Commentary on Hebrews

§. 4. Of oft offering legal Sacrifices.

THis verse is added as a proof of the reason concerning the impotency of the foresaid legal sacrifices. The reason was taken from the reiteration of those sacrifices, whereby it was manifest, that they could not make perfect. The Argument may be thus framed. That which makes perfect ceaseth, when it hath made perfect; but the sacrifices which were offered up year by year continually, ceased not: therefore they could not make perfect.

The manner of expressing this point is very emphatical, it being with an interrogation, thus, would they not have ceased, &c? of the Emphasis of an interrogation, see chap. 1. v. 5. §. 46. & v. 14. §. 155.

By this inference, would they not have ceased? The Apostle proveth, that reiteration of sacrifices argueth an imperfection in them. Hereof see chap. 7. v. 27. §. 112.

If one Offering make perfect, what need another Offering? if no need, then in vain. Philosophers say of nature, that it doth nothing in vain. Much less will the God of nature suffer holy Ordinances to be continued in vain.

The word translated, being of the middle voice, signifieth to for bear, to do that which was done before. The active signifieth, to refrain. 1 Pet. 3. 10▪ But the middle voice is most frequently used and applied to men, and to other Creatures.

To men it is applied, in respect of their speeches and actions. Of Christ it is said, •… e left speaking. Luk. 5. 4. He means preaching, so it is said of him, that he ceased to pray. Luk. 11. 1. It is also applied to tumultuous uproars. Act. 20. 1.

In reference to men's actions, it is said of the Jews, that they left beating of Paul. Act. 21. 32.

In reference to other Creatures, it is said of the wind and water, that they ceased, Luke 8 24. Namely, to rage or be tempestuous.

Here it is applied to sacrifices, and that in the negative, They ceased not; for though they could not make perfect, yet they had their use: which was, to prefigure that sacrifice which could make perfect: and in that respect, were useful till that sacrifice which they prefigured, was offered up.

This phrase, then would they not have ceased, as it implieth an imperfection in the sacrifices: so also it implieth a need of a frequent use of them. For therefore they ceased not, because there was still use of them. Hereof see chap. 7. v. 27. §. 112▪

§. 5. Of the quiet conscience of such as are truly purged.

A consequence following on a perfect sacrifice, is thus expressed, The Worshippers once purged, should have had no more conscience of sin. This is here brought in as a reason why the legal sacrifices ceased not: namely, because they could not free the conscience from sin.

The preposition joined with the infinitive mood and translated, because, showeth that this consequence is a reason of reiterating legal sacrifices.

The word translated, Worshippers, is that which is translated, who serve, chap. 8. v. 5. §. 12. For it is meant of observing divine services, and in that respect, may be fitly translated worshippers, see chap. 9. v. 9. §. 49.

The adverb translated, once, is like to that which is used, chap. 7. v. 27. §. 115. and chap. 9. v. 12. §. 60. It implieth a kind of perfection, as if he had said, once for all, so as there needed no more purging. The word translated, purged, is that which is used, chap. 9. v. 14. §. 82. only this is a participle derived from that verb.

Of conscience, see chap. 9. v. 14. §. 83. The meaning of this phrase, should 〈◊〉 •… ad no more conscience of sin, intendeth thus much, that there would have re •… ed no sin in them, to have accused and troubled their conscience.

〈◊〉 . They might have been fully freed and purged from the sins whereof they 〈◊〉 guilty at the time of their offering, and yet afterwards commit other sins 〈◊〉 might accuse their conscience and trouble them: and in that respect, stand 〈◊〉 of other sacrifices.

Answ. The Apostle meets with this objection two ways.

• 1. In that he expresseth, the same sacrifices. v. 1. meaning, the same in nature and kind, though they were not the same in number.
• 2. This phrase There is a remembrance again. v. 3. implieth, that they were not purged of the present sins, whereof they stood guilty.

Obj. 2. Such as were unclean, were by those sacrifices cleansed under the Law. 〈◊〉 . 14. 20. Numb. 19. 12.

Answ. They were only legally clean, to the purifying of the flesh. chap. 9. v. 13. •… . 75.

Obj. 3. David saith, purge me with hyssop and I shall be clean. Psal. 51. 8.

Answ.

• 1. That is spoken metaphorically in reference to the Law. Exod. 12. 22. Lev. 1 •… ▪ •… .
• 2. Hyssop is used by David metonymically: The adjunct or means of prinkling •… ood, put for blood itself, and that in special reference to the blood of Christ.
• 3. The phrase is synecdochically to be taken: the type put for the truth also.

Obj. 4. This maketh no more against the legal sacrifices then against Christ's sacrifice; for notwithstanding, Christ hath actually offered up himself: yet believers •… e still conscience of sin, that is, they have sin in them to trouble their conscience: 〈◊〉 thereupon, they do day after day, make mention of their old sins.

Answ. If they perform the duties aright, they do not acknowledge a present guilt of their sins past; but only that they have been guilty of them, to be thereby the •… re put in mind of God's tender compassion towards them, in pardoning their 〈◊〉 ; for true faith worketh peace and quietness of conscience▪ Rom. 5. 1. b •… in the legal sacrifices, there was an acknowledgement of a present g •… .

Obj. 5. The believing Jews had the guilt of their sins taken away, as well as believing Christians.

Answ. True; but not by those sacrifices. They rather manifested a guilt.

The main point here intended is, that the guilt of sin once taken away, remains no more to accuse the conscience. That to this purpose may be applied, which Christ said to Peter, He that is washed, needeth not save to wash his feet, but is clean every whit. John 13. 10.

The cause being taken away, the effect followeth.

Obj. The cause may be recalled.

Answ. Not by the wise and immutable God, whose gifts and Calling are without repentance, Rom. 11. 29.

This might be urged against the Arminian error of excision or abscission, and abjection from Christ, or a total falling away of true believers. Hereof see more Chap. 3. v. 12. §. 132. &c.

§. 6. Of the meaning of the third verse.

THe first particle, BUT, is here the note of an assumption.

The proposition may be gathered out of the former verse, and thus framed;

If the legal sacrifices had perfected the offerers, there would have been no more conscience of sin.

But in the legal sacrifices there was a remembrance again of sin.

Therefore the legal sacrifices did not perfect the offerers.

The sacrifices here meant, are the same that were intended. v. 1.

The noun translated, remembrance again, is a compound, and derived from a simple verb that signifieth, to be mindful of, and a preposition that signifieth again. The compound verb signifieth to call to mind, or bring to mind. 1 Cor. 4. 17. Our English translators have well added this preposition again, to set out the full meaning of the composition, a remembrance again. Some Latin Interpreters turn it, a repeated mention.

The things again and again remembered, are here said to be sins.

It is the same word that was used in the former verse.

In all sin-offerings, people used to make acknowledgement of their sins: both to show that they were mindful of their sins, and also that they believed the pardon of them. The type and outward rite manifested their mindfulnesse of sin: the truth and inward substance gave them assurance of the pardon of their sin.

The sacrifices which the Apostle here in special intendeth, were those solemn sacrifices which were offered up on their annual day of humiliation. Lev. 16. 5. &c. as is evident by the last phrase in this verse, every year, which is the same that was used. v. 1. §. 3.

§. 7. Of remainder of sin in the regenerate.

THat which the Apostle inferreth from the frequent offering of sacrifices, that there is a remembrance again of sins, giveth us to understand, that remembrance of sin implieth a remainder of sin. On this ground, that we may know, that sin remains in us so long as we remain in this world, the Lord that prescribed the Lord's prayer for all his Saints, hath inserted this Petition to be daily made, forgive us o •… tree •… passes. Mat. 6. 12.

Quest. How can this stand with Christ's taking away the sins of believers?

Answ. By distinguishing betwixt the guilt, condemnation, reigning power, and remainder of sin. Christ taketh away,

• 1. The guilt of sin from believers. Rom. 4. 7, 8.
• 2. He freeth them from condemnation. Rom. 8. 1.
• 3. By his Spirit he so subdueth the power of sin, as it reigneth not in believers. Rom. 6. 6, 14.

Yet there may be, and there are remainders of sin in the very best▪ Experience of all Ages gives evidence hereof. In reference hereunto, Christ saith of justified persons, he that is washed, needeth not save to wash his feet, John 13. 10. This phrase of limitation, save to wash his feet, implieth a remainder of sin in him that is clean every whit, in regard of justification.

Had there been no sin in them, what needed a remembrance again of sin? that had been but a plain mockage.

• 1. Doctrines delivered by many about perfection of sanctification in this world, appear hereby to be false and presumptuous Doctrines.
• 2. This may afford unto us a good direction for setting ourselves apart, and examining ourselves concerning such sins as remain in us: that we may see what they are, and what cause there is of remembrance again of sin. Wherefore, come •… ne with your own heart upon your bed, Psal. 4. 4. And let us try and search our ways, •… am. 3. 40. Sin lieth close, and the heart is deceitful: they who are most careful in searching themselves, hardly find out all. Some Idols may remain, as there did in Jacob's Family, Gen. 31. 35. and 35. 2. what hope then can there be of finding out all, if no search at all be made?
• 3. Upon finding out sin, we ought to be humbled for it. A due consideration thereof, will make such as are duly affected therewith, to cry, unclean unclean. Lev. 〈◊〉 . And O wretched man that I am, who shall deliver me from the body of this death? 〈◊〉 . 7. 24.
• 4. Upon sight and sense of sin, and due humiliation for the same, it will be our 〈◊〉 to look up unto Christ, who is an advocate with the Father, and the propitia •… for our sins. 1 John 1. 1, 2. Thus as the Israelites were healed, by looking up to 〈◊〉 Serpent, Numb. 21. 9. So may such as by faith look upon Christ, be cu •… their sins. John 3. 14, 15. In this case we may say to God as Jehoshaphat did, 〈◊〉 〈◊〉 what to do, but our eyes are upon thee. 2 Chron. 20. 12. They who rightly 〈◊〉 on God's name, Christ's merit and mediation, cannot but find sure ground 〈◊〉 comfort.
• 5. Upon this ground we may, and ought to be bold in craving pardon, because 〈◊〉 is a means sanctified for obtaining the same: and that first, generally, ask and 〈◊〉 , Mat. 7. 7. and then particularly concerning pardon of sin. Mat. 6. 12. 〈◊〉 5. 15.
• 6. •… craving pardon for sins past, repentance must be truly intended. This is a 〈◊〉 annexed to one man's forgiving another. Luke 17. 4. Much more doth God 〈◊〉 repentance of those whose sins he pardoneth. True repentance moveth God 〈◊〉 of his wrath. God hath said it and sworn it, As I live, I have not pleasure 〈◊〉 •… ath of the wicked, but that the wicked turn from his way, &c. Ezek. 33. 11.
• 7. To repentance for sins past, watchfulness against sin for the future must be ad •… ed. There is a proneness in our nature to sin, that if we be not the more watch •… l ov •… r our sins, we shall soon fall into sin again. Hereupon Christ gave this cave •… , to one whom he absolved, Go and sin no more. John 8. 11. Satan if he be cast 〈◊〉 , will do what he can to return again whence he came out: and if he find that 〈◊〉 empty, and that party secure, he will take with him seven other spirits, more 〈◊〉 then himself, and they all enter in, and dwell there, Mat. 12. 44, 45.

§. 8. Of remembering again sins which remain in men.

THe means used under the Law of remembering sin again, showeth, that sins remaining must be remembered again. The main injunctions under the Law for 〈◊〉 sin, give good proof hereunto. As Lev. 5 5. Numb. 5. 7. Josh. 7. 9. Answe •… ble hereunto hath been the practice of God's Saints in all ages, as Gen. 42. 21. Judge. 10. 15. 1 Sam. 2. 19. 2 Sam. 12. 13. Dan. 9. 20. Ezra 9. 6. Neh. 1. 7.

• 1. Promise of forgiveness is made to this kind of remembrance. Prov. 28. 13. 1 John 1. 9.
• 2. Upon right observing of this duty, God's promise of forgiving hath been per •… ed. 2 Sam. 12. 13. Psal. 32. 5.
• 3. Threatenings are denounced against those that confess not their sins, Prov. 28. 〈◊〉 . 1 John 1. 8, 10.

1. This manifesteth one reason of sin, lying on many men's conscience, festering 〈◊〉 the soul, and over-pressing it. The reason is, because it is not rememb •… red, not 〈◊〉 or acknowledged; but hid, concealed and smothered. Psal. 32. 3. Sin is of 〈◊〉 nature, it is as corruption in a wound closed: yea, as an hot vapor in a •… oud, which causeth thunder: or in the earth, which causeth an Earthquake. 〈◊〉 things kept close wax violent. They are as fiery darts. Eph. 6. 16. The Apostle in that phrase alludes to poisoned darts and bullets, which are of all the most dange •… s. How this duty of confessing sin is to be performed to God, and how to man, is •… inctly shown in The Guide to go to God, or explanation of the Lord's prayer, 5 Pet. §. 117, 128, 129.

The mention of the time here intended under this phrase, every year, showeth, •… hat the people of God had a set time of confessing their sins; for that circumstance of 〈◊〉 hath reference to their annual solemn day of humiliation and reconciliation, Le •… 16. 2. &c. A like solemn rite tending to the same purpose, is mentioned, Deut. 26. 5. &c.

By way of resemblance Christians may take such courses. When persons of years were baptized, at that solemn time they made confession of their sins, Mat. 3. 6. The like course they took upon administering the Lord's s •… pper, 1 Cor. 11. 28, 31. So o •… Sabbath days, fasting days, and other solemn occasions.

§. 9. Of the impotency of external rites about spiritual matters.

THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices, because they consisted of the blood of brute Beasts, which could not expiate sin. Or it may have immediate reference to the third verse, as showing a reason, why in those sacrifices there was a remembrance again of sin: namely, because those sacrifices were of brute beasts, which could not take away sin: so as sin remained notwithstanding those sacrifices: and therefore there was a remembrance again of them.

Both references tend to the same purpose, and may both be comprised under this causal conjunction. ( a) FOR.

( b ) The word translated, not possible, is the very same that is translated impossible. Chap. 6. v. 18. §. 141.

Of the derivation, and divers acceptions of the Greek word. See chap. 6. §. 38.

Here it is taken for an impossibility, in regard of an impotency in the nature of the thing itself. There is such an impotency in the blood of beasts, as it is impossible that sin should be taken away thereby.

By blood he meaneth that which was shed when the beasts were offered up for sacrifices: whereby was typified, the blood and death of the Lord Jesus.

Under these two Creatures, Bulls and Goats, all other clean Creatures, that were offered up for sacrifices, are synecdochically comprised; for they were all of the same kind. These two are here mentioned in reference to the solemn annual sacrifice that was offered up for sin, on the day of reconciliation. Lev. 16. 11, 15. These •… ere called sin offerings, because they were types of Christ's sacrifice, which did indeed take away sin; but they themselves could not: and that by reason of the disproportion betwixt the means of cleansing on the one side, and the thing cleansed together with the filth cleansed away on the other side.

The means were merely external, earthly and carnal: namely, the blood of Beasts.

The thing to be cleansed, was the soul of man, which is a spiritual substance.

The filth to be taken away was sin, which is a spiritual pollution. It is in a manner of an infinite kind, because it is committed against an infinite Majesty. By it God's wrath, which is infinite is provoked. Now what is there in the blood of beasts, to pacify such wrath, to wash away such pollution as sin, and to purge such a spiritual substance as the conscience, spirit, and soul of man is. It is not possible, that so great a work should be wrought by so mean a means.

External and carnal things cannot work internal and spiritual effects. See more hereof, chap. 9. v. 9. §. 49. Had not Christ's human nature been united to his divine nature, it could not have merited, and done so great works as it did. It is in reference hereunto, that Christ saith, The flesh profiteth nothing. John 6. 63. On this ground it is said, that Christ through the eternal spirit, that is, his divine nature, offered himself, &c. chap. 9. v. 14. §. 77.

We may from hence infer, that the opinion of our adversaries concerning the Sacraments, conferring grace by the very work done, is erroneous and pernicious: What is water in baptism? what is bread and wine in the Lord's Supper, simply considered in themselves, more then the meats and drinks, and washings under the Law: yea, then the Blood of Bulls and Goats here mentioned? What are Ministers of the Gospel, in regard of their persons, and mould and outward condition, more then Priests and Levites under the Law. The first preacher of the Gospel, who was Christ's fore-runner, acknowledged, that he was not worthy to bear Christ's shoes, and that •… e baptized with water. (Mat. 3. 11.) all that he could do, was to use the cutward element. Other Ministers are no more worthy then he, nor can do anymore 〈◊〉 he did. When Paul and Barnabas were by the Heathen accounted God's, they acknowledge themselves to be men of like passions with others. Act. 14. 15. Though Apostles were planters, and Evangelists waterers: yet, neither is he that planteth any 〈◊〉 , neither he that watereth, but God that giveth the increase. 1 Cor. 3. 7.

Indeed it is true, that in regard of the office that John the Baptist had, to be the 〈◊〉 -runner of Christ, and plainly to declare him, saying, Behold the Lamb of God that taketh away the sin of the world. (John 1. 29.) there rose not a greater then he before his time. Mat. 11. 11. And in some circumstances it may be granted, that the Sacraments of the New Testament have an excellency above all the rites of the Old Testament; for they are not so many in number, so cumbersome, so burdensome, so painful, so gross, so dark; but fewer in number, more easy in performance, more per •… uous and clear for understanding: they are memorials for things past, not types of things to come. Yet in the main substance, their Ministers and their Sacraments were as ours. Unto them was the Gospel preached. Heb. 4. 2. They did eat the same sp •… itual meat, and drink the same spiritual drink: namely, that we Christians do; 〈◊〉 they drank of that spiritual Rock which was Christ. 1 Cor. 10. 3, 4. There is no more •… matural virtue in our sacramental Elements then was in theirs. It is as impossible for water to cleanse the soul, as for the blood of Beasts to take away sins.

If this be true of Ordinances instituted by Christ, how much more impossible is it, that human inventions should purge the soul, or take away sin.

〈◊〉 we hereby in the use of all external Ordinances, to raise up the eyes of our soul, above the external visible thing: even unto Christ himself, and to the things which he hath done and endured for the saving of our souls.

§. 10. Of the resolution of Heb. Chap. 10. V. 1, 2, 3, 4.

Verse 1. THe sum of these four verses is, A Declaration of the impotency of the Law.

This is set out four ways.

• 1. By the end or use of the Law, v. 1.

  Here-about are set down,

  • 1. The use itself.
  • 2. A consequence following thereupon.
    • The use is propounded two ways.
      • 1. Affirmatively.
      • 2. Negatively.
    • The affirmative manifesteth.
      • 1. The meanness of the use, in this word, shadow.
      • 2. An excellency in that meanness, in this phrase, of good things to come.
    • The negative removeth from the law a special excellency, in this phrase, Not the very Image of the things.
  • The consequence is, that it could not make perfect. This is amplified.
  • 1. By the means which could not do it, The sacrifices. These are described,
    • 1. By the Act done, offered.
    • 2. By the time when; This in two branches,
      • 1. Year by year.
      • 2. Continually.
• 2. By the persons whom they could not make perfect, the comers thereunto.

Vers. 2. 2. The impotency of the law is set forth by the frequent use of the same things. This is,

• 1. Propounded.
• 2. Confirmed.

In the proposition we may observe.

• 1. The manner of setting it down, by way of interrogation, would they not?
• 2. The matter, have ceased to be offered?

The confirmation is taken from sin remaining in the conscience.

Here about two things are noted.

• 1. A description of the persons, and that by their disposition, worshippers: and by a supposition, once purged.
• 2. A declaration of the sin remaining; they should have had no more conscience of sin.

Vers. 3. 3. The impotency of the law is manifested by a remembrance again of sins. This is amplified two ways.

• 1. By the same kind of sacrifices, in those sacrifices.
• 2. By the time, Every year.

Vers. 4. 4. The impotency of the law is confirmed, by the kind of sacrifices. Here about four particulars are observable.

• 1. The intimation of the sacrifice, blood.
• 2. The kind of beasts that were sacrificed, Bulls and goats.
• 3. The effect denied, take away sins.
• 4. The manner of expressing it, it is not possible.

§. 11. Os observations raised out of Heb. 10. v. 1, 2, 3, 4.

Vers. 1. I. DAngerous errors are to be rooted out of men's minds. This ariseth, from the Apostles much inculcating the laws impotency. See §. 3.

II. Legal types were but shadows. In this respect the law is said to have a shadow▪ See §. 2.

III. The shadows of the law were of substantial truths. These are here styled good things. See §. 2.

IV. The good things shadowed by the law, were not then actually exhibited. They are h •… e said to be good things to come. See §▪ 2.

V. The law had not the truths themselves •… ▪ Thus much is meant under this phrase, not the very Image of the things. See §. 2.

VI. Legal •… tes could not make perfect. This is plainly expressed. See §. 3.

VII. The best of the legal rites failed in that which they prefigured. These were Sacrifices; which prefigured reconciliation, but could not reconcile God to man. See §. 3.

VIII. Legal Sacrifices were yearly offered up. This phrase year by year, intendeth as much. See §. 3.

IX. Legal r •… tes continued till the truth was exhibited. This is the intendment of the adverb continually. See §. 3.

X. D •… gent observers of legal rites were not perfected by them. Those were such as are here styled, Comers there unto. See §. 3.

Vers. •… . XI. God permits not holy ordinances to be continued in vain. Had there not 〈◊〉 use of Sacrifices, they would have ceased to be offered. See §. 4.

XII. In and by Sacred ordinances God is worshipped. In this respect observers of divine ordinances are here styled worshippers. See §. 5.

XIII. Legal Sacrifices did not purge the offerers from sin. This is intended under this phrase, once purged, as here it is used. See §. 5.

XIV. Guil •… of sin once taken away, doth not trouble the conscience. This is intended under this phrase, should have had no more conscience of sin. See §. 5.

Vers. 3. XV. Remembrance of sin implieth a remainder of sin. The Apostle proves that sin remained notwithstanding those Sacrifices, because in them, there was a remembrance again of sin. See §. 6.

XVI. Sins remaining must be remembered again. This was the reason, why Sacrifices were ost offered up. See §. 6.

XVII. The Jews had a set time for solemn concession of s •… n. This is implied under this phrase, every year. See §. 8.

Vers. 4. XVIII. Blood of brute beasts was offered under the law. Such were bulls 〈◊〉 〈◊〉 . See §. 9.

XIX. Sacrifices of brute beasts could not take away sin. This is plainly expressed. 〈◊〉 •… . 9.

XX. It is not possible for a thing to work above the nature thereof. Blood of bulls and 〈◊〉 were external, earthly, and carnal things, but to take away sin, was an inter •… ▪ divine and spiritual matter, thereupon the Apostle puts an impossibility upon 〈◊〉 See §. 9.

§. 12. Of reconciling, Heb. 10. 5, 6, 7. with Psalm. 40. 6, 7, 8.

THe Apostle further proceedeth to confirm the main point in question by a divine testimony. How sound a proof a testimony of Scripture is hath been shown, Chap. 1. v. 5. §. 46.

The testimony here quoted is taken out of Psal. 40. v. 6, 7, 8. And it concludeth both parts of the matter in hand, namely,

• 1. The impotency of legal Sacrifices, v. 5, 6.
• 2. The All-sufficiency of Christ's sacrifice, v. 7.

There is some difference in words and phrases betwixt the Apostle and the Pro •… , but both agree in sense, as we will endeavor to demonstrate.

The Apostle holdeth close to the Greek translation of the Bible, which the Churches then used, commonly called the LXX. Of this Greek translation, see Chap. 1. v. 6. §. 72.

One small difference I find betwixt the Apostle, and that Greek translation; for where the LXX use a word that signifieth desire, thus, thou hast not required. The Apostle expresseth it thus; Thou hast had no pleasure. This latter showeth the ground of the former. God requireth not burnt-offerings, because he had no pleasure therein.

Pen-men of the New Testament were not translators of the old, but only quoted them, for proof the point in hand: so as they were not tied to syllables and let •… , but to the sense.

Concerning the differences betwixt the Hebrew and the Greek, some say that that which the Prophet speaketh of himself, the Apostle applieth to Christ.

Answ.

• 1. There may be no repugnancy, no contrariety therein. For David being an especial type of Christ, that may in history and type be spoken of David, which in mystery and truth is understood of Christ. The like was noted concerning S •… , and Christ, Chap. 1. v. 5. §. 63.
• 2. That which David uttered in the foresaid Text, is questionless uttered by way of prophesy concerning Christ: as appeareth by these reasons.
  • 1. In David's time, God required sacrifice, and burnt-offerings, and took delight therein; for God answered David from heaven, by fire upon the altar of burnt-offering, 1 Chro. 21. 26. And David himself adviseth Saul to offer a burnt-offering that God might accept it, 1 Sam. 26. 19.
  • 2. David was not able so to do the will of God, as by doing it to make all sacrifices void. Therefore this must be taken as a prophesy of Christ.
  • 3. In the verse before (namely, Psal. 40. 5.) such an admiration of God's goodness is premised, as cannot fitly be applied to any other evidence, then of his goodness in giving Christ: in reference to whom eye hath not seen, n •… ear heard, neither have entered into the heart of men, the things which God hath prepared for them that love him, 1 Cor. 2. 9.
  • 4. These words used by the Apostle, when he cometh into the world, he saith, are meant of Christ, which argue that that which followeth, was an express prophecy of Christ.

It is objected that there are in that Psalm such passages as cannot be applied to Christ; as this, mine iniquities have taken hold upon me, so that I am not able to lo •… k up, &c. Psal. 40. 12.

Answ.

• 1. As Christ was a surety for sinners, and did bear the sins of others, those words may not unfitly be applied to Christ.
• 2. Though those words could not be applied to Christ: yet it followeth not that no other part of the Psalm could belong to him. The like was noted of Solo •… , Chap. 1. v. 5. §. 63.

A second difference is this, where the Psalmist saith, mine ears hast thou opened, or digged, or bored. The Apostle saith, A body hast thou prepared me.

Answ. Some say that the LXX might read a word that signified a body instead of that Hebrew word that signifieth ears: or else that some might put the Greek word that signifieth a body instead of another Greek word that signifieth ears.

Such mistakings are not to be yielded unto. All copies in the Hebrew agree: and so do all in the Greek, as we now have them. Such conjectural mistakings would give too great advantage to Atheists and Papists, for exception against the perfection of the Scriptures.

Concerning the foresaid difference of words, it is not such, but in sense may agree. For opening of the ear, and preparing a body in general import one and the same thing: which is to make obedient. The phrase of the Prophet may have a twofold relation: either to the law of boring a servants ear, Exod. 21. 6. or to a man's natural condition, which is to be spiritually dead and deaf, Eph. 2. 1. Isa. 35. 5.

In the former respect it implieth such a kind of good service, as the performer thereof never repenteth himself of it: and thereupon hath his ear bored in testimony of his perpetual and constant willingness to hold out in that service. In the latter respect it implieth both an ability, and also a readiness to hearken unto that which shall be enjoined, that he may do it. An open ear implieth an ear prepared, and made ready to hear. Yea, the Hebrew word signifieth, to prepare, as well as to dignity, or to boar, or to open. Thus the Greek word which the LXX and the Apostle useth doth answer the Hebrew in that sense: and the ear, which is the ground of obedience, being Synecdochically put for the body, both Tex •… s do well agree.

The Apostle doth rather use this word body for these reasons.

• 1. Because he would not depart from that translation, which the Church then used, without great and just cause.
• 2. Because this word body, was the more pertinent to his purpose. For speaking of disannulling the sacrifice of the law, he uses this word, body, to see out a sacrifice, which should come instead of the legal sacrifices, to effect that which the legal sacrifices could not.

Some make a further difference, in that the Psalmist speaketh of the manner of offering sacrifices, namely that God rejecteth them, because they were offered hypocritically, deceitfully, with a corrupt heart; and that the Apostle speaketh of the very matter and substance of legal sacrifices in the best use that can be.

Answ.

• 1. The Psalmist may speak of the very matter and substance of those sacrifices, as well as the Apostle. There is no ground to restrain the Psalmists words to the manner of offering. Indeed in some places God rejecteth sacrifices by reason of an evil manner of offering them, as Isa. 1. 11, &c. But no circumstance in this Psalm intimateth any such thing.
• 2. If it were granted that the Psalmist speaketh of the manner of offering, it would not follow that thereupon he should not intend an abrogation of the sacrifices themselves for both may stand together. God may reject them in regard of the impo •… y of them in themselves: and also in regard of people's evil manner of offering 〈◊〉

Thus we see that the Apostle hath fitly quoted this testimony according to the 〈◊〉 and meaning of the Prophet.

§. 13. Of Christ's doing that for man which could not else have been done.

THe Apostle inferreth the testimony, here set down, as a consequence following upon the impotency of the legal sacrifices, as appeareth by this particle of in •… ce, wherefore: as if he had said, Because the blood of bulls and goats could 〈◊〉 •… ke away sin, therefore Christ offered himself to do it: so as Christ did that 〈◊〉 〈◊〉 , which without him could not have been done. He saw that there was no 〈◊〉 , and wondered that there was no intercessor: therefore his arm brought salvation, &c. 〈◊〉 59. 16. and 63. 5.

• 1. His love, and pity moved him to offer his aid.
• 2. His divine power made him able to effect what he offered.

This is a strong motive to induce us wholly, and only to trust on Christ, and to 〈◊〉 upon him.

§. 14. Of Christ's coming into the world.

THe time of Christ's offering himself to do what he did, is thus expressed, When he •… eth into the world, or word for word, coming into the world.

This phrase setteth out the incarnation of Christ. A like phrase was used to set •… t the same thing, Chap. 1. v. 6. §. 66. But there it is attributed to the Father, 〈◊〉 when he bringeth in the first hegotten into the world▪

There are two distinct Greek words, translated, world in the one, and the other place.

Of the notation of the Greek word translated world in this place, See Chap. 4. v. 3. •… . 29▪

The very words of this Text, are applied to men's ordinary conception, and birth, I •… b. 1. 9. when a man is first born, he is said to come into the world, because he was not in the world before.

This showeth that Christ came into the world as other men do. He took flesh, (Joh. 1. 14.) He came out of the woe •… b, Luk. 1. 31. and 2. 7. and passed thorough his infancy, childhood, and man-age here on earth.

All this he did that he might be a fit surety, and Savior of man: and do, and 〈◊〉 such things as were requisite for man's full redemption.

The foresaid phrase of coming into the world, may have further reference to the 〈◊〉 of Christ's human nature with the divine. In regard of his divine nature, and manifestation of the glory thereof, he may be said to be in heaven: but by assuming human nature he came into the world. Thus it is said that, he came down from, heaven, Joh. 3. 13. and he descended into the lower parts of the earth, Eph. 4. 9. Yea, himself thus saith of himself, I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. He came into the world by his incarnation: he left the world by his ascension into heaven.

This coming of the Son of God into the world giveth instance of the low degree of his humiliation: an evidence of his transcendent love of man: should not this bind us to him, and stir us up to love him, to obey him, to put our trust on him, and to undergo any condition he shall call us unto.

§. 15. Of Christ's willingness to offer himself.

THis word He saith, is by the Apostle attributed to Christ; and it implieth a readiness, or forwardness in him to do what he did. This is further manifested by this phrase attributed to him, v. 7. Loe I come: especially as it is expressed, Psal. 40. 8. I delight to do thy will O my God. That metaphor which Christ himself useth, John, 4. 34. doth more fully express his mind in this case, my meat is to do the will of him that sent me, and to finish his work. If we observe the whole course of his life, we shall find it to be wholly composed unto his Fathers will. When he was but a child he could say, Wist you not that I must be about my Fathers business, Luk. 2. 49.

• 1. The respect which he bare to his Heavenly Father put him on hereunto. For God's will was his rule, I seek not mine own will, saith he, but the will of the Father which hath sent me, Joh. 5. 30. and 6. 38. Yea, that was a law unto him, and he put a 〈◊〉 upon it, thus, I must work the works of him that sent me, Joh. 9. 4. For he set himself to honor his Father.
• 2. That respect also which he bears to children of men made him forward to do and endure what he did, because it was for their redemption out of all misery, and to bring them to eternal happiness.

• 1. This is a great encouragement to make us fly to Christ, and to rest upon him and upon his sacrifice. He being so ready and forward to do and endure what he did for us, can we doubt of his accepting us coming unto him? or may we question his Fathers accepting of what he did?
• 2. This instructeth us in the kind of Christ's sacrifice: It was a free will offering: a willing, a cheerful gift. In this respect it is the more acceptable to God, the more available for us, and worthy of more praise to him.
• 3. We ought here to look unto Christ, and be followers of him: For he is set before us as an object of faith, and as a rule for practice. Let therefore the same mind be in us, which was in Christ Jesus, Phil. 2. 5. They who are guided by Christ's Spirit will be so minded: as David, his Princes and people were exceeding forward in offering to the Lord's house, and did what they did most willingly, 1 Chro. 29. 6, &c: And the Macedonians to their power, and beyond their power were willing of themselves to contribute to the necessity of the Saints at Jerusalem, 2 Cor. 8. 3. And Saint Paul thus professeth his readiness even to die for Christ, I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus, Act. 21. 13. This forwardness, as it manifesteth good will, so it makes that which is done more acceptable unto God, and ministers much ground of confidence: as appeareth by this phrase, Accept I beseech thee, the free will offerings of my mouth, O Lord, Psal. 119. 108. See more hereof Chap. 9. v. 14. §. 79.

§. 16. Of God's rejecting legal Sacrifices.

THe Apostle further proveth the impotency, and insufficiency of legal Sacrifices by God's rejecting them: which he thus setteth down, Sacrifice and offering thou wouldst not.

What Sacrifices were, hath been shown, Chap. 5. v. 1. §. 7. Such a difference as was there made betwixt sacrifices and gifts, may be here put betwixt sacrifices and offerings. The word translated offering is derived from the verb that signifieth to offer, whereof see Chap. 5. v. 1. §. 6.

There are two other words in the next verse, which do distinguish sacrifices, and are thus translated, burnt offerings, and sacrifices for sin.

The first translated burnt offerngs, according to the notation of the Greek word signifieth whole burnt offerings, and is so translated, Mark. 12. 33.

The Greek word is a compound, and that of a verb which in the active signifieth, to burn, and in the passive to be burnt, Joh. 15. 6. and an adjective that signifieth, whole. The word in Hebrew that is put for a whole burnt offering is derived from a verb that signifieth to ascend: and that because the whole beast that was offered for a whole burnt offering was laid alof •… upon the top of the Altar: or because the smoke thereof being great did like a thick cloud ascend to heaven.

The other word is in Greek thus expressed, for sin: but, to make up the sense 〈◊〉 , our English, as well as other interpreters, have inserted this word, sacrifices: 〈◊〉 thus styled them, sacrifices for sin. For there were two sorts of sacrifices: one •… ry. These were for sin: namely, to prefigure Christ's sacrifice, whereby sin is 〈◊〉 away. The other gratulatory: which were evidences of their thankfulness 〈◊〉 God, for some especial favor of his to them.

Under these four heads. 1. Sacrifices. 2. Offerings. 3. Burnt-offerings. 4. Sacri •… es for sin, are comprised all legal and external rites, ordained by God to his Church, as external parts of his worship. All these are here to be understood, singly 〈◊〉 simply by themselves, without reference to their truths, whereof they were types: see in this respect Christ saith to God concerning them, Thou wouldst not, name •… thou regardest them not: and withal it is added thou hast had no pleasure in 〈◊〉 .

The sonner (to speak of God after the manner of man) hath respect to the will of God; he desires them not. See v. 38. §. 149.

The latter, to his heart, he took no delight in them.

The latter is added as a reason of the former. Because they were not such things a God could set his heart upon to delight therein, therefore he would not have 〈◊〉 : but rejected them.

The two Hebrew words used by the Psalmist, may in like manner be distin •… , and used in the same sense, that the Greek words are:

The things here set down, not to be regarded of God (As sacrifices, offerings, burntofferings, and sacrifices for sin, together with other legal ordinances comprised under them) do evidently demonstrate, that God regards not external things. He regards them not singly and simply in themselves separated from their truth. In this sense saith God, I desired not sacrifice, Hos. 6. 6. and again, I will not reprove thee for thy sacrifice, &c. Psal. 50. 8, 9.

God is a Spirit, John. 4. 24. He delights in the things that are spiritual: therefore the external things of the law are called carnal, Chap. 7. v. 16. §. 80, 81, 82.

Quest. Why did then God ordain them?

Answ. In regard of man's need▪ For they were shadows, types, and looking •… to show Christ unto them, and steps to raise them up to behold Christ a far off, and School-masters to bring them to Christ.

This discovereth the perverse disposition of men, who are most addicted to such things as God regardeth not: and these not only Gentiles, who wanted the light of God's word: but also Jews before and since Christ's time: yea, and many that carry the name of Christians. Hereof see Chap. 7. v. 16. §. 82.

Let the same mind be in us that is in God, let us not regard things merely external: especially in divine worship.

§. 17. Of God's desiring that wherein he hath pleasure.

THese two phrases, Thou wouldst not, thou hast had no pleasure, give evidence that God desireth not that wherein he hath no delight. This reason God rendereth of his not desiring the death of the wicked, because he hath no pleasure therein, Ezek. 33. 11.

Objec •… . 1. Unless God would; no sin could be, no sinner should die.

Answ. A three •… old distinction on is in this case to be observed.

• 1. Betwixt God's permitting will and desire: he may in his unsearchable wisdom permit that which he desireth not: much less delighteth in.
• 2. Betwixt the action whereby a sin is committed: and the anomy, or pravity wherein the sin consisteth.
• 3. Betwixt his over-ruling providence, whereby he brings good out of evil, and his approvîng that which is evil.

There is nothing out of God, to move him to desire this or that. He is wholly moved by himself, by his own will, (which is the rule and ground of all goodness) to desire what he doth.

• 1. This teacheth us wisely to observe what God manifesteth to be his desire. Thereby thou mayest know what his heart is set upon, and in what he taketh pleasure. Do what in thee lieth to effect the same. If Courtiers 〈◊〉 serve their King to delight in such and such a thing, what will they not do to bring it to pass. When David longed, and said, Oh that one would give me drink of the water of the well of bethlehem, three mighty men brake thorough the host of the Philistines, and drew water out of that well and brought it to David, 2 Sam. 23. 15, 16. Now God's word manifesteth in what God delighteth: thereby we may know God's mind, and answerably learn how to carry ourselves towards him.
• 2. This discovereth the perverse disposition of many, who desire and do many things wherein they may be supposed to have no pleasure: Who can think that men should take pleasure in swearing, in lying, in filthy communication, in cruelty, and in sundry other sins, to which with a great desire they give themselves. True it is that man's delight is no ground for his desire: for his corrupt nature causeth a delight in many things that are evil: but it is a great aggravation of sin to do, or desire that wherein he hath no pleasure.

§. 18. Of a body prepared for Christ.

CHrist having declared what his Father delighted not in, he further showeth affirmatively what it was, wherein he rested well pleased. That he thus expresseth, But a body hast thou prepared me.

This particle of opposition, BUT, showeth that this which followeth is of another kind, then that was which went before. Thus is this conjunction frequently used in the proverbs of Solomon, and in other places.

In this phrase, A body hast thou prepared me, Christ is brought in speaking to his Father. By body is meant the human nature of Christ. Body is Synecdochically put for the whole human nature consisting of body and soul. Thus is this word used in this Sacramental phrase, This is my body, Matth. 26. 26. and in sundry other places.

The body was the visible part of Christ's human nature: and by the motions thereof it was manifested to be animated with a reasonable soul.

This may be one special reason of setting out Christ's human nature under this word, body.

• 2. A body is fit for a sacrifice, fit to be slain, fit to have bloodshed out of it, fit to be offered up, fit to be made a price, and a ransom for our sins, fit to answer the types under the law. Pertinently therefore to this purpose is it said of Christ, He himself bare our sins in his own body, 1 Pet. 2. 24.
• 3. Those infirmities wherein he was made like unto us, (Chap. 2. v. 14, 17.) were most conspicuously evidenced in his body.
• 4. Hereby he was manifested to be a true man. Nothing could more evidently declare as much, then a body. To this purpose tends the word flesh, frequently used to set forth the human nature of Christ, ( John 1. 14.) and sometimes blood is added thereunto, thus, flesh and blood. See Chap. 2. v. 14. §. 137.

This sh •… ws that Christ was a true man: that he had a body like ours, a body subject to manifold infirmities, and to death itself. Of these points, see Chap. 2. v. 9. §. 75. and v. 14. §. 139, 140. and v. 17. §. 169.

That body which Christ had, is said to be prepared by God. The Greek word which we translate, prepared, is a compound, and signifieth to make perfect. Of the composition and derivation of the word, see Chap. 13. v. 21. §. 172. It here implieth that God ordained, formed, made fit and able Christ's human nature to undergo, and fulfil that for which he was sent into the world. In this several sense, it answereth to this Hebrew phrase, Mine ears hast thou opened, Psal. 40. 7. That i •… , thou hast enabled, and made me ready and willing to do what thou requirest.

From this particular instance of Christ, it appears, that God enableth men to that whereunto he setteth them apart. Thus God is said to make the Captain of our salvation perfect, Chap. 2. v. 10. §. 97. Thus he prepared Bezaleel to the work of the tabernacle, Exod. 31. 2, 3. &c. Thus when he made Saul King; he gave him another heart, 1 Sam. 10. 9. Thus God sanctified Jeremiah, Jer. 1. 5. And he gave sufficient power to all the Apostles to do what they were called unto, Matth. 10. 1. Eph. 3. 7.

This God doth, that the work whereunto he deputeth men, may be the better 〈◊〉 .

Hereby •… ryal may be made, whether men be deputed by God, to that function 〈◊〉 work which they undertake or no. God doth not send forth dumb Orators, 〈◊〉 seers, lame Messengers. Such are not prepared of God.

§. 19. Of Christ's willingness to do his Fathers will.

CHrists readiness and willingness to do what God required for man's salvation, is yet further manifested by himself in this phrase, Then said I, loe I come. •… y word carrieth special emphasis, as

• 1. The time, Then. Even so soon as he perceived that his Father had prepa •… his body for such an end: then, without delay. This speed, implieth forward •… and readiness. He would lose no opportunity.
• 2. His profession in this word, said I. He did it not closely, secretly, time •… , as being ashamed thereof; but he maketh profession before hand.
• 3. This note of observation, Loe. This is a kind of calling Angels, and men •… esse, and a desire that all might know his inward intention and the disposi •… n of his heart, wherein was as great a willingness as any could have to any 〈◊〉 ▪
• 4. An offering of himself without any enforcement or compulsion. This he •… eth in this word, I come.
• 5. That very instant set out in the present tense, I come. He puts it not off to a 〈◊〉 and uncertain time; but even in that moment he saith, I come.
• 6. The first person twice expressed, thus, I said, I come. He sendeth not another person: nor substituteth any in his room; but he, even he himself in his own person cometh.

All these give evident proof of Christ's willingness and readiness to do his Fathers will: yea, though it were by suffering, and by being made a sacrifice. See more •… of v. 5. §. 15.

§. 20. Of Christ's subjecting himself to God's will.

THe matter whereunto Christ so readily offered himself is thus expressed, To do thy will O God. God's will was the rule of Christ's obedience. It was both the ground thereof, and also the motive to put on Christ to do what he did. This is the ground of all that God himself doth, see chap. 2. v. 4. §. 37. This therefore ought to be the ground, the rule, and motive to us to do what we do. Hereof see chap. 13. •… . •… 1. §. 173.

In setting down this ground and rule of obedience Christ directeth himself to God, and by an Apostrophe thus speaketh unto him, O God. Hereby he testifieth,

• 1. That his Father was God. John 20. 17.
• 2. That the reason why he so willingly subjected himself, was because it was to the will of God.
• 3. That what he did was in respect to God, as well as to man.
• •… . That his desire was to approve himself to God.

§. 21. Of Scriptures foretelling what Christ did.

THe means whereby Christ came to know the will of God concerning himself, is th •… s included in a Parenthesis ( in the volume of thy Book it is written of me. )

There be that translate the phrase here used by the Apostle, in the beginning. And to make the Apostle to agree with the Psalmist, they translate the Hebrew word in the beginning; but without any sufficient warrant. They say that the Apostle in this Text, hath reference to this clause, in that first Psalm, His delight is in the Law of the Lord. And that thereupon, he useth this phrase, In the beginning of thy Book, But it it most evident, that the Psalmist there speaketh indefinitely of any righteous man, and not particularly of Christ himself. The root of the Hebrew word signifieth, to role up a thing round: thence the noun used by the Psalmist is derived, and •… nifieth a role of paper, or parchment wound up. For of old, both the Hebrews and other people, were wont to enter their records, and such other things, as they would have preserved, in parchment, which they roled up as our Court Roll •… s use to be. Such an one was that wherein Baruch wrote what Jeremiah delivered unto him, Ier. 36. 2. &c. Such an one was that which contained the curses against swea •… ers and Thieves. Zach. •… . 1, 2. And such an one was that which was offered to Ezekiel to eat, Ezek. 2. 9. In all these places the same word is used. Answerably the Greek word used by the Apostle, doth also signify a volume, (as our English translators do turn it,) especially when it is joined with another Greek word, that signifi •… th, a book, as here it is joined withal, thus, in the volume of the Book. By this volumn of the book, is meant the sacred scripture. H •… reby it is apparent, that the Scriptures foretold what Christ was to do. When in the New Testament mention is made of matters concerning Christ, they use thus to be expressed, as he spake by the mouth of his holy Prophets, Luke 1. 70. Christ propounded unto them in all the Scriptures the things concerning himself. Luke 24. 27. All this was done that the Scriptures of the Prophets might be fulfilled. Mat. 26. 56. To him gave all the Prophets witness. Act. 10. 43. If we compare the New Testament with the old, we shall find this plentifully verified.

Never did anything more make to the glory of God's name, or to the good and happiness •… of man, then the sending of Christ into the world, and that which he did and endured in the world: and therefore would God have it foretold before hand, that when such and such things fell out, it might be known, that they were so ordered and disposed by God.

• 1. This instructeth us in that mine, where the most rich treasures and precious pearls are to be found: even such as are sufficient to make a man everlastingly happy. Nor the Jews Cabala, nor the Turks Alkeron, nor the Papists unwritten Traditions, can instruct us in such mysteries.
• 2. It is in this respect pains well taken, to search the Scriptures thoroughly. (Io •… n 5. 39.) and in them to seek after Christ, as after hid treasures, Prov. 2. 4. Christ is couched in dark types, obscure prophesies, and promises of things to come.

§. 22. Of Christ's doing what was written of him.

THe inference of the foresaid record upon Christ's forwardness to do God's will, giveth proof, that Christ was induced to do such and such things, because they were foretold of him. In the volume of the Book it is written of me, saith Christ, therefore I come to do thy will O God. To this purpose may fitly▪ be applied, these and such like phrases, That it might be fulfilled, which was spoken, Mat. 4. 13. For it is written. How then shall the Scriptures be fulfilled, that thus it must be? Mat. 26. 31, 54.

• 1. The written word was an express Declaration of God's will, and that so much the more sure, because written: the very recording thereof added weight thereto. Laws written are the more authentic.
• 2. The writing of God's mind made it to be the more distinctly, expressly and fully known.
• 3. By writing it, it continued the longer, even to many ages, and so received the greater approbation of many Generations one after another. On these grounds it is said of the Scriptures, we have a more sure word of prophesy, 2 Pet. 1. 19.

Hence we are taught both to observe, what is written in the volume of God's book concerning us: and also to make conscience of doing that which is there written..

For better application of this point,

• 1. Take notice of such general points as concern all of all sorts.
• 2. Mark those particular duties which are prescribed to those as are of such a place and calling, or of such a relation, as thou art.

§. 22. Of the meaning of Heb. 10. 8.

FOr the better application of the foresaid testimony, the Apostle repeateth it in the very words thereof: as Logicians use to repeat their arguments, that it may 〈◊〉 evidently appear, how fitly and justly the conclusion is inferred upon the proof.

Of repeating the same point, see chap. 3. v. 15. §. 158.

The first word translated above hath reference to a precedency or going before. For such points as are delivered before others, use to be above them: as, in a 〈◊〉 (whereof see §. 21.) That which is first written, is above that which after followeth in the same roll: In this word, above, he hath reference to that which was set down, v. 6, 7. as is evident by the words following, which are the same that were se •… down.

This phrase, when he said, (or word for word saying ) hath reference to Christ; for it is he that uttered the words following.

Of the four distinct kinds of oblations here set down, 1. Sacrifice. 2. Offering. 3. Burnt-Offerings. 4. Offerings for sin, see §. 16. Under these, all the external means, which under the Law were used to free men from sin, are comprised. Concerning all which, it is said in reference to God, thou wouldst not, neither hadst pleasure therein. This showeth, that God regarded them not, but rather rejected them. Of the meaning of these two phrases, and the difference betwixt them, see §. 16.

This phrase, which are offered by the Law, or according to the Law, is here added by the Apostle; for it is neither in the Psalm, nor in the former verses, wherein the foresaid testimony is quoted. It is pertinently inserted, to meet with an objection, which may be this, The forementioned sacrifices were offered by the Law, or by God's own appointment: how then can it be imagined, that God should reject them?

To prevent that Objection, the Apostle here granteth, that they were offered by the Law: yet by inserting this clause, he implieth a non obstante: notwithstanding that Law, God rejected them.

Of the meaning of this phrase, according to the Law, see chap. 7. v. 5. §. 38.

In what respect God rejected legal types, notwithstanding the Law, whereby they were ordained, see chap. 4. v. 8. §. 50. & chap. 7. v. 16. §. 81.

§. 23. Of the meaning of Heb. 10. 9.

V. 9. THis particle of time, then, is that same that was used §. 19. and in the same sense that there used.

This word, said he, is another then that which was used v. 7. but signifieth the same thing: only the former is of the first person; for Christ there speaketh of himself; but this latter is of the third person, for the Apostle speaketh it of Christ.

In quoting this last clause, Lo I come to do thy will O God, The Apostle leaveth out that which was in the former verse, included in a Parenthesis, thus, ( In the volume of thy book it is written of me ) because the sum and substance of the point in question, was full without it. It was but a circumstance, to show the ground and reason of Christ's forwardness in offering himself to be a sacrifice: as is shown §. 21.

These last words, He taketh away the first, that he may establish the second, are 〈◊〉 of art. They show that the Apostles argument hath the force of a disjunctive syllogism. For therein one thing is taken away, that the other may be concluded and established. According to this rule, the Apostles argument may be thus framed.

Men are perfected either by legal sacrifices, or by Christ's sacrifice.

But they are not perfected by legal sacrifices, therefore they are perfected by Christ's sacrifice.

The proposition (or Major, as in schools it is termed) is implied by the mention of these two distinct sacrifices, in this testimony, and throughout the whole Epistle. For no other means of perfecting men can be imagined, but either the things that the Law enjoined, or that which the Gospel induceth, which is Christ and his sacrifice. Thus it must be one of them.

The assumption ( or minor ) is in the eighth verse: for there the Apostle skeweth, that the legal sacrifices were rejected of God in that case of perfecting men.

The conclusion, that men are perfected by Christ's sacrifice, is implied in the ninth verse, by Christ's offering himself to do that which the Law could not.

That this is the intendment of the foresaid testimony, is evident by this application thereof, He taketh away the first, that he may establish the second. By the first he meaneth the sacrifices of the Law, which were first ordained: namely, in the time of the Law: and were first mentioned in this testimony.

By the second, he meaneth the sacrifice of Christ, which came in the room of the sacrifices of the Law, and immediately succeeded them; for there was no other betwixt the sacrifices of the Law, and the sacrifices of Christ. As they were the first, so this was the second. In this very respect, the old Covenant which was ratified by the sacrifices of the Law, is called the first and the new Covenant, ratified by the sacrifice of Christ, the second, see chap. 8. v. 7. §. 27.

The Greek verb thus translated, he taketh away, is a compound. The simple verb signifieth to take up, Mat. 9. 6.

This compound to take away, is usually applied to the taking away of life, as Act. 16. 27. which is the utter destroying of a living thing. It is here fitly used, to set out the utter abolishing of the legal sacrifices. Their life is clean taken away, they are as dead things, of no use: by continuing of them, they prove very noisesome, as dead Carion. Herein this phrase carrieth a greater emphasis, then these words made ol •… , and vanish away, applied to the old Covenant, chap. 8. v. 13. §. 81.

The word applied to the sacrifice of Christ, thus translated establish, carrieth as great an Emphasis on the other side, as the former did; for it implieth a firm standing, so as it is never to be removed or altered.

This is here so brought in, as an end of taking away the former. For the conjunction translated, that, doth properly set out the final cause. 1 Cor. 2. 12.

§. 24. Of taking away legal sacrifices, and establishing Christ's.

THe Apostle by repeating the several clauses of the former testimony, doth confirm all the observations raised from thence, and by this inference thereupon ( he taketh away the first, that he may establish the second, ) he plainly declareth,

That the legal Types are clean taken away. They are as a man dead. When a man is dead, all his power is gone, whether he be a King, or another Governor, or a Master in a Family, or an Husband, or a Parent, or have any other power while he lives, all is gone when he is dead, Rom. 7. •… . &c. Hereof see more, chap. 7. v. 12. §. 68.

On the contrary it is said of Christ's sacrifice, that it is established, that shall never be taken away: it shall forever retain that virtue, vigor, and power which it hath. In this respect Christ is said to have an unchangeable Priest-hood, see chap. 7. v. 24. §. 99.

The sacrifice of Christ was perfect in itself, and all-sufficient and able to make all that trust thereunto, perfect. Herein it is unlike those things that were abrogated. For there is verily a disannulling of the Commandemens going before, for the weakness and unprofitableness thereof: for the Law made nothing perfect: but the bringing in of a better hope doth. Christ's sacrifice is that better hope. Chap. 7. v. 18, 19. If Christ's sacrifice be perfect, and make others perfect, why should it be abrogated? If it •… uld be abrogated, what more perfect can be surrogated in the room 〈◊〉 ?

A good ground this is, wholly and only to rest on Christ, and his sacrifice. All •… es that are of force to enforce a duty, are of force to enforce this duty. 〈◊〉 ,

• 1. Christ is able to save to the uttermost, Chap. 7. v. 25.
• 2. Christ alone is able to do it, Psal. 59. 16.
• 3. There is no other name, whereby we can be saved, Act. 4. 12.
• 4. He ever remaineth the same, Heb. 13. 8.

O •… whom now shall we rely, if not on Christ? and what need is there of any other 〈◊〉 upon, but Christ alone?

§. 25. Of Christ's sacrifice coming in the room of legal sacrifices.

THe opposition that is here made betwixt legal sacrifices and Christ's, manifesteth that they cannot both stand together. This point was that which was discussed, and determined in the great council at Jerusalem, by the Apostles and Elders, and other brethren, Acts 15. 1, &c. If they might have stood together, why were the legal sacrifices taken away, for the establishing of Christ's?

This demonstrateth the great danger and damage of reviving Jewish ceremonies. They are not only idle and unprofitable, but mischievous and deadly: they do not only no good, but are un-utterably hurtful. They deprive such, as trust unto them, of the most rich and precious jewel that ever the world had. What the Apostle said of circumcision, may be applied to all legal types and rites, If ye be circumcised, Christ shall profit you nothing, Gal. 5. 2. Can a Christian think it a small damage to have Christ made unprofitable and of no use unto him? Well may this infe •… ce be made, he taketh away the first, that he may establish the second. Christ's sacrifice cannot be established unless they be abrogated. Christ's sacrifice was not added to those former, as if they standing could confer any help to Christ: but when Christ was to be established, they were taken away.

The manner of bringing in Christ's sacrifice upon the rejecting of the legal sacrifices, giveth proof that there must be a sacrifice for the Church: As one kind was abrogated, another was surrogated in the room thereof. This phrase a change of priesthood, a change of the law, doth imply as much, Heb. 7. 12. The one is not absolutely taken away, so as none at all to be, but it is changed into another. But because Christ is never to be taken away, that is styled unchangeable, Heb. 7. 24.

The Church consisteth of such as have sin in them: and to take away sin there must of necessity be a sacrifice.

Our adversaries grant thus much: and on this ground they make the Mass to be a propitiatory sacrifice: but herein they manifest their ignorance of the perpetual vigor of Christ's sacrifice.

§. 26. Of God's will, the ground of the efficacy of Christ's sacrifice.

THat which the Apostle intimated in this general phrase, establish the second, he doth here in express terms declare: namely, that it was the body of Christ which was that sacrifice wherein God resteth well pleased, and thereupon it is established forever.

In this first clause, by the which will, The relative which hath reference to that which goeth before. In the seventh verse this very word, will is used, and applied to God the Father. But withal there is intimation given of Christ's will, in that he said, Loe I come. This giveth evidence, even of the will of Christ himself: So as I would exclude neither the one nor the other: for they both agree in one, and by both of them is the foresaid sacrifice made perfect. The will of the Father was the cause of Christ's being made a sacrifice: and because it was the will of the Father, that his Son should be a sacrifice, the Son willingly offered himself. Hereupon saith Christ, I came down from heaven, to do the will of him that sent me. Indeed he there inserteth this negative, not to do mine own will, but that is intended exclusively, as if he had said, not mine own will alone; or in way of opposition, if in any case it could be so, that Christ's will should be against the will of his Father; as where it is said, not as I will, but as thou wilt, Matth. 26. 39.

The will of God gives a being to all things. Under this phrase, God said, (Gen. 1. 3.) which is used in the beginning of every days work at the creation, the manifestation of God's will is meant. So soon as God manifested his will, that such, and such a thing should be, it was so, and that as he would have it to be. Our God is in the heaven; he hath done whatsoever he pleased, Psal. 115. 3. In those actions which Christ did, the concurrence of his will with his Fathers, addeth much to the strengthening of our faith; and is a forcible motive for us to trust thereunto, and rest thereupon. Fitly therefore hath the Apostle thus expressed the ground of the efficacy and perfection of Christ's sacrifice, by which will, we are sanctified.

Of God's will the rule and ground of all that Christ did, See v. 7. §. 20.

§. 27. Of perfection consisting in holiness.

THe virtue, efficacy, and benefit of that which ariseth from the foresaid will of God, is expressed under this word, Sanctified.

Of the notation and divers acception of this word, see Chap. 2. v. 11. §. 101, 102, 103.

It is not here to be taken as distinguished from justification, or glorification, as it is, 1 Cor. 1. 30. and 6. 11. But so as comprising under it all the benefit of Christ's Sacrifice. In this general and large extent it is taken, verse 14. and Chap. 2. 11. and Act 26. 18. Only this word giveth us to understand, that perfection consisteth especially in holiness; for he expresseth the perfection of Christ's Sacrifice under this word, Sanctified, which implieth a making holy. This was that special part of perfection, wherein man was made at first, Ecles. 7. 31. Hereunto the Apostle alludeth where he exhorteth, to put on that new man, which after God is created in righteousness and true holiness, Eph. 4. 24. For this end, Christ gave himself, even unto death, for his Church, that he might sanctify it, &c. Eph. 5. 25.

This should move us to labor after holiness. Of holiness and the excellency thereof, and motives thereto, and means of obtaining it, See Chap. 3. v. 1. §. 5, &c.

§. 28. Of Christ's Sacrifice making perfect.

THe principal thing intended under this word sanctified, in this place is, that Christ's sacrifice maketh perfect. In this respect Christ's sacrifice is here opposed to the legal sacrifices which could not make perfect: So as Christ's sacrifice was offered up to that which they could not do. The like is said in general of the law, Heb. 7. 19. For this end was Christ's Sacrifice surrogated in the room of the legal Sacrifices. This surrogation had been in vain, if Christ's Sacrifice had not made perfect.

If the dignity of his persan that was offered up, and his almighty power, unsearchable wisdom, and other divine excellencies be duly weighed, we cannot but acknowledge that his Sacrifice, as it is perfect in itself, so sufficient to make us perfect. Hereof see more Chap. 7. v. 19. §. 87. in the end, and v. 25. §. 103.

§. 29. Of Christ's body a sacrifice.

THat the Apostles mind in this general phrase, by the which will we are sanctified, might be the better conceived, he doth thus explain it, through the offering of 〈◊〉 of Jesus.

It was shown before v. 6. §. 18. that by the body of Christ, his whole huntane 〈◊〉 is understood. We may further add that Christ's whole person, God-man is 〈◊〉 intended: not that the deity was sacrificed, but that it had a peculiar work in t •… s sacrifice: namely, to support him that offered himself, and to sanctify that sa •… fice, and to add dignity thereto. Therefore it is said, that it was the body of Jes •… s Christ, which titles set forth, both the natures of him who was the sacrifice 〈◊〉 intended. Of these two titlet, Jesus Christ, see chap. 3. v. 1. §. 29. Of this word •… ing, see chap. 5. v. 1. §. 6. The notation of the Greek word implieth a bringing 〈◊〉 : the common use of it, an Offering up. And here it intendeth, that Christ's body was given up as a price and ransom, and offered up as a sacrifice. See chap. 9. v. 14. §. 79. & 89. Herein lieth a main difference betwixt the body of Christ, and the bodies of Martyrs put to death. None but Christ was offered up for a sacrifice: others •… ght be to seal the truth of the Gospel, and to be an example of constancy unto others.

It was the body of him that was the most excellent, which was a sacrifice for our 〈◊〉 . For God hath purchased his Church with his own blood, Act. 20. 28. Well there •… re is it styled, precious blood, 1 Pet. 1. 19. And the Lord of glory is said to be crucified, 1 Cor. 2. 8.

No other body could do the great work. What is said of Bulls and Goats, that it is not possible, that their blood should take away sins, may be applied to all other mere Creatures. For infinite wrath was to be pacified, perfect justice to be satisfied, and divine favor to be procured to sinners.

• 1. This instructeth us in sundry mysteries, which are,
  • 1. The horrible nature of sin. It could not be expiated without a sacrifice: no sacrifice was sufficient to that end, but the body of Jesus Christ.
  • 2. The value and worth of man's Redemption. There was no greater price to be found in earth, or in heaven: all other things not comparable to this. If ever there were Treasure or Pearl, for which all that a man hath is to be sold to get it. ( Mat. 13. 44, 45, 46.) This is it. O that accordingly men would esteem it!
  • 3. The extent of Christ's love, he spared not his own body, Eph. 5. 25.
• 2. This aggravateth the more then monstrous ingratitude of men. Christ made his body a sacrifice for them: yet will not they sacrifice their corrupt lusts for Christ's sake, or for their own good.
• 3. This teacheth us in general, to hold nothing too dear for Christ: but to be •… ling to s •… ll all to follow him. Mat. 19. 21. And in particular, it teacheth us to present body a living sacrifice, holy acceptable unto God, which is our reasonable service, Rom. 12. 1.
• 4. This ministereth much comfort to poor distressed souls, and giveth them a strong and sure ground of faith▪ for what place is left for doubting and despairing, when such a price is paid for our sins. They who know and believe the worth of this sacrifice, cannot but be much comforted and established thereby.

The last word translated, once for all, addeth much to the perfection of Christ's sacrifice. It needed to be offered up but once.

These two particles, FOR ALL, are not in the Greek, but yet comprised under the word once, which is to be taken exclusively, only once: and in that respect •… lie added. Hereof, see chap. 7. v. 27. §. 115.

§. 30. Of the resolution of Heb. 10. 5, 6, 7, 8, 9, 10.

THe sum of these six verses, is, a difference betwixt the legal sacrifices and Christ's.

This poin •… set down in a divine testimony.

The testimony is,

• 1. Propounded. Verse 5, 6, 7.
• 2. Applyed. Verse 8, 9, 10.

In propounding the testimony, we may observe

V. 5, 6.

• 1. The inference of it upon that which went before, in this word, wherefore.
• 2. The substance contained in it.

〈◊〉 the substance is noted

• 1. The manner of bringing it in.
• 2. The matter whereof it consisteth.

The manner is set out in an elegant figure, whereby another person it brought in uttering the point: This person is Christ himself, in this phrase, He saith, amplified by the time when he said it, in these words▪ when he cometh into the world.

The matter of the testimony consisteth of two parts,

• 1. God's rejecting of some things.
• 2. God's approving of others.

In the former is declared

• 1. The act of God's rejecting.
• 2. The kind of things rejected.

God's act of rejecting is manifested in two phrases,

• 1. In this, Thou wouldest not.
• 2. In this, Thou hast had no pleasure. This latter is the cause of the former.

The things rejected are these four.

• 1. Sacrifices.
• 2. Offering.
• 3. BurntOfferings.
• 4. Sacrifices for sin.

In expressing God's approving of other things, there is also set down,

• 1. The Act of approving.
• 2. The Object approved.

The Act of God's approving is implied in two phrases.

• 1. That God prepared it, Verse 5.
• 2. That he foretold it; in this phrase, It is written of me: amplified by the place where it is written, in the volume of the Book.

The Object approved, is Christ's body. Verse 5. This is illustriated by Christ's readiness, to do that which God foretold of him, and for which he prepared his body.

That readiness of Christ is set out

• 1. By his own profession thereof; then said I.
• 2. By a note of attention, Loe.
• 3. By his coming on thereto; I come.
• 4. By the end of his coming, to do. Amplified by the Object, thy will.
• 5. By his Apostrophe to his Father, O God.

Vers. 8. Of the application of the foresaid Testimony there are two parts,

• 1. A repetition of the substance of it,
• 2. A declaration of the main scope.

In the repetition we may observe.

• 1. The manner of bringing it in, in these words, Above when he said.
• 2. The matter repeated, which consisteth of two parts.

• 1. God's foresaid rejection.
• 2. His foresaid approbation.

Hi •… rejection is set down,

• 1. By two acts of God, In these words, Thou wouldst not, neither hadst pleasure therein.
• 2. By the object thereof, in those four words, Sacrifice, offering, burntofferings, offerings for sin; which are all amplified by the ground, or warrant of them, in this phrase, which are offered by the law.

Vers. 9. God's foresaid approbation is set out,

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

• 1. The manner is declared.
  • 1. By Christ's profession thereof, in this phrase, I come to do.
  • 2. By the time when, then said he.
  • 3. By the note of attention, Loe.
  • 4. By his apostrophe to his Father, O God.
• 2. The matter of God's Approbation is hinted in this phrase, thy will. It was God's will that Christ should be offered.

The declaration of the main scope of the testimony, is

• 1. Generally implied.
• 2. Particularly expressed.

Of the former there are two parts,

• 1. An abrogation of the legal sacrifices in this phrase, He taketh away the first.
• 2. A surrogation of Christ's sacrifice, in this phrase, establish the second.

Both the one and the other are amplified by the final cause, in this phrase, that he may establish. Whereby is implied that the former was taken away, that a better might be settled in the room thereof.

The particular expression of the main scope of the foresaid testimony, is in the •… enth verse, which is a commendation of the sacrifice of Christ. This is

• 1. Generally propounded.
• 2. Particularly applied.

In the general is set down,

• 1. The ground of Christ's sacrifice, in this word, will. By the which will.
• 2. The benefit of it, we are sanctified.

In the particular application is set down.

• 1. The matter of that sacrifice, the body. This is amplified by the Person whose body it was, described by these two titles, Jesus Christ.
• 2. The manner of using that body, whereby it was made a sacrifice, in this phrase, Through the offering. This is illustrated by the time, once for all; whereby the perfection of that sacrifice is intended.

§. 31. Of observations raised out of Heb. 10. 5, 6, 7, 8, 9, 10▪

Vers. 5, 6. 1. Doct. CHrist did that for man, which could not otherwise have been done. This is gathered from the inference of Christ's offering himself to be a sacrifice upon the impotency of legal sacrifices. See §. 13.

II. Christ came from heaven into this world to be a sacrifice for man. This is gathered out of this phrase, when he cometh into the world. See §. 14.

III. Christ himself manifested the reason of his being a sacrifice. This word, He saith, hinteth as much. See §. 15.

IV. God regarded not legal sacrifices. This phrase, thou wouldst not, applied to God, in reference to legal sacrifices, intendeth as much. See §. 16.

V. God desired not that wherein he had no pleasure. This is gathered from joining together these two phrases, Thou wouldest not, Thou hast had no pleasure. See §. 17.

VI. There were sundry sorts of Sacrifices under the law. The mention of these four, Sacrifice, Offering, burnt-offering, and sacrifice for sin, prove as much. See §. 16.

VII. Sacrifices were for sin. This phrase, Sacrifices for sin, giveth evidence thereof. See §. 16.

VIII. Christ was a true man. The word, body, implieth as much. See §. 18.

IX. God fitted Christ to accomplish what he undertook. Christ therefore saith to him, Thou hast prepared me a body. See §. 18.

Vers. 7. X. Christ willingly did what he did. These several words and phrases, Then, said I, Loe, I come, do all prove the point. See §. 19.

XI. God's will was the ground of what Christ did. For he saith to God, I come it do thy will. See §. 20.

XII. The Scriptures soretold, what Christ was to do. So much is intended under these words, In the volume of the book, it is written of me. See §. 21.

XIII. Christ's desire was to approve himself to God. This is gathered from his apostrophe to God, in this phrase, O God. See §. 20.

Vers. 8. XIV. Repetitions may be useful. This is gathered from this phrase, Above, when he said; and from all the particulars following, which are repeated out of the former verses. See §. 22.

Of the observations raised out of the word, repeated, see v. 5, 6, 7.

XV. God rejected such things as were according to the law. This phrase, which are offered by the law, intendeth as much. See §. 22.

XVI. Legal Sacrifices are abrogated. This is the intendment of this phrase, He taketh away the first. See §. 23.

XVII. Christ's Sacrifice is unalterable. It is established as a thing not to be removed, or altered. See §. 24.

XVIII. Legal Sacrifices were abrogated for this end, that way might be made for Christ's. This phrase, That he may establish, being inferred upon the taking away of legal Sacrifices, giveth proof hereof. See §. 23.

Vers. 10. XIX. Christ's Sacrifice was perfect. This is the general intendment of this tenth verse. By God's will was Christ's Sacrifice made perfect. Therefore the Apostle saith, that by his will we are sanctified. See §. 26.

XX. Christ's Sacrifice maketh us perfect. For thereby we are sanctified. See §. 26.

XXI. Perfection consisteth in holiness. Therefore is this word, sanctified, put for perfected. See §. 27.

XXII. Christ had a body. This is taken for granted, in this word, body. See §. 29.

XXIII. Christ's body was made a sacrifice. This phrase offering of the body implieth as much. See §. 29.

XXIV. Our savior was anointed and deputed of God. The Conjunction of these two words, Jesus Christ, giveth proof hereof. See §. 29.

XXV. Christ's sacrifice was but once offered up, even once for all. See §. 29.

§. 32. Of many Priests under the Law.

THe Apostle proceedeth in setting out the excellency of Christ's sacrifice, and here produceth another argument, by that rest which he took after he had offered his one only sacrifice. This argument is plainly set down in the 12. verse, but amplified in this verse by the contrary course of the Priests under the law, who stand daily ministering and offering oftentimes.

This amplification manifesteth a difference betwixt the typical Priests, and the true Priest, as well as betwixt the legal sacrifices and Christ's sacrifice.

In this verse is shown the insufficiency of those things, which the Priest did under the law.

Of a Priest in general. see Chap. 2. v. 17. §. 172. and Chap. 5. v. 1. §. 2, &c.

To show that that insufficiency, which is here attributed to a Priest, is not to be 〈◊〉 only of Aaron, who was the first Priest ordained under the law, and that in crildernesse; nor of any other peculiar Priest, but of the whole company of them 〈◊〉 were in any age from their first institution, till their abolition by the exhibiti •… Christ the true Priest, he useth this universal particle, every, for they were all 〈◊〉 same mould, mere men, not to be compared to the true Priest, who is God •… Jesus Christ.

This particle of universality showeth, that there were many of them, and that it only together, but also successively, one after another: hereof see Chap. 7. v. 23. 〈◊〉 97.

This number of Priests maketh one special difference betwixt Christ the true 〈◊〉 , and the legal Priests: He alone by himself was able to do everything that be •… ged to a Priest: but no one Priest under the law could do all that belonged to 〈◊〉 office: therefore there were many of them together: whereof some did some 〈◊〉 , others did other.

Besides, none of them ever lived on earth, where their services were to be perforred: they were all mortal, and thereupon there was a necessity of one generation 〈◊〉 Priests to scceeed another, but Christ ever liveth to go on himself with that work •… sh belongs to his Priesthood.

§. 33. Of Priests daily standing to minister.

THe foresaid Priests are here said to stand ministering. Of the notation of the Greek word translated ministering. See Chap. 1. v. 7. §. 79. In general it signifieth the executing of a public function or service. See Chap. 1. v. 7. §. 79.

The verb, standeth, is taken from the ordinary practice of servants, who use to stand and wait in their several places, doing such services as belong to their function. Thus Priests are said to wait at the Altar, 1 Cor. 9. 13. Hereunto alludeth the Psilmist in this phrase, the servants of the Lord which by night stand in the house is the Lord, Psal. 134. 1.

Herein lieth a difference betwixt them and Christ: for Christ sitteth at God's right hand, and so he continueth to execute his Priestly function, as is shown in the 〈◊〉 verse. Priests did what they did, as servants: but Christ as a Son over his own house, Chap. 3. v. 6. Yea, as a supreme Lord, Psal. 110. 1.

Object. Christ took upon him the form of a servant, Phil. 2. 7. and he is styled a minister, Rom. 15. 8. And the word here used, is attributed to Christ, and translated a minister chap. 8. v. 2. §. 3. And he saith of himself, the Son of man came, •… t to be ministered unto, but to minister, Matth. 20. 28.

Answ.

• 1. Though by reason of some works of service and ministry, which ap •… to his Priest-hood, he was in his human nature, and by virtue of his of •… •… ervant: yet then also in his divine nature, to which his human nature was 〈◊〉 united, he was Lord of all, Phil. 2: 6, 7.
• 2. He did not always stand ministering, as the legal Priests: but ascended into 〈◊〉 , and there continueth to sit at God's right hand.

A •… for Priests, this their standing to minister, intendeth their inferiority, which i •… f •… there set forth by this word, daily: which implieth an insufficiency in that which they did: because they could not at once do what might be expected, they w •… e forced day after day to stand ministering. See more hereof Chap. 7. v. 27. §. 112.

§. 34. Of the insufficiency of legal sacrifices.

THe forenamed daily ministering is thus exemplified, offering ostentimes. The most special work of this ministry was, to offer sacrifices. Hereof see Chap. 5. v. 1. §. •… , 7.

Priests stood in Christ's room, and by offering sacrifices were types of Christ's offering himself a sacrifice for our sins.

The special point intended here by mentioning that act of offering, is, that they did it oftentimes. For the high Priest did every year when he entered into the most holy place offer sacrifices. They offered sacrifices at every feast, and on the first day of every month: and morning and evening every day; when any committed a special sin, and brought a sacrifice for it, the Priest offered it up: So they did for such as were legally unclean and desired to be cleansed: yea, there were also gratulatory sacrifices offered up for mercies and blessings received: Well might it therefore be said, that they offered oftentimes.

This in general implieth an insufficiency and imperfection in what they did, §. 4. which is further made manifest by this phrase following, the same sacrifices.

This word the same, hath respect.

• 1. In general to the kind of sacrifices. They were all living creatures, unreasonable creatures, such as were counted clean by the law, and that beasts and sowle.
• 2. In particular to the same occasions: for on every day of atonement, a goat and a bullock was to be offered up, Levite. 16. 6, 15. Every morning and evening a lamb was to be offered up, Exod. 29. 39. For the sin of a Priest, and of the whole congregation, a young bullock was to be offered up: and for the sin of a ruler an sheegoat, and for the sin of any of the people a she-goat, Lev. 4. 3, 14, 23, 28. So in other cases, the same sacrifices were prescribed to be offered upon like occasions.

The ost offering of the same sacrifices doth clearly demonstrate that those sacrifices did not take away sin. See v. 2. §. 4.

Though those sacrifices could not make perfect, yet might not the Priests offer up any other sacrifices of their own invention. God's wrath was provoked by such, Isa. 65. 3, 4. Some would offer the first born, and fruit of their body: but God was not pleased with such Michah. 6. 7.

• 1. God is a supreme Lord. The most high sovereign over all; To his word, must all creatures stand and not swerve from it.
• 2. God is of infinite wisdom, and best knoweth what is fit to be done. To add to such things as he hath determined, is to oppose our shallow wit, to his incomprehensible wisdom.

• 1. This plainly demonstrateth the impiety and folly of all human inventions about God's holy ordinances.
• 2. Let us under the Gospel, do that which the Priests did under the law: which is to observe the same ordinances which God hath instituted, and to hold close unto them: but still do the same, as the same are to be done. In vain, saith God, they do worship me, teaching for doctrines, the commandments of men, Matth. 15. 9.

The same, that are here intended were more then one, for the word is of the plural number: so is the word wherewith it is joined, Sacrifices. For under the law there were many sacrifices, whereof sundry instances were given before.

One kind of sacrifice was not sufficient to typify that whole truth, and all the benefits and excellencies that were in Christ's sacrifice: therefore there were many: one to prefigure one thing, another, another thing.

This giveth us instruction in the wisdom of God, who to help his people's weakness, and the better to fet forth the manifold benefits which they received by Christ, prescribed many types, and many kinds of sacrifices.

Thus he dealeth with his Church under the Gospel, in prescribing unto it one Sacrament of regeneration, and another of spiritual nourishment.

2. As this taught the Jews to offer up all those sacrifices, as occasion was offered, according to the ends and uses: So it teacheth us to search into the mysteries of the several sacrifices and other types; that we may find out the distinct ends and uses of them.

By way of analogy, we Christians may hence learn, to take notice of the several ordinances, that God enjoineth to us: and to know that none of them are in vain: but all of them in regard of our need, and for our good.

That which was implied under legal Priests daily ministering and offering oftentimes, and that the same sacrifices, is plainly expressed in this last phrase, can never take away sins: for if they could have done that, they would have ceased: as the Apostle himself inferreth, v. 2. §. 4.

Of •… he emphasis of these two words, can never, See v. 1. §. 3.

It hath been shown, v. 4. §. 9. that there is an impossibility in such sacrifices, as were offered under the law, to take away sin.

The word translated take away is a compound, derived from the same simple 〈◊〉 , that that word was which is used, v. 8. §. 23. It is compounded with another preposition then that was, yet used in the same sense, that there it was, and car •… as great an emphasis; for the taking away of sin here intended, is an utter free •… g of a man from the guilt and punishment thereof; yea, also from the dominee •… g power of it. But this the legal sacrifices could not do. This strongly proves the imperfection, insufficiency and impotency of them.

§. 35. Of Christ's offering one Sacrifice for sin.

THis verse is added in opposition to the former, as is evident by the first particle, but; In the former verse it was proved, that the sacrifices, which were offered under the law, could not take away sins; this proveth that there is a sacrifice which hath done that, that they could not. The argument is taken from that Priests ceasing to offer anymore sacrifices, after he had offered one; whereby is implied, that there needed no other, because that one had done it to the full.

The Priest that offered this one perfect sacrifice, is intended under this phrase, This man; In Greek there is only a pronoun expressed, which properly signifieth He, or •… e himself. The word is emphatical, and implieth a singular person. It excludeth all others: as if he had said, He, and none but he: He alone.

There is a like pronoun used and translated; this man, whereof see Chap. 7. v. 4. §. 33. This here hath reference to him of whose excellency much hath been spoken before: and who is expressly named Jesus Christ, v. 10.

This singular person is here set down in opposition to that general particle, 〈◊〉 ; That implied many Priests; this only one, so that there is but one only Priest of the New Testament. Of this point see Chap. 7. v. 24. §. 99.

It is here taken for granted, that Christ offered a Sacrifice, in that it is said, after he had •… ffered; or word for word, having offered; which showeth that he was a true Priest. Hereof see Chap. 2. v. 17. §. 172.

That was the one sacrifice which is here mentioned, which word is to be taken exclusively, as if he had said, only one, or but one: as hath been before shown Chap. 7. v. 27. §. 115.

The end of this sacrifice is expressly set down to be for sins. Sin was that procuring cause which moved Christ to offer himself up a sacrifice, and also the final cause, to take away that for which he offered himself up.

In regard of the former, sin brought man into that woeful plight, and into that depth of misery, as neither man himself, nor all creatures in the world, were able to free him out of the same. Christ thereupon was moyed to put in himself, that he might free him out of that misery. In this respect that which implunged man into that misery, moved Christ to do that which might free him out of that misery. Sin which caused the one, caused also the other. Sin caused man's death, and sin caused Christ's death.

In regard of the latter, sin was taken away by Christ's sacrifice, for thereby a ransom was paid, and satisfaction made to the justice of God for man's sin: and thereupon sin taken away.

Of sundry inferences raised from Christ's taking away fin by his sacrifice, see Chap. 9. v. 26. §. 131.

In setting forth this point of Christ's offering one sacrifice for sin, the Apostle setteth out the excellency of Christ's Priest-hood, above the Levitical Priest-hood, and that in these particulars:

• 1. Christ was but one, they were many.
• 2. His sacrifice was but one, they were more then one.
• 3. His sacrifice was but once offered, for when he had offered that one, he ceased, and offered no more: they offered oftentimes.
• 4. His sacrifice took away sin; theirs could not.

There is a circumstance of time betwixt Christ's offering one sacrifice for sin, and his sitting down at the right hand of God, in this phrase forever, so placed as it may be referred to the one or to the other. For it is in the mixed betwixt both. The distinction of sentences by a comma, determineth the point. If the comma be placed after the word, forever, then its referd to that which goeth before, and setteth out the perpetual efficacy of Christ's sacrifice: whereof see v. 1. 4. §. 39. Thus our English do refer it, for they have put a comma after this word forever. But if a comma be set before, this phrase forever, It hath reference to Christ's sitting at God's right hand: and setteth out the everlastingness of Christ's sitting there. Thus the vulgar Latin refer it and other translators.

Neither of these cross the other: for both imply in general the same thing, which is the all sufficiency of Christ's sacrifice. The former which is the perpetual virtue of Christ's sacrifice showeth the thing it self that it is perfect and maketh perfect. The latter which is Christ's perpetual sitting at God's right hand, manifested the reason of the perfection of Christ's sacrifice, as is shown, Heb. 7. v. 24. §. 98, 99.

§. 36. Of Christ's sitting at God's right hand.

AS the humiliation of Christ was manifested in offering a sacrifice, so his exaltation in sitting at God's right hand after he had offered that sacrifice. Hereof see Chap. 1. v. 3. 30. 31, &c.

This is here purposely added to amplify the forenamed excellency of Christ's Priest-hood: For,

• 1. This phrase set down, is a note of dignity and authority, and importeth, that Christ continueth to execute his function, not as his servant, as the Priests did, but as a Lord.
• 2. This dignity and authority is amplified by the place where he is said to sit down, which is, the highest place that any can be advanced unto, even next unto God himself, at his right hand, we never read that any was so highly exalted.
• 3. It is much illustrated by the continuance thereof, which is without date, forever.

It is an Eclipse of the luster of any glory to have a date, and a period. The very thought that such a glory shall be removed, or taken away, cannot but much damp the spirit of him that enjoyeth that glory.

Of the phrase here translated ( d) forever, See Chap. 7. v. 3. §. 26.

Of Christ's everlasting Priest-hood, See Chap. 5. v. 6. §. 29. and Chap. 7. v. 24. §. 98. and Chap. 7. v. 25. §. 106.

§. 37. Of Christ's waiting upon his Fathers will.

THis verse doth in particular explain this general phrase, forever, as it hath reference to the execution of Christ's Priestly function, v. 12. That phrase forever, as there used, is, til all his enemies be brought under.

In setting down that exemplification, Christ's expectation thereof is thus expresed, From hence-forth expecting.

The word translated from hence-forth, is derived from a verb that signifieth to lack, (Luk. 18. 22.) or to want, Tit. 3. 13. Properly it signifieth a remainder: So here it implieth that though Christ were set at God's right hand, yet there remained some what to be done by him, which was to subdue his enemy •… Til that time it remained that he should continue to perfect what he had begun.

The next word translated, expecting, is a compound, The simple verb signifieth to receive, Matth. 10. 40. this compound in common use signifieth, to expect, 〈◊〉 . 15. 43. or wait for. Now men expect such things, as they would gladly receive. The expectation of Christ here noted is in reference to that day which his Father hath appointed to judge the world, Act. 17. 31. Christ is able in a moment, to destroy all his enemies: but because it is the will of his Father, that the Church shall be tried and assaulted with enemies, Christ patiently waiteth in that place, and expecteth that time, wherein the enemies of his Church shall be destroyed. He willingly waiteth his Fathers will and good pleasure: he thinks it not over long that enemies still continue. Some of them are old enemies, as all the evil Angels, who still retain their being, might, and malice Other enemies succeed one another, as wicked men: Of these, though some be taken away, yet others come in their room: like the Canaanites, and Jebusites, which generation after generation annoyed the Israeli •… es. As Christ in his high exaltation did this, so also in his low humiliation. This is evident by these and such like phrases (which were frequent in his mouth) 〈◊〉 •… ure is not yet come, John 2. 4. I must work while it is day, Joh. 9. 4.

• 1. His knowledge of the sovereignty, and wisdom of his Father, moved him so to wait. He knew that his Father had an absolute power to appoint, and order all things as it pleased him: for he himself said to his Disciples, It is not for you to know •… e times, or the seasons which the Father hath put in his own power, Act. 1. 7. And as God had a power, so most fitly, and wisely he appointed the times and seasons, as they could not be bettered: whether they were for conflict, or for conquest.
• 2. The pliableness of his will to his Fathers, moved him in all things, to expect his Fathers pleasure. Though as man and mediator, his will were in essence distinct from his Fathers: yet in the bent, and intent thereof, it wholly agreed with it. For he himself saith, I seek not mine own will, but the will of the Father which hath sent me, Joh. 5. 30. Yea, when in his bitter agony, through sense of the heavy burden that lay upon him, he could have wished, that he might have been freed, he thus saith to his Father, Not as I will, but as thou wilt, Matth. 26. 39.

I. As in other things, so in this, we▪are to look unto Christ (Heb. 12. 2.) and to be of his mind, Phil. 2. 5. Whatsoever our estate be, high or low, great or mean: and in our estate whatsoever our condition be, the good pleasure of the Lord must be expected and waited for. This is expressly enjoined, Heb. 2. 3. and it is made the property of faith ( Isa. 28. 16.) and of hope ( Rom. 8. 23.) so to do. This hath been the disposition of true Saints in all ages. Jacob waited for the salvation of the Lord, Gen. 49. 18. Old Simeon waited for the consolation of Israel, Luk. 2. 25. and Joseph, waited for the kingdom of God, Luk. 23. 51.

This is necessary in regard of the determined seasons, Eccles. 3. 1. That season which the Lord hath appointed, cannot be prevented, ( John. 7. 30.) shall not be overslip •… , Heb. 2. 3. Yea, further, though the set time be determined of God, yet it is unknown to us, Act. 1. 7. Hereupon we are exhorted to watch, Mark. 13. 33. Luk. 12. 36.

§. 38. Of Christ's enemies to be made his footstool.

THe determination of the time wherein Christ waited is thus expressed, till his enemies be made his footstool. This hath reference to Psal. 110. 1. Hereby he meaneth the last period of the world: for till then will there be enemies to assault and annoy the mystical body of Christ, which are here called His enemies.

Of these enemies, see Chap. 1. v. 13. §. 15.

Of this word, till, see Chap. 1. v. 13. §. 150.

This continuance of enemies should make us always watchful, and to take to ourselves the whole Armor of God. Hereof see The whole Armor of God, on Eph. 6. 13. Ta •… at. 1. Part. 4. §. 6, &c.

▪ The manner of subduing these enemies, is set forth in this phrase, be made his footstool. A footstool, is that whereupon one sets his foot, even that which is under him. Here it implieth an utter vanquishing of enemies: so as they tread and trample upon them. Hereof see more Chap. 1. v. 13. §. 154. It is here indefinitely said, •… e made, till his enemies be made his footstool. This may be applied, either to God in reference to Christ, as Chap. 1. v. 13. §. 153. Or to Christ himself, as 1 Cor. 15. 25. This indefinite phrase be made, implieth that the thing shall be done by whomsoever it be done, be it by the Father, or by the Son.

This doth much aggravate the terror of unbelievers, and amplify the comfort of believers.

§. 39. Of Christ's making perfect by one Sacrifice.

THe first particle of this verse, FOR, being a causal conjunction, showeth that it is added as a reason of that which went before.

It may have a double reference. One remote, to the main point concerning the perfection of Christ's sacrifice, which is here proved by an effect: that is, to perfect forever those for whom it was offered. In this sense the proof may be thus framed.

• That which perfecteth forever is perfect.
• But Christ's sacrifice perfecteth forever, Therefore it is perfect.

The other reference is more immediate to the verses going before. Thus it showeth a reason, why Christ forever sitteth at God's right hand: namely, because by his own offering, he hath perfected forever them for whom it was offered. This proof may be thus framed.

• He that hath perfected that which he undertook, may well rest.
• But Christ hath so done: therefore he may well rest.

This reference showeth that Christ doth nothing needlessly. See Chap. 7. v. 11. §. 65.

This gives an answer to sundry curious questions of postillers, namely, whether a ni •… on Christ's sacred flesh: or one drop of Christ's precious blood, had not been sufficient for the redemption of the world. Seeing Christ endured so much as he did, surely all that he did was needful. He would do nothing needlessly.

In that all that he did and endured was needful for us, we are the more bound to love and praise him.

The main point here noted is, that Christ maketh perfect.

Of the notation of the word, to make perfect, and of the meaning of it, See Chap. 2. v. 10. §. 97.

It is here taken for granted, that Christ doth make perfect (for it hath by sundry arguments been before proved) See hereof, v. 10. §. 28.

Making perfect, compriseth under it all things requisite to bring men to eternal life: both in regard of our justification, and also in regard of our sanctification. Thus he is able to save to the uttermost. Heb. 7. 25. In this, that which Christ did is opposed to the law, which made nothing perfect, Chap. 7. v. 19.

The grounds hereof, are the dignity of Christ's person; the infinite value of what he did and endured, and his almighty power.

It becomes us to give proof of our accounting Christ's Sacrifice to be perfect, by resting wholly, and only on it. So will Christ be the more honored, and we the more comforted.

That whereby Christ made perfect, is here said to be an offering. Hereby is meant the offering up of himself a sacrifice for our sins. Hereof, see v. 12. §. 35.

Christ never offered up any other: and therefore it is styled, one: namely, only one and no more. See v. 10. §. 29.

This act of Christ, namely, perfecting; is amplified by this circumstance of time, forever, which hath reference not only to the time of this life, but also to everlastingness. They are so perfected in this world, as they shall remain perfect in the world to come.

Of the phrase here translated, forever, see v. 12. §. 36.

This giveth evidence of the perseverance of Saints. If they be perfected forever, they shall never finally fall away. The ground of this perseverance resteth on the efficacy of Christ's sacrifice

Of Saints perseverance, see chap. 2. v. 6. §. 68, &c.

§. 40. Of Sanctified ones.

THe persons that are perfected by Christ are here said to be, them that are sanctified. Of the meaning of this word, sanctifying, see Chap. 2. v. 11. §. 102, 103. Among other significations the word sanctified, is used for setting apart to a sacred use or end: and also for making a thing holy.

In the former sense it here implieth, that Christ perfecteth such as are set apart by his Father: even such as by God's eternal decree are ordained to life. These are they that are given to Christ by his Father, John. 6. 37. Eight times doth Christ make this the ground of that which he did: namely, that such and such were given unto him of God, John. 17. 2, 6, 7, 9, 11, 12, 24. Cleerly is this manifested by the Apostles golden Chain: the first link whereof is predestination. Rom. 8. 30. Hence is it said, that as many as were ordained to eternal life, believed, Act. 13. 48.

• 1. This clearly manifesteth the freeness of God's grace towards them that are perfected by Christ.
• 2. It is an argument against the universality of redemption. See Chap. 2. v. 9. §. 81.
• 3 It inciteth those who are perfected, to give the glory thereof to God: it is he that hath made the difference betwixt them and others, Matth. 11. 25. Rom. 11, 35, 36.

In the latter sense, as sanctification is put for making holy: the application of that act of Christ, in making perfect, manifesteth that sanctification is an evidence of perfection. They who are made perfect, are such as are made holy: Not that sanctification as distinguished from justification is perfect in this world: but that it compriseth under it also justification. Indeed men are perfectly justified here in this world: but the perfection of their sanctification is reserved to the world to come. There, spirits of just men are made perfect, Chap. 12. v. 23.

• 1. They who are made perfect are also made holy, by reason of that cleansing vir •… e which accompanieth the merit of Christ's blood, Chap. 9. v. 14. This was evidenced by the water and blood that issued out of Christ's side on the Cross, Io •… . 19. 34.
• 2. It is a proper work of faith, whereby we are justified, to purify the heart, Act. 15. 9.

• 1. Hereby we may gain evidencence of Christ's mighty work on earth in perfecting us. Sanctification is a work of the Spirit in us: for by sanctification soul and body with all the powers and parts of them, are altered from their natural disposition. So as this work is sensible, yea, and visible: and thereupon it will be a good help to find out our spiritual disposition.
• 2. This is a strong motive to labor after sanctification, both the getting, and also for the increasing of it. Hereof, see Chap. 3. v. 1. §. 5, &c.

§. 41. Of the resolution of Heb. 10. v. 11, 12, 13, 14.

IN these four verses the perfection of Christ's sacrifice is declared: and that two ways,

• 1. Comparatively, v. 11, 12, 13.
• 2. Simply, v. 14.

The comparison is betwixt legal Priests and Christ.

This comparison consisteth of two parts,

• 1. The insufficiency of what legal Priests did, v. 11.
• 2. The all sufficiency of what Christ did, v. 12, 13.

Vers. 11. In setting down the insufficiency of what Priests did is declared,

• 1. The evidences whereby it was manifested.
• 2. The matter wherein it consisted.

The evidences are five.

• 1. The variety of persons, every Priest.
• 2. The inferiority of their services, stand ministering.
• 3. The multiplicity of sacrifices manifested hy the plural number, Sacrifices.
• 4. The frequency of offering them, in these words, daily, oft times.
• 5. The kind of sacrifices, In this word, the same.

The matter wherein the insufficiency of legal sacrifices consisteth, is, that they cannot take away sins. They were offered for sins, yet could not take them away.

Vers. 12. In setting down the sufficiency of what Christ did, the like method is observed. For there is declared,

• 1. The evidences whereby it was manifested.

• 2. The matter wherein it consisted.

  1. The evidences were,

  • 1. The singularity of the person, This man.
  • 2. The unity of sacrifice, one sacrifice. This is amplified.
  • 1. By the manner of using it, It was offered.
  • 2. By the end of it, for sins.
  • 3. By the continual vigor of it, forever.
• 3. The authority of him that offered, he sat down.

This is amplified,

• 1. By the height of his exaltation, at the right hand of God.
• 2. By his continuance there, v. 13.

Vers. 13. That continuance is,

• 1. Generally propounded, in this phrase, forever.
• 2. Particularly described.

• 1. By the beginning of it, from henceforth. This is amplified, by an act of Christ, in this word, expecting.
• 2. By the continuance thereof. This is illustrated by an effect, which is to subdue his enemies: set out in this metaphor, till his enemies be made his footstool.

Vers. 14. The matter wherein the sufficiency of Christ's sacrifice consisteth, is set out by an effect, It maketh perfect. This is amplified.

• 1. by the means, whereby that perfection is effected, an offering. Illustrated by the unity of it, one.
• 2. By the continuance thereof, forever.
• 3. By the persons perfected, them that are sanctified.

§. 42. Of Observations raised out of Heb. 10. v. 11, 12, 13, 14.

Vers. 11. I. THere were many legal Priests. This phrase, every Priest, implieth many. See §. 32.

II. Priests ministered as servants. For they stood ministering. See §. 33.

III. Priests oft offered their sacrifices. They did it daily, and Often times. See §. 34.

IV. The Priests held close to those sacrifices which God enjoined. They still offered the same, and no other. See §. 34.

V. The Priests rffered many sacrifices. This is implied under the plural number, sacrifices. See §. 34.

VI. Legal sacrifices could not take away sin. This is plainly expressed. See §. 34.

Vers. 12. VII Christ did what the Priests could not. The particle of opposition, BUT intends thus much. See §. 35.

VIII. Christ was the one only Priest of the New Testament. This word, this man, intends as much. See §. 35.

IX. Christ's sacrifice was only one. Thus it is said to be one. See §. 35.

X. The end of Christ's sacrifice was to take away sin. In this sense it is said to be a sacrifice for sin. See §. 35.

XI. The efficacy of Christ's sacrifice was everlasting. In this sense it is said to be for ever. See §. 35.

XII. Christ after his humiliation was exalted. For after he had offered, (which was a part of his humiliation) he sat down, which was an evidence of his exaltation. See §. 36.

XIII. Christ was exalted as high as could be. For it was at the right hand of God. See §. 36.

XIV. Christ executed his office with authority. For he sat down. See §. 36.

XV. Christ ever retains his dignity. This phrase, forever, may be applied hereunto. See §. 36.

Vers. 13. XVI. Christ waits on his Fathers will. This is intended under this word, expecting. See §. 37.

XVII. Christ hath enemies: This is here taken for granted. See §. 38.

XVIII. Christ's enemies shall be subdued.

XIX. Christ's enemies shall be utterly, and with ignominy destroyed. The two last Doctrines are intended under this metaphor, made his footstool. See §. 38.

XX. Christ shall retain his full power till his enemies be utterly subdued. This particle till, implieth as much. See §. 38.

Vers. 14. XXI. Perfection of a work causeth a cessation from it. The inference of this verse, as a reason upon the former, in this causal conjunction FOR, proveth as much. See §. 39.

XXII. Christ makes perfect. This is clearly expressed. See §. 39.

XXIII. Christ made perfect by an offering.

XXIV. That offering was but one.

XXV. Christ makes perfect forever. These three last Doctrines are expressly set down. See §. 39.

XXVI. Christ perfected such as are set aside by God.

XXVII. Holiness is an evidence of being perfected by Christ. These two last Doctrines are gathered out of this phrase, Them that are sanctified. See §. 40.

§. 43. Of the holy Ghosts witnessing to us.

THese three verses contain a divine testimony: whereby the perfection of Christ's sacrifice is further proved.

Of the force of a divine testimony, see Chap. 1. v. 8. §. 46.

The Holy Ghost is made the author of this testimony. For holy men of God, (who penned sacred Scripture) spake as they were moved by the Holy Ghost, 2 Pet. 1. 21.

Of this Title Holy Ghost, See Chap. 2. v. 4. §. 35.. and Chap. 3. v. 7. §. 74.

This Copulative, translated also, showeth that this proof is added to other proofs.

The perfection of Christ's sacrifice was before proved by his offering of one only sacrifice & by the continuance of it forever: and by Christ's sitting at God's right hand after he had don that, v. 12. Beside those and other proofs this testimony is brought in and added to the rest: and thereupon this conjunction, also, here fitly inserted.

This showeth that proof may be added to proof to confirm the same thing. For they are as so many blows of an hammer to knock a nail up to the head. See Chap. 1. v. 5. §. 63, 77.

This phrase, is a witness, is the interpretation of a verb which may be thus translated witnesseth or testifieth, as it is translated Chap. 7. v. 17. §. 84. There see more of this kind of proof.

The persons to whom the Holy Ghost witn •… sseth this point are thus set down to us. Under the first person and plural number the Apostle includeth himself and all those to whom and for whom he wrote this Epistle. The Apostle himself lived long, after the testimony following was first given: for it was uttered by the Prophet Jeremiah. Ier. 31. 31, &c. And this Epistle was written for the good of the Church to the end of the world. Hereby it is evident that sacred testimonies are for all ages of the Church. This is true of general and particular instructions: of promises and threatenings: and of all sorts of examples. In general it is said, whatsoever things were written afore-time, were written for our learning, Rom. 15. 4. The promise made to Joshua, is applied to every Christian, Heb. 13. 5. So is God's threatening, Acts 13. 40. And his reward, Rom. 4. 24. and revenge, 1 Cor. 10, 11. Hereof see more, Chap. 13. v. 5. §. 68.

§. 44. Of the congruity of the Apostles words in quoting the testimony.

THe particular testimony followeth; before which the Apostle premiseth these words, For after he had said before, which minister some scruple betwixt those that do not duly observe them; for they seem to be here set down incongruously, without any other clause to answer them. The reason of this seeming incongruity is this. Some take this phrase, saith the Lord, to be brought in by the Apostle, as the words of the Prophet, and as a part of the testimony. I will not deny, but that by the Prophet they may be so used. But here they are to be taken as the Apostles words, which being so taken, there will be a very good congruity in the words, and a just consequence following upon them. For if it be demanded, what was it that was said before? surely this, this is that covenant that I will make with them. What is it that is said after? even this, I will put my laws into their hearts, &c. Thus these two phrases, after he had said before, and saith the Lord, are the words of the Apostle, who thereby applieth the testimony to his purpose: which will the better appear, if we thus read them, After he had said before, this is the covenant I will make with them after those days, the Lord saith, I will put my laws into their hearts.

Our English translators by putting the nominative case after the verb, thus, saith the Lord, make the sense obscure, but if the nominative case be set before the verb, thus, the Lord saith, the sense will be more clear; or if this conjunction of time, then, be prefixed, it will run the more roundly, thus, After he had said before, this is the covenant, that I will make, &c. then saith the Lord, I will put my laws, &c. Thus these gifts of having God's laws put into men's hearts, and their sins clean forgiven, are declared to be fruits of God's covenant with man.

Concerning the main scope of the testimony, the point proved thereby is, that Christ's one sacrifice once offered, is perfect in itself, and maketh others perfect. This is here proved by the powerful effects thereof; which are two.

One concerning our sanctification, which is God's putting his laws into men's hearts.

The other concerning our justification, which is, a remembering of sins no more. That this is the main end of the Apostles alleging this testimony, is evident by these words, Now where remission of these is, there is no more offering for sin, v. 18.

Object. In this testimony there is no mention of Christ's sacrifice. How then can it prove the perfection thereof?

Answ The covenant presupposeth Christ's sacrifice, for it is shown, Chap. 8. v. 6. that Christ is the Mediator of the covenant here intended: and again it is shown, Chap. 9. v. 16. that by Christ's death, which is the sacrifice here meant, that covenant is confirmed. The Apostles mind may be manifested by this argument.

What is done by the new covenant, is done by Christ's sacrifice.

But the sorenamed effects are done by the new covenant; Therefore they are done by Christ's Sacrifice.

§. 45. Of God's fore-telling future good things.

THe word translated, said before, is a compound of a simple verb that signifieth to (a) speak, or to say, and a preposition that signifieth, (b) before, and it implieth (being attributed to God in reference to man's good) that God is careful to reveal his counsel for man's good before hand. This is further manifested in this text, by expressing that which he intended to do in the future tense, thus, I will •… ke, I will write, I will not remember. This God did immediately upon man's •… ll, Gen. 3. 15. And so hath he continued to do from time to time. Surely the Lord God will do nothing, but he revealeth his secrets unto his servants the Prophets, 〈◊〉 3. 7.

This God doth, to support the faith and hope of his children in the good things which he intendeth to them, before they be accomplished. For promises of future good things are a ground of faith and hope.

This teacheth us to take notice of such promises as are afore-hand fore-told, but are not yet accomplished: and to wait and rest quietly upon the expectation of them. A Prophet thus giveth this advice, The vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it, because it will surely 〈◊〉 , Hab. 2. 3. Yea we ought to pray from time to time for the accomplishment thereof. Daniel upon knowledge of the time which God had foretold of the re •… me of the captivity of Judah, earnestly prayed for the accomplishment thereof, D •… . 9. 3. Yea God himself after he had manifested an absolute promise thus, saith, I will yet for this be inquired of by the house of Israel, to do it for them, Ezek. 36. 37. Promises yet to come, and to be waited and prayed for, are the recalling of the rejected Jews, Rom. 11. 26. The destruction of Antichrist, 2 Thes. 2. 8. Christ's coming to judgment, Rev. 16. 15.

§. 46. Of God's Covenant the ground of that good he doth to his Church

THis phrase after he had said before, having reference to the Covenant of God; giveth proof, that God's Covenant is the ground of that good, which he doth to man. Therefore as that ground of that good, these and such like phrases, are frequent in Scripture, I have remembered my Covenant, saith the Lord, Exod. 6. 5. This is rendered as the reason of God's bringing his people out of Egypt. So when God had a purpose to show mercy to his people, after sore judgments inflicted upon them for their heinous sins, he thus expresseth it, Nevertheless, I will remember my Covenant with thee in the days of thy youth, and I will establish unto thee an e •… erlasting Covenant, Ezek. 16. 60. Yea this is rendered as a reason of sending Christ into the world, to remember his holy Covenant, Luke 1. 72.

• 1. The new Covenant (which is the Covenant here intended) was made with Christ, the head of that mystical body, to whom the Covenant belongeth. See Chap. 1, v, 9, §, 118. In this respect what good God doth to his Church, he doth by virtue of that Covenant made with Christ, and so doth it for Christ's sake.
• 2. Hereby God doth much strengthen the faith of Believers, in that he doth all the good that he doth unto them by virtue of his Covenant. It is thus said of God's oath, Wherein God willing more abundantly to show unto the heirs of promise, the im •… bility of his Counsel, confirmed it by an oath,. Heb. 6. 17. Upon the same ground he binds himself to the heirs of promise by Covenant; See more of God's indulgency herein, Chap. 6. v. 17, §, 131.

Of a Covenant in general, Of the kind of Covenant here intended, Of the Covenanter, and Covenanties, comprised here under this relative them, but there, under this phrase, The house of Israel, Of the time (intimated under this phrase, After th •… se days. ) Of the effect of putting God's Laws into their hearts and writing them in their minds, which especially concern their sanctification,) and of remembering their sins and iniquities no more, (which concerneth their justification) Of all these, see Chap. 8. v 8, §, 34, &c. For all these points are there set down, and distinctly handled.

§. 47. Of the meaning of Heb. 10. 18.

IN this verse is an application of the foresaid testimony to the point in question, concerning the perfection of Christ's sacrifice: and withal this verse is a conclusion of the Apostles discourse thereabouts Our translators therefore have well turned the particle of opposition, which ordinarily is translated, BUT, into this particle, NOW, which is a note of application and conclusion.

Of the word translated, remission, see Chap. 9. v. 22, §. 111. Hereby is meant such a full discharge, as is implied under the new covenant: No more to be remembered, no more to be called to account.

This relative, these, hath reference to sins mentioned, v. 17.

This phrase, there is no more, importeth, that there is no need there should be: there ought not to be: God appointeth not any.

By offering, he meaneth sacrifice, as this phrase following, for sin, showeth. The offering for sin, was a sacrifice slain: For without shedding of blood is no remission, Chap. 9. v. 22.

This word offering, is here used to show, that as there was no other sacrifice to be used: so nor any other offering of that sacrifice.

Let Papists, who say they offer the same sacrifice that Christ did, answer this.

§. 48. Of God's not remembering sin.

THe inference of this verse upon the former showeth, that God's pardoning sin is a remembering of it no more. In the former verse, God is brought in thus speaking, their sins will I remember no more. Thereupon the Apostle makes this inference, where remission of these is. For God to remit sin, is not to remember it: and not to remember it, is to remit it. These are two reciprocal propositions. Therefore they are thus joined together, I will forgive their iniquity, and I will remember their sin no more, Jer. 33. 34. And again, I am •… e that blotteth out thy transgressions, and will not remember thy sins, Isa. 43. 25.

Not to remember a thing that was once known, and was in mind and memory, is to forget it. But this properly is not incident to God: it is an infirmity. To him all things past, and future are as present. What he once knoweth, he always knoweth. His memory is his very essence: neither can anything that hath once been in it, slip out of it.

Object. God saith to a wicked people, seeing thou hast forgotten the law of thy God, I will also forget thy children.

Answ. This as other things appertaining to man, is attributed to God after the manner of man, for teaching sake: to show that such and such things are to God as forgotten: He hath no more thought of revenging them, then he that hath clean forgotten a wrong: or he will take no more care of such a thing, then he that hath forgotten that ever it belonged to him. God's not remembering, or forgetting a thing is not simply to be taken of his essential knowledge: but respectively of his judicial knowledge, to bring the same into judgment.

They therefore who from this or other like phrases infer, that God cannot see sin in justified persons, come too near to the heresy of Anthropomorphists. See more hereof Chap. 4. v. 13. §. 78.

§. 49. Of no more offering for sin.

THe conclusion of the Apostle in this part thereof, where remission of these things is; taketh it for granted, that there is remission of sins; it is that which may be obtained. Hereof see Chap. 5. v. 1. §. 8.

The latter part of the verse, which is an inference upon the former in these words, there is no more offering for sin, gives us to understand, that remission of sin is procured by a sacrifice. For this phrase, there is no more, it implieth that there was an offering for sin. The typical sacrifices under the law which were for sin, import as much. Though they could not of themselves take away sin: yet they shown that there was a sacrifice that could, and would do it. This is in plain terms expressed thus, Christ hath appeared to put away sin by the sacrifice of himself: and the contrary is thus denied, without shedding of blood is no remission, Chap. 9. 22, 26. The mention of blood to obtain redemption, Chap. 9. v. 12. and to cleanse from all sin, 1 〈◊〉 . 1. 7. prove as much.

God's justice and truth require that sin should be thus taken away, Gen. 2. 17. •… nd 3. 15.

• 1. This instructeth us,
  • 1. In the horrible nature of sin.
  • 2. In the admirable respect which God beareth to man.
• 2. This directeth us in seeking pardon to have our eye upon Christ's sacrifice for sin. Thus shall we have two strong props to strengthen our faith▪
  • 1. The freeness of God's grace.
  • 2. The satisfaction of his justice.

How God's mercy, and Christ's merit, may stand together, see Chap. 2. v. 9. §. 78.

The two main points of the conclusion set down in this verse on these.

• 1. The one Sacrifice of Christ once offered is sufficient. Hereof see chap. 7. v. 27. §. 115.
• 2. Ost offering sacrifices implieth imperfection. If this sacrifice of Christ were anymore to be offered up, it would imply that sin was not fully discharged thereby. See v. 2. §. 4, 5. See also Chap. 7. v. 27. §. 112.

§. 50. Of the resolution of Heb. 10. v. 15, 16, 17, 18.

IN these four verses is set down the perfection of Christ's sacrifice.

Hereof are two parts.

• 1. A proof of the point, v. 15, 16, 17.
• 2. The conclusion thereof, v. 18.

Vers. 15. About the proof we may observe,

• 1. The inference of this upon other proofs. In this copulative, Also.
• 2. The substance of the proof. Herein two things are considerable.

• 1. The Author of the proof.
• 2. The matter thereof.

The Author is propounded in this title the holy Ghost: and amplified

• 1. By his kind of proof. He is a witness.
• 2. By the persons to whom he bears witness, To us.

Vers. 16. The matter of the proof in general, setteth down a covenant in th •… se words, This is the covenant.

More particularly there are set down four points.

• 1. The Author of the covenant, I will make, saith the Lord.
• 2. The time of making it, set down in a double reference.
  • 1. To that which God had said before, after he had said before.
  • 2. To other times in this phrase, after those days.
• 3. The persons with whom the covenant was made, with them, namely, the Christian Church.
• 4. The parts of the covenant. These are two.
  • The first concerneth our sanctification.
  • The second our justification.

That which concerneth our sanctification consisteth of two parts.

• 1. Putting God's laws into our hearts.
• 2. Writing them in our minds.

Both these are amplified by the Author, which is God. For he saith in both, I will.

Vers. 17. That which concerneth our justification is the pardoning of sin, wherein consider

• 1. The distinction of the things pardoned, sins and iniquities.
• 2. The manner of pardoning them: remember no more.

Of the conclusion (v. 18.) there are two parts.

One setteth down the thing proved, and taken for granted, where remission of these it.

The other is a consequence inferred thereupon, there is no more offering for sin.

§. 51. Of Observations raised out of Heb. 10. v. 15, 16, 17, 18.

Vers. 15. I. PRoof may be added to proof. To former proofs about the perfection of Christ's sacrifice he here addeth another: manifested by this particle, also.

II. The Holy Ghost speaketh in the Scripture. That which is registered in the Scripture, is said to be witnessed by the Holy Ghost.

III. The Scripture is a divine testimony. In it the holy Ghost is a witness.

IV. The Scripture is a testimony to God's people in all ages. Thus far may this word, to us be extended.

Of these four doctrines. See §. 43.

V. God foretelleth future good things. This is implied under this phrase after he had said before. See §. 45.

VI. God's covenant is the ground of the good he doth to his people. For after God had said, I will make this covenant with them, he addeth the good things that he doth for them. See §. 46.

Vers. 16. VII. There is a Covenant betwixt God and man. The mention of a Covenant in this place intendeth as much.

VIII. God is the Author of the Covenant betwixt him, and man. It is God that saith, I will make with them.

IX. The full accomplishment of the great things under the law are reserved to the time of the Gospel. That time is intended under this phrase, After those days.

X. Christians are as precious to God, as the Jews of old were. This relative, Them, hath reference to Christians: and it intendeth those who by the Prophet are styled, the house of Israel, and the house of Judah, Jer. 31. 31.

XI. God would have his people to be distinctly informed in the mystery of his counsel. For this end the particular branches of the covenant are here distinctly set down.

XII. God undertakes to do what is requisite in the new Covenant. Of the general and of every particular God here saith, I will.

XIII. God work is an effectual work. He puts in, •… e writes in.

XIV. God's work is perfect. He informs the mind, he reforms the heart. Under these two words the whole soul of man is comprised.

XV. God sanctifieth those whom he justifieth. This of putting his laws into men's hearts, and writing them in their minds, have respect to their sanctification: that which followeth to their justification.

Vers. 17. XVI. Justification consisteth in the pardon of sin. So it is here described to be.

XVII. It is God that pardoneth sin. It is the Lord that saith in reference hereunto, I will.

XVIII. All sorts of sins are pardoned to God's people. These two words, sins, ini •… es comprise under them all sorts.

XIX. God fully pardoneth sin. He remembereth it no more.

XX. The promises of the new covenant are absolute. This phrase in all of them, I will, proveth as much.

Vers. 18. XXI. God's not remembering of sin is a pardoning it. See §. 48.

XXII. There is remission of sin. This is here taken for granted. See §. 48:

XXIII. Remission of sin is procured by a sacrifice. This is here implied under this phrase, offering for sin.

XXIV. The one sacrifice of Christ, once offered is sufficient. This phrase, There is no •… re, intends as much.

XXV. Many sacrifices imply imperfection in that which is offered. Were they perfect, there would be no more offering.

§. 52. Of joining exhortations with doctrines.

HItherto hath been handled the Doctrinal part of this Epistle.

The practical part thereof now followeth.

The Apostle passeth from one to the other by a pertinent transition, v. 19, 20, 21. As this illative particle therefore showeth.

In that transition he layeth down the ground of that which he mainly intendeth, namely, That these Hebrews should remain constant in their holy profession of Christ.

The first ground is in this verse, which is, boldness to enter into the most holy place. Or free liberty to enter thereinto.

He beginneth this practical part with a very mild insinuation, in this word brethren, which may have reference to the same stock, whereof he and they were, for he also was an Hebrew, Phil. 3. 5. In this respect he styleth them, Brethren, Act. 13. 26. Rom. 9. 3. Yet questionless he useth this title here in a more excellent and transcendent relation: even in regard of that spiritual kindred, of all the members of Christ. Thus he ordinarily applieth this title even to the Gentiles in the Epistles which he wrote to them. In this sense it implieth both a mutual communion, and also a mutual affection. Hereof see more Chap. 3. v. 1. §. 3.

The using of this title in the beginning of his exhortation manifesteth the Apostles desire to insinuate himself even into their Souls, that his exhortations might be the better regarded. Hereof see Chap. 6. v. 9. §. 54.

This phrase having boldness, is a further branch of insinuation; It is as if he had said, this which is here declared, is to move you to make the right use thereof: so as practice is the end of knowledge. Christ oft joineth them together; as where he saith, Whosoever heareth those sayings of mine and doth them, &c. Matth. 7. 24. And again, If you know these things, happy are ye if ye do them, John 13. 17. The former without the latter is not only in vain, ( I am. 1. 23.) but also damageable. Hereof see more in the Saints Sacrifice on Psal. 116. v. 9. §. 59.

This affordeth a good direction both to Minister and People.

• 1. It teacheth Ministers how to handle the word, even so as the whole man may be edified: the Understanding being enlightened, the Will encouraged, the Heart inflamed, the Conscience comforted, the Affections well ordered. They who are wholly in doctrine, may lift men on high, and show the Kingdom of God, and the glory thereof, as the Devil did the Kingdoms of the World to Christ, Matth. 4. 8. Or rather, as Moses in Mount Nebo saw all the land of Canaan, ( Deut. 3 •… . 1.) but entered not thereinto: So many men by doctrines see much of heaven, but partake of no part thereof. Again, they who are only in persuasions, may bring people to follow them, but as Elisha brought the Syrians into the City of their enemy, 2 King. 6. 19. Or as they who going without the Ark were destroyed by their enemies, Numb. 14. 44, 45.

  The former kind of Ministry may keep men from errors: but to suffer them to lie in their secret corruptions.

  The latter may make them devout, but erroneously, or superstitiously.

• 2. This practice of the Apostle teacheth people how to hear and read the word profitably: namely, by applying it, putting it into practice. People herein may go beyond Ministers, For no man knoweth the things of a man, save the spirit of man which is in him, 1 Cor. 2. 11. I will therefore conclude this point with that ordinary benediction, which Christ hath taught us. Blessed are they that hear the word of God and keep it, Luk. 11. 28.

§. 53. Of Entring into Heaven by the blood of Jesus.

THat whereunto the Apostle here exhorteth is, to use that privilege which God bestoweth on us, namely, to go boldly to the Throne of Grace, Hating boldness, saith he, that is, seeing God do vouchsafe unto us this liberty; so as Christians may and ought to use that liberty which God doth afford unto them. Of this phrase, and of this point, See Chap. 4. v. 16. §. 93.

The thing whereunto Christians have a liberty, is, to enter into the holiest. This phrase, to enter into, is the exposition of a Greek noun which signifieth entrance or entering, and so is translated, 1 Thes. 1. 9. and 2. 1. and 2 Pet. 1. 11. It is a compound word. The simple noun signifieth a way, Matth. 3. 3. The preposition into. A way into a place is an entrance into it. It presupposeth that that way which was shut against sinners is opened to believers. So as they may enter into it.

That place is here styled, the holiest. The Greek word signifieth holy, but being of the plural number, and applied to a place, it is used to set out the most holiest place in the Temple, and here it is put for that truth which was tipified thereby, even Heaven itself. See more hereof Chap. 8. v. 2. § 4. and Chap. 9. v. 12. § 59.

The entrance into heaven, here spoken of, is spiritual, having reference to our Souls desire in Prayer: yea and to our praising of God, and other like spiritual duties, wherein we have to do with God.

It is here taken for granted, that Heaven is opened unto us, and that we on earth may have communion with God in heaven. See Chap. 4. v. 14. §. 84. 85.

This last phrase, by the blood of Jesus, showeth the means or meritorious cause whereby heaven is opened and an entrance thereinto made for us. So as we may with boldness enter into it. That means or cause is the the blood of Jesus.

By blood is meant the sacrifice of Christ. For when he was offered up, his blood was shed. This was tipified, Lev. 16. 14. It is expressly said that Christ by his own blood entered once into the holiest place, (Heb. 9. 12.) Thereby he opened heaven for us which was shut against us for our sins. Now there was no way to take away sin, but the death of Christ. Thereby sin is fully taken away, in which respect it is said that Christ appeared to put away sin by the sacrifice of himself, Chap. 9. v. 26. §. 131.

Of the title Jesus, See Chap. 2. v. 9. §. 73. It is fitly used, because he speaks of him as he is a Savior.

Here are four different privileges of Christians, from those which Jews had.

• 1. Their Sanctum Sanctorum, or most holy place, was earthly, ours heavenly.
• 2. Into theirs common people entered not, but only their High Priest. Into ours all believers may enter.
• 3. Their Priest went into theirs but once a year. We may enter into ours continually
• 4. Their Priest entered in with the blood of beasts: but we with the blood of the Son of God.

§. 54. Of the way to Heaven.

IN the first of these two verses (which is the 20.) a second ground of constancy in our profession is laid down. This is the way that is made for us to enter into heaven. Of the derivation of the word translated way, See Chap. 3. v. 10. §. 110.

It is in Scripture taken properly or metaphorically.

Away, properly taken, is that space wherein and whereby one passeth from place to place: So as there are there two terms or extremes, and a mean or middle to be considered therein. The one extreme is the place whence they go: the other whether they go. The mean or middle is all that space which is betwixt these extremes.

In a general acception of this word, all creatures have their way. Foules in the 〈◊〉 , Fishes in the sea, men and beasts on earth, Prov. 30. 19.

Because on earth there be many things which hinder the passage of creatures, there use to be spaces of ground beaten out and fenced from place to place, and these most properly we call ways.

Metaphorically all the courses that are taken for effecting of a thing are called, 〈◊〉 .

Thus the courses of God himself, his ordering and disposing matters are called his ways, as all his ways are judgment, Deut. 32. 4. The Lord is righteous in all his ways: his ways are unsearchable, Rom. 11. 33.

The courses of men are also called ways Isa. 55. 8. Ezek. 18. 25.

According to the condition of men's courses, so are their ways, good or evil, •… King. 8. 39. Psal. 1. 6.

As courses undertaken, so means for accomplishing them, or for attaining to the end that we aim at, are styled ways. Thus the word of God and his Commandments are said to be his ways: yea Christ himself is styled a way. Thus in this place by a way is meant that means that is prepared and prescribed for entering into that holy place which is mentioned in the former verse: so as,

There is a way wherein and whereby we may have access to heaven. Hereupon saith the Prophet, this is the way, Isa. 30. 21. To this way these Epithites are attributed, the way of peace, Luke 1. 79. The way of life, Prov. 10. 17. The way of salvation, Acts 16. 17. The way that leadeth unto life, Matth. 7. 14. This later phrase showeth the meaning of the other.

God hath afforded unto us such a way to testify his will and desire of bringing us to life, Ezek. 33. 11. For this end the Lord of life sent an Harbinger before him, who thus cried, Prepare ye the way of the Lord, make his paths straight, &c. Luke 3. 4, 5, 6.

This instructeth us in sundry duties which this very Metaphor pointeth out.

• 1. Enquire after this way. This is the good way, Jer. 6. 16. He that hath a desire to come to the place whither he is going, if he know not the way, will at every want, where any cause or doubt is, ask which is the way to such a place. Because Knowledge of the right way is necessary, there are in sundry vast heaths way-marks, to direct travellers unto such and such towns, Cities, or Countries. Otherwise men might ride hard and travel much and be no whit the nearer, but rather further off from the place whither they intend to go. Now none of us of ourselves know the way to heaven. There are so many by, broad paths, and we so prone to wander in them, as the way to heaven may be soon lost, Matth. 7. 14. Therefore for our better guiding in the right way, the Lord hath given unto us his word, and Ministers to instruct us in the right way. And on this ground saith, to the Law and to the Testimony, Isa. 8. 20.

• 2. The way being shown, walk in it, Isa. 30. 21. The former without this is altogether in vain. What booteth it to ask the way, if when it is told us, we willfully go the contrary way.

  Obstinacy is hereby added, which much aggravateth the sin, Luke 12. •… 7. No one thing is in the Scripture more pressed then walking in the right way. They are pronounced blessed who walk in the right way, Psal. 128. 1. And they denounced cursed, who err from the same, Psal. 119. 21.

• 3. In thy walking keep straight on, turn not to the right hand or to the lest, D •… ut. 5. 32. That phrase is frequent in Scripture, and implieth that there are divers turnings, divers by-paths: and those open, broad and beaten: some on the right hand, of error, superstition, and Schism: others on the left hand, of profaneness and all manner of licentiousness. They all lead to destruction. It behooveth us therefore carefully to hold on in the right way till we come to the end thereof.
• 4. In this resolution go well prepared. The way to life is rough and hard: there are many stumbling blocks therein: we must therefore be well shod with the preparation of the Gospel of peace, Eph. 6. 15. Yea there be many thieves and robbers, such as are described Eph. 6. 12. Therefore put on the whole armor of God, Eph. 6. 17. A wise traveler will not go without his sword. It imboldneth thieves to set upon a traveler that hath no weapon. Much more doth the want of spiritual furniture embolden our spiritual enemies.

How justly may they be charged with egregious folly, who,

• 1. Being ignorant of the way care not to learn it.
• 2. Are so willful as they will not come into the right way though it be shown them.
• 3. Having entered into the right way repent their good beginning and wittingly wander in by-paths.
• 4. Being over-bold do make themselves a prey to their spiritual enemies.

§. 55. Of Christ consecrating the way to Heaven.

THe aforesaid way is described, first, by the manner of preparing it, in this word consecrated.

This is that word which was used, Chap. 9. v. 18. §. 98. And translated dedicated. The differences betwixt them is that that was of the passive voice: this of the active.

This way is here said to be consecrated, for us. That is fitted and prepared for our use: so as we may now boldly walk in it, and make use of it: as the Jews might boldly use their houses, their grounds, and other things after they were once consecrated. Christ did not consecrate the way for himself. That needed not. But for us sinners.

The consecration here intended was by the blood of Jesus, as, things under the law were consecrated by the blood of beasts.

This phrase consecrated for us, in reference to the foresaid way, giveth us to understand, that Christ hath made the way to heaven sit for us. He hath prepared it: he hath so ordered all things that we may now freely walk in that way.

In the former verse it was implied that heaven was opened for us. Here Christ is set forth to be the ladder which being set on earth reached to heaven, Gen. 28. 1 •… . For Christ, as man, was set upon the earth, as God, he reached to heaven. Hereunto allusion is made by Christ himself, John 1. 51. In this respect Christ is styled the way, the truth and the life, (John 14. 16.) that is, the only true way that lead •… th unto lise. And in this respect also he is styled a door, (John 10. 7.) as he is the means of our entering into heaven.

Christ hath consecrated the way as aforesaid in regard of his three offices. For,

• 1. As a Priest he hath truly consecrated and dedicated it: and that by his own blood: as by the blood of sacrifices things were consecrated and dedicated under the law.

  Christ by his blood hath taken away our sins (1 John 1. 7.) which made the way to heaven impassible. Thus also hath he consecrated us, and thereby made 〈◊〉 •… t to go on in that way.

• 2. As a Prophet he hath revealed, and made known this way to us. This he did while he was on earth by himself: and since his taking into heaven, he hath done it by all sorts of true Ministers extraordinary and ordinary, Eph. 4. 11.
• 3. As a King, he causeth the way to be laid out, fenced and made common for all his people: So as it may well be styled the Kings high way.
  • 2. He sendeth his servants to make that way plain, Isa. 40. 4.
  • 3. He hath appointed watch-men to keep this way safe, and to conduct his people through it. These watch-men are magistrates and Ministers.
  • 4. As a guide he hath gone before us, and in this respect is styled the Prince of life, or chief guide, Act. 3. 15. and ( f) Captain of Salvation, Heb. 2. 10.

This is a forcible motive to stir us up to enter into this way, and never to wander out of the same: but to hold on therein, till we come to the end thereof. Thus it will never repent the Lord Jesus, that he hath consecrated it for us.

§. 56. Of the new way.

THe way which Christ hath consecrated, is here styled, new.

The Greek word thus translated, is very emphatical. 'It is here only used in the New Testament. It is a compound. The simple verb whence it is compounded signifieth to slay; and this word properly setteth out a thing new slain. Hence some take it to be an abusive speech. To such I answer.

• 1. That word which seems to have a strange derivation, may by common use be as the most proper words.
• 2. The word here is the more fit, because the way, whereunto it is applied, is by the death of Christ opened unto us: or rather Christ, put to death, is this way.
• 3. The Apostle hath not so much reference to the notation of the word, as to the matter that it setteth forth: not so mvch to this title way, as to him who is this way.
• 4. Other Greek Authors do use this word of things spoken or done, newly or lately. There is an adverb of the same composition that is translated, lately, Act. 18. 2.

Quest. Was there ever any other way for attaining unto heaven then this.

Answ. No; For Christ was a lamb slain from the foundation of the world, Rev. 13. 8. and he is the same, yesterday, today, and forever. Heb. 13. 8.

Quest. Why then is it called, new.

Answ. It is not simply so called: but in sundry particular respects: as,

• 1. In regard of the clear manifestation thereof, Ier. 31. 31.
• 2. In opposition to the old way of the law which is abrogated, Heb. 8. 13.
• 3. In reference to the latter times, Isa. 2. 2.
• 4. In respect of the perpetual vigor thereof, Heb. 8. 8.

We may from this particular instance infer, that the things prepared for the Church under the Gospel are new. Hereof see more Chap. 8. v. 8. §. 35.

§. 57. Of the living way.

THere is another Epithite added unto the foresaid way, namely, living. The Greek word here used by the Apostle is the same that was used, Chap. 4. v. 12. §. 70. and translated, quick. This word hath relation rather to the matter, which is Christ himself, then to the word, way. This Epithite is here used in these and other like respects.

• 1. In opposition to the old way of the law, which is not able to give life. It is therefore, called the ministration of death, 2 Cor. 3. 7. Yea it is abrogated, perished and dead.

• 2. In relation to Christ's resurrection: who though he were put to death, yet was he raised again and ever lives, Rom. 6. 9.

  In this respect this Epithite is fitly added to the former, which properly signifieth one newly slain.

• 3. In regard of the end of the way, which is life: For Christ is the way, the truth, and the life, Joh. 14. 6. For this end was this way consecrated as before.
• 4. In reference to the effect of it. It puts life into us and quickens us, John. 11. 25 Gal. 2. 20.
• 5. By a kind of excellency and property. All other ways are ways of death. This is the sure and only way of life. Therefore Christ saith of himself, I am the way and the life; namely, that way that bringeth to life: and not only so, but he also in •… erteth this word, the truth: whereby he implieth that indeed and in truth he i •… so: and that there is none so but he, John. 14. 6.

This then giveth proof that by the way, which Christ hath consecrated, life is obtained. It is a living way. In it and by it we have a spiritual life here, and shall attain to eternal life hereafter: as here it is called the living way: so also the path of lilfe, Psal. 16. 11. And the way of life, Prov. 10. 17. And the way of salvation, Act. 16. 17.

As Christ raised himself, so will he also all that trust in him. As the Father hath life in himself: so hath he given to the Son to have life in himself. He hath life in himself originally, and also communicatively; for he quickeneth whom he will, Joh. 5. 21, 26. This is a further incitation to enter into this way, to hold close thereto, and to continue therein: because life is the end thereof. If the kind o •… life either spiritual here in this world, or external in the world to come be duly weighed, we shall find it a great point of wisdom, both to enter into, and also to continue therein. It dosh not only show life, but it q •… ickens us, and puts life into us, so as therein we attain to eternal life.

From that which hath been noted about this way, that there is a distinct way, that it is a way consecrated, that it is a new and living way, we may well infer that there is no other way to be saved in. It is a pestilent opinion to conceit, that a man may be saved in any religion. This of old was censured as an heresy. It was in particular one of the heresies of that ancient here •… ick Apelles.

The fore-named duties of enquiring after the way, walking in the way, keeping strait on therein without turning one way, or other from it, and well preparing our selves to go on therein against all enemies, are all in vain, if every way be a living way, and if in any other way we may attain unto life. Confessors and Martyrs were all fools in leaving their Country, losing their goods, and giving their lives for religion sake, if it were true, that a man might be saved in any religion. Were that true, what need would there be of God's word, that holds us close to one way? This way is the only living way: away therefore withal other ways.

§. 58. Of the veil what it se •… s forth.

THe means whereby in this way we may come to the most holy place, which is heaven, is here styled the veil▪ thorough the veil. In this metaphor the Apostle alludeth to the divisions of the Tabernacle which were by veils. By a veil the most holy place was divided from the holy place: and to that veil the Apostle hath here especial reference. Of that veil, see Chap. 6. v. 19. §. 155. and Chap. 9. v. 3. §. 16.

That veil is distinctly described, Exod. 26. 31, 32, 33. If the matter whereof it was made, the curious work-manship thereof, the pillars and hooks whereon it hung, be duly weighed: we shall find it to be a precious and fair ornament. Well conside •… the other parts of the Tabernacle, yea, and of the Temple, and the types that were in them, and they will appear to be very glorious: never was there any external thing like them.

This was not in regard of any delight that God simply took in the external things, Hath God eyes of flesh; or seeth he as man seeth, Job 10. 4? Man looketh on the outward appearance, 1 Sam. 16. 7. So doth not God. God ordained them in general, because man hath an high esteem of such things, and delighteth in them.

More particularly God appointed such precious and glorious types, as were under the law.

• 1. To try, if men would willingly part with their precious things for his service: as, The people in the wilderness did, upon making the tabernacle, Exod. 36. 5. And in David's time, towards the Temple, and the things appertaining thereunto, 1 Chro. 29. 67, &c.
• 2. That thereby the excellency of the truth might be more lively typified. The world affords not anything that could to the life, and to the full, set out the truths of the types: therefore choice was made of the choicest things that the world had: as, Silks, Silver, Gold, Pearls, and precious Stones.

Herein appears the wisdom of God, who deals with people according to their •… tate and condition. When the Church was in the Child-hood thereof, and when it needed external types, the Lord made choice of the fittest and fairest. Thus deal men with their children. But after the truth was exhibited, because such external thing •… would obscure it, he clean removed them: and setteth out those truths in a mor spiritual mannere.

That the Apostles mind in this metaphor of the veil, might be the better discerned, he explains himself in this phrase, that is to say, whereby he showeth that types are to be explained: So are other metaphors, parables and obscure words or sentences. Hereof see more, Chap. 7. v. 2. §. 19.

More particularly by this phrase is declared that legal types had their Evangelical truth •… . Hereof see more Chap. 8. v. 5. §. 13.

The particular truth typified by the foresaid veil, is here said to be the flesh of Christ. Flesh is here Synecdo •… hically put, for the whole body of Christ: yea, for the whole human nature of Christ. For Christ by assuming his human nature to the unity of his divine nature, became a fit mediator betwixt God and man. Otherwise men could have no access to God, or entrance into heaven. How fitly the type of a veil setteth forth the flesh of Christ hath been shown, Chap. 9. v. 3. §. 16, 17.

By the foresaid type of a veil, we may learn how to reap benefit by Christ's incarnation: namely,

• 1. By beholding the glory of God and of his attributes: even of his wisdom, power, truth, justice and mercy, in Christ incarnate.
• 2. By resting on Christ made man, for entering into heaven, and there enjoying everlasting communion with Christ himself, and with his and our Father.

§. 59. Of the guide to bring us to God.

A Third g •… ound to help us in approaching unto God is here laid down; which is a guide to bring us unto him.

The copulative particle, and, showeth that this is a linck of the former chain, and tendeth to the same purpose that the former verses did.

The n •… xt word, having, is not in the Greek, but fitly supplied to make the sentence perfect. It is as the principal verb, and fetched from the beginning of the 1 •… . verse. Though the Greek expresseth it not, yet they understand it: For the learned languages do oft understand the principal verb, in many sentences, though they do not express it.

By the Priest, is meant the Lord Jesus Christ, who is the only true Priest of the New Testament, as hath been proved, Chap. 2▪ v. 17. §. 172.

The word translautd, High, in Greek properly signifieth, gr •… at. In what sense Christ is called, an high Priest, and a great Priest is shown, Chap. 2. v. 17. §. 173.

To show for whom in special Christ is an high Priest, it is here added, over the 〈◊〉 of God. By the house of God is meant the Church of God: as hath been demonstrated, Chap. 3. v. 6. §. 58, 59. This preposition gr •… at implieth a dominion, or jurisdiction And that Christ is a Lord over the Church hath also been proved, Chap. 3. v. 6. §. 56, 57.

This description of Christ is here purposely set down, as a motive to stir us up to approach to the throne of grace.

This duty therefore is inferred in the next verse upon this description.

The motive is very forcible, For,

• 1. A Priest is for men in things appertaining unto God.
• 2. A great Priest is above other Priests, and able to do what may be expected from a Priest: yea, more then from any other Priest.
• 3. Saints being of the house of God, the foresaid Priests will do most for them.
• 4. He will the rather do for them, because he is the Lord of that house. He is, over them.

Good grounds these are to move us to draw near, as followeth in the next verse.

§. 60. Of the resolution of Heb. Chap. 10. v. 19, 20, 21.

IN these three verses, there is a Transition from the doctrinal part of this Epistle to the practical part thereof.

Here observe,

• 1. The inference of it upon that which went before, Therefore.
• 2. The substance thereof.

About the substance is noted,

• 1. The manner of propounding it, by a mild insinuation, manifested two ways,
  • 1. By this title of love, Brethren.
  • 2. By intimating the end, in this phrase, having boldness.
• 2. The matter whereof it consisted. This is in general a recapitulation of those principal points which he had before delivered, and were of force to enforce the exhortations following.

The principal points are three,

• 1. Liberty to enter, v. 19.
• 2. A way prepared, v. 20.
• 3. A guide to direct us in that way, v. 21.

Vers. 19. In setting down the first, is declared,

• 1. The kind of liberty, in this word, boldness.
• 2. The end of it, to enter, amplified by the place whereinto they enter.
• 3. The means whereby they have this liberty, blood. Amplified by the author whose blood it is, Jesus. By the blood of Jesus.