Commentary on Hebrews

§. 106. Of reconciling Moses and the Apostle.

IN this verse the Apostle by way of parenthesis joineth together the word and sign, the Covenant and Seal. The sign and seal was the sprinkling of blood. Here is shown the end and use of that ri •… , •… n this phrase, this is the blood of the 〈◊〉 , &c. The end of the foresaid holy rites were to be signs of the Covenant betwixt God and his people. This word of transition, seeing implieth that that which followeth is a declaration of the meaning of that which was done.

It is necessary that these two, testament and blood be joined together. For a Te •… ent is of no validity, without blood, as hath been shown, v. 17. §. 93, 94. And 〈◊〉 is of no efficacy without a Testament.

This Text is taken out of Exod. 24. 8. where it is thus expressed, Behold, the blood of the covenant which the Lord hath made with you, concerning all these words.

In the words of the Prophet and the Apostle, there is some seeming difference: but in sense, there is none.

The difference in words, is either by leaving out, or altering some of them.

• 1. This note of attention, Behold, is left out. That being but a circumstance, altereth no sense. Besides, it is implied in this particle of reference, This.
• 2. The last words, ( concerning all these words ) are left out. Moses in those words had reference to sundry ordinances which he read: whereof because the Apostle had no occasion to mention, he omitted.

The alterations are these,

• 1. What Moses calleth a Covenant, the Apostle styleth a Testament.

Answ.

• 1. The word which the Apostle useth signifieth both a Covenant, and a Testament, as hath been shown, Chap. 7. v. 22. §. 94.
• 2. Moses wrote before the death of the Testator. The Apostle after his death: so as the same thing which in Moses time was a Covenant, in the Apostles time was a Testament.
• 3. Moses speaking of the matter, which was an agreement betwixt God and his people, styleth it a covenant: but the Apostle speaking of the manner of ratifying it, stiles it a Testament.

• 2. Where Moses useth this word covenanted, or made, the Apostle turns it enjoined: or commanded.

Answ. Moses used a word which is proper to a covenant: but the Apostle changeth it into this authoritative word, enjoined, to show the ground of what was required, God's charge: and withal to declare that it was no arbitrary matter for them, to do or to leave undone: but a matter of necessity: the Lord enjoined it.

The Apostles were not translators, but expositors of Texts of Scripture: and thereupon had liberty to alter words for clearing of the sense. See Chap. 1. v. 6. §. 72.

The word which we translate enjoined is a compound. The simple verb is out of use, but there are two nounes that are such compounds as this verb: both which do signify a commandment, Matth. 15. 3, 9. The word then implieth a bounden duty; so as it was not a matter arbitrary or doubtful, but that which in obedience to the supreme Sovereign was to be observed. This word is used, Chap. 11. v. 22. §. 122.

§. 107. Of this phrase. This is the blood of the Testament.

THat the people might the better understand what he intendeth, Moses directs them to that very act which he then did, by this phrase, this is the blood, &c. For the note of reference, this, implieth that which he was then in doing. It is somewhat answerable to a like phrase of our Lord Christ, who having taken bread and broken, it said, this is my body, Matth. 26. 26.

From hence we may infer that a Sacramental denomination of a thing signified by the sign, doth not argue a transubstantiation of the sign into the thing signified, or a consubstantiation of the sign and thing signified. The tree that is called the •… ree of life, was not life itself, Gen. 2. 19. Circumcision which is called the Covenant ( Gen. 17. 9.) was not the Covenant itself. Nor was the lamb the passover, yet so called, Exod. 12. 21. Nor the rock Christ himself: yet so called, 1 Cor. 10. 4. The end of a Sacramental phrase is to show outwardly, what is inwardly intended: and to raise the mind from the outward sign to the inward thing signified: and to assure us of the presence of grace, and of the thing signified: not carnally, but spiritually. This spiritual presence is as true and real, as a carnal presence can be: and much more effectual and comfortable: for by the spiritual presence of Christ the true believer partaketh of the merit and virtue of Christ's passion, and of the benefits that flow from thence.

The Rhemists do hence infer, that the chalice of the Altar hath the very sacrificall blood in it that was shed upon the Cross. Others do hence frame this argument, As there was the true blood of the type in the typical and legal Sacrament, so there must be the true blood of the truth, in the true and Evangelical Sacrament.

Answ.

• 1. All that may be granted, and yet their transubstantiation not concluded thereupon. Thus the resemblance will hold: As under the law, there was shed the very blood of beasts for those legal cleansings: so under the Gospel is shed the very blood of Christ, for a spiritual cleansing of the soul. This none deny. But will it hereupon follow that that blood is shed in the Sacrament.
• 2. The resemblance betwixt legal and Evangelical Sacraments must be in the signs of each. Thus it will follow, that as there was true blood in theirs, so there is true wine in ours: which analogy is taken away by transubstantiation.
• 3. The blood which Moses sprinkled was no more the proper blood of the Covenant then the wine: For that blood could not take away sins, Heb. 10. 4.
• 4. The words of Moses are not proper but figurative.
• 5. Their resemblance doth not hold: for Moses and the Apostle refer the relative, this, to blood: but the Evangelist referreth it to the Cup, in which the wine was, thus, This Cup is the New Testament in my blood, Luk. 22. 20.

By this mention of blood added to the Testament, is shown the end of sprinkling blood under the law: which was to declare, that blood was the means of God's entering into Covenant with man: As hath been shown, v. 18. §. 99.

The joining of blood with a Testament, and styling it the blood of the Testament, showeth, that by Christ's blood the Covenant was turned into a Testament and made inviolable, as hath been demonstrated, v. 15. §. 88. and v. 16. §. 93, 94.

§. 108. Of divine institution the ground of a Sacrament.

THe ground of the foresaid Sacramental sign and action (which was sprinkling blood as a ratification of the Covenant) is thus expressed, which God hath enjoined unto you. Hence we may observe, that a divine institution is requisite, for the constitution of a Sacrament. This was the ground of all true Sacraments that ever the Church had, as may be proved by a particular induction of several Sacraments.

• 1. There were two Sacraments in man's entire estate. The Tree of Life, and the Tree of knowledge of, Good & Evil; both which God appointed to be Sacrament; Gen. 2. 9.
• 2. The general Sacrament for the whole world, namely the Ark (1 Pet. 3. 21.) was also by God enjoined.
• 3. Circumcision, which was the ordinary Sacrament of regeneration to the Jews, was instituted of God, Gen. 17. 10.
• 4. The other ordinary Sacrament of the Jews, to seal up their spiritual nourishment, namely, the passover, was ordained of God, Exod. 12. 3, &c.
• 5. The Jews extraordinary Sacraments were also of God. These were four.
  • 1. Israel's passing through the red Sea, Exod. 14. 16. &c.

  • 2. The Cloud under which they were, Exod. 13. 21, 22.

    These two were to them as Baptism, 1 Cor. 10. 1, 2.

  • 3. Manna that fell from heaven, Exod. 16. 4.
  • 4. The water that came out of the rock, Exod. 17. 5, 6. &c.
• These two were to them as the Lord's Supper, 1 Cor. 10. 3, 4.
• 6. The Lord's Supper was instituted by Christ, Matth. 26. 26.
• 7. Baptism was also instituted by Christ, Matth. 28. 19.

• 1. Sacraments are part of God's worship, and in that respect must have God's warrant. In vain they worship God, who worship him by men's inventions, Matth. 15. 9.
• 2. Sacraments are seals of God's Covenant. Now the seal must be his whose the Covenant is; ones seal binds not another: much less can man's seal ratify God's Covenant.
• 3. All the efficacy that is in a Sacrament ariseth from divine institution. How could the cutting off the foreskin of a man, be a seal of the righteousness of faith ( Rom. 4. 11.) and assure him of the remission of sins, if God had not ordained it to 〈◊〉 end? The like may be said of Baptism, and so of other Sacraments. Herein lieth the difference betwixt Sacramental bread and wine, and the bread and wine that we eat at our own tables. By divine institution the former proves spiritual nourishment; the latter is only corporal.

• 1. By this touchstone these five Popish Sacraments, Penance, Confirmation, Ordination, Matrimony, and extreme Unction will be found to be forged. It cannot be proved that they were instituted of God.
• 2. Such garments as are instituted of God, are not matters arbitrary, left to our own will, to observe, or not observe; but by virtue of the divine institution necessity is laid upon us. What God enjoineth to his Church, his Church is bound to observe. They show themselves rebellious against God's authority, and despisers of his Covenant, who either willfully refuse, or carelessly neglect to observe them. On this ground saith the Lord, the uncircumcised man-child shall be cut off from his people, Gen. 17. 14.
• 3. Divine institution further requireth, that they who observe the Sacraments be conscionable in a right manner of observing them; namely, reverently, holily, in faith, with love, and other requisites fit for such divine ordinances.

§. 109. Of sprinkling holy things with blood.

THe Apostle having, by a short digression, shown the end and warrant o •… sprinkling things with blood, he returneth to his enumeration of other things that were so sprinkled.

In bringing in those particulars he useth two conjunctions, And, But, and an Adverb, likewise. Our English compriseth them all under this word, moreover. They imply that these are distinct things from the former, but yet used as the former were.

Of sprinkling, and that with blood, see v. 13. §. 71, 72.

Of the Tabernacle, see v. 11. §. 55. and Chap. 8. v. 2. §. 5.

By vessels of the Ministry, he meaneth the Candlestick, the Table, the Altar, both that of Gold, and that of Brasse, the great Sea, other Lavers, all such instruments as were set upon the Table of show-bread, as Dishes, Cups, Spoons, Bowles, and such like, whereof you may read a particular enumeration, 1 King. 7. 45. 50. They are called vessels of the Ministry, because they were for public service.

Of the notation of the Greek word translated Ministry, see Chap. 1. v. 7. §. 79.

All these were holy in their institution, and consecrated to holy uses. These and such other are styled dedicate things, 1 Chro. 26. 20, 26.

Que •… t. if they were holy, why were they sprinkled with blood?

Answ.

• 1. Though in themselves by God's institution they were holy, yet being used by man, in regard of that pollution which is in man, and issueth from him, they were to be sprinkled, and thereby purged.
• 2. They were sprinkled with blood, to show that the things which man useth are made acceptable to God by the merit of Christ's Sacrifice. For the blood here mentioned typified the blood of Christ.

Of the former, namely, that pure things are made impure to sinful men. See v. 19. §. 104.

The latter, that holy things are made acceptable to God by the merit of Christ's Sacrifice, is evident by the mention of saith in offering those things which God accepted, as the offering of Abel, Gen. 4. 4. Heb. 11. 4. The like may be applied to all other acceptable Sacrifices. As this was typified by the sprinkling of blood, by the incense that was offered up under the law; in all •… sion, whereunto it is said, that the smoke of incense which came with the prayers of the Saints, ascended up before 〈◊〉 , Revel. 8. 4.

God himself saith of Christ, This is my beloved Son, in whom I am well pleased, Matth. 3. 17. God is not only well pleased with Christ, but his good pleasure doth so rest in and on him, as he is well pleased with all that are presented unto him b •… his Son. On this ground it is said, that God hath made us accepted in the beloved, Eph. 1. 6.

On this ground it becometh us, whensoever we approach into God's presence (as they did who went into the Tabernacle▪) and perform any holy duty, to apply to 〈◊〉 selves the Sacrifice of Christ, this is to be sprinkled with the blood of Christ. Faith is the means of applying the same: so as the believer may with a strong confiden •… appear before God in any holy duty, as the Priest might enter into the Tabernacle with the sprinkling of blood.

As all the vessels were to be sprinkled, so all God's ordinances, and the particul •… circumstances appertaining to them, are to be performed through saith in Christ.

As thou desirest to be accepted in thy person, so let thy desire extend to all the holy things thou usest, do them all in faith, so will God have respect to thee, and to thy services.

§. 110. Of purging all things with blood.

Vers. 22. Lest the Apostle might come short in his enumeration, he addeth this clause, And almost all things are by the Law purged with blood.

Under this general, all things, he compriseth such things as appertained to the Tabernacle and to the service of God. Yet because there might be some things, that were not so sprinkled, he addeth this restrictive particle, almost. We do not read of the Table, or other Hangings, or the Priests garments, and such other things, from which the blood could not be well cleansed, were so sprinkled.

By the Law he meaneth the Ceremonial Law, and implieth, that that sprinkling that was then used, was but legal to the purifying of the flesh, as is noted, v. 13. §. 75▪

This word purged showeth the end of sprinkling blood upon them, namely that that pollution, which through man's use of them did cleave unto them, might be taken away, and both they made fit for man's use, and man made fit to use them.

This giveth proof that God would have all things sanctified to his people; His word, his Sacraments, of prayers and praises, our singing of Psalms, the actions that we do, as lifting up our hands and eyes, bowing our knees: yea the places where we meet and all such things, all are to be sanctified, and that by faith in the blood of Christ. Of the word translated purged, See Chap. 1. v. 3. §. 27.

§. 111. Of blood shed the only means of remission.

AN especial reason of the foresaid rite of sprinkling blood, is in this phrase, without shedding of blood is no remission. This reason manifesteth a necessity of that rite. For remission of sin is absolutely necessary: but blood must be shed and sprinkled for remission of sin.

This phrase, shedding of blood, is the interpretation of one Greek word; but a double compound. It is compounded of a noun that signifies blood, and a preposition that signifies out, and a verb that signifieth power. To join them all together, this double compound signifieth a pouring out of blood. The word here used is only in this place used: and fitly to the Apostles purpose: for blood could not be sprinkled, unless it were first let out of the beast and poured into some vessel to be carried up and down. Another compound from the foresaid simple verb is used, Chap. •… . v. 20. §. 5. 7.

The remission that the Apostle here speaketh of is the remission of sins. The word translated remission hath for the most part this noun, sins, added to it: as Matth. 26. 28. Mark 1. 4. But sometimes it is set alone, and the word sins understood, as Mark 3. 29. Luke 4. 18. and here.

The manner of setting down this point with a double negative thus, without, No, carrieth Emphasis. It implieth that there is no other way for obtaining remission of sins.

• 1. This reason taketh it for granted that sin is remissible. It may be pardoned; Hereof see the Treat. of the Sin against the Holy Ghost. Part. 1. §. 5, at the end of Domest. D •… .
• 2. It is also taken for granted, that blood is the means of purging away sin. Of these two points, see v. 7. §. 43. and v. 18. §. 99.
• 3. The main point here intended is, that there is no other way to expiate sin, but by blood. This is to be taken of the procuring cause of remission of sins: for there are many means as courses to be taken by us, whereby we may gain assurance that sins are pardoned. But if you read the Scripture throughout, you shall find no other purchase of sin, then blood.

The truth that was tipyfied by the blood under the Law, namely, the blood, sacrifice, or death of Christ is the only price that can make satisfaction for sin. Sin is that bar which keepeth the flood-gates fast shut against the current of mercy. Satisfaction of Justice pulleth out the bar, and then mercy flows in apace.

This is sufficient to disprove the many foolish inventions of Papists, whereby they do egregiously delude their people in seeking pardon of sin.

In particular, this discovereth the vanity of the Popish distinction of a bloody and unbloody sacrifice. They say that their Mass is an unbloody sacrifice: and yet they affirm that it is a propitiatory sacrifice for remission of sins. They think to salve up all by a concepit of a concomitancy of blood with flesh. But even that conceit is here refuted by the word which the Apostle here useth, shedding of blood: without shedding of blood is no remission. It is not sufficient that blood be with flesh: but blood must be shed and poured out, as the notation of the word implieth. Thus much doth Christ express in the institution, This is my blood which is shed, Math. 26. 28. Of the distinction betwixt a bloody and unbloody sacrifice, see Chap. 7. v. 27. §. 115.

For our parts, let us learn to trust, and that wholly and only to this means of remission, the blood of Jesus Christ shed for our sins.

§. 112. Of the resolution of Heb. 9. 18, 19, 20, 21, 22.

Vers. 18. IN these five verses is set down a legal dedication. In it we may observe,

• 1. The inference of it upon that which went before, in these words, whereupon neither.
• 2. The substance of the dedication. This is
  • 1. Generally propounded.
  • 2. Particularly exemplified.

In the general two things are declared.

• 1. The thing dedicated, the first Testament.
• 2. The means of dedicating it, blood.

Vers. 19. In the particular exemplification are considerable

• 1. The Time, when the dedication was performed, and that was when the meaning thereof was declared.

  In describing this circumstance are noted

  • 1. The person that declared the meaning, Moses had spoken.
  • 2. The matter that was spoken, precept. Amplified by the generality, every precept.
  • 3. By the persons to whom it was spoken, to all the people.
  • 4. The manner of ordering what he did deliver, according unto the 〈◊〉 ▪
• 2. The means of dedicating, this is described in four particulars.
  • 1. The blood of calves and goats.
  • 2. Water.
  • 3. Scarlet-wool.
  • 4. Hyssop.
• 3. The manner of using the blood, in this word, sprinkled.
• 4. The things dedicated, which were either such as were then present, or afterwards dedicated. v. 21, 22

The things then present were of two sorts.

• 1. The book.
• 2. All the people.

Vers. 20. In the 20. v. is particularly set down the words, whereby Moses explained the meaning of what he did. This is

• 1. Generally hinted in this word, saying.
• 2. Distinctly expressed; where is shown
  • 1. The matter intended, this is the blood of the Testament.
  • 2. The warrant he had for what was done, which God hath enjoined you.

Vers. 21. The things afterwards dedicated are set down, v. 21, 22.

Therein is,

• 1. A repetition of the means of dedicating: he sprinkled with blood.
• 2. An expression of the things dedicated, and that,
  • 1. In two particular kinds,
    • 1. The holy place, the Tabernacle.
    • 2. The holy things, all the vessels of the Ministry.

    Vers. 22.

  • 2. In a general comprehension, thus, almost all things. This general is amplified.
    • 1. By a repetition of the means, blood.
    • 2. By the effect thereof, purged.
    • 3. By the ground of all, the law.
    • 4. By the reason of using that rite. Here we may observe
      • 1. The benefit attained thereby, remission.
      • 2. The manner of using the blood, shedding.
      • 3. The necessity thereof, without such shedding no remission.

§. 113. Of observations gathered out of Heb. 9. 18, 19, 20, 21, 22.

Vers. 18.

I. LEgall rites were grounded on equity. This word of inference, •… upon, intendeth as much. Because Testaments were usually ratified with the death of the Testator, thereupon God's Testament was ratified with blood. See §. 97.

II. God's covenant made with the Jews, was the first Testament. So it is here •… alled. See §. 98.

III. God would have sacred things dedicated. Thus much is expressed. See §. 98.

IV. Blood is the means of atonement between God and man. The mention of blood in this place intendeth thus much. See §. 99.

Vers. 19.

V. The Covenant must be explained before the seal be 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 did not use the seal of sprinkling blood, before he had spoken, and declared what 〈◊〉 intended. See §. 100.

VI. Ministers must teach what God commands. This is implied under this word, 〈◊〉 . See §. 101.

VII. The whole counsel of God must be made known. Moses spake every precept. See §. 101.

VIII. God's word is to be delivered to all of all sorts. Moses spake to all the people. See §. 101.

IX. What Ministers do, they must do according to God's word. Moses did what he did according to the Law, which was God's word. See §. 101.

X. Under the law the blood of beasts was used. Such were Calves and Goats. See §. 102.

XI. Water was sprinkled with blood. This was to typify the concurrence of justification and sanctification. See §. 103.

XII. Christ was typified by scarlet wool. See §. 103.

XIII. Christ also was typified by hyssop. See §. 103.

XIV. •… lood was made useful by sprinkling. It is here said to be sprinkled. See §. 103.

XV. The law could not make perfect. Therefore the book of the Covenant, wherein the law was registered was sprinkled. See §. 104.

XVI. Things pure are impure to sinners. The book of the law was pure in itself, yet sprinkled for man's sake, who is impure. See §. 104.

XVII. All people are unclean. Therefore all the people were sprinkled. See §. 105.

XVIII. Means of cleansing are offered to all: For all are sprinkled. See §. 105.

Vers. 20.

XIX. The word must be joined with the seal. This note of transition, s •… ying, intends as much. See §. 106.

XX. A Sacramental assertion doth not make a transubstantiation of the sign. This is a Sacramental phrase, this is the blood of the Testament: yet there was no transubstantiation. See §. 107.

XXI. A Sacrament must have divine institution. This phrase, which God enjoined unto you, implieth a divine institu •… ion. See §. 108.

Vers. 21.

XXII. The place where God's people meet for divine service, was dedicated under the law. The Tabernacle was such a place, and that was sprinkled with blood. See §. 109.

XXIII. Instruments used about divine service were also dedicated: such were the Vessels of the Ministry. See §. 109.

XXIV. G •… nerals are not to be too far extended. The Apostle here useth this word of restraint, almost. See §. 110.

XXV. The end of sprinkling blood was to purge things. This word, purged, intends as much. See §. 110.

XXVI. Things of old were done by the law. So much is here affirmed about sprinkling all things by the law. See. §. 110.

Vers. 22.

XXVII. Sin may be forgiven. This is here taken for granted. See §. 111.

XXVIII. Blood is the means of the remission of sin. This also is taken for granted. See §. 111.

XXIX. There is no other means but blood to take away sin. This manner of expressing the point, without blood no remission, proves as much. See §. 111.

XXX. Blood must be shed for obtaining remission. So much is here intended. See §. 111.

§. 114. Of necessity in observing what God enjoineth.

THis conjunction, therefore, is the note of a conclusion: and this verse is the conclusion of the main point in question concerning dedicating things with blood.

The argument may be thus framed.

All things dedicated to God, must be consecrated with blood.

But types and truths were dedicated to God.

Therefore types and truths must be consecrated with blood.

The word translated, necessary is the same that was used, v. 16. §. 93. and i •… the same sense. It hath here relation to the order, which God hath set down s •… purging things: which was with blood. Without blood they could not be purified. Therefore blood was necessary to purify them. Of the reason of this necessity. See v. 7. §. 43. and v. 18. §. 99.

The noun translated, patterns, is the same that was used, Chap. 8. v. 5. §. 12. There it was translated example. But in that and this place it is taken in the same sense, namely for legal types, in reference to their spiritual truths. By reason of the •… it resemblance between them, the rites which were of things visible, exhibited in times before the truths are called patterns.

The truths themselves are styled things in the heavens. These are the same which are styled, heavenly things, Chap. 8. v. 5. §. 13. There is shown in particular what they are. They are said to be things in the heavens, by reason of the excellency of them: and to amplify that excellency, the word is set down in the plural number heavens.

The verb translated, purified, is the same that was translated, purged, v. 22. §. 110. Of the divers use thereof, See Chap. 1. v. 3. §. 27. It here signifieth such a purifying or purging as was intended in the former verse; namely, that things sacred should in a special manner be set apart to divine services; and that unclean things should be purged from their uncleanness.

The relative in this phrase with these hath reference to the particulars mentioned, v. 19. which are blood, water, scarlet wool and hyssop.

The infe •… ence of this verse upon that which goeth before showeth, that there is a necessity of using such means, for obtaining good things as God hath appointed. God appointed that for purging and cleansing things and persons; blood, and water should be used, v. 20. thereupon the Apostle thus concludeth, It was therefore necessary.

• 1. God in wisdom ordereth all his ordinances: so as in reference to the end, 〈◊〉 which God ordaineth them: there cannot be a better course or means: and in th •… t respect, there is a necessity of them.
• 2: God bringeth his purposes to pass in his own way and course, and will not suffer matters to be effected other ways. There is therefore in this respect also a necessity of holding close to that course.

• 1. Vain are the attempts of all that go about to procure good to themselves in any other way, then that which the Lord hath set down. The Idolatrous courses, which the Idolatrous Jews used to pacify God's wrath did more incense him. The like may be said of all men's inventions in sacred matters, wherein and whereby they seek to please God.
• 2. It stands us in hand well to observe, what God hath ordained for the good of our souls: and to hold close thereto: yea, to lay a necessity upon ourselves, and to say, necessity is laid upon me, yea, •… o is unto me, if I do not this or that.

§. 115. Of types being in themselves but shadows.

THe nature of legal types, is set out in this phrase, Patterns of things in the heavens. It setteth out both the meanness of them, and also the excellency of them.

Their meanness is manifested in this word, patterns; which implieth resemblances of things: and if they be compared with the truths which they do resemble, they will be found to be dark and obscure. Hereupon the Apostle joineth these two together, example (or pattern) and shadow. See Chap. 8. v. 5. §. 12.

The types themselves were but of external, and earthly things: and in that respect called carnal ordinances, v. 10. §. 50.

Surely they who of old used the legal rites, merely as outward rites, without reference to their truths, did rest upon mere shadows, and manifested therein a childish disposition. Much more did they, who addicted themselves to those rites, after their date was out: so as then they had no heavenly truth to typify. But most childish are they who dote upon such external ordinances as never had any spiritual truths for them to be a pattern of. Of these see Chap. 7. v. 16. §. 82.

The excellency of the foresaid types is manifested in this, that they were patterns of things in the heavens: that is, of heavenly things. See more hereof Chap. 8. v. 5. §. 13.

§. 116. Of legal types cleansed with answerable means.

AS the legal types themselves were mean in their kind, being of earthy things, so the means of purifying them were answerable. They were purified with these: namely, with those external and earthy things which are mentioned, v. 19▪ §. 102, 103.

All things are cleansed with means according to their kind. Our faces, our hands, our feet, our whole body, our linen, the vessels that we use, and other like things are washed and made clean with water and other like external and earthy things.

We may from hence infer, that the faithful under the law, rested not in those external rites, for the purifying of their souls.

It is not possible that the blood of bulls, and of goats should take away sin. The Gospel was preached unto Abraham (Gal. 3. 8.) and therein he believed. The like may be said of all the faithful that died under the law. This is the reason of the Apostles setting forth the faith of so many worthies, as he hath produced, Chap. 11.

§. 117. Of Heavenly things the substance of the Types

BY way of opposition the Apostle showeth how the truths of the forenamed types were after another manner purified.

Those truths he thus expresseth, the heavenly things themselves.

The relative themselves, is set in the first place: as if we should thus translate it, themselves being heavenly things. By, themselves, he meaneth the truths of types, so as the very substance of legal shadows is exhibited under the Gospel. In this respect a true Tabernacle is mentioned, Chap. 8. v. 2. §. 6. And glad things, v. 11. §. 53.

God at length exhibited the things themselves which were good and true, to show what he mainly aimed at, and that the shadows and types were only for awhile in regard of Mans need.

Great is their folly who enjoying the things themselves hunt after shadows, as Jews, Turks, Papists, all idolatrous and superstitious persons do: herein they show themselves like the dog that having got meat in his mouth, snapped at the shadow of it in the water, and so lost his meat.

The Lord make us wise in seeking after those solid truths, which by his Gospel are revealed.

To stir us up the more here unto, let the quality of them be considered. They are heavenly things. The word translated heavenly, is a compound which we may translate, upper heavenly. Of this compound word, See Chap. 1. v. 1. §. 25. Of the things meant thereby, See Chap. 8. v. 5. §. 13.

This epithet, heavenly, is here given to those truths which were typified by the Law.

• 1. In opposition to the rites of the Law which were earthy. This is implied under this conjunction of opposition, But
• 2. To show the excellency, perfection, and perpetuity of them.

• 1. Heavenly things are so much more excellent then earthly, as Heaven is higher then the earth.
• 2. Those heavenly things do perfectly effect that for which they are ordained.
• 3. Heavenly things are perpetual, they continue forever.

This should stir us up to inquire after these heavenly things: and upon knowledge of them, highly to prize them: to rest satisfied in them, and to walk worthy of them.

§. 118 Of purifying heavenly things.

THe aforesaid heavenly things are said to be purified: though this act of purifying be not expressed in this latter clause, yet it is necessarily understood, and must be repeated out of the former part of the verse: otherwise this latter part would want a verb to make up the sense.

Heavenly truths are purified as well as earthy types.

This may seem strange if we duly weigh what those truths were: namely, Christ himself, His body was the truth of the Tabernacle: His deity, of the Altar; His human nature, of the sacrifice: His Person of the Priest: His graces were the truth of the Priests robes: His mediation the truth of the incense: He is the true mercyseat, He the Ark; He the Manna: He the water that flowed out of the rock: He the truth of most types. Heaven was the truth of the most holy place.

Quest. What need those things to be purified?

Answ.

• 1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit. Thus Christ is said to be made perfect, Chap. 2. 10. And to be sanctified, John 10. 36. and 17. 19. Thus Christ being consecrated for the Church, his Nature, his Person, his Deeds, his Doctrine, Obedience, Sufferings, Offices, Victories, Resurrection, Ascension, and are made useful and beneficial to us. Though in themselves they be most pure and perfect, yet would they not have been effectual to us without this heavenly consecration. Heaven itself is thus purified for Christ with his own blood entered into that holy place.
• 2. There are some things in the number of heavenly things, which by nature are impure as the Elect people of God, of whom the Jews were a Type. Now Christ gave himself for the Church, that he might sanctify it and cleanse, Eph. 5. 25, 26, 27, 1. Pet. 1. 2.
• 3. Sundry holy things by man's abuse of them, prove to man impure as the holy ordinances of God: In this respect they need to be purified. See more hereof, v. 19 §. 104.

§. 119. Of Sacrifices which purge Heavenly things being better then Legal.

THe means whereby the aforesaid Heavenly things are purified are said to be sacrifices.

A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God; A bloody sacrifice is therefore here meant, which is the sacrifice of Christ himself. In this respect Christ is said by his own blood to enter into the •… lie place, v. 12.

Though that were but one Sacrifice, and but once offered up, yet the plural number, Sacrifices,

• 1. For excellency sake it was instead of many sacrifices.
• 2. In reference to the many Sacrifices under the Law. This one was the truth of them all, and instead of all.

A Sacrifice was the means of purifying Heavenly things, because thereby satisfaction was made to divine Justice, and divine Wrath was pacified, and thereby way made to mercy, yea thereby Christ merited that all things needful for us should be effectual unto us.

By this we may be informed of the need, use, and benefit of Christ's offering himself up a Sacrifice: without it we had remained enemies against God, and God against us. We unfit and unworthy to appear before him. All things unfit, unuseful, ineffectual to us: Christ himself, his incarnation, his purity, ineffectual to us. Heaven had been as Paradise, kept by Cherubim against us. If it were needful, that man should not remain under the power of the devil, nor liable to damnation, then this sacrifice was needful. As there was great need, so there is great use and benefit thereof; for thereby we are purified, Christ himself is sanctified to us, all that Christ did and endured is made effectual for our good.

Well might this sacrifice be here styled better; This is a note of comparison, and it hath reference to the sacrifices under the Law, which were sacrifices of beasts, this of Christ. Therefore well may it be said to be better. There is no one thing which may be said to be better then others, then this better then the Legal Sacrifices, as much more excellent, as God-man is then brute beasts, so much better 〈◊〉 the sacrifice, whereby heavenly truths are purified by legal sacrifices. On this ground it is said of Christ, that not by the blood of Goats and Calves, but by his own blood be entered into the holy place, v. 12.

In this respect Christ is said to be the mediator of a better Covenant, Heb. 8. 6. and the bringing in of a better hope, Heb. 7. 19.

The truth was indeed actually to perform what the types only shown was needful to be performed, but would not perform.

How should this move us to have this Sacrifice in high account, in far higher account then the Jews had theirs. The pious and upright Jews did most highly esteem their Sacrifices: they daily offered them morning and evening; when by any occasion they were unclean they offered up their sacrifice for cleansing, and received satisfaction and peace in their conscience from thence. It was the advice that David gave to Saul in case of offense against God, Let him accept an offering, 1 Sam. 26. 19. When they received special blessings from God, they offered sacrifices in way of thanksgiving, and did exceedingly multiply the same, as is shown.

Should not we much more have recourse to this Sacrifice of Christ's in all our uncleannesses; and seek to have our souls sprinkled therewith, yea and confidently rest thereupon; yea should not we on all occasions of Thanksgiving offer up our praises in and through that Sacrifice.

§. 120. Of the resolution of, and observations from Heb. 9. 23.

IN this verse is declared a difference betwixt legal types, and their truth. Hereof are two parts.

The former concerns legal types.

The latter their truth.

In the former observe

• 1. The inference of it, upon that which went before, in this conjunction, Therefore.
• 2. The main point intended. Hereabout is set down
  • 1. The nature of types. They are patterns.
  • 2. The object of them. Things in the heavens.
  • 3. Their need of purifying. Should be purified, amplified by the necessity thereof.
  • 4. The means of purifying them. With these: namely, blood of beasts and other external things.

Doctrines.
• I. The means without which a needful thing cannot be effected must be used. The Apostle had before shown, that without blood, there was nothing acceptable to God▪ thereupon he here concludeth, that both types and truths must be purified by blood. See §. 114.
• II. There is a necessity of observing what God enjoins. The word necessary, as here used, imports as much. See §. 114.
• III. Types were but shadows of truths. The word pattern intends as much. See §. 115.
• IV. The truths typified by legal types were heavenly things. In this sense, they are here styled, things in the heavens. See §. 115.
• V. There was a means of purifying under the Law. This is here intended under this word, purified. See §. 114.
• VI. Things under the law were purified with external things. Such things are comprised under this relative▪ with these. See §. 116.
• VII. There is a great difference betwixt types and truths. This particle of opposition, BUT, importeth as much. See §. 117.
• VIII. There were substances of the legal shadows. This word, themselves, intends as much. See §. 117.
• IX. Those substances were heavenly things. So they are here styled. See §. 117.
• X. Heavenly things were purified. The verb purified, here understood, hath reference to such things. See §. 118.
• XI. Christ's Sacrifice is the means of purifying the heavenly things. It is Christ's Sacrifice, that is here intended. See §. 119.
• XII. Christ's Sacrifice is instead of all other Sacrifice. The plural number Sacrifices spoken thereof implies as much. See §. 119.
• XIII. Christ's Sacrifice is better then all former Sacrifices. It is here expressly said to be better then them.

§. 121. Of the difference betwixt things made with hands, and without hands.

THis verse is inferred upon the former, as a reason to prove that Christ's Sacrifice was better then the Sacrifice under the law. The causal conjunction, ( a) For, implies as much.

The proof is taken from the place, whither Christ carried his blood after he had offered up himself a Sacrifice; namely, heaven.

This proof the Apostle before noted in this phrase, by his own blood he entered into the holy place, v. 12. In this proof is laid down a second difference betwixt Christ and other Priests. The first was in the different means of cleansing, v. 23.

This second is in the different places, wherein the one and the other executed their function.

For a more clear illustration of the point, the Apostle sets it down negatively and affirmatively.

Negatively thus, Christ is not entered, &c.

Of the meaning of this title Christ, see Chap. 3. v. 6. §. 54. He is here expressly named, to show who was the Priest, and what the Sacrifice, whereby that which could not be effected under the law was perfected.

This phrase of entering into the holy places, hath reference to the Priests entering into the Tabernacle. They entered into the holy places made with hands.

Of this title, holy places, See v. 1. §. 4. and Chap. 8. v. 2. §. 4. There were two places called holy. One wherein all sorts of Priests did their holy services, called the first Tabernacle, v▪ 2. The other whereinto the high Priest went once a year, v. 7. In reference hereunto the plural number, places, is used, and they are called holy, because they were set apart to holy services.

These are said to be made with hands, because they were made by men who had hands. Thus is this word us. d, v. 11. §. 55. Thus circumcision in the flesh, is said to be made by hands, (Eph. 2. 11.) because it is the work of men: and Temples of stone, and timber are so styled, Act. 7. 48. and 17. 24. In all these places things made without hands are opposed to such as are immediately made by God: and thereupon they are negatively used for the most part. These two words, made with hands, and made without hands, are directly opposed▪ Mark 14. 58. So circumcision in the flesh, is said to be made with hands. Eph. 2. 11. and circumcision in the Spirit, to be made without hands, Col. 2. 11.

By setting down this point negatively thus, Christ is not entered, &c. It appears that things made by man, are not comparable to the things made by God. In which respect they are set in opposition one to the other, thus, which the Lord pitched and 〈◊〉 man, Chap. 8. v. 2. §. 6. The other oppositions about this phrase do prove as much.

As the workmen are, so are their works: but man is not comparable to God, nor his works.

This discovers the folly of many, who though they have reasonable and understanding souls, whereby they may know the difference betwixt things made with hands and without hands; yet prefer the former before the latter: and that both in matters of Religion and in other things also.▪ How superstitiously did the Jews do •… e upon the outward Temple, ( Ier. 7. 4.) and on the Ark, 1 Sam. 4. 3. and yet regarded not true piety and purity of heart •… : No nor their own souls which were the Temples of the Holy Ghost.

Thus many, that carry the names of Christians, are more addicted to go and visit the ruins of that Temple at Jerusalem which was made with hands, then to associate themselves with the true Church of God, or to fit themselves for the heavenly place, made without hands. How are most men even in God's Worship more taken with external matters, which are inventions of men and things made by men, then with Spirit and truth: notwithstanding the Father seeketh such to worship him, John 4. •… 3.

This also may not unfitly be applied to other things: for what care do Men and Women take to adorn their bodies, their houses and other things, and in the mean while neglect their souls.

O pray that you may approve things that are excellent, ( Phil. 1. 10.) duly distinguishing the things that differ: and choose that good part which shall not be taken away, Luke 10 42.

§. 122▪ Of the Legal holy places types of Heavenly places.

THe forementioned holy places under the Law are thus further described, which are the figures of the true.

The Greek word here translated, figures, is not the same that was used, v. 9. §. •… 9. That signified a Parable or resemblance. This properly signifieth a repereussion or smiting again; being compounded of a verb, that signifieth to smile, and a preposition that signifieth against. It is twice used in the New Testament; here and 1 Pet. 3. 21. There it signifieth one type answerable to another. Thus baptism is said to be a like figure to the Ark: both of them figuring and setting forth one and the same thing in substance. Here it is indefinitely taken for the simple noun, and is translated pattern, Chap. 8. v. 5.

That it is here thus taken is evident by the word that is joined withi •… translated, true. This hath reference to the holy places before mentioned: they were types and figures of the true holy places, namely Heaven, as is afterward shown.

This description of the holy places under the law intendeth the same things th •… these words ( Patterns of things in the Heavens ) did in the former verse.

The former word, figures, is a kind of extenuation; the latter, true, is an amplification.

The holy places under the Law were but shadows, and in that respect but mean things; but they were shadows of the true holy places which is Heaven itself, and in that respect, they were great and excellent things and of singular use.

Of these two points, See v. 23. §. 115, 117.

§. 123. Of Christ's executing his Priesthood in Heaven.

THe Apostle having shown into what places Christ entered not, namely into those whereinto the High Priest under the Law entered, he proceedeth to declare into what place he entered, in these words, But into Heaven itself.

The conjunction of opposition, but, implieth this latter to be a far more excellent place then the former, as the very name itself, Heaven giveth proof.

To make up the sentencefull, the Nominative case and principal verb is to be repeated out of the former part of the verse, thus, Christ is entered into Heaven i •… self.

This is spoken of Christ as our Priest, and it taketh it for granted that Christ 〈◊〉 the true Priest of the New Testament. See Chap. 2. v. 17. § 17 •… .

The verb translated entered is compounded with a preposition that signifieth In, and the same preposition is set before the noun, as if we translated it, is entered into Heaven, which showeth that Christ attained to that which he aimed at, and obtained a possession thereof, even Heaven itself.

Heaven is here properly taken for that place of bliss where God most manifesteth his glory, and where Christ abideth our Priest forever.

He addeth this discriminating particle itself, because the word Heaven is diversely used: and sometimes for the kingdom of God here on earth, yea it distinguisheth Heaven here meant from the type hereof.

This phrase Priest presupposeth that Christ was out of Heaven: this is true of his human nature: wherein he lived above 33 years on earth: yea, by reason of the union of the divine nature with the human, he is said to descend from Heaven, Eph. 4. 9. John 3. 13.

He was for a time on earth, that he might perform all works of service and suffering. He entered into Heaven, that he might continue to do all things that require Merit, Power, and Glory. So as Heaven is the place where Christ continueth to execute his Priesthood. See hereof more, Chap. 4. v. 14. §. 84.

§. 124. Of Christ's appearing in the presence of God for us.

THe end of Christ's entering into Heaven is thus set down, Now to appear in the presence of God for us. The verb translated to appear, signifieth conspicuously to manifest. It is sometimes taken in the worst part: as to appear against one, as adversaries in law do, and to inform against him, Acts 24. 1. & 25. 2. Sometimes it is taken in the better part, to appear for one as a Favorite before a Prince, or as an Advocate or an Attorny before a Judge.

In this latter sense may it fitly be applied to Christ: who is God's favourite, Mat. 3. 17. And always at God's right hand ready on all occasions to present our Petitions to God and obtain a gracious Answer: and if he observe him incensed, then to pacify him.

Christ is also our Advocate and Attorny, to plead our cause, to answer our Adversaries, and to procure judgment to pass on our side.

Iu these respects he is said to make intercession for us. Hereof see more Chap. 7. v. 25. §. 106.

Christ is thus said to appear in the presence of God, to show a difference betwixt him and the Priests under the Law. They appeared before the Ark and the mercy seat thereon, which was but a type of God's presence, Lev. 16. 2. But Christ in the most glorious presence of God, as it were before his very face.

The word translated presence, is derived from a noun that signifieth a count •… or face: So doth the word also here used signify a face, Matth. 6. 17. In this respect Christ is said to be at God's right hand, Chap. 8. v. 1.

This doth much amplify that ▪ which was before noted of Christ appearing in Heaven.

So doth also this last clause, ▪ for us, which showeth the especial end of Christ so manifesting himself, even for our sakes to make us partakers of the benefit of his intercession. For indeed Christ doth all for us, as hath been shown, Chap. 2. v. 9. 9. 83.

There is yet a little particle inserted which carrieth some emphasis: namely, this adverb of time, Now. This sets down the time present, and hath reference both to the time of the law, which is past: and so also to the time of glory, which is yet to come.

In the former respect it giveth us to understand, that those great things which were in types shown to the Jews, are in their truths actually accomplished to us. In this respect our times are called the time of Reformation, v. 10. §. 50. in the latter •… nd thereof.

In the latter respect this circumstance showeth, that use is to be made of Christ's intercession here in this life, Now, even while we are on earth Christ appeareth before God for us.

The pretended Popish Sacrifice for the dead is altogether in vain.

Let us now, even while here we live, look unto Christ, and apply the virtue of his intercession to our Souls.

§. 125. The resolution of, and observation •… from Heb. 9. 24.

IN this verse is laid down a difference betwixt the place where legal types were used, and where the truth was accomplished.

In setting down this point, two things are to be eonsidered.

• 1. The manner of propounding the point.
• 2. The matter whereof it consisted.

The manner is two ways manifested.

• 1. By denying that to Christ which other Priests did, Christ is not entered, &c.
• 2. By asserting that to Christ which belongs to no other, in these words, But into heaven, &c.

2. The matter consisteth of two parts.

• 1. A description of the places, wherein the leviticall Priests exercised their function.
• 2. A description of the place, where Christ exerciseth his.

The former is described.

• 1. By the quality, holy places.
• 2. By the means of making them, made with hands.
• 3. By the use of them, which are the figures. This is amplified by the substance whereof they were figures, in this phrase of the true.

The latter is described,

• 1. By the title, Heaven itself.
• 2. By the end, which is set out,
  • 1. By Christ's act, to appear.
  • 2. By the place, in the presence of God.
  • 3. By the persons for whom, for us.
  • 4. By the time when, Now.

Doctrines.
• I. Christ did not what other Priests did. This negative, Christ entered not, proveth the point. See §. 121.
• II. There were of old places for God's service, These are meant by the word places. See §. 121.)
• III. Places set apart for God's service are holy. So they are here called. See §. 121.
• IV. The things of the law were made by men. Namely, by such as had hand •… . See §. 121.
• V. Types under the law were but figures, so they are here called. See §. 122.
• VI. Types under the law were figures of true things. So they are here said to be▪ See §. 122.
• VII. Christ entered into the true heaven. This is into heaven itself. See §. 123.
• VIII. Christ in heaven conspicuously manifesteth himself. The meaning of the word translated, appear, manifesteth as much. See §. 124.
• IX. Christ is in heaven before God. For he is here said to be in the presence of God. See §. 124.
• X. Christ is for us: even for our good. See §. 124.
• XI. Christ in the time of the Gospel, actually appeareth before God for his people. This is the intendment of this adverb of time. Now. See §. 124.

§. 126. Of Christ offering himself not often

THese two verses do prevent an objection that might be raised from the resemblance betwixt Christ, and the legal Priests entering into their holy places.

The objection may be this; If the Priests entering into the holy place, was a type of Christ's entering into heaven, then must Christ oft enter into heaven, as the high Prist did into the most holy place.

The Apostle denieth that consequence, in these words, not yet that he should offer himself often. The reason of that denial he declareth in the next verse.

In these two verses, a third difference betwixt Christ's and the legal Priests is set down. Of the two former differences, see v. 24. §. 121. This third difference consisteth in the reiteration of that which the Priests did: and Christ's only once doing what he did.

The reiteration, or oft doing the same thing in reference to Christ, is denied in these words, nor yet that he should offer himself often.

It is here taken for granted, that Christ offered up a Sacrifice, in this word offer. So much is expressed, Chap. 5. v. 1. §: 6. and Chap. 9. v. 14. §. 79.

It is also taken for granted, that the Sacrifice which Christ offered up was himself. This also is plainly expressed, Chap. 1. v. 3. §. 29.

The main point is about the renewing thereof, whether he offered himself often or no. This is the thing directly denied: for it is oft noted by the Apostle, that Christ offered but one Sacrifice, and that one but once. Hereof see Chap. 7. v. 2 •… . §. 115.

§. 127. Of the Priests entering into the holy place, with the blood of others.

THat there was a difference betwixt Christ, who did not offer himself often▪ and the legal high Priests, is evident by this note of comparison, A S. Christ did not as the legal high Priests did.

What an high Priest is, hath been shown, Chap. 5. v. 1.

What the holy place was, whereinto he entered is shown, v. 2. §. 14.

The time of his entering, in every year, is declared, v. 7. §. 41.

That which is here indefinitely set down with the blood of others, is particularly hinted to be blood of goats and calves. Hereof see v. 12. §. 56. The word others is referred not to other persons, but to other kind of creatures. According to the notation, it signifieth that which belongeth to another, or is another's, Luk. 16. 12. Rom. 14. 4. and 15. 20. It is derived from an adjective, which signifieth▪ another, Joh. 5. 7, 32. See Chap. 11. v. 9. §. 44.

This indefinite phrase, blood of others, doth confirm the first difference betwixt Christ and the legal Priests. Christ offered himself: and with his own blood entered into heaven, v. 12. §. 57. and thereby procured remission of sins: But the Priests offered the blood of beasts: and therewith entered into an earthy Tabernacle: and could cleanse no further then to the purifying of the flesh, v. 13. §. 75.

God appointed under the law the blood of beasts, because that was sufficient for the end whereunto it was appointed, namely to typify a spiritual cleansing: not absolutely to cleanse by itself.

If the Priest himself had been slain, his blood could not have purged himself, or any others from sin. For,

• 1. He was a man, and in that respect a sinner.
• 2. His blood was too mean a price, to redeem another, Psal. 49. 7.
• 3. He could not have carried his own blood when he was dead.
• 4. If a Priest should have offered himself for others, who would have been a Priest? For scarcely for a righteous man will one die, Rom. 5. 7.
• 5. It would have been counted a cruel law for a Priest to shed his own blood.

Herein we have an evidence of God's tender respect to man in sparing his blood. Though man were ordained a Priest to typify Christ's Priest hood: though man in that function were to appear before God: though he were to bear their names, yea and their sins, Exod. 28. 38. (all which Christ did:) yet when it came to the shedding of his blood, (as Christ did his) therein God spared him, and accepted the blood of beasts: as he accepted the Ram for Isaac, Gen. 22. 13.

How doth this amplify God's love to man, who was so tender of man's blood, and yet spared not his son, but gave him for us to death, Rom. 8. 32.

There was no other means to redeem man from eternal damnation: therefore rather then man should perish eternally, God would give his son for him.

On the other side this doth much aggravate the Heathenish impiety and inhumanity of▪ such Israelites as sacrificed their children to Idols. This was one of Ahaz his impieties, 2 King. 16. 3. God did expressly forbid it, Lev. 18 21. The Prophets much complained hereof, Isa. 57. 5. Ezek. 18. 20. This was one especial cause of their captivity, 2 Kings 17. 7.

This also is an aggravation of the sin of murder and shedding man's blood unjustly.

From the main difference that is here made betwixt the Priests under the law, that they every year went with blood into the holy place, and Christ who did not often, but once only offer himself, we may infer, that,

• 1. What the Priests did was imperfect. See Chap. 7. v. 27. §. 112.
• 2. What Christ did was perfect. See Chap. 7. v. 27. §. 115.

§. 128. Of the necessity of Christ's suffering but once.

v. 26. IN the 26 verse, A reason is rendered of the former part of the former verse, that Christ did not offer himself often. The reason is taken from the kind of offering, which was with suffering: For then must he often have suffered. The Argument may be thus framed.

If Christ offered himself often, he often suffered: but he hath not often suffered: Therefore he offered not himself often.

It is here taken for granted, that Christ offered himself up by suffering: yea by suffering to death, Phil. 2. 8. That Christ's death was a suffering death is shown, Chap. 2. v. 9. §. 76.

The time wherein Christ was to suffer often, if he had offered himself often, is here said to be, since the foundation of the world. Of this phrase, See Cap. 4. v. 3. §. 29.

The reason of this extent of time is man's sin. For man sinned anon after the foundation of the world was laid. And anon after man had •… inned, Christ was promised a Redeemer to free him by his blood from sin, Gen. 3. 15. In this respect Chri •… is said to be a Lamb slain from the foundation of the world, Rev. 13. 8.

The must, that is here put upon the point thus, then must he, is in a double respect.

• 1. In regard of God's purpose so to redeem man: for God's purpose must be accomplished.
• 2. In regard of Christ's undertaking. He undertook to redeem man by satisfying God's justice, which must be by suffering.

By this it appears that a frequent offering of Christ is a frequent making him to suffer. For there is no true offering up of Christ but by death. Therefore he is fail to be a sacrifice in the latter end of this verse: which according to the notation of the Greek word signifieth a thing slain, as is shown, Chap. 8. v. 1. §. 7. I •… this respect offering and sacrifice are joined together, as Chap. 10. v. 12. Eph. 5. •… .

Let Papists answer this in the case of their frequent offering Christ in thei •… mass.

This word of necessity, must, implieth a necessity of Christ's death. See v. 9. §. 95.

The force and drift of the Apostles Argument demonstrateth, that Christ could not o •… t suffer. The word once, in the next Section proveth as much. The Apostle expressly saith, that Christ dieth no more. Rom. 6. 9. So as no other suffering of Christ is to be expected.

Obj. The Apostle saith, that there is behind of the afflictions of Christ. Col. 1. 24.

Answ. Christ's afflictions or sufferings are to be considered two ways.

• 1. In his own person, which he himself suffered in his human nature.
• 2. In his body, when the members of his mystical body do suffer as members of that body, he is said to suffer with them. Thus when Saul breathed out threatenings and slaughter against the Disciples of the Lord, Christ saith, Saul, Saul, why persecutest thou me? Act. 9. 1, 4. This kind of affliction is that which the Apostle calls the afflictions of Christ: but he here speaks of his personal afflictions.

Christ having finished all sufferings on earth, ascended to that glory which he will never leave. But leave it he must, if he suffer again. This should make •… s watchful against that apostasy which cannot be recovered without crucifying the Son of God afresh. Heb. 6. 6.

§. 129. Of Christ's suffering in the end of the world.

THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus, but now once, &c. That which is but once done, is not often done.

This particle of opposition, but, is here the note of an assumption, as Chap. 2. v. 6. §. 50.

The Apostle that lived in the end of the world, useth this word, now, to show that experience gave proof, that Christ had not suffered before that time.

He addeth this exclusive particle, once, to make his argument the more clear: for it is here to be taken exclusively, as if he had said, only once, and no oftener. Th •… s it is taken, v. 12. §. 60.

This phrase, in the end of the world, is an explication of this particle of time, now.

The word translated, end, is a compound. Both the compound, and also the simple verb, whence this noun is derived, signifieth, finish. Well might this noun be here used, because all the types, prophesies and promises concerning the sufferings of Christ, were accomplished in the end of the world.

The Greek word here translated, world, is not the same that was so translated in the former part of this verse.

That former word in this phrase, foundation of the world, hath a notation from beauty and comliness; for God in the beginning, made a most beautiful and comely world. Of this notation, see chap. 4. v. 3. §. 29.

This latter word in this phrase, the end of the world, is derived from a word that signifieth age or continuance: in that the world had then continued many ages. Of this notation, see chap. 1. v. 2. §. 18.

Under the end of the world all those days are comprised which have passed, and •… all pass betwixt the ascension of Christ into Heaven, and his last coming unto judgment. Hereof see more, chap. 1. v. 2. §. 13.

This instance of Christ appearing in the end of the world, giveth proof, that the best things prepared for the Church, were reserved for the last days. The Prophets who foresaw and foretold those best things, applied their prophesies to the last days, Isa. 2. 2. Ier. 31. 31. Act. 2. 17.

• 1. This the Lord did to try the faith and patience of Saints in former times. For this end after God had promised unto Abraham's seed, and withal, that his seed should inherit the Land of Canaan: he foretold that his seed should be a stranger in a Land that was not theirs four hundred years. For this end, the day of the full restitution of all things hath been put off sixteen hundred years and more, Rev. 6. 11. And how long it shall yet further be put off, who knoweth?
• 2. He thus ordered it, that the good things promised might be the more longed for: as it is said, that many Prophets, and righteous men desired to see those things, Matth. 13. 17.
• 3. To make those good things more welcome when they came.

This manifesteth the happiness of that time, whereunto we are reserved: and it ought to provoke us to all thankfulness, and worthy walking: see more hereof Chap. 2. v. 3. §. 21.

§. 130. Of the best things reserved to the last days.

THe manner of Christ's coming into the world is thus expressed, He appeared.

The Greek word is the same that is translated, made manifest, v. 8. §. 47. There it is negatively used: for it is spoken of former time, wherein that was not made manifest, which now is manifest, and clearly appeareth. Of old Christ was shadowed out obscurely in types: now he is manifested in the flesh, 1 Tim. 3. 16. So as the very substance of such things as were before obscurely shadowed, are now most clearly revealed. This clear revelation is to the life set out by the Apostle, 2 Cor. 3. 18. We all (saith he:) not only some extraordinary persons endued with an extraordinary Spirit, but all the Saints and people of God.

With open face, or, as the Greek word implieth, uncovered face, for this is opposed to the veil mentioned, v. 14. whereby the brightness, that now shineth forth, was exceedingly obscured: but now there is no veil to hinder the brightness of the Gospel.

We behold as in a glass. He means a clear looking glass, which doth most lively represent that which is beheld in it.

The glory of the Lord: The excellency of his mercy, of his truth, of his wisdom, of his justice, and other divine properties.

By the sight, or understanding of that glory we are changed into the same Image: that is, we are made partakers of the divine nature, (2 Pet. 1. 4.) namely, in holiness and righteousness: from glory to glory: from one degree to another.

By reason of this clear and bright appearing of Christ, and the mysteries of the Gospel, the Apostle saith, that that is now revealed, which in other ages was not made 〈◊〉 ▪ Eph. 3. 5.

• 1. This clear manifestation of truth typified, much maketh to the honor of God, in that his forementioned properties are hereby made very conspicuous.
• 2. It makes much to the advantage of the Church: in that hereby many nations are brought in to believe in the Lord Jesus.

What cause is here given of bewailing the great ignorance, coldness and deadness, but little love and life, that is in many among whom Christ by his Gospel hath conspicuously appeared. By this appearing of Christ many are exalted unto heaven, who by their not laying hold of heaven, shall be brought down to hell, Mat. 11. 23.

Let us by this gracious dispensation of the Lord endeavor to answer the abundant means of grace afforded •… to us, with some competent measure of grace: that according to the clear manifestation of the things obscurely made known under the law, we may abound in knowledge, be strengthened in faith, established in hope, mad: rich in good works, and be constant unto the end. Thus will it not repen •… the Lord, that he hath reserved those best things to our times, and us to enjoy those best things.

§. 131. Of Christ's putting •… way sin by the Sacrifice of himself.

AN especial end of Christ's coming into the world is here thus expressed, to put away sin.

The word translated, to put away, is a noun, and may word for word be thus turned, to the putting away of sin. The sense is the same in both, only the noun carrieth somewhat the more emphasis. This word is used, Chap. 7. v. 18. §. 85. and translated, disannulling. Putting away, doth more fully answer the composition of the Greek word.

From the emphasis of this phrase, some infer that God seeth not sin in persons that are justified. Of this error, see Chap. 4. v. 13. §. 78.

Others infer that there is no sin in justified persons.

• 1. This is contrary to the current of Scripture. For there is no man that sinneth not, 1 Kings 8. 46. If we say that we have no sin, we deceive ourselves, and the truth is not in us: yea, we make God a liar, 1 Joh. 1. 8, 10.
• 2. It is contrary to the confessions of all Saints. In 〈◊〉 David, Psal. 51. 2. Dan. 9. 5. Ezra 9. 6, 7, &c.
• 3. It is contrary to the main scope of the two last petitions in the Lord's Prayer.
• 4. It is contrary to the conscience of them, who have not a cauteri •… ed and dead conscience.

To pass by these two errors, we may well infer from the foresaid phrase, that sin is so far removed from such as are pardoned, as if they had no sin in them. God imputeth not their sins to them. He will remember them no more. This is a particular branch of the new covenant, as is shown, Chap. 8. v. 11. §. 76.

The manner of bringing in this fruit of Christ's appearing, showeth that Christ came into the world for this very end, to free us from our sins. He appeared to put away sin. So clearly is this revealed to Christians by the Gospel, as an Apostle saith to them, ye know that the was manifested to take away our sins, 1 Joh. 3. 5. An Angel before the birth of Christ, declaring by what name he should be called, giveth this reason thereof, Thou shalt call his name Jesus: for he shall save his people from their sins, Matth. 1. 21. And his forerunner upon Christ's first appearing publicly, thus set him out, Behold the Lamb of God, which taketh away the sin of the world, Joh. 1. 29.

• 1. Sin was it that implunged man into so woeful a plight, as it had been better for him not to be, then not to be freed from sin.
• 2. Such was his case, as neither he himself, nor all creatures in the world were able to free him.
• 3. God was pleased to take pity on man, in that miserable condition.

On these and other like grounds, Christ appeared to take away sin. This is such an instance of God's love to man, as exceedeth all expression, all apprehension.

If it be demanded how far sin is taken away. I answer in a double respect.

• 1. In reference to the condemning power of sin, Rom. 8. 1. This is set out in Scripture by many metaphors: whereof see The Guide to go to God, or, An Explanation of the Lord's Prayer, 5 Petit. §. 130, &c.
• 2. In reference to the domineering power of sin: for by Christ that power is subdued. Sin hath not power in believers, to make them slaves to it.

Object. Sin remains in the best, and maintains a combat in them, Rom. 7. 21, 23.

Answ. Sin remains in the regenerate, as one that hath a deadly wound, which can never be cured: yet may retain life, and so struggle and strive.

This the Lord suffereth, for the trial and exercise of his Saints.

These two respects about the condemning, and domineering power of sin, may be the more fitly applied to this taking away of sin, by reason of that double law which concerneth sin:

One is a law against sin: which is the law of God.

The other is the law of sin; whereby sin hath a kind of command. Of this speaketh the Apostle, Rom. 7. 23, 25.

The word here used of putting away, is applied to the ceremonial law, and translated a disannulling, Heb. 7. 18. and it may imply in some respect, a disannulling of the foresaid double law about sin.

This taking away of sin affords great matter of comfort to poor sinners, who know the nature of sin, and feel the burden hereof. Were it not for knowledge of this doctrine and faith therein, they could not but be cast into Belshazzar's passion, Dan. 5. 5. But by this doctrine that fear is taken away: and matter of thanks is ministered, Rom. 7. 25. Yea also of an holy triumph, 1 Cor. 15. 55, 56. When therefore we have access to God for pardon of sin, let us think on this.

But withal let us by the latter, namely freedom from the domineering power of sin, gain assurance of the former: which is freedom from the condemning power of sin. For where the Apostle •… aith there is no condemnation to them which are in Christ, he addeth who walk not after the flesh, but after the Spirit, Rom. 8. 1. They deceive themselves, who being held as slaves under sin, dream of freedom from the punishment of sin. For the wages of sin is death, Rom. 6. 23.

The means or rather the true proper cause of taking away sin, as aforesaid is thus expressed, By the Sacrifice of himself.

The Sacrifice, according to the notation of the Greek word, implieth blood: ye •… , death, even that which is slain: so as Christ put away sin by his death. See v. 22. §. 111.

This Sacrifice was of himself, even his own blood. See v. 12. §. 57. and Chap. 1. v. 3. §. 29.

These are great amplifications of Christ's good respect to us.

§. 132. Of the resolution of Heb. 9. 25, 26. And observations thence raised.

Vers. 25. TH •… se two verses set down another difference betwixt Christ, and legal Priests. The difference is

• 1. Propounded v. 25.
• 2. Proved v. 26.

The difference, as propounded, consisteth in two things especially,

• 1. In the things offered, For Christ offered himself, but the high-Priest offered the blood of others.
• 2. In the time, for Christ did not offer himself often; but the high-Priest every year offered the blood of others. This latter part of the difference is amplified by the place, whereinto the high-Priest entered, here s •… iled, the Holy place.

Vers. 26. The proof is taken from the kind of Christ's offering, which was a suffering.

• 1. This is set down by way of supposition, then must he often have suffered; which is amplified in the time, since the foundation of the world.
• 2. An inference is made thereupon. The inference is thus expressed, he hath appeared. And it is enlarged,
  • 1. By the time, which admits a double consideration,
    • 1. One, that it was but once,
    • 2. The other, that it was, in the end of the world.
  • 2. By the end, to put away sin. This is illustrated by the means, whereby he put away sin, the Sacrifice of himself.

Doctrines.

• I. Christ brought an offering.

  Vers. 25.

• II. The offering that Christ brought was himself. These two doctrines are here taken for granted. See §. 126.
• III. Christ did not often offer himself. This is here expressed. See §. 126.
• IV. Christ in not offering himself often, was unlike the legal high-Priest. The negative particle, nor, applied to Christ, and the note of comparison, as, applied to the high-Priest, proves this point. See §. 127.
• V. There was an high-Priest under the law. See §. 127.
• VI. The high-Priest under the law entered into the tabernacle. That was the holyplace here mentioned. See §. 127.
• VII. The legal Priest oft offered Sacrifice. Every year his solemn Sacrifice was offered up. See §. 127.
• VIII. The legal Priest appeared before God with blood. This is here intended under this phrase, with the blood. See. §. 127.
• IX. The blood which the legal Priest carried before the Lord, was the blood of beasts. Under this word, others, beasts are understood. See §. 127.
• X. Christ offering himself was a suffering to death. This is raised from the meaning of this word, suffered, as it is inferred as a reason of Christ's not offering himself. See §. 128.
• XI. Christ must not oft have suffered. This is here taken for granted. See §. 128.
• XII. There was but one Sacrifice of Christ, from the beginning of the world to the end. This is implied under this phrase, since the foundation of the world. See §. 128.
• XIII. Christ hath conspicuously manifested himself. This world, appeared intendeth as much. See §. 130.
• XIV. Christ did but once come into the world. This word, once, hath reference to Christ's appearing in the world. See §. 129.
• XV. Christ was exhibited in the end of the world. See §. 129.
• XVI. The best things are reserved to the last times. This followeth by just consequence from the former doctrine: for by and with Christ, came the best things into the world. See §. 130.
• XVII. The end of Christ's appearing was to put away sin.
• XVIII. Sin was put away by a Sacrifice.
• XIX. The Sacrifice that put away sin was Christ himself. These three last doctrines are plainly expressed. See §. 131.

§. 133. Of all men's subjection to death.

THese two verses are added as a reason to prove the former point, that Christ did but once offer himself.

The reason is taken from the condition of man: which is but once to die. Of the Greek word translated to die, See Chap. 7. v. 8. §. 51.

The note of comparison, as, (especially as it hath reference to the next verse, wherein the second part of the comparison is set down, under this note of the second part of a comparison, so, ) demonstrateth as much.

There are two Greek words, which are comprised under this small particle, as; and may be translated, in as much as. But our little particle, as, doth express the meaning to the full: and the more properly in regard of the latter part of the comparison in the next verse.

This note of resemblance, as, showeth that Christ subjected himself to the common condition of man. As man he died, As man he died but once. We have shown how in all things it behooved him to be made like unto his brethren. See Chap. 2. v. 17. §. 168, &c.

It is here taken for granted, that men must die. There needs no proof hereof: experience, besides the frequent mention hereof in Scripture, gives evident proof to the truth hereof. See Chap. 7. v. 23. §. 97.

Sin is the true proper cause hereof. Death was first threatened against sin, Gen. 2. 17. So as death entered into the world by sin, Rom. 5. 12. And the wages of sin is death, Rom. 6. 23.

Object. Sin is taken away from justified persons: if then the cause be taken away, 〈◊〉 doth the effect remain?

Answ.

• 1. Sin is not utterly taken away from any man, while here he liveth, 1 John. •… . 8. It is one benefit that death bringeth even to those that are justified, that all remainder of sin is taken away thereby.
• 2. By Christ's death, the nature of death is altered: and the sting of it is pulled out, (1 Cor. 15. 55.) whereas death was first instituted as the entrance into hell, It is now made to justified persons the entrance into heaven. It is to them, but an uncloathing, and putting off the ragged garment of mortality: for flesh and blood cannot inherit the kingdom of God: neither doth corruption inherit corruption, 1 Cor. 15. 50. In this respect death is as no death.

This that is indefinitely spoken of men must be applied to all of all sorts, for an indefinite particle is equivalent to a general. But to put the point out of all doubt, the Apostle plainly expresseth the general thus, death passed upon all men, Rom. 5. 12. On this ground the Prophet was commanded to cry, all flesh is grass, Isai▪ 46.

Object. 1. An Apostle seemeth to affirm the contrary, thus we shall not all sleep, 1 Cor. 15. 51.

Answ.

• 1. That is spoken only of such as are living at the very moment of Christ's coming to judgment. All before them shall die.
• 2. Even they shall be changed: that is, their ragged robe of mortality shall be taken away, which is equivalent to death.

Object. 2. Enoch was translated, that he should not see death, Heb. 11. 5.

Answ. 1. One or two extraordinary instances, do not infringe an ordinary rule: especially, when it is altered by him that set the rule.

Object. 3. Elijah also was wrapped up into heaven and died not, 2 King. 2. 8.

Answ.

• 1. Some affirm that his body was burnt in the region of fire above the clouds: but there is no good warrant for that.
• 2. The former Answers about Enoch may be applied to Elijah.
• 3. It is sufficient, that both of them were changed, and that their mortality was taken away before they were admitted into heaven.
• 4. A special reason of freeing these two from death may be this: many years passed betwixt the promise of Christ, and the exhibition of him. Therefore to support the faith of believers in freedom from death by Christ, the Lord was pleased to give two real demonstrations hereof. One in one world before the flood: the other since the flood.

Object. 4. Righteousness delivereth from death, Prov. 11. 4.

Answ. There is a threefold death,

• 1. Spiritual.
• 2. Eternal, which is called the second death, Rev. 2. 11. From both these justified persons are fully freed, Rom. 6. 13. John 8. 51.
• 3. Corporal death: even from this in sundry respects, may a righteous man be said to be freed,
  • 1. In that God doth oft prolong his days, Exod. 20. 12. Prov. 3. 16. Hezekiah is a particular instance hereof, Isa. 38. 3. But on the other side, it is threatened, that, bloody and deceitful men shall not live out half their days, Psal. 55. 23. take Absalom for instance, 2 Sam. 18. 9, &c.
  • 2. Righteous men are kept from capital laws: For Daniel's adversaries could find no occasion or fault against him concerning the kingdom, though they sought it, Dan. 6. 4.
  • 3. Their name is not swallowed by the death of their body, Prov. 10. 7.
  • 4. The sting of death is pulled out to them, 1 Cor. 15. 55. So as their death is no death, but a sleep, 1 Thes. 4. 13.
  • 5. They shall be raised to everlasting life, John. 5. 29.

• 1. This subjection of man to death gives just cause of walking humbly. Man who at first was made like God▪ is now like the beasts that perish, Psal. 49. 12. Now he is dust, and to dust he shall return, Gen. 3. 19. He who was created Lord over all, must now say to corruption, Thou art my Father: and to the worm, thou art my Mother, and my Sister, Job. 17. 14. This is the reward of sin: therefore for sin we ought especially to be humbled. When proud man is puffed up with the gay feathers of honor, wealth, wit, beauty, or any other like seeming excellency, if he cast his eyes upon his black feet of mortality, it may move him to cast down those gay feathers.
• 2. We may well think, that many are far from making this use of this their condition; in that they so live here, as if they should ever live here: as covetous persons, who are never satisfied with the things of this life, and proud disdai •… full persons, who scoff at the threatenings of God's word, Isa. 28. 14, 15. And hard hearted oppressors, and all impenitent persons.
• 3. This condition of mortality instructeth us in sundry duties: which are,
  • 1. To learn to number our days aright, which is a lesson that God most teach us, Psal. 90. 12.
  • 2. To provide for the time to come. This is the main scope of the parable of the steward, Luk. 16. 1, &c.
  • 3. To trust in the living God. The Psalmist, because his days were like a shadow, trusted in the Lord that endureth forever, Psal. 102. 11, 12.
  • 4. Not to fear man, who is but mortal.
• 4. This subjection to death, is a matter of great comfort unto believers: and that.
  • 1. In regard of the myseries of this world from which they are freed. There the weary be at rest, Job. 3. 17.
  • 2. Against the plots and practices of men.
  • 3. Against the remainder of sin in them, which maketh even them to complain and say, Oh wretched man that I am: who shall deliver me from the body of this death? (Rom. 7. 24.) The death of the body will deliver believers from this body of death.
• 5. The extent and community of this condition, teacheth all of all sorts to apply all the forenamed uses to themselves. They who are God's on earth, shall die a •… men, Psal. 82. 6, 7. The wise man dieth as the fool, Eccles. 2. 16. Riches profit not in the day of wrath, Prov. 11. 4. The rich man died, Luk. 12. 20. and 16. 22. Such as are a staff in a state, shall all be taken away, Isa. 3. 1, 2, 3.

§. 134. Of Dying but once.

TO the foresaid common condition of all men to die, the Apostle addeth this limitation, Once; which is to be taken as before exclusively, see v. 26. §. 129. Hereupon Christ saith, that man when he hath killed the body, can do no more, Luk. 12. 4. Experience giveth evidence to the truth hereof.

Object. Many were raised from the dead, and died again; as the Son of the widow of Zarephah, 1 King. 17. 23. And the Shunamites son, 2 King. 4. 36. And another man, 2 King, 13. 21. And in the New Testament Jairus daughter, Mark. 5. 42. The widows Son, Luk. 7. 15. Lazarus, Joh. 11. 43. And Dorcas, Acts 9. 41.

Answ.

• 1. Some say that their souls slept in their bodies, and manifested no vigor, or life at all. But this is not to be admitted, for then the raising of such from the dead, had not been true miracles.
• 2. It may be supposed, that all that were raised from the dead, were Saints: and that they, to manifest the glory of God, were content to come into their bodies again.
• 3. For full answer to the point, this of dying but once, is to be taken of the ordinary course of nature. The Lord of nature can order it, as it pleaseth him.

• 1. This is good encouragement against all that man can do, Luk. 12. 5. Martyrs •… reby were encouraged against their cruel adversaries, in that when they had once •… ed the body, they could do no more.
• 2. This instructeth us about well using the time of life, which God affordeth un •… 〈◊〉 . It is the day of grace, and time of repentance. If once a period be put to it, •… re is no returning again. Christ made advantage hereof, John. 9. 4. The wise 〈◊〉 giveth advice so to do; Eccles. 9. 10. As a man once dieth, so forever he abi •… th.

§. 135. Of the ground of man's dying but once.

THe ground of man's dying but once, is thus expressed, It is appointed; The Greek word doth properly signify to lay aside, or to lay up. So it is used, Luk. 〈◊〉 . 10. Col. 1. 5. 2 Tim. 4. 8. Now because what God determineth before hand, is 〈◊〉 a thing laid up firm and sure, it is here applied to God's decree; He hath set it down, as an inviolable law.

This law or decree of God is to be extended, both to the condition itself, that men 〈◊〉 die: and also to the limitation thereof, but once.

Some make the ground hereof to arise from nature, which consisteth of contrary qualities that destroy each other. But that destructive contrariety was not in man's primary nature as God made it: it came from sin. That decree therefore is of God, as a punishment of sin.

• 1. This demonstrates an inviolable necessity of the former points, cencerning man's subjection once to death. The law of the Medes and Persians which altereth not (D •… . 6. 12.) is not so firm, as this appointment or decree.
• 2. This teacheth us to make a virtue of necessity: which is willingly and comfortably to yield to that which cannot be avoided. Malefactors by light of nature, are taught to make this use of necessity: namely, quietly to submit themselve to exe •… on. That we may do it with the greater comfort, let us acquaint ourselves •… ith the end and benefits of death to believers; whereof see before §. 133.

§. 136. Of judgment immediately following death.

THe word here translated judgment, is ost put for that general judgment, that in the last day of the world, shall pass upon all men: which day is styled the day of judgment, Matth. 10. 15. and 11. 22, 24. and that judgment is styled the judgment of the great day, Jud. v. 6.

It is also put for that estate, wherein a man is set immediately upon his death: Thus is it here taken, as is evident by this phrase, after this: which intendeth the time of a man's death: so as judgment immediately followeth a man's death: so soon as he dieth, he receiveth his doom.

Three are two sorts of people that die,

• 1. The Elect. Concerning such an one, Christ said upon the day of his death, Today shalt thou be with me in Paradise, Luk. 23. 43. Such an one was he, who said, I desire to depart, and to be with Christ, Phil. 1. 23. Such an one also was Lazarus, who died, and was carried by the Angels into Abraham's bosom, Luk. 16. 22.
• 2. The reprobate, such an one was Dives, who died and fell into hell, Luk. 16. 27. This life is the only time of probation: when that is ended▪ nothing remains but judgment.

Object. 1. He that believeth shall not come unto judgment, Joh. 5. 24. The same word is there used, that is used in this place.

Answ. There are two kinds of judgment, One of absolution; The other of condemnation. This word signifieth the one and the other. Our translation in that place of John turneth it to condemnation. So is the verb used, and thus translated, he that believeth on him is not judged, or not condemned. The simple verb and noun is in both places put for the compound.

Object. 2. Christ expressly saith that he that believeth not is condemned already, even in his life time.

Answ. In judgment we must consider.

• 1. Desert.
• 2. Guilt.
• 3. Apprehension of condemnation in the conscience of the malefactor.
• 4. The denunciation of the sentence of condemnation. Of this latter, that speech is not to be taken: but in regard of the desert, and of the guilt, he is condemned, and may also be in his own conscience condemned. We say of a Traitor, that peremptorily refuseth the Kings pardon, he is condemned already, though he be not brought to the bar for trial.

Object. 3. If judgment be immediately upon death, what need a solemn day of judgment.

Answ.

• 1. For our bodies which rest till that time.
• 2. For declaration of the equity of God's just proceeding In this respect that day is called the day of revelation of the righteous judgment of God, Rom. 2. 5.
• 3. For confirmation of that judgment that hath passed upon men at their death. For by the sentence of the judge, they know that there is no alteration thereof.

By this point of judgment immediately after death, to Popish errors are directly refuted.

• 1. Their conceit of purgatory.
• 2. Of praying for the dead. Of these two, see more in The whole Armor of God, on Eph. 6. 18. §. 39, 40.

§. 137. Of the certainty of judgment to come.

THe Apostle by inferring judgment, as well as death upon God's appointment and decree, giveth us to understand, that Judgment is most certain, and cannot be avoided no more then death. As this is true of the judgment that passeth upon the soul, immediately upon the dissolution of it from the body: so also of that judgment which shall pass upon body and soul, at the great and last day; for as the soul is judged at death, so shall body and soul be judged after the Resurrection. That therefore which is said of the one, may be applied unto the other. The last judgment is as sure as death. Of Judgment, saith the Apostle, God hath appointed a day in which he will judge the world. Act. 17. 31. And to like purpose the wise man saith, God shall bring every work unto judgment. Eccles. 12. 14. And a must (which implieth a necessity) is put upon it. 2 Cor. 5. 10. We must all appear before the judgment seat of Christ. This was foretold by Enoch, who lived in Adams time: for Adam lived 930 years: and Enoch was born 622 years after Adam was created: so as he lived 306 years in Adams time. And that prophesy which he uttered concerning Christ's coming to judgment (whereof the Apostle▪ Jude maketh mention,) v. 14. 15.) might be uttered in Adams time, and from thence continued to the Apostles time; for this word Maranatha is taken to be the beginning of Eno •… hs Prophesy. 1 Cor. 16. 22. They signify thus much, Our Lord cometh. It was part of that solemn denunciation of judgment which the Church made against impenitent sinners: whereby they gave over such a sinner to the last judgment of Christ, as if there were left no pardon for him. Ever since the Apostles time, this Article of Christ's coming to judgment hath been held in the Church, and so will be so long as there is a Christian Church on earth.

There is a necessity of a future judgment, for a clear manifestation of the justice of God. Though God be most just in all his ways, ( Psal. 105. 17.) yet in this world is it not so evidently discerned, because God in wisdom oft suffereth the wicked to prosper: yea, and to domineer over the righteous. But then shall everyone be manifested in his own proper colors, and God will render to ever one according to his deeds. Rom. 2. 6. Did mockers believe this, they would not say where is the promise of his coming. 2 Pet. 3. 4.

• 1. This point of judgment after death discovereth the gross error of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof; and by the properties and effects of it: we have further evidence hereof by the light of God's word.

  The Resurrection of the body seemed to them a strange Doctrine, and when it was preached to them, they mocked; for it is indeed an Article of faith, which cannot be demonstrated by reason; but is believed, because it is expressly revealed in the word. See more here of Chap. 6. v. 2. §. 20.

• 2. This cannot be but a matter of great terror to obstinate and impenitent sin •… s. To such may be applied this caveat, know thou, that for all these things, God will 〈◊〉 thee into judgment. Eccles. 11. 9. To aggravate this terror, Christ Jesus whom •… pious persons while here they live, and whom they reject, yea, and persecute in his Members shall be their Judge. This Judge said to the impious Priests and others, who crucified him, yea; shall see the Son of man sitting on the right hand of power, and 〈◊〉 in the Clouds of Heaven, Namely, to judge them. Mark 14. 62. Yea, one end of his coming is to execute judgment upon all that are ungodly, &c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howl for the mysteries that •… all come upon them, I am. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgment to come, Act. 24. 25. And that Judas hanged himself, 〈◊〉 . 27. 5. And that they who beheld the lamb sitting as a judge, said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, Rev. 6. 16. If anything be of force to make men wish Balaam's wish, That they may 〈◊〉 death of the righteous, and their last end be like theirs, (Numb. 23. 10.) this is 〈◊〉 . O that it might be of force to move them to live the life of the righteous.
• 3. This on the other side ministereth much matter of comfort, to such as believe in Christ, and make conscience of well ordering the whole course of their life. Here 〈◊〉 this world they have many discomforts and discouragements. For,
  • 1. They are subject to the same outward condition as others are, Eccles. 9. 2.
  • 2. They are in this world as sheep among wolves, Matth. 10. 16.
  • 3. Their integrity is either not seen, or not regarded: but depraved and scorned.
  • 4. Such is their estated in this world, as the Apostle saith, If in this life only we have 〈◊〉 in Christ, we are of all men most miserable, 1 Cor. 15. 19.

  But in that day they shall be pronounced blessed: and accordingly they shall be forever blessed: So as a full recompense shall be returned for all their sufferings here. This is enough to make believers content in any estate, as Paul was, Phil. 4. 11. and to bless God for taking away as Job. did. Job. 1. 21. and quietly to sleep in chains and setters as Peter did, Acts 12. 7. and to rejoice in suffering shame for Christ's name, 〈◊〉 5. 4 1. and to sing when they are whipt, put in the stocks in an inner prison, and that at night, as Paul and Silas did, Acts 16. 13, 24, 25.

• •… . The foresaid point instructeth us in sundry duties, as,
  • 1. To have an holy conversation, 2 Pet. 3. 11.
  • 2. To repent, Acts 17. 31, 32.
  • 3. To take heed of all sin: Eccles. 12. 14. Matth. 12. 36.
  • 4. Faithfully to employ our talent, Matth. 29. 19.
  • 5. To judge ourselves, 1 Cor. 11. 31.
  • 6. To take heed of judging others rashly, 1 Cor. 4. 5. Rom. 14. 10.
  • 7. To take heed of doing wrong, 2 Thes. 1. 6.
  • 8. To abound in works of mercy, Matth. 25. 35.
  • 9. Patiently to endure, James 5. 8, 9.
  • 10. To long for this day, Tit. 2. 13.

§. 138. Of repeating the same things.

IN the 28. verse is the second part of the aforesaid comparison as is evident by this note of reddition or application, SO, wherein two things in Christ are manifested to be answerable to the two things noted of man.

• 1. Man dieth but once, and Christ was but once offered.
• 2. After man's death cometh judgment, and Christ having offered himself, will appear the second time in judgment.

The principal point for this comparison was produced, was to prove that Christ was offered but once. This is here directly concluded. It was thrice before affirmed, namely, Chap. 7. v. 27. and v. 12. 5. 60. and 26. §. 120. of this Chapter. Here the fourth time, and again Chap. 10. v. 10.

The Apostle knew that it was a true sure, and weighty point; and he foresaw that it would be much questioned and contradicted: as it is by the Papists in their Mass, wherein they say, that the very body of Christ is daily offered up.

Hereby we see that matters of moment may be again and again repeated.

• 1. This checks the pride of such Ministers, as scorn to utter what hath been before delivered by themselves or others. Many errors arise from affecting new matter.
• 2. It manifesteth that such hearers as cannot endure to hear the same things again have itching ears. It showeth that they have more desire to have their ear tickled, then their heart wrought upon.
• 3. It teacheth Ministers wisdom in putting difference betwixt points of greater and lesser weight, and so to press the weightier matters as their people may not let them slip.
• 4. It admonisheth people both to be patient in hearing the same things again, and also to confer with one another, yea, and to meditate with themselves thereabout: For knowledge and faith came not to us, as revelations and inspirations did to Prophets, we must use means for a •… taining them.

Of repeating the same thing, See Chap. 3. v. 15. §. 158.

§. 139. Of Christ's bearing men's sins.

THe main point here proved, is that Christ is offered, and that but once.

Of these two points, See Chap. 7. v. 27. §. 115.

Here is further set down, the end why he offered himself, namely, to beat sins.

The word translated to bear is a compound, and that with the same simple verb that the former compound, translated, offered, was. But the propositions in the one and the other are different. Of the difference between these two compound verbs, See Chap. 7. v. 1. §. 6.

Whereas in verse 26. it is said that Christ put away sin, by the sacrifice of himself, and here that he ba •… e sins, This latter setteth down the means whereby the former was effected: For Christ by taking our sins upon him and so bearing them, took them away from us. This was typified by the sin-offering, and also by the scape goat, Levite. 16. 21, 22. The goat which being slain was called, the sin-offering, was so called, because it was a sacrifice for sin: over the scape goat (which also typified Christ, who by his divine nature, had victory over death) sin was confessed, and that goat is said to bear all their sins. Expresly was this foretold, Esa. 53. 4, 5. and it is most clearly revealed to be accomplished, 1 Pet. 2. 24. where the word of Text is used. In this respect Christ is said to take the hand-writing that was contrary to us, out of the way, nailing it to the Cross, Colos. 2. 14. yea, he is said to be made sin for us, 2 Cor. 5. 21. and a curse for us, Gal. 3. 13.

Quest. How did Christ bear sins?

Answ.

• 1. As sin was a debt and Christ our surety, that debt was imputed to him, thus was he made sin, 2 Cor. 5. 21.
• 2. He endured the punishment of sin. Thus was he made a curse, Gal. 3. 13. This he did to free us from sin and the punishment: thus we are said to be healed by his stripes, Esa. 53. 5. 1 Pet. 2. 24. and to be freed from the curse, Gal. 3. 13.

This also he did, that we might be made the righteousness of God in him, 2 Cor. 5. 21. O blessed change! Christ took upon him our sins, and freed us with his righteousness.

• 1. This burden of sin that lay on Christ should deeply humble us, who are the cause thereof. It was such a burden, as we had sunk everlastingly under the burden of it, if he had not born it. If ever thou wilt b •… hold sin in the horriblenesse of it, behold it lying on the Lord Jesus, and making him lie graveling on the ground, sweating drops of blood, praying thus, Father, if it be possible let this C •… p pass, and crying, my God, my God, why hast thou forsaken me. It is something to behold sin forcing Adam out of Paradise, and pressing the evil Angels down to hell: and in the manifold judgments that God hath inflicted on sinners: and in the terrors of a •… despairing conscience: and in the tortures, and torments of the damned: but all these come far short of the burden that lay upon the Son of God, who knew no sin, and yet was made sin for us: who was the most blessed one, and yet was made a 〈◊〉 fo •… us.

• 2. Thus doth much aggravate the wretched disposition of them, who continue to •… dd: sin to sin. What is this but to add load unto load, to press their surety the •… ore, or else to press themselves more deeply into Hell. This causeth the Lord thus to complain, behold, I am pressed under you, as a Cart is pressed that is full of sheaves. 〈◊〉 2. 13.

  O ungrateful and foolish persons! ungrateful in slighting the great burden of their surety, foolish in depriving themselves of the benefit thereof.

• 3. This ministereth much comfort to such as are pressed with the burden of their 〈◊〉 . Here is a means of ease. As he that beheld the Serpent of brass, that Moses lifted up, was eased and cured. ( Numb. 21. 9.) So shall he be that by faith looketh on Christ. This surety of ours, who bar •… our sins, inviteth all that labor and are heavy l •… en to come unto him, and promiseth to give them rest. Math. 11. 28. Rest therefore with confidence on this thy surety. Know that the just God will not exact a 〈◊〉 twice. He will not exact that of such as believe in Christ, which Christ, their 〈◊〉 hath born and discharged for them.

  This believers have two strong pillars to rest upon: God's infinite mercy, and •… ect justice.

• 4. Christ bearing our sins, may be a matter of imitation, and that in two things especially.

• 1. In bearing Christ's Cross. In reference to Christ's bearing of our sins, Christ had just cause to say, he that taketh not his Cross and followeth after me, is not •… rthy of me. Mat. 10. 38. Hath Christ born our sins, our curse, and shall not we bear his Cross?
• 2 In bearing one another's burden. To this very purpose doth the Apostle press this very example of Christ. Rom. 15. 1, 2, 3. Gal. 6. 1, 2.

§. 40. Of Christ's bearing the sins of many.

THe persons whose sins Christ did bear, are said to be many. This implieth both an extent as opposed to few: and also a restraint as opposed to all. In this double respect it is oft used, as Isa 53. 12. Mat. 20. 28. & 26. 28.

We may from hence infer, that the number of those whose sins Christ hath born i •… great, they are in number many. The thousand thousands that ministered to Christ, and ten thousand times ten thousand that stood before him, may be comprised under this indefinite particle many. Dan. 7. 10. And that great multitude which no man could 〈◊〉 . Rev. 7. 9.

Herein God would manifest, both his rich mercy, and also the infinite value of Christ's death.

Obj. It is said, that few there be that find the way to life, Mat. 7. 14. And that man are called, but few chosen. Mat. 20. 16. and that Christ's flock is a little flock. Luke 1 •… . 32.

Answ. Those places are to be taken comparatively, in reference to the number of Reprobates, who perish. The number of the Elect that are redeemed by Christ, simply considered in itself, is a very great number. But compared with the number of those that are and shall be condemned, it is but a small number.

That Christ did bear the sins of many, and that they are many that shall be saved, is a great encouragement to go to Christ for pardon of sin, and for freedom from the p •… ishment thereof. Let none think that they shall be driven back, because there are many that do partake of the benefit of Christ's sacrifice. Let them rather be moved to go to Christ, because their going may be an evidence of the truth of this, that Christ did bear the sins of many. The means of partaking of grace, are not like to the pool at Bethesda, wherein only one, and that at a certain time was cursed of his ma •… dy. John 5. 4. The pool of Christ's blood, that cleanseth from all sin, is continually open: and all that come unto it are cured. At one Sermon three thousand were cured. Act. 2. 41. at another five thousand. Act. 4. 4.

§. 141. Of Christ's not dying for all.

THe restraint of this particle, many, as opposed to all, giveth us to understand, that Christ did not bear the sins of all, none excepted. In this restraint it is said, that he bare the sins of many, Isa. 53. 12.

• 1. This is not to be taken of the value, worth, and sufficiency of Christ's Sacrifice. For it was of infinite value, and sufficient to have redeemed all the men that ever were and shall be; yea, and more worlds too, if God should make them.

• 2. It is not to be taken of the external ministerial offer of Christ and his Sacrifice.

  It may safely be granted, that the offer is general: because it is made by such as know not the secret counsel of God.

Though there be no contrariety betwixt God's secret and revealed will, yet there is a difference betwixt the determination of God's counsel and dispensation thereof.

Many things are determined which are not revealed, as the day of judgment, Mark. 13. 32.

In the manner also of revealing God's will, many things are so ordered as they do not directly declare what is determined. For instance, God commanded Abraham to offer up his Son Isaac, Gen. 22. 2. but did not reveal that his purpose was only to try Abraham's faith and obedience therein. So it was revealed to Jonah, that Nineveh should be overthrown: but did not make known, that the end of that threatening was to bring them to repentance, Jonah 3. 4, &c.

God oft concealeth part of his counsel purposely to effect what he intended.

To apply this to the point in hand; though Christ be, by the outward dispensation of God's ordinances, offered to all, yet may it not thence be inferred, that Christ actually died for all. The offer is made to all without exception of any, that among those all, they for whom Christ was indeed given, might believe: and others made inexcusable.

The question therefore is of the very act and intent of Christ in offering himself: whether his death were an actual satisfaction for the sins of all and everyone: and whether he so took the sins of all upon him, as he intended to stand a surety for all: and so discharged the debt of all.

• 1. Sundry Scriptures prove the negative: in that they appropriate Christ's death to the elect and restrain it to a peculiar people. Of these Scriptures, see Chap. 2. v. 9. §. 81.
• 2. God's gift is made the ground of redeeming those who are redeemed. For Christ sanctifieth himself, that is setteth himself apart and consecrateth himself to be a Priest and sacrifice for them that are given to him of his Father, John 17. 19. but all are not so given unto him. For they are given out of the world, being called out from the rest of the world. Besides, all that are given to Christ, come to him, and he casteth them not away: For it is the will of him that sent him, that of all which he hath given him, he should lose none, John 6. 37, 39.
• 3. Christ expressly denieth to pray for all, John. 17. 9. This showeth that his intercession appertaineth not to all. Now satisfaction, and intercession, are two inseparable parts of Christ's Priest-hood and fruits of his sacrifice. He maketh intercession for whom he hath made satisfaction: and for whom he maketh no intercession, he hath made no satisfaction.
• 4. Christ's blood is the most precious thing that can be, 1 Pet. 1. 18, 19. It is too precious to be spilled in vain: but spilled in vain it must be, in reference to them, who partake not of the benefit thereof, if it were shed for them. Objections made against this point are such as these.

Object. 1. Such places of Scripture are set out the generality of the redeemed under this general particle all, thus, he died for all, 2 Cor. 5. 15. He gave himself a ransom for all, 1 Tim. 2. 6.

Answ. Of the divers limitations of this general particle, all, See Heb. 2. v. 9. §. 81.

Object. 2. Christ's death is extended to the world, John. 1. 29. John. 3. 16. and 6. 51.

Answ.

• 1. The world doth not always comprise every man under it. For Christ maketh a difference betwixt them for whom he prayed, and the world, John. 17. 9. So as they were not of the world. And a difference also is made betwixt the Jews and the world, Rom. 11. 15.
• 2. The word world is an indefinite word, and compriseth no more then mankind. Therefore there is no necessity, of extending it to everyone. It is sufficient that they to whom it is applied, be in the world and appertain thereunto: and enough it is to satisfy that phrase that Christ died for such as are in the world.

Object. 3. Christ is the propitiation for the sins of the whole world, 1 Io. 2. 2.

Answ. That phrase whole world is there used exclusively: and that in reference to all nations, even among the Gentiles: who were excluded from means of Salvation before Christ's time: but Christ being exhibited, he was offered to the whole world, that is to all sorts of people, Jews and Gentiles.

Object. 4. Christ's death is extended to as many as Adams fall, in these words, As by the offense of one, Judgment came upon all men to condemnation: even so by the righteousness of one, the free gift came upon all men unto justification of life, Rom. 5. 18.

Answ. This comparison betwixt Adam and Christ is to be applied to all the branches of each stock. For as Adam is there set out as one stock, from whence all man kind sprouted: so Christ is another stock, from whence all the elect of God do sprout. That thus this comparison must be taken, is evident by the benefit that is applied to those that appertain to Christ, which is justification.

Object. 5. Christ died for such as perish, therefore he may die for all, Elect and others. To this purpose this Text is produced, destroy not him with thy meat, for whom Christ died, Rom. 14. 15. and this, denying the Lord that bought them, 2 Pet. 2. 1.

Answ.

• 1. The former Text is but an admonition, or a caveat. It is no express assertion.
• 2. The other place is spoken of a mere profession: by their profession, they made many in charity to judge, that they were bought by Christ.

Object. 6. If Christ died for all, many are mocked in the offer of his death to them: yea, God's Ministers are but liars in offering that to men, which belongs not to them.

Answ. He is not absolutely offered, but to such as receive him. According to this limitation, Whosoever believeth in him shall not perish, John 3. 16. Ministers indefinite offering of Christ, is like the servants inviting to a marriage feast, many that came not, Matth. 22. 3. Ministers in tendering grace to such as partake not of it, are no more liars then Jonah was in denouncing judgment against those upon whom it was not executed, Jonah 3. 4, &c.

Quest. Why is Christ offered indefinitely to all of all sorts.

Answ.

• 1. The Elect in this world are mixed with others, and not known by Ministers. Therefore as a means to draw the Elect, the offer is general.
• 2. By this means they that refuse grace, are made inexcusable. Thus this general offer tends to a clear manifestation of God's mercy to the one, and of his justice to the other.

Quest. How can they which refuse the offer, be made in excusable, seeing the grace is not intended unto them?

Answ. Even as Pharaoh was, Exod. 5. 1, 2. For they, who refuse, know not the counsel of God towards them, whether it be intended towards them, or no: and their rejecting of the offer, ariseth from a light esteem, if not from a plain contempt of the grace, that is offered. They wittingly, and willfully reject the same.

§. 142. Of Christ's conspicuous appearing.

A Consequence of Christ's once offering himself, is set down in these words, unto them that look for him shall he appear, &c. The consequence is that, he shall appear again. The word translated, appear, is of the same verb that is translated, we see, Chap. 2. v. 8. §. 68. It implieth so clear a manifestation, as may visibly be seen and discerned. It is here used in the passive voice and future tense: as if it had been translated, he shall be seen.

It is spoken of Christ, in reference to his descent from heaven at the last and great day of judgment: when he shall be seen not only of the Spirits now in heaven, but of all Angels and men, good and bad: yea, even of the damned men, and devils in hell. For all shall be cited before him. The Spirits in heaven shall from thence accompany him, Matth. 25. 31. The dead shall arise out of the places where they lie, Rev. 20. 12, 13. The then living shall suddenly be wrapped up to meet the Lord in the Air, 1 Thes. 4. 17. The damned in hell shall also be drawn before him to hear their final, woeful doom, solemnly and irrevocably ratified, Rev. 20. 10. Hereby it appeareth, that the Lord Jesus shall conspicuously manifest himself, namely, at the day of judgment: The word of the Text doth intend as much. The word translated coming (1 Thes. 3. 13.) spoken of this appearance, implieth a personal presence of the Lord. There is another word used, 1 Tim. 6. 14. which is translated appearing, which, according to the notation of the word, signifieth an appearance above others: such an appearance as shall show him to be above others: and so make him conspicuous to all: The simple noun importeth a clear, or bright appearance. This word is six times used in the New Testament, and in every place applied to the appearing here intended, 2 Thes. 2. 8. 1 Tim. 6. 14. 2 Tim. 1. 10. and 4. 1, 8. and 2. 13. Both these latter words that set out a personal presence, and a conspicuous appearance of Christ, are joined together, 2 Thes. 2. 8. and glory is added to his bright appearance thus, the glorious appearing, or the appearing of glory, Titus 2. 14. This is that appearing, whereof Enoch prophesied, Iud. v. 14. And whereof Christ himself and his Apostles makes frequent mention. If the manner of Christ's coming be duly weighed, we shall discern that it will be a most conspicuous appearing. Among other evidences these are some.

• 1. He shall descend from heaven, (1 Thes. 4. 16.) not as at first invisibly: but visibly in his human nature, Act. 1. 11. Heaven being on high, the opening of it, and his coming out of it, must needs be conspicuous.
• 2. He shall come with an innumerable company of Angels attending him, Matth. 24. 31. This troop must needs make him conspicuous.
• 3. There shall be then a loud shril sound of an Arch-Angel, which shall pierce thorough all corners of the world; yea, even to the deph of the earth, and of the Sea, and of hell itself: which not only the then living, but the dead also shall hear▪ for it shall raise them: and withal a great shout of the inhabitants of heaven, that shall make all the world to ring again with the noise thereof, 2 Thes. 4. 16.
• 4. He shall sit upon a throne, and that throne shall be a throne of glory, Matth. 25. 31. Thrones are set on high, that all may behold him that sitteth thereon.
• 5. All nations shall be gathered before him, Matth. 25. 32. Not only the righteous, but the wicked also shall see him: The righteous shall rejoice to see him: the wicked shall wish that the rocks and mountains might fall upon them, and hide them from him whom they see.
• 6. He shall judge everyone. For that end everyone is to appear before his judgment seat, Rom. 14. 10. Do not all these, yea, every of them show that he shall conspicuously appear.

Thus will Christ appear both in regard of believers and others.

• 1. Among believers, many never saw him: and many who saw him, saw him as a man despised, Isa. 53. 3. That they might now see that their faith was not misplaced, but set upon one that was worthy to be believed on, to be loved, and to be obeyed, he will so conspicuously appear.
• 2. Wicked ones took occasion of despising him: either because while he was on earth, he appeared in a mean condition, or because in heaven, he doth not visibly •… nifest himself. Thus as they regarded not his person, so they despised his ordi •… ces, derided his members, oppressed such as professed him. That such might be the more affrighted and confounded, when they behold him, he appeareth con •… uously in glory, and with power. Hereupon it is said that he will come in fla •… fire, taking vengeance on them, that know not God, and▪ that he will come to be •… fied in his Saints, and to he admired in all them that believe, 2 Thes. 1. 8, 10.

• 1. This cannot but minister singular comfort and encouragement to the faithful. Though their confidence be placed on him whom they never saw, yet at length, then the day of recompense cometh, they shall conspicuously see him. In the 〈◊〉 while, as their faith is manifested to be more sound, so will it be more accep •… to him. Blessed are they that have not seen, and yet have believed, John. 20. 29. This was the excellency of Abraham's faith, John. 8. 56. Rom. 4. 18.
• 2. On the other side, this cannot be but terrible to the wicked, who like the evil 〈◊〉 ( Matth. 24. 48.) take advantage from the Lord's absence, to live in all loose •… , and licentiousness. Fearful is the doom, that is denounced against such an 〈◊〉 Matth. 24. 50, 51.

§. 143. Of Christ's last and second coming.

THe aforesaid appearing of Christ is here said to be the second appearing. This hath reference to a former appearing mentioned, v. 26. §. 130. That was his 〈◊〉 appearing, when he took flesh▪ upon him. Never did Christ conspicuously, and •… sibly in his own human nature manifest himself, till the fullness of time when he 〈◊〉 made flesh. At sundry times before he gave some representations of himself in 〈◊〉 shape: as when he appeared to Abraham, Gen. 18. 2, &c. and to Moses, Ex. •… . 2. and to Joshua. Josh. 5. 13. 14. but in the forenamed fullness of time, he took 〈◊〉 unto the unity of his deity, whereby he was God manifest in the flesh, 1 Tim. 3. 〈◊〉 . From that time he continued about thirty three years and an half on earth, and there finished all matters of service and suffering, requisite for man's redemption, be ascended into heaven, and there abides, never to come from thence, till the restitution of all things (Acts 3. 21.) which will not be before the end of the world. This appearing therefore, which is be at the end of the world, ot is said to be the second 〈◊〉 , so as from Christ's ascension to the last day, he will appear no more on earth. Indeed he did appear to Stephen in his human nature ( Acts 7. 56.) and also to Paul, 1 Cor. 15. 8.) but both those were in heaven. He did extraordinarily enable the visive faculty of Stephens eye to see his bodily shape, as far as heaven, and Paul knew not whether he was wrapped into heaven or no, 2 Cor. 12. 2. but the appearing here mentioned is a general appearing unto all men into some eminent place, where he shall gather all men and Angels before him. This phrase of God the father unto him, Sit thou at my right hand, unto I make thine enemies thy footstool, Psal. 110. 1. giveth proof, that he shall remain in heaven till death be utterly destroyed, for death is the last enemy, 1 Cor. 15. 26. But death shall not be destroyed till the last day. And this phrase, The heavens must receive him until the times of restitution of all things intends as much. The word translated, receive, signifieth also to retain the thing received, as where it is said, they received the word, Acts 17. 11. and receive the grace of God, 2 Cor. 6. 1. The word of God and his grace must be retained.

The word also translated, restitution (Acts 3. 21.) signifieth a bringing of things to that full perfection, whereunto they are appointed. This restitution is said to be of all things; but this shall not be till the last day. Therefore till that day, Christ's human nature shall be contained in heaven.

It is one of the Articles of a Christians faith, set down in the three solemn forms of Articles, which are commonly call Creeds, as the Apostles Creed, the Nicene Creed, Athanasius Creed and others, that Christ shall continue to sit in heaven at God's right hand, till he comes to judge the quick and the dead: which will not be till the last day.

•… That personal appearance, which many conceive shall be of Christ a thousand years before the last day, is apparently against the foresaid Scriptures.

But I would further demand, ( e) to what end should he personally appear on earth; what good would come thereby? his royal throne and seat whereon he sits, being in heaven, he can and doth behold the whole earth in every part and corner thereof: and in it, his whole militant Church, and all particular congregations, yea, and member thereof. Being in heaven he can and doth provide for all Churches, and for every particular person all needful, temporal, spiritual, and eternal blessings: and protect them from all temporal, spiritual and eternal enemies and miseries: What more can be expected to be done by his personal appearing on earth? yea, on earth could he so well do all that that he doth in heaven?

• 1. This express mention of Christ's appearing the second time is directly against the opinion of the Ubiquitaries, who hold that Christ's body is on earth, as well as in heaven, in all places continually. By this opinion as, like the heretic Marcion, they destroy the human nature of Christ, and make his body to be nobody, so they make the last appearing of Christ to be not the second time, but the ten thousand times, yea, the innumerable millions of time.
• 2. Papists inveigh against Ubiquitaries, yet their corporal presence of Christ in their Mass, cannot stand without it.
• 3. There have been in all ages since Christ's ascension, that have imagined Christ to have been on earth. The Lord himself foretold that there should be such: and gave a good caveat to take heed of them, Matth. 24. 23, 24.
• 4. For our parts, seeing there is no other coming of Christ to be expected on earth, till this second, which will be his last, let us observe Christ's caveat, that we be not deceived by believing any other appearings, but rather wait for this. Though he tarry long, yet let us patiently wait for this second coming, and faithfully employ the talents which he committeth unto us, that we may be accounted by him such servants as he was to whom the Lord said, well done thou good and faithful servant, thou hast been faithful over a few things, I will make •… he ruler over many things: enter thou into the joy of thy Lord, Matth. 25. 21. Be neither like that evil servant that abused his fellow servants, Matth. 24. 48, &c. Nor like slothful servant, who •… id his Lord's money, Matth, 25. 18.

§. 144. Of Christ's last coming without sin.

IT is said of Christ's last coming, that it shall be without sin. Hereby this second coming is distinguished from Christ's first coming into the world, and appearing therein. The difference lieth herein.

He came at first to be a surety for sinners, and to bear the sins of many, as was shown, §. 139.

But now shall he appear in another estate.

• 1. Not bearing a burden, but bringing a discharge; not as a surety, to discharge a debt, but as a pay-Master that hath discharged it.
• 2. Not as a sheep to the slaughter, or a sufferer, but as a Conqueror and deliverer from all sin and punishment.
• 3. In no manner of business, meanness, or weakness, occasioned by sin, but in glory, and Majesty, as triumphing over sin, death, and devil.
• 4. Not with a body subject to any affliction, but an impassible and glorious body.
• 5. Not in his own person only, but in his whole mystical body, full and complete in all the members thereof, without sin; even without spot or wrinkle, as Eph. 1. 27.

Thus it appears that as Christ's glorious coming to judgment, the utter abolishment of sin shall be manifested. He shall appear without sin. This is further evident by Christ then destroying the last enemy, which is death, •… Cor. 15. 26. For then will he cast death itself into the lake of fire, Rev. 20. 14. The destroying of death presupposeth an utter abolishing of sin. This utter abolishing of sin, is effected by the perfection of Christ's Sacrifice and intercession. By the Sacrifice full satisfaction is made, by his intercession, a sufficient application thereof to everyone of the elect, the number of whom shall be then fully accomplished.

• 1. If Christ's first coming in the flesh, were a matter of great comfort and joy to •… e faithful, in that he came to take upon him our sins, that we might be freed from 〈◊〉 same; what is this, which shall be without sin. Upon consideration of that first •… ming; saith God, Comfort ye, comfort ye my people, Isa. 40. 1. And again, Rejoice •… lie, O daughter of Zion; shout, O daughter of Jerusalem. Behold thy King come •… unto thee, &c. Zach. 9. 9. The very Angels rejoiced at his first coming, Luk. •… . 13. And they who lived to see him first exhibited, much blessed God, as old Si •… , and Anna the prophetess, Luk. 2. 20, 28. &c.

  What comfort then, and matter of rejoicing and praising God doth this second •… ming minister unto us? especially if we well weigh the difference betwixt the 〈◊〉 and the other, which was in part observed before.

• 2. A great encouragement this is to strive against sin, to stand against Satan, and 〈◊〉 to faint, but to resist unto blood, as Chap. 12. v. 4. This coming of Christ 〈◊〉 sin, gives assurance of full conquest to all his members.
• 3. It is a matter of terror to such as live and die in sin, and are not in this world •… eed from it. There can be no hope of freedom for such. This phrase, without 〈◊〉 , •… eweth that Christ will no more come, as a surety, and a Sacrifice. There re •… no more Sacrifice for sins, but a certain fearful looking for of judgment, &c. 〈◊〉 . 10. 26, 27.

§. 145. Of believers looking for Christ's last coming.

THe foresaid appearing of Christ is here appropriated unto them that look for him.

The participle thus translated them that look for, is a double compound of two prepositions, and a verb: all which joined together, imply such an •… tation as hath both a desire, and also hope of receiving and enjoying that which is looked for.

This word is six times used in the New Testament, and always in this sense, for it is 〈◊〉 applied to this second and glorious coming of Christ, and to the reward following thereon: as Rom. 8. 19, 23. 1 Cor. 1. 7. Gal. 5. 5. Phil. 3. 20. and here in this place.

There is another word coming from the same root, which is applied to that which a man fears, & would not have come: but then there is another word added thereto, which distinguisheth it from the proper ordinary acception thereof, as fearful, Heb. 10. 27. A certain fearful looking for of judgment.

There is another compound of the same simple verb, from whence the word in my Tex •… is compounded, which signifieth to look for, and is taken in the better se •… se, 〈◊〉 . 2. 13. The word of my Text, being appropriated to true believers, show •… th, that they with great desire and much •… ope, look for the last coming of Christ. These are they of whom it is said, we ourselves, which have the first fruits of the Spi •… , 〈◊〉 we ourselves groan within ourselves, waiting for the adoption, to wit, there •… ▪ 〈◊〉 of our body, Rom. 8. 23. And of whom the Apostle in another place saith, 〈◊〉 for the coming of our Lord Jesus Christ, 1 Cor. 1. 7. And again, from he •… we look for the Savior, Phil. 3. 20.

1. Object. Many that believe are oft perplexed in soul thorough the apprehension of wrath, so as they cannot with desire and hope, look for the coming of Christ unto judgment. David seemed to be in such a perplexed estate, Psal. 6. 1, &c.

Answ. some violent temptation, or other hinders in them the work of faith at that time, as a cloud may hinder the bright light of the Sun for a time. But as no cloud •… an so hide the Sun, as no light at all should appear; so no temptation can clean take away all the light and comfort of faith: some vigor will remain, and sustain some 〈◊〉 and expectation of the coming of Christ. As the Sun gathering strength 〈◊〉 a cloud: and as a cloud vanishing away, the light of the Sun more clearly ap •… so is it in the case of a true believer assaulted with temptations. A cloud only hides and hinders the light of the Sun, it takes it not away.

So temptations may hinder the work of faith, but not take it away.

2. Object. Unbelievers may be said to look for the coming of Christ for they tremble, as Felix did, Act. 24. 26. There is a fearful looking for of judgment in them Heb. 10. 27. Yea, the Devils believe and tremble, Jam. 2. 19.

Answ. By an abusive use of the word they may be said to look for that day: that is, to fear that it will one day come. To speak properly, we fear that which we would not have come, though we think it will come; and in that respect may look for it, Job 3. 25.

Believers with desire and hope look for Christ's second coming, in reference to God and themselves.

• 1. To God, because then God's name shall be fully hallowed, and his kingdom perfected, and his will done every way according to his mind; then all things shall be subject unto him, and God shall be all in all, 1 Cor. 15. 28.
• 2. To themselves in sundry respects, for then
  • 1. There shall be a full restitution of all things, Act. 3. 21.
  • 2. Then all fears shall be wiped away, Rev. 21. 4. were it not for this day, believers would be of all men most miserable, 1 Cor. 15. 19.
• 3. Their bodies shall be then glorified and united to their souls; yea, they shall be made like to the glorious body of Christ, Phil. 3. 21.
• 4. Their faith shall be turned into fight, and expectation into fruition; 1 Cor. 13. 12. 2 Cor. 5. 7.
• 5. They shall receive the crown of righteousness, which, till that time, is laid up for them; 2 Tim. 4. 8. So the everlasting inheritance, 1 Pet. 1. 4.
• 6. They shall be with the Lord forever, 1 Thes. 4. 17. This was a motive to induce the Apostle to desire a dissolution, Phil. 1. 23. How much more to desire Christ's second coming?

This is a matter of trial, whether in truth we believe in Christ, & place our whole confidence on him. If so, then we cannot but hope for, look for, desire, and love this second appearing of Christ. The spouse of Christ having heard him say, surely •… come quickly, like a speedy resounding Echo, taketh the word out of his mouth, and instantly replieth, Amen, even so, come Lord Jesus, Rev. 22. 20. Doth not this manifestly declare a desire, and love of his coming: a longing and looking for it? Assuredly if we be true members of that true Church, we also shall be of the same mind; for every particular member is animated by the same Spirit. But they that are incredulous and rebellious, knowing that the wrath of God abid •… on them, (Joh. 3. 36.) and that Christ when he cometh shall come in flaming fire, rendering vengeance unto them (2 Thes. 1. 8.) can no more desire and love, and in that respect look for the appearing of Christ, then a Murderer, a rebel, or Traitor, desire, love, and look for the day of Assizes, and appearing of the Judge. Fitly therefore saith Christ of unfaithful servants, the Lord will come in a day that they look not for him, and at an hour when they are not aware, but be of faithful servants, he saith, They wait for their Lord, Luke 12. 36, 46. Let this note of differencebe well observed, that by our inward affection to Christ's coming, we may judge of our spiritual condition. The waiting for Christ's coming in the flesh was a note of faithful ones before that time, as, Luk. 2. 25, 38. Matth. 13. 17. 1 Pet. 1. 10. Much more the looking for his second coming.

§. 146. Of salvation proper to those that look for it.

THe last phrase of this verse, unto salvation, is so placed as it may have a 〈◊〉 reference either to the expectation of Saints, who look for Christ unto Salvation; or to the appearing of Christ, which shall be unto salvation. Both applications are true, sound, fit, and proper: yea, both may stand together. For in that Christ appeareth unto Salvation, that is, to bring Salvation to them that look for him, they look for him unto Salvation: and they look for him to Salvation, because they know and believe that he will appear unto Salvation. It is therefore the best and safest to apply it to both: so as,

• 1. It is Salvation that believers look for.
• 2. The Salvation which believers look for, they shall enjoy at Christ's second coming: he will appear unto Salvation. Of the word translated Salvation. See Chap. •… . v. 14. §. 159.

It was shown in the former Section, that believers are they who look for Christ's 〈◊〉 coming; here the reason thereof is rendered, because he cometh with Sal •… on to them; to them I say exclusively: Christ shall come to be glorified in his Saints, 〈◊〉 to be admired in all that believe, 2 Thes. 1. 10.

Observe the differences which in Scripture are put in that day betwixt believers •… d others, and it will clearly appear, that the benefit of Christ's last appearing is proper to them.

• 1. Believers are resembled to precious sheep: others to pernicious goats.
• 2. Believers are set on the right, hand of the Judge: others at his left.
• 3. Believers are invited to come to Christ: others cast out of his presence.
• 4. Believers are pronounced blessed: others cursed.

• 5. Believers are estated in an heavenly inheritance; others cast into hell fire.

  All these differences are expressly set down, Matth. 25. 32.

• 6. Believers shall enter through the gates into the City; others shall be cast out, 〈◊〉 . 22. 14.
• 7. To believers glory, honor, and peace is given: upon others shall be tribulati •… and anguish, Rom. 2. 9, 10.

The ground of this difference ariseth from the free grace and great love of God the Father, and of his Son Jesus Christ to them, John 3. 16. Eph. 5. 25, 26, 27. Faith and other graces are but fruits and signs of the aforesaid grace and love of God the Father and his Son.

• 1. The folly of such as miss of this Salvation brought by the second coming of Christ, is hereby manifested. These are of sundry sorts.
  • 1. They that are mockers and say, where is the promise of his coming, 2 Pet. 3. 3.
  • 2. They that put it off, and think it not near, Matth. 24. •… 8.
  • 3. They who are secure and careless, going on in sin, as if they were never to be called to an account. Eccles. 11. 9.
  • 4. They who set their hearts on this world and say with Peter, Matth. 17. 4. It is good to be here. Such an one was the rich fool, Luke 12. 19.
  • 5. They who give themselves to Gluttony, Drunkenesse, Riotousnesse, and such things as intoxicate the brain, Luke 21. 34.
  • 6. They that sin against knowledge and conscience, wittingly, and willingly, Heb. 10. 26, 27.
  • 7. All impenitent sinners, Luke 13. 5.

  None of these can be imagined to look for Christ's second coming unto salvation.

• 2. This showeth that it is not in vain to look for the coming of Christ, for it is unto salvation. To incite us the more earnestly, constantly, and patiently there •… to, let the following considerations be duly observed, as
  • 1. The certainty of salvation, Rev. 22. 20. 2 Cor. 5. 10.
  • 2. The ground of this expectation, which is God's promise, and his truth and faithfulness in accomplishing his promises. Promises have been made hereof, from Enochs time, Jude v. 14. and they have been so oft renewed, as very mockers could not but take notice thereof, 2. Pet. 3. 3, 4.
  • 3. The uncertainty of the time of coming & suddenness thereof should make us with patience and without ceasing to look for it, Mark. 13. 32, 33.
  • 4. The benefit of waiting.
    • 1. It will make men conscionable of all duties, Matth. 25. 4, 16, 17.
    • 2. It will make us careful in forbearing all sin. He who waits, thinks his Lord may come very suddenly: and desires that he may be found doing what his Lord enjoined, Matth. 24. 46. He is loath that he should be found in sin, that would provoke the Lord to cast him into hell. Assuredly the sinner in his sin thinketh not that in that very act the Lord will come in judgment.
    • 3. It makes men ever prepared: so as they shall never be suddenly surprised; when they lie down, when they rise up, when they eat and drink, when they go to the work of their calling, when they go abroad, when they tarry at home, yea when they go to their lawful recreations, they will commend themselves to God, knowing that in all these cases, Christ may come to judgment.
  • 5. The damage of not waiting.
    • 1. It makes secure and negligent, Matth. 25. 3.
    • 2. It opens flood-gates to all impiety and iniquity, Matth. 24. 48, 49.
    • 3. It causeth destruction to come upon them suddenly, Prov. 1. 27. Luk. 17. 26. and 21. 34.

§. 147. Of Salvation bestowed on those that look for it.

AS this great benefit, Salvation, hath reference to Christ's last coming, it showeth that believers shall then enjoy Salvation, they shall have that performed which they looked for; Christ cometh for that end. Then the Lord will give rest, 2 Thes. 1. 7. The Lord will then give the crown of righteousness unto them that love his appearing, 2 Tim. 4. 8. Then Christ bringeth his reward with him, Rev. 22. 12.

• 1. This is the appointment of the Father, 1 Thes. 5. 9. John 6. 39.
• 2. This is it which the Sun himself hath purchased, Eph. 1. 14.
• 3. Many promises are made hereof, 1 Timothy 4. 8. Tit. 1. 2.
• 4. This is the end of the believers faith, 1 Pet. 1. 9. and of his hope, Tit. 1. 2. 1 Thes. 5. 8.

• 1. This manifesteth the ground that believers have of the assurance of their Salvation. It is one end of Christ's coming the second time, and that in glory, namely, to give Salvation to them that have looked for it.
• 2. This is a forcible motive to stir us up to look for this coming of Christ. The reward which is Salvation, and the assurance thereof, which is the end of Christ's coming to satisfy those that have looked for him, and to give them Salvation looked for, will to the full satisfy those which have the longest and most patiently looked for it.

§. 148. Of the resolution of, and observations from Heb. 9. 27, 28.

THe sum of these two verses is a proof of Christ's offering himself but once. The proof is taken from the common condition of men, which is to die but once. It is set down by way of comparison: as appeareth by the notes of a comparison As,

So. The comparison is full, and consisteth of two parts.

• 1. A proposition, v. 27.
• 2. A reddition, or application of the comparison, v. 28.

In the proposition,

• 1. The main point is laid down: whereof are two branches.
  • 1. The common condition of man, To die.
  • 2. The time how oft, Once.
• 2. It is amplified two ways.
  • 1. By the ground of it, an inviolable law, It is appointed.
  • 2. By a consequence following thereupon. Wherein observe,
    • 1. The kind of consequence, the Judgment.
    • 2. The time when it falls out, after this.

In the reddition two acts of Christ are set down; the latter being a consequence of the former.

The first act is, that he was offered, namely by himself.

The second, that he shall appear.

The former act is amplified two ways.

• 1. By the time, how oft he was offered, Once.
• 2. By the end of his offering himself, to bear the sins of many. Here observe.
  • 1. An act, bear.
  • •… . The subject, what he did bear, sins.
  • 3. The object, whose sins he did bear, the sins of many.

The second act of appearing is amplified.

• 1. By the time, The second time.
• 2. By the manner of appearing, without sin.
• 3. By the persons for whose sake he shall appear, unto them that look for him.
• 4. The end of his appearing to them, unto Salvation.

Doctrines.
• •… ers. 27. I. THere is a death. This is here taken for granted in this word, die.
• II. All men are subject to death. This is implied under this inde •… particle men. Of these two doctrines. See §. 133.
• III. Men have but one death to die. The word, once, being exclusive, intendeth so 〈◊〉 , See §. 134.
• IV. There is no avoiding of death. An inviolable order and decree is set upon it, It is appointed. See §. 135.
• V. There is a judgment to come. The word, Judgment here mentioned, declares 〈◊〉 . See §. 136.

• VI. Mans certain judgment is after death. Under this phrase, after this, he mean •… , death. See §. 137.

  Vers. 28.

• VII. Christ was offered up.
• VIII. Christ was but once offered up. These two are plainly expressed. See §. 38.
• IX. Christ did bear men's sins. This is set down as the end of his suffering. See §. 139.
• X. They were many whose sins Christ did bear. This is plainly expressed. See §. 140.
• XI. Christ died not for all. This followeth by just consequence. See §. 141.
• XII. Christ by bearing men's sins took them away. This is gathered by comparing 〈◊〉 phrase of bearing sins with the phrase of putting away sin, v. 26. See §. 139.
• XIII. Christ will conspicuously manifest himself. The word translated, appear, implieth as much. See §. 142.
• XIV. Christ's last coming, is but a second coming. This word second hath reference to his first coming in the flesh: so as no other is to be expected till the last day of the world. See §. 143.
• XV. At Christ's last coming, sin shall be utterly abolished. Thus much is intended under this phrase without sin. See §. 144.
• XVI. Believers wait for Christ's last coming. This is implied under this phrase, they 〈◊〉 for him. See §. 145.
• XVII. Salvation belongeth to those that look for it. They are here said to look for Christ •… to Salvation. See §. 146.
• XVIII. Christ will come to settle believers in Salvation. Thus much is here intended in these words he shall appear unto Salvation to them that look for him. These are believers. See §. 147.

§. 1. A general Analysis of the tenth Chapter to the HEBREWS.

T He main scope of this Chapter is to set out the excellency of Christ's Sacrifice.

There are two general parts thereof.

The first layeth down the main point, which is the excellency of Christ's Sacrifice from the beginning to v. 19.

The second informeth us in the use thereof, from v. 19. to the end.

The excellency of Christ's Sacrifice is set down comparatively.

The comparison is betwixt the Sacrifices which God instituted under the law, and Christ's Sacrifice. They were excellent Sacrifices in their kind: but this is more excellent, therefore it must needs be very excellent.

Of this comparison, there are two parts.

• 1. A deficiency of legal Sacrifices.
• 2. The sufficiency of Christ's.

The deficiency of the legal Sacrifices is manifested.

• 1. By their use. They were as shadows, v. 1.
• 2. By their reiteration, or oft offering them, v. 2.
• 3▪ By the frequent remembrance of sin, in and by them, v. 3.
• 4. By the kind of them. They were of beasts v. 4.
• 5. By God's rejecting them.

This last is expressed in a divine Testimony: which is brought in as a transition from one part of the comparison to the other.

That testimony is,

• 1. Propounded.
• 2. Explained.

Of the testimony as propounded, there are two parts.

• 1. God's rejecting legal Sacrifices, v. 5, 6.
• 2. Christ's offering his Sacrifice to effect what the former could not, v. 7.

In the explanation of the foresaid testimony there is,

• 1. A repetition of the testimony itself, v. 8, 9.
• 2. An application thereof to the point in hand.

In the application is couched the first proof of the sufficiency of Christ's Sacrifice. It was established in the room of the legal Sacrifices, v. 9.

A second proof is taken from the efficacy of Christ's Sacrifice in this word, sanctified, v. 10.

A third proof is drawn from Christ's rest after he had offered himself, v. 12.

This is amplified,

• 1. By inferring it upon a contrary course of the legal Priests. They stood daily ministering, v. 11.
• 2. By the continuance of his rest, v. 13.

A fourth proof is raised from the perfect effect, v. 14. This is confirmed by a divine testimony: which is

• 1. Propounded, v. 15, 16, 17.
• 2. Applied to the point in hand, v. 18.

Hitherto of the first part.

The latter part is joined with the former, by an elegant transition▪ wherein the main points of the former discourse are repeated, to make way to the practical part of this Epistle.

In this transition are set down three points.

• 1. The great benefit of Christ's Sacrifice, which is, entrance into the holy rest, v. 19.
• 2. A way made for that entrance, v. 20.
• 3. A Priest afforded to conduct us thither, v. 21.

The second part of this Chapter is exhortatory, and that in general to manifest the truth of their holy profession.

For this end he layeth down.

• 1. Duties, to be performed.
• 2. Means to accomplish them.
• 3. Motives to enforce the same.

The duties respect.

• 1. Our selves: and that in a double respect.
  • 1. To obtain what we want, v. 22.
  • 2. To retain what we have, v. 23.
• 2. Our brethren. About them is declared.

• 1. What we should do, Consider one another, &c. v. 24.
• 2. The means of performing the foresaid duty: which is, Christian Communion▪
• 3. The motives to enforce the duty. They are of two sorts.
  • 1. Minatory.
  • 2. Exhortatory.

• 3. The minatory motive is taken from the fearful issue of Apostates. This is
  • 1. Propounded, v. 26, 27.
  • •… . Confirmed: and that two ways.
    • 1. Comparatively, by an argument from the less to the greater: namely from the issue of those that despised Moses law, to those that despise the Covenant ratified by Christ's blood, v. 28, 29.
    • 2. Simply a divine testimony, v, 30. Whence is inferred as a conclusion the fearful issue of Apostates, 31.
• The exhortatory motive consisteth of two parts.
  • 1. The kind of motives.
  • 2. The means to effect that whereunto they are exhorted.

The kinds of motives are of two sorts.

One is taken from their former good beginning, v. 32, 33, 34.

This is exemplified in four particulars.

• 1. Their enduring of afflictions, v. 32.
• 2. Their bearing reproaches: amplified by the cause thereof, which was associating themselves with others that were so used, v. 33.
• 3. Their compassion of others bonds, v. 34.
• 4. Their joyful suffering the spoiling of their goods, v. 34.

The other motive is taken from their future reward, v. 35.

The means of performing the duty, whereunto they are exhorted are of two •… nds.

• 1. Pa •… nce, v. 36. Amplified by the ground thereof, which is Christ's speedy coming, v. 37.
• 2. 〈◊〉 which is expressed in a divine testimony.
  • 2. Enforced by the issue of back-sliders, v. 38. This is illustrated by the difference betwixt back-sliders, and believers.
    • 1. Back-sliders draw back unto perdition, v. 39.
    • 2. Believers take the way to save their souls.

§. 2. Of the law, a shadow, but not the very Image itself.

THis verse with some others following depends on the former Chapter, as a proof or reason of that which was delivered therein: this is evident by the causal particle, &c. This dependence is either particular to that which immediately went before, concerning Christ's being offered to bear our sins. Thus the reason is taken from the insufficiency of the Law, Christ undertook what he did. For, or because the 〈◊〉 could not do what he did. Or otherwise, this dependence may be general, and more remote, namely, to the main point in hand, which is, the excellency of Christ's sacrifice above legal sacrifices. For matters of the Law were but shadows: but Christ 〈◊〉 the substance of them.

Of the derivation of the word translated Law, and of the distinction betwixt the Law moral, ceremonial, and judicial, see chap. 7. v. 12. §. 68. &c. and v. 16. •… . 80.

The ceremonial Law is here meant. This is here said to have a shadow of good things 〈◊〉 . Of the Greek word translated shadow, see chap. 8. v. 5. §. 12.

A shadow signifieth a dark representation of a bodily substance, but every way proportionable, and fit unto it. This metaphor, shadow, giveth proof of the mean •… of that Law.

This phrase, of good things to come, manifesteth the excellent use of that Law, though it were but mean in itself, yet it shadowed out most excellent things.

Of this phrase good things to come. See chap. 9. v. 11. §. 53. Christ, and all that he undertook, did, and endured for man's full Redemption and eternal salvation, are comprised under this phrase, good things to come. Christ therefore must of necessity do, and endure what he did; for the Law shown that such things must be done, but itself could not do them.

That the Law could not do these things, is evident by this negative phrase, not the very Image of the things. The principal verb, having, is here understood thus, and not having the very Image, &c.

The word translated Image, is derived from a verb that signifieth to be like, and this word, is put for a likeness or resemblance.

It is sometimes indefinitely taken, as where Christ saith, whose is this Image? Mat. 22. 20. And sometimes restrictively, and that in two eminent respects.

• 1. As it is opposed to the first draught of a thing, which useth to be but dark, obscure, and impolished. Thus Image setteth out a full, lively, and perfect representation of a thing: as when a Limner draweth a man's Picture, first he draweth it out with a coal or black lead: This is the shadow of it. Then he setteth it out in all the proper Colours so lively, as any may know whose Picture it is: thus it is used in this phrase: An Image made like to corruptible man. Rom. 1. 23.
• 2. As it is put for the pattern whereto other things are resembled. Thus a living man is said to be the Image of those Pictures which are made to set him out. And a Father having many Children like him, is said to be the Image of them all. Thus God hath made those whom he hath chosen to be conformed to the Image of his Son. Rom. 8. 29.

In these latter restrictive senses, Image, is here used: And that, in reference to the truth and substance which was prefigured under the Law, and is revealed in, and by the Gospel.

In the Law it was, as it were with a black coal shadowed. In the Gospel it is fully, lively, conspicuously revealed. Under the Gospel therefore, we have not the shadow, but the Image, a most clear Revelation of Christ.

The word shadow, whereunto Image is here opposed, showeth, that the first restrictive sense is here meant, and the relative particle, together with the article, thus translated, the very show that the latter is meant.

The word things added unto image hath reference to good things before mentioned, and intendeth the same: Thus it doth in general and negatively set out the same thing, that that particular and affirmative clause did, a shadow of good things to come: and both phrases demonstrate, that legal types did prefigure such necessary good things to come, as they did not contain in themselves.

Herein is manifested a main difference betwixt the Law and the Gospel, even as great a difference, as betwixt shadow and substances herein is confirmed that which is noted concerning the better things under the Gospel. Chap. 2. v. 3. §. 21.

§. 3. Of the insufficiency of legal sacrifices to make perfect.

FRom the foresaid nature of the Law, set down affirmatively under the metaphor of a shadow, and negatively, not the very image, and from the use of the Law, which was to foreshow good things to come, the Apostle inferreth the main conclusion about the impotency of the Law, that it can never make perfect. No not those who came to it, and observed the rites thereof. The principal whereof were sacrifices, and those offered up, and that year by year continually.

To make perfect, is to work such grace in one, as may bring him to glory: this the Law could not do, see Chap. 7. v. 19. §. 86.

Among manifold rites of the Law, the Apostle mentioneth sacrifices, which would have done the deed if any other rite could have done it; for sacrifices were of Creatures that were slain, and that for sin.

Of sacrifices, and of the difference between them and gifts, see Chap. 5. v. 1. §. 7.

Of those sacrifices it is said, that they were offered, namely to God. Hereof see Chap. 5. v. 1. §. 6.

Though they were so offered, and that by God's appointment, yet they could not make perfect. 〈◊〉 is added, that they were offered year by year, of this phrase, see chap. 9. v. 7. 〈◊〉 .

The Greek word translated hath its notation from ending in itself, like a 〈◊〉 ▪ which ends where it begins. This circumstance of time is here set down, to 〈◊〉 proof of the insufficiency of the legal sacrifices which were oft offered up. So 〈◊〉 is intended under the adverb, continually, added hereunto. Of the Greek phrase •… ted continually, see chap. 7. v. 3. §. 26.

The former expression of the time hath reference to that solemn day, wherein the 〈◊〉 Priest once a year entered into the most holy place. Levite. 16. 2. as was shown, 〈◊〉 9. v. 7. Sect. 41. And to manifest, that that custom continued not only while 〈◊〉 Israelites were in the wilderness, or till the Temple was built, but so long as the 〈◊〉 of the Jews remained, even till Christ himself were actually offered, the other •… d continually is added.

The sacrifices offered up on that yearly day, are here synecdochically put for all the legal sacrifices; but special relation is had to the sacrifices offered on that day, 〈◊〉 they were the most solemn sacrifices: and if any could have done the deed, 〈◊〉 they especially.

〈◊〉 these circumstances of time, have reference to the insufficiency of legal sa •… . Hereof see chap. 7. v. 27. §. 112. The Apostle himself showeth, that the re •… of those sacrifices implied imperfection, in that he saith, they would have •… ed to be offered, if once offering had made perfect, see v. 2. §. 4.

That sufficiency is further manifested by the persons whom those sacrifices especially concerned, thus expressed, The comers thereunto, hereby are meant such 〈◊〉 observed the Ordinance of God, and thereupon came to the Altar, where the sa •… es were offered up, to partake of all the benefits that God's people might be 〈◊〉 partakers of. In this respect they are said to come unto God. Chap. 7. v. 25. §. 104.

If any might have been made perfect, surely these. These are said to do the servic •… . So as the fault was not in the persons failing to do his duty, but in the thing 〈◊〉 . The Ordinance itself that was observed, could not do the deed: therefore there is an emphatical negative added, which we translate. never, and a verb of power, translated Can, from which all power is taken by the negative, never, 〈◊〉 thereunto.

The sum of all is, that the best means under the Law, were not sufficient to make perfect those that were most strict in the observing of them.