Commentary on Hebrews

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

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

There are two general parts thereof.

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

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

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

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

Of this comparison, there are two parts.

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

The deficiency of the legal Sacrifices is manifested.

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

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

That testimony is,

• 1. Propounded.
• 2. Explained.

Of the testimony as propounded, there are two parts.

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

In the explanation of the foresaid testimony there is,

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

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

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

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

This is amplified,

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

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

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

Hitherto of the first part.

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

In this transition are set down three points.

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

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

For this end he layeth down.

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

The duties respect.

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

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

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

The kinds of motives are of two sorts.

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

This is exemplified in four particulars.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

All and every the forementioned points, have been before handled in this Epistle: 〈◊〉 is evident by the several references before mentioned; but the Apostle thought that he could not strike too much upon this string; for questionless these Hebrews, though they professed the Christian faith, stood too much upon the necessity of legal rites. The like earnestness against them is manifested in the Epistle to the Ro •… . Chap. 3. & 4. and to the Galatians throughout the whole Epistle: the like 〈◊〉 doth the Prophet Jeremiah manifest against the superstition of the Jews in his time. Ier. 7. 4. &c. And another Prophet against their Idolatry. Isa. 40 18. &c. So other Prophets; and Christ himself against sundry superstitions of the Pharisees. Mat. •… 3. 13. &c.

By such holy zeal and earnestness, a secret terror may be wrought in men's souls, whereby they will be moved to renounce their Idolatry, superstition, impiety, and iniquity: or else made the more inexcusable.

But on the contrary, if such errors or corruptions be winked at, or slightly reproved, maintainers of them, will be the more imboldened.

What cause have we in our days, to be instant and earnest against the Mass of Popish Heresies and superstitions? and so against the revived errors, of Pelagians and semi-Pelagians, about Election upon foreseen grace, universal Redemption, universal graces, free will, total and final apostasy of Saints, and other like erroneous and p •… ious Doctrines? The Lord give wisdom, courage, and zeal to his Ministers in these and other like cases: And understanding, patience, and obedience, in people to his truth.

Of repeating and inculcating the same things, see chap. 3. v. 15. §. 158. and chap. •… . v. 28. §. 138.

§. 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.