styled the living God, in opposition to those dead works, from which our conscience is purged: and it implieth that the serving of God is a ready way to life, in that he is the living God. Of this title, the living God. See Chap. 3. v. 12. §. 138.

§. 86: Of the resolution of Heb. 9. 13, 14.

Vers. 13. THese two verses set down a proof of the efficacy of Christ's sacrifice.

The proof is drawn from a comparison, which is of the less to the greater.

Herein we may observe.

• 1. The manner of propounding the argument.
• 2. The matter whereof it consisteth.

The manner is by way of supposition in a connex proposition, manifested by this conditional particle, If.

The matter consisteth of two parts.

• 1▪ A thing taken for granted, v. 13.
• 2. A consequence inferred thereupon, v. 14.

The thing taken for grant is, that the legal rites had their efficacy. In setting down this he expresseth.

• 1. Some distinct rites.
• 2. The kind of their efficacy.

The rites are of two •… rts.

• 1. Blood.
• 2. Ashes, metonimichally put for the water also with which the a •… s was mixed.

The former is amplified by the kinds of beasts whose blood it was; bulls and 〈◊〉 .

The latter also is amplified two ways.

• 1. By the beasts whose ashes it was, an heifer.
• 2. By the manner of using it. This is set down.

• 1. By an act, sprinkling.
• 2. By the object of that act. The unclean.

The efficacy of those rites is set out by an extent, and by a restraint.

The extent is in this word, sanctifieth.

The restraint in this phrase, to the purifying of the flesh.

Vers. 14. In the consequence inferred upon the forenamed granted observe.

• 1. The manner of inferring it, in this phrase, How much more.
• 2. The matter inferred.

• 1. The matter sets out the efficacy of the truth typified by the forementioned •… ites. Hereabout is set down.
  • 1. The kind of truth, The blood of Christ.
  • 2. The virtue thereof. This is manifested.
  • 1. By the causes.
  • 2. By the effect.

  The causes are two.

  • 1. Efficient, in this word the Spirit, amplified by his property, eternal.
  • 2. The material, in this word, Himself. This is illustrated.
  • 1. By the act of using it, offered.
  • 2. By the quality of it, without spot.

  • 3. By the object to whom it was offered, to God.

    The effect of the foresaid sacrifice is.

  • 1. Propounded, in this word, purge.
  • 2. Amplified three ways.
  • 1. By the subject purged: your conscience.
  • 2. By the object purged away: dead works.
  • 3. By the end. This is set out.
  • 1. By a duty on our part, to serve.
  • 2. By the object of that duty, which is God. Amplified by his property, living.

§. 87. Of observations raised out of Hebrews, 9. 13, 14.

Vers. 13. I. TRuths may be confirmed. It is a clear case that Christ by his own blood, obtained eternal redemption: yet the Apostle here proves it, as i •… evident by this causal particle, FOR. See §. 68.

II. Proofes are to be taken from things known. These Hebrews well knew the use and end of the rites of the law, therefore the Apostle draws his argument from them. See §. 68.

III. Things taken for granted, may be conditionally propounded. This particle, IF▪ is conditional: yet thereby a granted truth is set out. See §. 68.

IV. Blood is a means of expiation. To this end mention is here made of blood. See §. 69.

V. Bruit beasts were types under the law. Such were bulls and goats. See §. 63.

VI. There were types of sanctification as well as justification. The ashes here mentioned being mingled with water did typify means of sanctification. See §. 70.

VII. Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See §. 82.

VIII. The benefit of Christ's death is made ours by application of the same. The ri •… e of sprinkling did typify as much. See §. 72.

IX. The unclean may be cleansed. It is here expressly said that by the rites of the law, the unclean were sanctified. See §. 74.

X. Legal purgations were only externally. They were only a purifying of the 〈◊〉 . See §. 75.

Vers. 14. XI. There is no comparison betwixt the type and truth. This phrase 〈◊〉 much more, intends as much. See §. 76.

XII. Christ's blood was typified by the blood of beasts. So much is here demonstrated by the mention of Christ's blood. See §. 76.

XIII. Christ in his divine nature was a Spirit. See §. 77.

XIV. That Spirit was eternal. These two last points are plainly expressed, and show that Christ is God eternal. See §. 77.

XV. Christ's deity made his sacrifice so effectual as it was. For this end the Apostle here saith, through the eternal Spirit he offered. See §. 77.

XVI. The sacrifice which Christ offered was himself. This is plainly expressed. See §. 78.

XVII. Christ was a Priest in both natures. His divine nature is set out by this phrase, Eternal Spirit. His human is comprised under this word, himself. The word, offered, notes his Priestly function. See §. 78.

XVIII. Christ voluntarily died.

XIX. Christ's death was a ransom.

These two doctrines arise out of this phrase, offered himself. See §. 79.

XX. Christ was perfectly pure. He was without spot. See §. 80.

XXI. Christ was offered up to God. So much is expressly set down. §. 81.

XXII. Christ's blood hath a purging virtue. It is here said thereof, that it 〈◊〉 See §. 82.

XXIII. The purging virtue of Christ's blood extend •… th itself to the soul of man. So much is •… ntended in this word, conscience. See §. 83.

XXIV. Conscience is most affected with sin. This is the reason why conscience is here put for the whole man. For guilt of sin most affrighteth the conscience: and pardon of sin most quieteth it. See §. 83.

XXV. Sins are dead works. So they are here expressly called. See §. 84.

XXVI. They are sins from which Christ's blood doth cleanse. This follows from that which is intended under dead works. See §. 84:

XXVII. God is a living God. So he is here styled. See §. 85.

XXVIII. God is to be served. This by just consequence is here implied, §. 85.

XXIX. The end of freeing from dead works is to serve the God of life. This is here directly 〈◊〉 down. See §. 85.

§. 88. Of the inserence of v. 15. upon that which went before.

THe Apostle having demonstrated Christ's blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption here proceedeth further to prove the point.

His main argument is taken from the end of Christ's Priest-hood, which was to confirm the ćovenant that his Father had made with with children of men: which could not be done, but by blood.

This point is handled.

• 1. Simply, v. 15, 16, 17.
• 2. Comparatively, in reference to the types under the law, from v. 17. to v. 24.

The argument in the simple consideration thereof, is taken from a special function that Christ undertook to make good his Fathers engagement to the sons of men: and that was to be a mediator betwixt them.

The argument may be thus framed.

A mediator to ratify a Testament, must do it by blood.

But Christ was a mediator to ratify his Fathers Testament.

Therefore he must do it by blood.

The proposition is propounded and proved, v. 16, 17.

The assumption is laid down, v. 15.

The manner of introducing this argument doth clearly demonstrate, that it tends to the foresaid purpose, which is thus, And for this cause: as if he had said, Christ having undertaken to be the mediator of the New Testament, thereby undertook to do what might be requisite for the ratification thereof.

The Greek phrase here properly translated, for this cause, is in other places translated, therefore: which word intends as much as this phrase. Hereof see Chap. 1. v. 9. §. 117.

The copulative particle, And, prefixed before this phrase, wants not empha •… . It implieth that Christ undertaketh office upon office, for man's greater good. He was a Priest, to purchase man's redemption: and withal he is a mediator to assure man of the benefit thereof.

Many other functions are noted in Scripture to be undertaken by Christ.

By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man, and thereupon there were very many types. (See v. 2. 5. 6.). So there is no one office that can set out all the benefits of Christ. What may be done by a Priest, what by a mediator, what by a king, what by a surety, what by a redeemer, what by an advocate, what by an head, what by an husband, what by a Father, and so what by other like relations, may be expected from Christ.

If therefore we duly observe, the many undertakings of Christ in Scripture for sont of men, manifested by sundry relations, and withal observe the distinct ends and uses of them. They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness.

Of this great office of Christ, mediator; and of appropriating it to a covenant, or Testament, see Chap. 1. v. 6. §. 23, 24.

Of a covenant in general, and of the difference betwixt a covenant and a Testament. See Chap. 7. v. 22, §. 94.

Of the excellency of the covenant, or Testament, comprised under this epithet, 〈◊〉 . See Chap. 8. v. 8. §. 35.

• 1. The office of mediator is to stand betwixt two at variance. The two at variance were God and man. Man had offended and incensed God against him. God's wrath was an insupportable burden, and a consuming fire. No creature was able to stand under it, or before it. Therefore Christ to rescue and redeem man, becomes a mediator. Herein we see the necessity of Christ's undertaking this function for man's redemption.
• 2. Christ undertaking to be a mediator, both procured a covenant to pass betwixt God and man: and also engaged himself for the performance thereof on both parts. This could not be without satisfaction of divine justice, which must be by such blood as his was.
• 3. To assure man of partaking of the benefit of God's covenant, Christ turns the covenant into a Testament: that the conditions of the covenant on God's part might be a •… so many legacies; which being confirmed by the death of the testator, none might disannul.
• 4. The old covenant being ratified, &c. even a new Covenant, or a New Testament: which should be ratified with the blood of the Son of God.

Thus we see how upon the frequent mention of the blood of Christ, the Apostle hath fitly and justly made this inference, And for this cause he is the mediator of the New Testament.

§. 89. Of Redemption of transgressions.

A Principal end, why Christ was mediator of the New Testament, is thus expressed. That by means of death, &c. Word for word it is thus in Greek death being done: that is, Christ having died: so as this takes it for granted, that Christ had really and actually died. Thereupon he here allegeth three ends of Christ's death.

• 1. To redeem transgressions.
• 2. To give possession of the eternal inheritance.
• 3. To rarify the New Testament.

In setting down the first end, there are three observable points.

• 1. The benefit itself, redemption.
• 2. The subject matter of that redemption, transgressions.
• 3. The object or persons whose transgressions were redeemed. Them that were under the first Testament.

Concerning the benefit itself, there is a little difference in Greek betwixt this word here translated redemption, and the word that is so translated, v. 12. §. 62.

That was a simple noun: but this a compound. That properly signifieth a purchase, this a purchase from something: both of them are put for one and the same thing; namely, for our redemption from sin, and from all that misery whereinto by sin we implunged ourselves. The former simple noun is used in that sense▪ Luk. 1. 68. and 2. 38.

This latter is used in that sense, Rom. 3. 24. 1 Cor. 1. 30.

This latter is most frequently used: for it is the more emphatical: and implieth a bondage from which we are delivered.

Of redemption, see v. 12. §. 62, &c. Of redemption by Christ's blood, v. 12. §. 57

The misery from which we are here said to be redeemed, is comprised under this title transgressions.

Of the notation of the Greek word. See Chap. 2. v. 2. §. 14.

The transgressions here meant, are transgressions of God's law: which are all manner of sins.

Quest. Did Christ purchase and buy sins.

Answ. Some to salve this scruple, answer, that sins are here metoni •… ycally p •… t for sinners. True it is that Christ came to save sinners, 1 Tim. 1. 15. for such 〈◊〉 gave himself a ransom, 1 Tim. 2. 6. yet we need not fly to any such trope: for this phrase, redemption of transgression, is both proper and emphatical. For it hath reference to Christ's death, which was a satisfaction for sins and an expiation of them▪ Sins were a debt. Christ's death was a discharge of that debt. The discharge of a debt is a buying it out. Thus to redeem sins is no more harsh a phrase, then to be delivered to death for offenses, as Rom. 4. 25. or to give himself for sin, Gal. 1. 4. Or to be merciful to unrighteousness Chap. 8. v. 12. §. 76.

From this phrase we may then infer that Christ's death was a satisfaction for men's sins. It was a ransom, 1 Tim. 2. 6. It was a valuable recompense. In this respect we are said to be bought, (2 Pet. 2. 1.) and that with a price (1 Cor. 6. 20.) yea, and a precious one, 1 Pet. 1. 18, 19.

The strictness and perfection of divine justice required as much. Till justice were satisfied, no place was left for mercy: but with satisfaction of justice, mercy did the more brightly shine forth. God would have all his properties manifested in their perfection.

Hereby we learn how to repose our faith in God: namely, as on him who is perfect in all his properties. Thereby we have surer ground of confidence, then if our faith were placed only on his mercy. The apprehension of justice might terrify conscience: but concurrence of mercy with justice afford two strong props to our faith. It will uphold us against all assaults.

§. 90. Of Christ's redeeming such as lived before him.

THe persons whose transgressions are here said to be redeemed, are thus described, Them under the first Testament.

By Testament is here meant the covenant of grace made with man after his fall. It is called a Testament, because it was ratified with blood: with blood of unreasonable Creatures before Christ exhibited, and with blood of the Son of God, after Christ was exhibited. It is here called The first Testament, in reference to that which was ratified by Christ's own blood, which is called, the second. See chap. 8. v. 7. §. 27.

The persons then here meant, are the Jews which lived before Christ, the truth of legal types had fulfilled them all by his death.

Quest. Were their transgressions only taken away by Christ?

Answ. No. This description of the persons is not to be taken exclusively, as if non: but they were redeemed; but extensively: namely, that they also, as well as such as lived under the New Testament, after Christ was made a sacrifice, were redeemed.

2 Quest Why then are they only mentioned?

Answ.

• 1. Because the doubt only was about them. Some imagined, that they hoped only for temporal blessings: others thought, that by the observation of the legal rites, and not by the death of Christ they hoped for eternal life. Therefore to resolve those doubts, the Apostle saith, even of them, that they by Christ's blood were redeemed.
• 2. Because the Apostle had copiously proved that the Law could not make perfect; lest any should infer thereupon, that they who lived under the Law, had not their transgressions removed, he here showeth that Christ's death was for the redemption of their transgressions also.
• 3. Because by just and necessary consequence it follows, that if they, who were under the first Covenant, had redemption of their transgressions through Christ's death, much more they who are under the second Testament, which is here called the New Testament.

Hereby th •… n the Apostle giveth us to understand, that Christ's blood was effectual to the taking away of transgressions before it was actually shed. Where the Apostle setteth forth the efficacy of Christ's blood, he doth thus far extend it, for the remission of sins that are past, (Rom. 3. 25.) even such as were committed before the time of the Gospel. In this respect is Christ said to be the Lamb slain from the foundation of the world. The very sacrifices which among God's people were in use from the beginning of the world do prove as much: for they pointed at Christ and shown forth his death: by virtue whereof those Sacrifices were of force to assure the consciences of believers of the pardon of their sins, and to pacify them thereby. Those sacrifices had been of no force, if Christ's death typified by them, had not then been effectual.

In regard of this efficacy, the Jews in the Wilderness are said to eat the same 〈◊〉 , and to drink the same drink, namely, which we Christians do: that is Christ, 1 Cor. 10. 3, 4▪ It is also said of them, that the Gospel was preached unto them, chap. 4. v. 2. §. 17. St. Peter showeth, that both we and they are saved by the grace of the Lord Jesus Christ, Acts 15. 15.

Christ was ever the same in sundry respects.

• 1. In regard of the eternal purpose of God.
• 2. In regard of the immutable promise of God, made anon after man's fall. Gen. 12. 15.
• 3. In regard of the value and merit of Christ's death, which was ever the same, chap. 13. v. 8. §. 112.
• 4. In regard of the nature and virtue of faith, which gives a kind of being and efficacy to things to come, Heb. 11. 1, 4.

This particular application of redemption to them that were under the first Testament, is a strong argument against the popish dotage of the faithful Jews, being in a place out of Heaven, which they call limbus patrum, before Christ was exhibited. And also their dotage, who would seem to deny that popish tenet; and yet hold the like, that Saints departed before Christ's death, entered not into that heaven, whereinto Saints since Christ's death do enter. Of these two errors, see chap. 8. v. 8. §. 50.

This also is a strong incitation to us that are under the second, which is the 〈◊〉 Testament, with much confidence to trust to that redemption which Christ hath wrought for the remission of our transgressions; for if they were redeemed, much more we. It is the main end of the Apostles inferring the former instance, to quicken us up to believe. If the benefit of Christ's death redounded to them, how much more to us?

§. 91. Of such as are called.

AMong those that were under the first Testament, such only did partake of the benefit of Christ's death, as were called: of the notation and derivation of this word, called, see chap. 2. v. 11. §. 107. Hereby are meant those who are said to be partakers of the heavenly Calling. See chap. 3. v. 1. §. 13.

Some refer this to God's calling of Abraham from his Fathers house, Gen. 12. 1. and extend it to him and his whole seed. But certain it is, that many which came from Abraham, never enjoyed that eternal inheritance, which they did who are here meant. Therefore in this acception of the word, there will be either too great an extent: or too great a restraint of the persons here intended; for if it be applied to all the posterity of them that came out of Chaldee with Abraham, the extent is too great; for many of them had no right to this inheritance. If it be restrained only to such persons, the restraint is too great: for many others besides them had a right thereto. Yet I will not deny, but that by way of allusion, it may have reference to them: that, as they who were called out of idolatrous Chaldee, inherited fruitful Canaan: •… so they who are called out of this idolatrous world, shall enjoy the glorious inheritance here intended.

The Calling here meant is a more spiritual and heavenly Calling then that was▪ That was a Calling from one place to another on earth. Of this Calling a very reprobate may partake: But the Calling intended by the Apostle, is from one estate or condition to another: namely, from a natural condition to a spiritual, whereof only the Elect do partake.

Redemption being appropriated unto them, cannot be universal to all of all sorts.

They who would gain assurance of their redemption, and of the eternal inheritance following thereupon, must try their Calling, 2 Pet. 1. 10.

§. 92. Of receiving the promise of eternal Inheritance.

THe benefit of the foresaid redemption is thus expressed. Might receive the promise of eternal inheritance.

Of the notation of the Greek word translated promise, see chap. 4. v. 1. §. 6.

By promise of inheritance, is meant that inheritance which is promised: and it showeth, that the ground of enjoying the eternal inheritance is God's promise. Hereof see chap. 6. v. 12. §. 87.

They are here said to receive the inheritance, in reference to God's offer thereof. For by promise God makes offer of that which he promiseth: and by faith men receive what God offereth. In this respect it is said, that men through faith inherit the promises, chap. 6. v. 12. God freely offers, he that believeth the truth of God's promise receiveth, and enjoyeth the thing promised. For faith is the hand of the soul, whereby we receive and enjoy to our own use, what God in his promise reacheth out unto us. On this ground to receive and to believe, in reference to Christ as 〈◊〉 object of faith, are joined together, as signifying one and the same thing, John. 1. 12.

The meaning then of this phrase, might receive, is that they might have for their own, and ever enjoy as their own, the eternal inheritance.

The inheritance here intended, is that glorious estate which Christ hath purchased, and God hath promised to believers.

Of the notation of the Greek word, and of sundry instructions thence arising; See Chap. 1. v. 14. §. 160.

This is much amplified by the epithet added thereunto, which is this, eternal. Hereof see v. 12. §. 65.

The foresaid inheritance is said to be eternal, as in reference to an everlasting continuance, and an immutable stability; so also in reference to God's decree, which was before all time, Matth. 25. 34.

§. 93. Of ratifying a Testament by the Testators death.

THese two verses are added as a proof of the necessity of Christ's manner of confirming the New Testament as he did, namely, by his death.

The causal conjunction, FOR, declareth the words to be brought in as a proof.

The argument is taken from the common use and equity of confirming Testaments, which is, by the death of the Testator. The argument may be thus framed.

The New Testament was to be ratified as other Testaments use to be.

But other Testaments are ratified by the death of the Testator, &c.

By Testament is here meant that which we commonly call the last will of a man. Whereby he disposeth what belongeth unto him, to be ordered according to his will after his death. In this respect the Lord said to Hezekiah, when a deadly disease had seized upon him, Set thine house in order: for thou shalt die, 1 King. 20. 1. By that phrase, Set thine house in order, he meaneth, that he should make his last will or Testament.

The Greek word, according to the proper notation thereof, signifieth thus much: for it is derived from a verb that signifieth to appoint, Luk. 22. 29. and joined with a noun that signifieth Covenant or testament, it useth to be translated, to make; as Act. 3. 25. Heb. 10. 16. The participle of this verb is translated in this, and the next verse, a Testator.

The necessity of the death of a Testator for confirmation of his Testament, is in our English set down with much emphasis, thus, there must of necessity. In the Greek there is only a single necessity used: yet withal there is a verb joined with it, that carrieth emphasis. Our English translate it, be, but in the margin thus, be brought, it implieth that the Testators death must be produced, brought forth, and made known.

This necessity is upon supposition, that Christ would ratify his Testament, as other Testaments used to be ratified, that believers might place the stronger, and stedfaster confidence thereupon.

Of absolute and conditional necessity, See Chap. 8. v. 3. §. 9.

In general here is shown that a Testators death is requisite for ratifying his Testament. Hereupon God himself renders this reason, for Hezekiah's making his will, thou shalt die and not live, Isa. 38. 1. And Ahithophel, when he purposed to make away himself, put his household in order, 2 Sam. 17. 23. Experience of all places, and all ages giveth proof hereunto.

A Testament is only and wholly at his pleasure that maketh it: so as he may alter it, or disannul it while he liveth, as he seeth good: but when he is dead, he not remaining to alter it, none else can do it. A main difference betwixt a deed that a man maketh with another, and a will, that he maketh of himself lieth herein. For a deed presupposeth some consideration, or covenant.

By the way, the folly of those is hereby discovered, who too much rest on a man's will; and thereupon are careless in their calling, and in using means for their own good and livelihood. By a man's will no benefit is received while the Testato •… liveth: The Testator may out-live him that depends upon him, or change his mind: or spend all that he hath. Hence our English proverb, they who depend on dead men •… shoes may go barefoot.

§. 94. Of the Inviolablenesse of a man's last will.

IN the seventeenth verse the Apostle declareth the inviolablenesse of a man's last will, being ratified, as before, by the Testators death. This he showeth two ways.

• 1. Affirmatively, in this phrase, a Testament is of force after men are dead.

  The word translated of force, signifieth firm and stable. It is the same word that is used, Chap. 2. v. 2. §. 11. and translated steadfast.

  This phrase, after men are dead, is in Greek thus, among the dead: which intendeth as much, as our English expresseth.

• 2. Negatively, thus, Otherwise it is of no strength, &c.

  This phrase, is of strength, is the interpretation of a verb, that signifieth to be able to do this or that, Phil. 4. 13. But a negative added thereto, (as here is o •… no strength ) implieth a privation of all power, virtue and efficacy; it is spoken of those that strive to enter into heaven amiss: Luk. 13. 24. And of those who could not resist the Spirit by which Stephen spake, Act. 6. 10. And of salt that hath no savor in it, Matth. 5. 13. So here of a will that hath no validity in it, nor can be pleaded as a deed. Thus is a will while the Testator is alive.

From those two points, namely, the affirmative, That a Testament is of force when the Testator is dead: and the negative, that a Testament is of no strength while the Testator liveth, it appeareth, that a Testament is made inviolable by the Testators death. This Bathsheba implied by her earnestness with King David to declare, who should sit on his throne after him, 1 King. 1. 20. But most clearly is this thus expressed by the Apostle, If a man's Testament be confirmed, namely by death, no man disanullest, or addeth thereto, Gal. 3. 15.

A Testament is the voluntary act of a Testator. He only hath power to alter it. Because when he is dead, he cannot do it himself, none else may do it. If they could, men would be discouraged from making wills; But much peace ariseth from the inviolablenesse of a will.

1. Quest. What if a Testament be unjust, and sinful?

Answ. Is it be unjust in the thing given, or in the person to whom it is given, it may well be accounted no will at all. A will gives no title to a Testator of that which belongs not to him: nor defauds any of that which is otherwise due to him.

2. Quest. What if a Testator gives his own to unlawfulness?

Answ. Respect must be had both to the general intent of the Testator, and to the particular use. If the one and the other be sin, then his will is as we will. If a Testator shall bequeath anything to maintain rebellion in a land, or any other notorious wickedness, his will being directly contrary to God's will, and to the good and wholesome laws under which he liveth, his will is a will. In such cases a Vow is of no force.

But if the intent of a Testator be good, yet thorough error of judgment, he be deceived in a particular case wherein and whereby he manifesteth his intent, then may that particular be altered, but his general intent observed. For example:

Suppose a man have a desire and purpose to give something to the maintenance of God's worship, but being deceived in his Judgment, supposeth such and such superstition to be the true worship of God, and thereupon bequeatheth lands, or other legacies to the miantenance thereof, in this case the legacies bequeathed man and ought to be directed to the maintenance of God's true worship, but not the will clean nulled.

• 1. Contrary to this ruled case of the Apostle concerning the inviolablenesse of a Testament, are sundry practices, as
  • 1. To conceal a man's Testament.
  • 2. To alter the same.
  • 3. To withhold such legacies as are given.
  • 4. To pervert it deceitfully, and to turn it to other undue uses then the testator intended.
  • 5. To disannul it unjustly.

  These, and others like unto them, sin against the light of nature, and against the rule of equity, which is confirmed by God's word. Because the testators themselves are dead, and can do nothing to right themselves, the living God will take their case into his hands, and be a revenger of such unfaithfulness and fraud. Whether they be executors themselves, or counselors, procters, advocates, Judges, or any other that make themseles accessory to the fraud and guilty of the sin, they make themselves liable to divine vengeance.

• 2. The inviolableness of a will is a forcible motive, to such as have any estate, to be conscionable in making their last will and testament, especially if they leave behind them wife and children. Hereof see more Domest. Duties. On Eph. 5. 22. &c. Treat. 4. §. 56, 57. and Treat. 6. §. 62, 63.

§. 95. Of the inviolablenesse of the New Testament ratified by Christ's death.

THe main point which the Apostle intended, by setting down the inviolableness of men's last wills after their death, is to prove that Christ's death was requisite for ratifying the New Testament. To this purpose tend these phrases, Christ must suffer, ( Matth. 16. 21.) ought not Christ to have suffered ( Luk. 24. 26.) It became him to make perfect through suffering, Heb. 2. 10. See Chap. 2. v. 17. §. 166.

Thus Christ ratified the New Testament, to declare more evidently the kind of God's promises, and of those excellent gifts which by the New Testament are conferred on us. They being ratified by death, are not branches of such a covenant as requireth conditions on our parts to make them good, wherein if we fail the covenant is forfeited (as the covenant made with Adam was:) But the promises of the New Testament are of mere grace. The things bequeathed therein are legacies, testifying the good will of the testator, without condition on the part of the legaties. Observe the promises of the New Testament expressly set down, Chap. 8. v. 10, 11, 12. and you shall find them all to be absolute promises, without conditions on our parts.

Indeed •… aith and repentance are required in and by the Gospel: but not simply as conditions. Faith is required as the means to receive, and partake of the things promised, and repentance as a qualification whereby we may know that we are the persons to whom such promises belong: besides, he that hath made the promises doth work in men those graces of faith and repentance.

By this kind of ratifying the New Testament, the extent of Christ's death is further manifested. It was shown, v. 12. That Christ died to purchase an eternal inheritance. Here another end and benefit thereof is declared: which is as a testator to establish and ratify what he had purchased, and to show the ground of right and title that we have to eternal life: which is our Fathers legacy, whereby it is established, and made sure unto us. On 〈◊〉 •… ound eternal life is called an inheritance, v. 15. For we come to it as h •… , by the good will, grace and favor of the purchaser thereof, manifested by his last will.

That we may the better discern how fitly this metaphor is applied to Christ, let us consider how the most material things appertaining to a last will do concur in this case.

• 1. There is a testator, which is the great Lord of all: even the Son of God: who to make himself a fit testator, was made flesh, John 1. 14.
• 2. There is a main inheritance bequeathed. This is eternal glory in heaven, 1 Pet. 1. 4.
• 3. There are other legacies, which are sundry gifts, Eph. 4. 8. As divers calling •… , abilities to perform them, and graces both restraining and renewing.
• 4. There are books or rolls, wherein the foresaid legacies are registered. These are the holy Scriptures: especially the New Testament.
• 5. There are public notaries and scribes as witnesses of this Testament. These are the holy Prophets and Apostles.
• 6. There are seals added to the Testament. These are the two Sacraments, Matth. 26. 29. and 28. 19.

If ever child had cause to take notice of his Fathers last will and Testament, we Christians have cause to take notice of this last will and Testament of the Lord Jesus ratified by his blood, and this so much the rather, because by Christ's death the New Testament is made inviolable.

• 1. Christ is a faithful and true witness ( Rev. 3. 14.) even truth itself, ( John. 14. 6.) His word shall not pass away, Mark. 13. 31. If the word of Christ be stable, much more his promise, much more his covenant, much more his Testament ratified and confirmed by his death.
• 2. Christ's blood is too precious a thing to be spilled in vain. B •… t in vain is it spilled, if his Testament ratified thereby, be altered. I may▪ say in this case, as the Apostle did of Christ's resurrection (1 Cor. 15. 14.) If the New Testament be not stable, Christ died in vain: our preaching is in vain: your faith is in vain.
• 3. Christ's death is a declaration and evidence of the eternal counsel of his Father, which is most stable and immutable in itself, as hath been shown, Chap. 6. v. 17. §. 135. If in itself it be immutable, much more is it so, being ratified by the death of his Son, who by his death hath ratified the same. All the promises of God, in him are yea, and in him Amen. (2 Cor. 1. 20.) That is in Christ they are made, performed and ratified.

• 1. The presumptuous usurpation of the Bishop of Rome is herein manifested, who arrogateth to himself power to dispence with the Testament of Christ. I say, saith one of his champions, that the Pope may dispence against an Apostle. What is this but against Christ's Testament, which is registered by the Apostles. He further addeth, that he may dispence against natural and divine right. If this be not to be as God, and to show himself that he is God, (which is the character of Antichrist, 2 Thes. 2. 4.) I know not what may be. To omit other particulars, Christ saith of Sacramental wine, drink ye all of it: for this is my blood of the New Testament, Matth. 26. 27, 28. Yet he denieth this Sacramental wine to the people. Thus he with-holdeth sundry particular legacies, as, The liberty of marriage in sundry times of the year, and the free use of sundry meats on sundry days of every weak, and all lent long, and other like privileges: yea he denieth to the people liberty to search the rolls wherein this Testament is registered: for he suffers not people to read the Scriptures. Oh presumptuous guide! Oh blind people!
• 2. This ratification of the New Testament discovers the heinousness of unbelief, for it makes void the strongest confirmation that can be of God's covenant, and God's promises made therein. See the Whole Armor of God, on Eph. 6. 16. Treat. 2. Part 6. §. 34. Of the heinousness of incredulity.
• 3. This is a strong motive to believe the promises of the Gospel. This is the main end of Christ's ratifying them by his death. Herein we shall show ourselves children of Abraham, Rom. 4. 19, 20. As God for this end addeth to his promise an oath: So hath he given his Son to confirm all by his death. See Heb. 6. v. 17. §. 143, 144. God would have our faith and confidence to be strong and steadfast, not weak, not wavering.
• 4. This may incite us to search the Scripture, wherein Christ's last will and new Testament is registered. Therein observe the promises made to us: Consider the nature and kind of them: That as legacies, they are absolutely, and unalterably set down. This is the ground of a steadfast faith and strong confidence. This is to be applied as to the inheritance itself, John. 10. 28. Luk. 12. 32. So to the means whereby we attain to that inheritance. Sundry of them are expressly noted, Chap. 8. v. 10, 11, 12. So others in other places. As mortification, Rom. 6. 6. Vivification, Ezek. 11. 19, 20. Perseverance in grace, 1 Cor. 1. 8. If we believe all these, it shall be to us according to our faith. It is noted of Hezekiah, that he spread the letter which Sennacherib wrote against the God of Judah, before the Lord (2 King. 19. 14.) and upon consideration that God was concrned therein, his heart was much enlarged in prayer, and his faith strengthened. God is much concerned in the Testament that Christ hath ratified with his blood. Let us thererefore spread Christ's Testament before God in our prayers: Let us plead it before God, and it will much sharpen our prayers, and strengthen our faith.

§. 96. Of the resolution of, and observations from Heb. 9. 15, 16, 17.

Vers. 15. THe sum of these three verses is, a ratification of the New Testament,

This point is

• 1. Propounded, v. 15.
• 2. Proved, v. 16, 17.

In the proposition we are to observe,

• 1. The inference of it upon that which went before, in this phrase, and for this cause.
• 2. The substance. This sets out a special office of Christ; concerning which is declared
  • 1. The kind of office.
  • 2. The end thereof.

  The end of office, is a mediator, amplified by the subject whereabout he is a mediator, the New Testament.

  The end thereof is the fruition of an eternal inheritance.

  This is set out,

  • 1. By the means of purchasing it, death.
  • 2. By the effect of that means, redemption, amplified by the subject of that redemption, transgressions, and by the persons whose transgressions they were, them that were under the first Testament.
  • 3. By the persons that partake of the benefit, they which are called.
  • 4. By the benefit itself, inheritance. This is amplified.
    • 1. By the ground of it, promise.
    • 2. By the continuance of it, eternal.

Vers. 16. The proof of the main point, that Christ died to ratify the New Testament, i •… taken from the custom of ratifying other Testaments.

That custom is

• 1. Propounded, v. 16.
• 2. Confirmed, v. 17.

In the proposition is declared.

• 1. The point confirmed, a Testament.
• 2. The means of confirming it, the death of the Testator.
• 3. The ground thereof, necessity.

The confirmation is set down two ways.

• 1. Affirmatively, wherein the validity of a Testament is declared, A Testament is of force after men are dead.
• 2. Negatively, whereby the invalidity of a Testament is manifested, otherwise it is of no strength, &c.

Doctrines.
• Vers. 15. I. Christ undertook many offices for man's good. This ariseth from the inference, in these words, and for this cause. See §. 88.
• II. Christ is a mediator. This is plainly expressed. See §. 88.
• III. The covenant of grace is by Christ made a Testament. See §. 88.
• IV. The Testament under the Gospel is a new one. So it is here called. See §. 88.
• V. Christ ratified the New Testament by his death. This is the main point here intended. See §. 88.
• VI. Redemption is one end of Christ's death. His death is here said to be for redemption. See §. 89.
• VII. Christ redeemed men from their transgressions. This is here plainly expressed. See §. 89.
• VIII. Christ's redemption extended to those that lived before he died. These were those that were under the first Testament. See §. 90.
• IX. They who were called have a right to heaven. These are here set down for that end. See §. 91.
• X. The reward purchased by Christ is an inheritance. It is here so called. See §. 92.
• XI. That inheritance is eternal. So it is here styled. See §. 92.
• XII. The ground of the eternal inheritance is God's promise. It is here called, 〈◊〉 promise of inheritance. See §. 92.
• XIII. That which God hath promised, they who are called shall receive. Of them i •… is here said, rec •… ive the promise. See §. 92.
• Vers. 16. XIV. Christ conformeth himself to the commendable customs of man. A •… men use to ratify their Testament, so did Christ. See §. 93.
• XV. The death of a Testator ratifieth his last will. This is the Apostles main argument. See §. 93.
• XVI. There is a necessity of the Testators death for rati •… ying his covenant. The Apostle plainly expresseth this. See §. 93.
• XVII. A Testament then receiveth •… orce when the Testator is dead. See §. 93.
• XVIII. Till the Testator be dead, his last will is of no source. Those two last doctrines are plainly expressed. See §. 94.

§. 97. Of the equity of legal rites.

IN these five verses the Apostle further proveth the main point (that, man's redemption is puchased by Christ's blood,) comparatively, or relatively, in reference to the law. (See v. 15. §. 88.)

Thus much is implied under this phrase of transition, whereupon neither, &c.

This transition hath immediate reference to the 16. and 17. v. where the common equity of ratifying wills, by the death of the testator, was declared. Because that was the common custom of all people in all ages, therefore God would have the legal rites to be answerable thereunto: and appointed beasts to be slain, and their blood to be so and so used.

Hereby it appeareth that legal ceremonies were grounded on the rule of equity. Prophets and Apostles are plentiful in particular proofs hereof. Take one insta •… ce from each of them. If ye offer the blind for sacrifice is it not evil? and i •… ye •… ffer the lame and sick, is it not evil? offer it now unto thy Governor, will he be pleased with thee? Mal. 1. 8. It was so equal that sound sacrifices should be offered unto God, as equity shown the like was to be done to men. In the case of Ministers maintenance, the Apostle laid down sundry grounds of equity, and among others produceth legal institutions, as, Thou shalt not muzzle the mouth of the ox: and they which minister about holy things, live of the things of the Temple: and they which wait at the Altar, are partakers with the Altar, 1 Cor. 9. 7, 9, 13.

As God is just and equal in all his dealings, so his care is to satisfy men in all the ordinances which he imposeth upon men: and thereupon ordereth them according to common equity, that we may the better discern the equity thereof.

• 1. This discovereth their erroneous conceit, who put the books of the law o •… t of the Canon of Scripture. There were of old certain Heretics called 〈◊〉 who denied the divine authority of Moses books. The Manichees went further, and rejected all the Old Testament. These have of old been condemned by ancient councils. There are many, among us, who too lightly esteem the books of the law, and think they might be well spared: surely such know not the right use, which we Christians may make of the legal types. Of their use, see Chap. 4. v. 8. §. 50. and Chap. 8. v. 5. §. 13.
• 2. The equity that is couched under the legal rites giveth demonstration of the •… ent and perpetual use of them. And for this end we have everlasting records of them in the sacred Scripture. They who can well discern the truths shadowed 〈◊〉 in types, and the equity that is comprised under them, will find that even the legal rites are among those things which were written aforetime for our learning, Rom. 15. 4.
• 3. It will be labor well spent to exercise ourselves, as in other parts of sacred Scripture, so in these: and to pray for the Spirit of illumination, that we may understand the truth and equity of them.

Of helps hereunto, see Chap. 4. v. 8. §. 50.

§. 98. Of legal rites typifying like truths.

BY the first is here meant the very same thing that was called the first Testament, or Covenant, v. 15. §. 90. And to make up this sense, our English have well expressed this word, Testament. It is that which is also called the old, in opposition to the new covenant, Chap. 8. v. 13. §. 80.

This Covenant is called a Testament, because after the manner of Testaments it was ratified with the blood of such creatures as were slain, and so dead.

The ratification thereof is comprised under this word dedicated. The Greek word is derived from a noun that signifieth new. When sacred places, or things were newly built, or renewed, they used by sacred solemnities to dedicate, or consecrate the same. The word implieth a religious act, whereby a person, or thing was set apart to an holy use. Here it is passively used, and actively Chap. 10. v. 20. where it is thus translated, he hath consecrated. The feast and other solemnities which were a dedication, are expressed under a title, derived from this word, and translated the feast of the dedication, Joh. 10. 22. The latin useth a word of a like notation, for dedicating of a thing; which according to that notation, our English translateth to initiate.

They who are baptized are, according to that word, said to be initiated; that is, consecrated and dedicated to God.

The main scope of the Apostle in this verse, and the force of the argument which he useth, demonstrateth, that the rites of the law typified truths like to themselves. They were for the most part with blood, so Christ doth all for us with blood, namely, by his death. Concerning the point here intended, the Apostle saith of the Ministers of the law, that they served unto the example and shadow of heavenly things▪ Chap. 8. 5. As the body is like the shadow, so the truth like the type.

The types themselves made nothing perfect, Chap. 7. 19. Therefore to raise up men's minds to such truths as could make perfect, the types were like to them.

This may be an especial means to help us in finding out the truth of types. See Chap. 4. v. 8. §. 50.

§. 99. Of blood the means of agreement with God.

THis phrase of dedicating the first Tabernacle with blood. gives instance that blood is the means of consecrating things to God. Thereby all things are made acceptable to him. All agreements since man's fall betwixt God and man, have been by blood. Under the first Testament here mentioned, are comprised all agreements from man's fall till Christ was exhibited: Under the second Testament which is the new, all from Christ's time till the end of the world. Both these Testaments were dedicated with blood. Thus much is implied under this phrase Neither the first: •… hat i •… , nor the first, nor the second were dedicated without blood.

From hence we may infer that all agreements with God are in blood.

This might easily be exemplified by an induction of particulars; as

• 1. The bruising of the heel of the seed of the woman, ( Gen. 3. 15.) imlpye •… blood.
• 2. Abel's acceptable sacrifice was a bloody one, Gen. 4. 4. and so was Noah's, and all other like sacrifices in succeeding ages.
• 3. Their Sacraments were bloody, as circumcision, Exod. 4. 26. and the pa •… over, Exod. 12. 6, 7. Thus our Sacraments, Matth. 26. 28. Rom. 6. 3.

This is not in regard of God's delight in blood; but in regard of sin, which in reference to God's truth, ( Gen. 2. 17.) and justice, cannot otherwise be expiated.

This is a great aggravation of the heinousness of sin; that God thereby is kep •… from entering into covenant without blood.

If that true blood which doth properly take away sin, even the blood of the Son of God, be duly weighed, the foresaid aggravation will be much heightened.

§. 100. Of making known God's Covenant before the Seal be put to it.

THe aforesaid general point of dedicating things under the law with blood, the Apostle exemplifieth by sundry particulars. In setting them down, he beginneth with the time, when that course was first observed, and with the ground of observing the same.

The time is in these words. When Moses had spoken every precept.

Of Moses, See Chap. 3. v. 2. §. 37.

The Apostle in that which is here set down, hath relation to Exod. 24. 7, 8. For besides the sprinkling of blood there mentioned, the very words spoken by Moses, are quoted in the next verse.

This phrase, had spoken, implieth that Moses declared the meaning of what he did before he used that rite of sprinkling blood, whereby the Covenant of God was ratified: so as God's Covenant might be made known before the seal be put to it. The blood that was sprinkled was a sign, a seal, a ratification, yea and a kind of Sacrament. Consider all the signs and seals, which God ordained for ratifying of his Covenant any way, and you shall find this verified: particularly in the case of Circumcision, Gen. 17. 7, 10. and the passover, Exod. 12. 12, 13, and Baptism, Matth. 28. 19. and the Lord's Supper, 1 Cor. 11. 23.

• 1. A seal is in vain without a Covenant.
• 2. By the Covenant whereto the seal is annexed, difference is made betwixt common and sacred signs.
• 3. The word showeth the end, use, virtue, and efficacy of a seal; without the word it can be nothing, but a naked and idle ceremony.

• 1. The Popish manner of administering Sacraments in an unknown tongue, or in a secret corner, is no way agreeable to this practice of Moses. What use can people make of a Sacrament so administered? or what benefit can they reap thereby?
• 2. Such Sacraments obtruded upon God's Church, as have no warrant from God, are hereby refuted.
• 3. Commendable is the custom of reformed Churches, which plainly declare both the Covenant, and the privileges thereof, before they administer a Sacrament the seal of it.

Object. Infants are Baptized which understand not what is said.

Answ. Baptism, as Circumcis •… on, is a Sacrament of regeneration, afforded to them only, who were born under the Covenant: and thereupon have a right to it: and their parents are charged to instruct them so soon as they shall come to understanding, in the mystery of the Covenant, and the privileges thereof: which at the administering of Baptism are distinctly made known.

• 4. This should stir up people that desire to be made partakers of the seals of God's Covenant, to seek to be well instructed therein: that they may understand what i •… sealed up unto them. The more distinct knowledge they have thereof, the more comfort they will reap thereby.