Commentary on Hebrews

§. 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.

Vers. 20. In setting down the second, the way is described,

• 1. By two Epithites, New and living.
• 2. By the preparation thereof, in this word consecrated. This is amplified,
  • 1. By the author that hath done it, namely, Jesus.
  • 2. The persons for whom, for us.
  • 3. The means thorough which. This is,
    • 1. Propounded in a type, thorough the veil.
    • 2. Expounded. This is,
      • 1. Generally hinted in this phrase, that is to say.
      • 2. Expressed in this, his the flesh.

Vers. 21. 3. In setting down the guide he is described,

• 1. By his function, Priest. This is amplified by the excellency of that function, high Priest. Or, great Priest.
• 2. By his dominion. This is,
  • 1. Implyed, in this word, over.
  • 2. Amplified, By the persons over whom he is, the house of God.

§. 61. Of observations raised out of, Heb. 10. v. 19, 20, 21.

Vers. 19. I. PRiviledges must make men walk worthy of them. This is the intendment of this particle of inference, therefore.

II. Ministers and people are all as brethren. This title, brethren, declares as much.

III. Ministers must seek to insinuate themselves into the hearts of their hearers. By the title, brethren, and by declaring unto them their privileges in this word, having, the Apostle doth so.

IV. Believers have liberty boldly to approach to God. The word translated, boldness, in reference to that which follows, intends as much.

V. Heaven was typified by the most holy place in the Tabernacle. For heaven is here called the holiest.

VI. Believers have access to heaven. They may enter into it.

VII. The means of purchasing access to God is blood. We have boldness to enter through blood.

VIII. The blood whereby that privilege is obtained is the blood of Jesus. So much is here plainly expressed.

Vers. 20. IX. There is a way for Saints to enter into heaven. This is the intend •… nt of the way here mentioned.

X. That way is consecrated. So much is here expressed.

XI. The way is consecrated for us Christians. Such are they who are comprised under this phrase, for us.

XII. The way to heaven in a new way.

XIII. The way to heaven is a living way. These two last doctrines are expressly set down.

XIV. Legal types set out spiritual truths. This is here exemplified under the type of a veil.

XV. Types are to be applied to their truths. This general phrase, that is to say, intends as much.

XVI. Christ's flesh was typified by the veil, entering into the most holy place.

Vers. 21. XVII. Christ is a true Priest. He is here called a Priest.

XVIII. Christ is a great Priest. So he is also styled.

XIX. Christ hath a dominion. He is over.

XX. Christ's special dominion is over the house of God. The Church is God's house, that is here intended.

XXI. By Christ a Priest and Lord, we have access to God. This is gathered from the immediate inference of drawing near, v. 22. upon this description of Christ in this verse.

§. 62 Of drawing near to God.

HEre beginneth the practical part of this Epistle. It consisteth of sundry exhortations.

The first is in regard of ourselves which is in general to seek what we want. This is thus▪ expressed, Let us draw near Though it be not here expressed to whom we should draw near▪ yet it is implied in this phrase v. 19. To enter into the 〈◊〉 , namely, to him that dwelleth in the most holy place. So much also is intended in this phrase, Let us come boldly to the throne of Grace, (Chap. 4. v. 16.) That i •… , to him that sitteth on that throne. Yet more plainly is it expressed to be God, in this phrase, come unto God, Chap. 7. 25. and in this, he that cometh unto God, Chap. 11. 6. The Greek word is the very same that was used, Chap. 4. v. 16. §. 92. It is made the means of partaking of salvation by Christ, and an evidence thereof. See Chap. 7. v. 25. §. 104. Of setting down the exhortation in the plural number and first person, See Chap. 2. v. 1. §. 4.

This exhortation showeth that the privilege of approaching to God must be used by them for whom it is procured. In the former verses it was shown that this privilege was procured, See v. 19. §. 53. Here he exhorteth to use it.

To stir us up the more carefully to use it, we have

• 1. Christ's invitation: thus expressed, Come unto me, Matth. 11. 28.

  To refuse so gracious an invitation, is a point of rebellion and folly

• 2. God's propensity to reach out to them that come unto him the Scepter of his grace and favor. Ahasuerus, was not so gracious in this kind to Esther, (E •… . 5. 2.) as God is to believers. It is noted of one of the Emperors of Rome, that he never dismissed any that came to him for favor with a sorrowful mind.
• 3. There is a promise made to such to be accepted and satisfied, John 7. 37.
• 4. They may have assurance of sufficient grace. Chap. 4. 16.
• 5. Their drawing near to God is an evidence of God's drawing them, John. 6. 44, 45.
• 6. Salvation is restrained to those that come to God, Chap. 7. 25.

On these and other like grounds we may, we must draw near to God in all our needs, on all warrantable occasions.

§. 63 Of drawing near with the heart.

THere are sundry requisites here set down by the Apostle concerning the manner of our drawing near.

The first is that it be with a true heart.

Of the heart and the divers acceptions thereof, See Chap. 3. v. 8. §. 79.

Here it is put for the innermost part of man: even for the whole soul, yet the body is not excluded, for we must glorify God in our body as well as in our spirit, 1 Cor. 7. 20. But it is that which must principally be done. Without the heart there can be no drawing near to God. It is not sufficient to draw near in body: nor with lips, and tongue, unless it be with heart also. Give me thine heart, saith the Lord, Prov. 23. 26. Whatsoever you do, do it heartily: or from the soul, Col. 3. 23. This is God's desire, Deut. 5. 29.

The heart is as a Queen that hath the command over all the other parts. It is a a spring, and as God's secret close, Hereof see more Chap. 3. v. 12. §. 126.

Hereby is discovered the folly of superstitious persons, and of mere civil men.

Superstitious persons place all their piety in external duties.

They seem to draw near to God, but not with the heart.

Of these there are two sorts.

• 1. Such as perform duties which God hath enjoined: but formally, and with the outward man only: as the Jews, Isa. 1. 11, &c.
• 2. Such as worship God by human inventions, Matth. 15. 9. Both these are abomination to the Lord: who doth as little regard external ordinances instituted by himself, performed without the heart, as he doth human inventions, Isai. 66. 3. The Pharisees, against whom Christ denounced many woe •… , failed in both these. So do Papists in and by their latin service, and formal Protestants, who are like those that came and sat before the Prophet, Ezek. 33. 31.

Mere civil men are such as suppose all religion to consist in the external du •… s of the second Table: If they be just in their dealing, true in their words, bountiful in their works: they think that they have done all that is required: Yet the very Heathen have herein gone beyond many of them. What reward can such look for of God? Even Publicans may do the same, Matth. 5. 45, 46.

§. 64. Of a true Heart.

TO the heart before mentioned the Apostle here addeth this epithet true: and that to meet with the deceit of Hypocrites, who pretend that in heart they draw near, when in truth their heart is fast set upon Pride, Covetousness, and other corruptions. Such are they who are styled Hypocrites in heart, Io •… . 36. 13. These are said to have a heart and a heart. We translate it a double heart, Psal. 12. •… . One is the pretence of a good heart: The other is a plain evil heart: It is therefore said of those who did pretend no more then what he did intend, that they were not of double heart; David thereforefore setteth forth a true heart under this phrase the whole heart. Such a heart must be presented to God, as is evident by sundry other epithites tending to the same purpose and attributed to the heart: as a pure heart, Psal. 24. 4. A clean heart, Psal. 73. 1. A sound heart, Prov. 14. 30. A faithful heart, Neh. 9. 8. An honest good heart, Luke 8. 15. Upright in heart, Psal. 7. 10. A perfect heart, Isai. 38. 3. Yea like epithites in the abstract are atributed to the heart, as uprightness in heart, 1 King. 3. 6. Singlenesse of heart, Acts 2. 46.

God is a searcher of the heart, Acts 1. 24. Ier. 179. Great reason therefore that we draw near unto him with atrue heart. See more hereof Chap. 3. v. 12. §. 26.

This manifesteth the folly of hypocrites, whose intents are different, according to their different disposition.

• 1. Some aim at the praises of men, Matth. 6. 2. These are vain glorious Hypocrites.
• 2. Others aim at profit, Matth. 23. 14. These are covetous Hypocrites.
• 3. Others at mischief, Ier. 41. 6. These are malicious Hypocrites.

Their sin is the greater in these and other like respects.

• 1. They prefer man to God: for if they did bear such respect to God as they do •… o man, they would labor to approve themselves to God, which cannot be without a true heart, Psal. 51. 6.
• 2. They delude and deceive men. They make them judge amiss. Man cannot brook to be mocked: if therefore they knew the hypocrisy, they would detest the Hypocrite.
• 3. They carry about them an accuser, a witness and a Judge. This is their conscienc, which oft proves very terrible.

Thus are they adversares to God, to men, and to their own souls. When hypocrites and profane persons shall meet together in hell, (for hell is their portion, Matth. 24. 51.) profane persons will insult over them and say, where is the fruit of your drawing near to God. Of keeping the Heart, See Chap. 3. v. 12. §. 126.

§. 65. Of drawing near in full assurance of faith.

A Second virtue prescribed for a right manner of drawing near to God is Faith, which is here amplified by an especial property thereof, Assurance.

Of Faith in general, of the several kinds thereof, of the means of working, increasing and strengthening it, and of other points thereabouts, See the whole Arm •… of God, Treat. 2. Part. 6 on Eph. 6. 16. Of Faith §. 11. &c.

This text showeth that Faith is an especial means to make us fit to appear before God. He that cometh to God must believe, Heb. 11. 6. Here of see more in the Churches Conquest, on, Exod. 17. 11. §. 43.

There is no grace wherein and whereby God is more honored then by Faith, Heereof see more in the whole Armor of God, on Eph. 6. 16. §. 7.

Great also is that good, which Faith bringeth unto man, see ibid. §. 8.

Besides, Faith of all graces doth most strip a man of self-conceit. For boasting is excluded by the Law of Faith, Rom. 3. 27. Faith is as an hand stretched out to receive what a man knows he hath not of himself: yea it is stretched out as far as God himself. Hereby the believer giveth evidence,

• 1. That he needeth such and such blessings.
• 2. That they are not to be had in himself.
• 3. That they cannot be received from any creature. If they were, he would not reach out his hand so far beyond all creatures. Faith therefore so drives a man from himself, and from other creatures, as it maketh him rest, wholly, and only upon God. This teacheth us how to make our appearing before God acceptable to him: and withal how to make our prayers powerful, and prevalent with him: namely, by Faith. Faith resteth on Christ for acceptance with God: and faith is to prayer, as fire to powder. See hereof the Churches Conquest, on Exod. 17. 11. §. 43. There also are directions given for exercising faith in prayer.

The Apostle amplifieth this gift of faith by this property thereof, full assurance, In this assurance consisteth the excellency of faith. Such a faith had Paul, Rom. 8. 38. and Abraham, Rom. 4. 21. and Job 19. 25. and the disciples of Christ, John 6. 69. Yea and all sound Christians, 1 John 4. 16.

Obj. These had an extraordinary spirit.

Ans. The Apostle indefinitely saith of all sound Christians, We have the same Spirit of Faith, 2 Cor. 4. 13.

Papists make this a doctrine of presumption, others of desperation. To these both may this text be opposed. Papists are ignorant of the ground of assurance, which is not simply in faith as an act of ours, but in God's promises, and the truth of them. It is not in our holding Christ, but as is it an evidence of Christ's holding us, Rom. 8. 39. 39.

If the differences betwixt faith and presumption be duly weighed, we shall find that assurance is far from presumption. Of the difference betwixt these, See the whole Armor of God, on Eph. 6. 16. Treat. 2. Part. 7. Of Faith, §. 88.

Those other which make assurance a doctrine of desperation, do not well weigh the degrees of assurance. For so much as there is of the truth of Faith, so much there is of assurance. Of a strong faith, there is a full assurance of a weak faith, but a weak assurance, even such as may stand with doubting, Hereof see the whole Armor of God, on Eph. 6. 16. §. 39.

This teacheth us to use all means whereby we may attain to this assurance. A direction for attaining hereunto is set down in the Churches Conquest on, Exod. 17. 11. §. 43.

§. 66. Of Conscience and the evil thereof.

THe third virtue required for a right manner of drawing near to God is Sancti •… ie, which is thus expressed, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. This showeth that sanctification consisteth in the renovation of soul and body. The former is set down in these words, having our hearts sprinkled, &c. The latter in these, and our bodies washed, &c.

The heart is the innermost part of a man, as hath been shown Chap. 3. v. 8. §. 79. It is here put for the whole▪ soul of a man, as is evident by the other part of a man from which this is there distinguished namely, the body.

He useth the plural number hearts, because he giveth his advice to many, even to all that profess the Christian faith.

This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons unclean to cleanse them, See hereof Chap. 9. v. 13. §. 71, 72. A right applying of Christ's blood to sinful souls is hereby intended. Fo •… nothing but Christ's blood can cleanse man's heart from sin.

To be sprinkled from an evil conscience is by sprinkling to be freed or cleansed from an evil conscience.

To show that his own heart needed cleansing as well as others he useth, the 〈◊〉 person plural our hearts.

The filth from which he would have the heart to be cleansed is here styled 〈◊〉 evil conscience.

Of the notation of the word conscience, of the nature of it, of the kind •… of it, Good, Evil, and renewed, and of the extent of it, See Chap. 13. v. 18. §. 155.

The Conscience is evil when through sluggishness it neglecteth to perform the duty for which it was placed in man: which was to check him and restrain him from sin: or otherwise i •… so out of measure clamorous, as it bringeth man to despair.

By this description it appeareth, that the very heart is polluted, See Chap. 3. v. 1 •… . §. 127. But withal it is here manifested, that the blood of Christ applied unto us, cleanseth us from the pollution of conscience: As is shown, Chap. 9. v. 1 •… . §. 82, 83.

How great a benefit this is, i •… made evident in the recovery from Apostasy on 〈◊〉 ▪ 15. 31. §. 21. Where the damage of a restless and senseless conscience is discovered.

The evil of no other power of the soul, can more to the full set out man's misery, then the evil of conscience.

The conscience i •… evil in two respects.

• 1. In regard of the quality of it, for as all other powers of soul and parts of body, it is deprived of that integrity wherein it was first created, and also depraved with a contrary quality.

  The depravation thereof is manifested either by not doing that duty which properly belongeth to it, or by doing it amiss.

• 2. In regard of the object, when there remaineth evil in the soul, for the conscience to work upon, & that past, present, future: yet the conscience doth not that work which it should. For sin past and present, it believes not the pardon of them. And as for sin to come, there remains a purpose to continue in it (as Ier. 44. 17.) and so no re •… . Thus is conscience accessory to all the evil of a man's soul, and in that respect very evil in itself.

Hence it followeth, by just consequence, that it is necessary that a man's soul be p •… ged from an evil conscience. They who have retained an ill conscience have b •… n much blamed, 1 Tim. 4. 2. Tit. 1. 15. But men have rejoiced in the testimony of a good conscience, Heb. 13. 18. and of a clear conscience, Acts 23. 1. and of •… p •… re conscience, 1 Tim. 3. 9. with such kinds of conscience, an evil conscience cannot stand, no more then darkness with light.

There can be no peace where there is an evil conscience, Isa. 57. 21. The terror of an evil conscience will manifest its self either in this life, as it did in Judas, Matth 27. 3. or in the world to come, Rev. 6. 15.

§. 67. Of external Sanctitie.

HE that hath his heart sprinkled from an evil conscience, hath a great work wrought upon him; but yet not that which is sufficient; for our bodies also must be washed with pure water. The body is the external part of a man, for it is here distinguished from the heart and conscience, which are internal parts. In this respect it is distinguished from the spirit, 1 Cor. 6. 20. and from the spirit and soul, 1 Thes. 5. 23.

By this it is manifest that outward sanctity must be added to inward purity. Of the two, inward purity is the most excellent & glorious, but not enough: we must cleanse 〈◊〉 selves from all filthiness of the flesh and spirit, thus will holiness be perfected, 2 Cor. 7. 1. Hands must be cleansed, as well as hearts purified, Jam. 4. 8. He shall 〈◊〉 in God's holy place, who hath clean hands and a pure heart, Psal. 24. 4.

Both soul and body are God's workmanship, they are both redeemed by Christ, and members of his mystical body, and they are both temples of the Holy Ghost.

As a true man consists of soul and body, so the new man is renewed in both. P •… ence of sprinkling the heart from an evil conscience without washing the body with pure water; (which can be but a mere pretence) savors rank of profaneness; as a show of washing the body, without sprinkling the heart, savors too much of hypocrisy.

Sundry aberrations are hereby discovered,

• 1. Placing all religion in outward performances.

  Of these there are two sorts.

  • 1. Cloaked hypocrites.
  • 2. Cold moralists.
• 2. Conceiting their hearts to be sufficiently sprinkled, when they neglect the outward washing▪

Of these there are also two sorts.

• 1. Licentious libertines.
• 2. Timerous Nicodemites.

If there be any grace in any of these, they take a course to kill it. Sin to the spirit is as water to the fire. We are therefore forbidden to quench the Spirit, 1. Thes. 5. 19.

Let them therefore who think they have their hearts sprinkled from an evil co •… science, manifest the truth thereof by washing their bodies with pure water. 〈◊〉 will the Father be glorified, the virtue of Christ's blood manifested, the power of the Spirit discovered, the word of grace justified, brethren encouraged, adversaries are won, or confounded, 1 Pet. 3. 1, 16.

§. 68 Of washing our bodies with pure water.

THe sanctity of the body is thus set out, Our bodies washed with pure water.

In this phrase also the Apostle hath reference to legal rites: for much water was used under the Law. Of the divers washings then enjoined, See Chap. 9. v. 9. §. 50. And v. 13. §. 70. 71.

Among others, Priests were to be washed, when they approached before the Lord, Exod. 30. 20. In reference thereunto we are here exhorted to draw near with 〈◊〉 bodies washed.

To show that it was not such water as was there used, intended by the Apostle, he addeth this epithet pure; that is, such a water as being in itself most pure, (even more pure then any water of this world can be: for that by standing pu •… rifieth, as this water never will) doth also make other things pure.

It is fitly called pure in the property of it, being most pure: and in the efficacy of it, having a virtue to make pure, and to cleanse not only from the external filth of the body, but also from the spiritual filth thereof. This is that clean water which is promised, Ezek. 36. 25.

To speak plainly, the sanctifying spirit of God is hereby meant. Hereupon saith the Apostle, that we are washed by the spirit of our God, 1 Cor. 6. 11. And he makes these two phrases, washing of regeneration, and renewing of the Holy 〈◊〉 , to intend one and the same thing, Tit. 3. 5.

Many interpreters apply this pure water to Baptism, as being Sacramentally •… ken for that spirit of sanctification that is in Baptism set out.

This, for the substance of the matter, crosseth not that which hath been said before. For not unfitly may an allusion be here made to both those washings: to the washing under the Law, and to Baptism under the Gospel; both set out the same thing, and show that the spirit hath a cleansing virtue.

§. 69. Of holiness in them, who draw near to God.

IN this phrase there is a description of that holiness which makes men •… it to draw near to God, and appear in his presence. For both kinds of holiness are 〈◊〉 set down. Holiness •… of justification, in this phrase, full assurance of faith, •… aving our hearts sprinkled, &c. And the Holiness of sanctification, in this phrase, 〈◊〉 bodies washed with pure water. Thus must they be holy who approach unto God. Holiness becometh thy house O Lord, (saith the Psalmist, Psal. 93. 5.) By the house of God, he meaneth such as come to his house. Expresly is this enjoined, 1 Ti •… . •… . 8. And conscionably practiced, Psal. 26. 6.

• 1. God himself is holy, Isa. 6. 3. Therefore we must be holy.
• 2. The place wheresoever he manifesteth his presence is holy, as heaven, where he is continually resident, so on earth, where he manifested his presence, and that ordinarily: as the Tabernacle, Psal. 46. 4. and the Temple, Hab. 2. 20. or extraordinarily, as Exod. 3. 5. John 5. 15.
• 3. His Ordinances, in the use whereof we draw near to God, are holy, De •… t. 4. 8.
• 4. The Mediator to present our persons and prayers to him is holy, Heb. 7. 26.
• 5. The Nation which he chooseth for his people is an holy nation, 1 Pet. 2. 9.
• 6▪ God will be sanctified by the holiness of those that come before him, or else be 〈◊〉 by executing vengeance on them. Levite. 10. 3.

Kee •… 〈◊〉 〈◊〉 〈◊〉 , when thou goest to the house of God, ( Eccles. 5. 1.) •… nd be careful to present t •… y self holily before God. For this end,

• 1. Examine thyself, Lam. 3. 40. 1 Cor. 11. 28.
• 2. Search after means whereby thou mayest be made holy.

Hereof see more, Chap. 3. v. 1. §. 7, &c.

§. 70. Of the resolution and observations of Heb. 10. 22.

THis verse giveth a direction for drawing near to God.

Two points are to be observed herein,

• 1. The inference of it, upon the grounds noted in the former verses:
• 2. The substance of it. Herein observe,
  • 1. The manner of propounding the direction.
  • 2. The matter whereof it consisteth.

The manner is by propounding the direction in the first person, and plural number, Let us.

The matter declareth,

• 1. A privilege, which is to draw near.
• 2. Duties about using that privilege.

The duties in general concern holiness in particular, the kinds of hollnesse, •… hich are two,

• 1. One concerneth our justification.
• 2. The other our sanctification.

The former is set out three ways.

• 1. By the special object thereof, the heart, amplified by the property of it, a true heart.
• 2. By the instrument of it, faith, amplified by the perfection of it, full assurance.
• 3. By the cause thereof, in this metaphor sprinkled, which hath reference to the blood of Christ. This is amplified by the subject of it, our hearts: and by the filth purged away, an evil conscience.

The latter, namely sanctification is set out by a metaphor of washing, amplified,

• 1. By the subject washed, our body.
• 2. By the means of washing, pure water.

Doctrines.
• I. Privileges procured must be used. Liberty to enter into the Holiest, and a way to enter there into, and a guide to conduct us, are all procured. Therefore we must draw near. See §. 62.
• II. What we incite others to, we must endeavor ourselves to do.
• III. What we judge to be a duty for ourselves, we must incite others unto. These two latter doctrines, I gather from the manner of the Apostles direction, Let us. See §. 62.
• IV. God is to be approached unto. He is meant under this phrase, draw near, namely to God. See §. 62.
• V. Holiness becomes those who draw near to God. Holiness in general is comp •… ised under this description of those that draw near to God. See §. 69.
• VI. Men must draw near to God with the heart especially. This is plainly expressed. See §. 63.
• VII. The heart presented before God must be a true heart. This also is plainly expressed. See §. 64.
• VIII. Faith makes men fit to appear before God. Therefore faith also is here added. See §. 65▪
• IX. The excellency of faith consists in a full assurance. Therefore this Epithite, full assurance, is here attributed to faith. See §. 65.
• X. A right application of Christ's blood cleanseth the heart. Thus much is intended under this phrase, having our hearts sprinkled. See §. 66.
• XI. Conscience is placed within a man. Even in his heart. For the heart must be sprinkled from it. See §. 66.
• XII. Conscience may be evil. This is here taken for granted, under this phrase, evil conscience. See §. 66.
• XIII. An evil conscience must be removed. This phrase, sprinkled from, intendeth as much. See §. 66.
• XIV. External sanctity must be added to internal purity. The body must be washed, as well as the heart sprinkled. See §. 67.
• XV. The Spirit hath a cleansing virtue. For it is here set forth by water. See §. 68.
• XVI. The Spirits cleansing extends to the body. For the body is here said to be washed with that water. See §. 68.
• XVII. The Spirit himself is pure. For he is here set forth by pure water. See §. 68.

• XVIII. By the Spirits cleansing men are made pure. The water here meant i •… called pure, in regard of the effect thereof: that it cleanseth, and so maketh pure.

  See §. 68.

§. 71. Of holding fast the profession of our Hope without waverring.

IN this verse is set down another general duty required of Christians in regard of the privileges which Christ hath purchased for them, See §. 70. I Doctrine.

This duty also concerneth Christians themselves.

The former was to gain what they wanted, See §. 62.

This is to maintain what they have.

This doth point at Hope, the second theological grace thus linked together, Faith, Hope, Charity, 1 Cor. 13. 3.

Our last English translators have turned it Faith. But the Greek word properly signifieth, Hope. It is in four other places of this Epistle used: namely, Chap. 3. v. 6. Chap. 6. v. 11, 18. Chap. 7. v. 19. And in all these places translated Hope. So might it have been here also translated. For after he had exhorted us to faith, here he exhorteth us to hope. As faith produceth hope, So hope nourisheth faith.

Of Hope, See Chap. 3. v. 6. §. 62.

This grace of hope giveth evidence of the provident care of God over his Church and people. For the reason why God worketh this grace in them, is the condition wherein they are, and the danger whereunto they are subject in this world.

In regard of their condition they are as a ship in the sea: and as soldiers in the field. The sea lieth open to many storms, and ships therein are subject to great danger. So are soldiers when bullets as hail-stones fly about their ears. Such being their condition, and such the danger wherein they are, God affords them in reference to the former metaphor of a ship in the sea, hope as an Anchor, See Chap. 6. v. 19. §. 153. And in reference to the other metaphor of soldiers and the danger wherein they are, he hath provided hope as an helmet. Hereof see the whole Armor of God on Eph. 6. 17. Treat. 2. Part. 7. §. 7.

Hereby we evidently see that God bringeth his people to trials; and as David caused Uriah to be set in the fore-front of the hottest battle, purposely to be slain, 2 Sam. 11. 15. so he suffereth them to be in manifold dangers, not for their destruction but for proof of the graces which he bestoweth on them: and for manifestation of his own Power, Wisdom, Mercy, and other divine properties in preserving them.

This grace of hope, we are here exhorted to hold fast. Of the Greek word 〈◊〉 fast, See Chap. 3. v. 6. §. 68. It implieth persevering in that which is well begun.

The Apostle so expresseth his exhortation, as he incites others as well as himself, and himself as well as others to observe it. For it is set down in the first person and plural number, See Chap. 2. v. 1. §. 4.

That wherein he would have them to persevere, is the profession of their hope. Of the Greek word translated profession, See Cap. 3. v. 1. §. 27. To hold fast implieth an holy courage, and an invincible resolution to go on in our well-begun course, and a conscionable care in using means to continue in our holy profession.

For this end he useth this phrase without wavering. This is the interpretation of one Greek word: which is a compound. The simple verb in the active signifieth 〈◊〉 bow, and in the passive to be bowed, Luke 9. 12. and 24. 5, 29.

Thence this compound, which is applied to such as will not be bowed or removed from a thing. This compound is nowhere else used in the New Testament. It is here applied to a Christians profession: which must be steady and constant: that i •… without wavering. This confirms that which hath been before noted concerning Saints perseverance, Chap. 3. v. 6. §. 68.

§. 72. Of Christians professing their hope.

THe foresaid profession being here applied to hope, showeth that profession is to be made of that hope which is in one. That profession which useth to be made in baptism, implieth as much. This is implied under this phrase, the answer of a g •… d conscience towards God, 1 Pet. 3. 21. Such a profession was that which David made, Psal. 119. 46. and Paul, Act. 24. 14. So much is testified of Christ himself, 1 Ti •… . 6. 13. We are expressly enjoined to be ready always to give an answer to e •… ry man, that asketh a reason of the hope that is in us, 1 Pet. 3. 15.

• 1. This is styled a good profession, 1 Tim. 6. 12. It is good in the kind of it.
• 2. It is an evidence of the Spirits abode in us, 1 John 4. 2.
• 3. It is an evidence of salvation, Rom. 10. 9, 10.
• 4. It stirs up others to praise God, 2 Cor. 9. 13.
• 5. Christ will make profession of such, in the great day, when his profession will stand us in most stead, Matth. 10. 32. Hereby it appeareth that they bring irreparable damage to their own souls, who through fear, or▪ shame, forbear to make profession of that hope, which is in them: as Nicodemists, Neutralists, time-servers▪ and such as think they may be saved in any religion: yea, and such as by weakness of spirit are brought to deny truth against their conscience, as Peter, and they that forsook Paul, Matth. 26. 70. 2 Tim. 4. 16. Thus God is dishonored, the Gospel disgraced, men's consciences wounded, weak Christians discouraged, strong ones off •… ded, and enemies emboldened.

§. 73. Of God's faithfulness in his promises the ground of h •… pe.

TO encourage Christians to be steady in their hope, the ground thereof is set down in this phrase, For he is faithful that promiseth.

The first particle being a causal conjunction, For, showeth that this is added as a reason, to hold fast the foresaid profession. The reason is taken from God's faithfulness in performing his promises. He is faithful that promised.

Hereby we are given to understand, that

• 1. God's promise is the ground of hope.
• 2. God's faithfulness is enough to establish hope. When the Psalmist saith, In his •… rd I hope, (Psal. 130. 5.) he meaneth the word of God's promise. The like he doth where he saith, I trust in thy word, Psal. 119. 42. Therefore it is called, the hope of the promise made of God, Act. 26. 6.

God's promises make known those future good things which Saints do hope for. Hereby we are instructed in the difference betwixt the hope of true Christians, and the hope of worldlings, Christians hope resteth on God's promises, but the hope of worldlings resteth upon their own conceits, and imaginations, as the adversaries of the Jews hoped to have power over them, Esth. 9. 1. And that rich fool, who promised to himself many years, when he had not many hours to live, Luk. 12. 19, 20.

It becometh us who have this sure ground-work of hope, divine promises, to acquaint ourselves therewith: and well to observe how far they concern us. Hereof s •… e more, in the Whole Armor of God, Treat. 2. Part. 6. on Eph. 6. 16. §. 71, 72, &c.

To establish our hope the more firmly on this ground-work, or foundation: the Apostle here inserteth the faithfulness of God, Thus, He is faithful that promised. See more hereof, in the Saints sacrifice, on Psal. 116. 5. §. 28. Of the Greek word translated faithful, and of the divers acceptions thereof, See Chap. 2. v. •… 7. §. 177.

§. 74. Of the resolution, and observations of Heb. 10. 23.

THe sum of this verse is an exhortation to constancy, wherein observe

• 1. The manner. Let us, &c.
• 2. The matter whereof it consisteth.
• 3. A motive to enforce it.

In the matter is declared

• 1. An Act to be performed. Hold fast.
• 2. The object of that act, Our profession: this is amplified by the particular grace professed, our hope, and by our steadfastness therein, without wavering.

The motive is taken from the ground of love, God's promise, amplified by a divine property, faithful.

Of the observations arising from the manner of setting down this exhortation, see v. 22. §. 70. 2. and 3. Doctrines. 〈 in non-Latin alphabet 〉

• I. What is attained by a Christian, must be maintained. He must hold it fast. See §. 71.
• II. Hope is a needful Christian grace. See §. 71.
• III. Profession must be made of our hope. See §. 72.
• IV. A Christians profession must be steady. It must be, without wavering, See §. 71.
• V. God's promise is the ground of hope. See §. 73.
• VI. God is faithful in his promises. Thus much is here expressed. See §. 73.
• VII. God's faithfulness in his promises much establisheth hope. For this end is it here brought in. See §. 73.

§. 75. Of considering one another to provoke unto duty.

TO the duties which concern ourselves, of seeking what we want, and fast holding what we have, the Apostle here adds another, which hath an especial respect to our neighbor: which is to consider one another.

This is knit to the other by the ordinary copulative particle, AND, to sh •… w that we ought to be careful of the edification of others, as well as of ourselves. Hereof see Chap. 3. v. 12. §. 124.

He sets down this duty in the same manner that he did the former; namely, in the plural number, and first person: to show that he spake to himself as well as to others, and to others as well as to himself.

The word consider, is emphatical, and implieth a conscionable care, and circumspection over the spiritual estate of others.

Of the emphasis of the word, see Chap. 3. v. 1. §. 21, 22.

Of the application thereof to our Christian brethren, implied in this word one another, see Chap. 2. v. 13. §. 126.

To keep Christians from undue prying into other men's affairs, the Apostle expressly setteth down to what end he would have one Christian consider another: which he thus expresseth, to provoke unto love, &c.

This phrase to provoke, is in Greek a substantive, which is translated a contention, A •… . 15. 39. For in contentions, men do provoke one another's spirits. It may here word for word be thus rendered, unto provocation of love.

The Greek word is a compound. The root whence it is derived, is an adjective, and signifieth sharp, Rev. 1. 16. Thence is derived a substantive, ^b which signifieth vinegar, Matth. 27. 34. and a verb, which signifieth to sharpen. Thence this compound, which in the active signifieth to provoke; and in the ( i ) passive to be provoked, Act. 17. 16. 1 Cor. 13. 5. The word in my Text, is used diversely.

• 1. In a bad sense, for such a provocation as causeth wrath: so it is used, Act. 15. 39.
• 2. In a good sense, when it is to duty: so as men are stirred up thereby to do their duty. So it is here taken. It implieth that men are backward unto duty; and thereupon are with an holy zeal, which some account as provocation, to be stirred up thereunto. Thus Jacob's household was provoked to put away their strange gods, Gen. 35. 4. &c. The children of Israel in the time of the Judges, were provoked to sacrifice unto the Lord, Judges 2. 5.

By such provocations, they who provoke others, show more respect to the spiritual good of their souls, then to pleasing them in their corrupt humor. The law co •… nteth it a kind of hatred to suffer sin to lie upon a brother, Lev. 19. 17.

Let us labor to possess our souls with brotherly love, and this will make us provoke one another to all duty, and against all vice.

This is an especial means to make professors of the faith hold fast their profession▪ For this end it is here added to the former verse, wherein he exhorteth them to constancy.

§. 76. Of considering one another for a mutual good.

THe preposition used by the Apostle, and signifying to, or unto, intendeth here the final cause, why we should consider one another: namely, to provocation, or for provocation: meaning, for this very end that we may provoke one another. It is a main end of our considering one another, that we may provoke to duty.

Excellently doth the Apostle set out this point by that resemblance, betwixt the mystical body of Christ, and a natural body: the particular members thereof have an especial care one of another, for their mutual good, 1 Cor. 12. 25, 26. There he showeth, that the members have a sympathy, and fellow-feeling one of another: which he requires of Christians, Rom. 12. 15, 16.

This end will demonstrate that Christians consider one another, not to disgrace or endanger them (as Saul considered David, 1 Sam. 18. 17. and as Doeg considered David, 1 Sam. 22. 9. And the Princes of Babylon considered Daniel, Dan. 6. •… . &c. And as the Pharisees considered Christ, Mark. 3. 2. Luk. 11. 53, 54. but that they do it in love, and in wisdom for their good.

Let this be the end that we aim at in considering our brother.

§. 77. Of love and good works.

A Prime grace whereunto the Apostle would have us to provoke one another is, ( a) love.

What love is, is distinctly set down, in the Saints Sacrifice, on Psal. 116. v. 1. §. 4.

Of the notation of the Greek word, see Chap. 6. v. 10. §. 67. Of love of God, see the Saints Sacrifice, §. 6, 7.

The love here intended, is brotherly love, love of those that profess t •… true faith.

Of this kind of love, see Chap. 13. v. 1. §. 4, &c.

This love is the ground of duties we owe unto our brother. And it includeth them all in it. Therefore the substance of the second table of the moral law, is thus expressed, Thou shalt love thy neighbor as thyself. On love of God, and love of our neighbor, hang all the law and the Prophets, Matth. 22. 37, 39, 40. In this respect it is said, he that loveth another hath fulfilled the law, Rom. 13. 8.

Because love is a grace placed in the soul, and inward, the Apostle addeth hereunto 〈◊〉 works, which are more visible.

Of good works, see Chap. 13. v. 21. §. 172.

Such works are accounted good, as are done according to the will of God▪ see Chap. 13. v. 21. §. 173.

Salvation accompanieth these good works, see Chap. 6. v. 9. §. 57. For God will not forget them, see Chap. 6. v. 10. §. 63.

Yet they do not merit, see Chap. 6. v. 10. §. 66. Nor justify, see Chap. 9. v. 19. §. 104.

§. 78 Of not forsaking the Assembling of ourselves together.

IN this 25. verse, there is another means prescribed for remaining constant in their profession. The manner of expressing it in a participle, thus, not forsaking, implieth this dependence. The Greek word is a double compound, and carrieth emphasis, implying an utter forsaking.

Of the composition and derivation thereof, See Chap. 13. v. 5. §. 70.

That which they are here forbidden to forsake, and charged not to forsake, is thus expressed, The assembling of ourselves together.

This phrase, assembling together, is the interpretation of one Greek word, which is a double compound, and carrieth the greater emphasis. It is compounded of a simple verb which signifieth to lead, Rom. 2. 4. and a preposition which signifieth with. So as this compound signifieth together, Luk. 11. 23. Hence the place where people used to meet together, was called, A Synagogue, Matth. 23. 6. The other preposition with which it is also compounded signifieth, to gather together unto a place, Matth. 23. 37. Thence the noun of my text, translated, assembling together. It is used only in this place, and 2 Thes. 2. 1.

To show what kind of assembling together, is here meant, he adds this pronoun, ourselves: which implieth the assembling of Christians together, and that in duties of piety, for the building up of one another in the most holy faith, and profession of godliness.

The first compound which is ordinarily interpreted, A Synagogue, is taken sometimes Metonymically, for the place, where the people met together, as Luke 7. 5. and sometimes for the persons that do meet in a place, Acts 13. 43. It was most commonly applied to the places, where the Jews in their several cities met to worship God; and so it is distinguished from the word translated Church; which is spoken of the Gentiles meeting together.

The word of my text hath a further emphasis, for it importeth a gathering of people to people, and may imply an assembling of Jews and Gentiles in one; for they being distinguished one from another are brought in Christ to be one, Eph. 2. 14. Or otherwise it may imply a gathering of people under one head, which is Christ. In this sense may the Apostle use this word, where he saith, By our gathering together unto him, that is, unto Christ, 2 Thes. 2. 1.

Both these senses of this phrase, Assembling of ourselves together, may well stand together. For the Gentiles and Jews are made one Church, and gathered together under one head, Eph. 2. 13, 14, &c.

It seems that many Jews in disdain of fellowship and communion with the Gentiles, forsook the Christian Assemblies: wherein they forsook also the head of those assemblies Jesus Christ.

Fitly therefore doth the Apostle use this emphatical double compound, and that purposely, to distinguish it from the assemblies of the Jews called Synagogues.

§. 79. Of Apostasy, and the means to avoid it.

THe aforesaid act thus forbidden, Not forsaking; and the object whereunto it is referred, The assembling of ourselves together, gives us to understand, that they who have joined themselves together as a Church of Christ, never ought to revolt. Thus Apostasy from the communion of Saints, or true Church of Christ, is forbidden.

That professors may prove apostates is shown, Chap. 3. v. 12. §. 131.

How high apostates may ascend on the ladder of Christianity, is shown Chap. 6. v. 4. §. 31.

How low they may fall, is shown Chap 6. v. 5. §. 37.

Of the degrees of their falling away, who are effectually called, and of the consequences following thereon, See Chap. 3. v. 12. §. 136, 137.

Of preventing apostasy, See Cpap. 3. v. 12. §. 122

Means of preventing apostasy may be these and such like.

• 1. Be well informed in a right assembling together, that thou mayest be able to •… ow the true Church, and to justify the same. Otherwise many doubts may be put into thine head, and every seducer draw thee aside, Eph. 4. 14.
• 2. Take an invincible resolution to abide in that assembling which thou knowest to be the true Church of Christ, 2 Tim. 1. 8. Thou shalt be exposed to many try •… . If therefore fear or shame possess thy soul, thou wilt hardly hold out.
• 3. Maintaine an holy jealousy over thyself. Be not high minded, Rom. 11. 20. Self-conceit oft moves God to leave men to themselves, Matth. 26. 35. There were two Ministers of the Gospel that came up to London in the beginning of Queen Mary's days, namely, Dr. Pembleton, and Mr. Sanders. This latter manifested a great jealousy concerning his own weakness, and desired the other to pray for him that his faith might be strengthened against all persecution. The other being a fat man, too confidently replied, thou shalt see this flesh fry in the fire, before I yield to them. Yet when the time of trial came, Sanders as a faithful soldier of Christ yielded his body to be burnt: but Pembleton so revolted, as he preached in the justification of Popery at Paul's Cross.
• 4. Set thine heart on the Communion of Saints. Men hardly forsake what they love. Will loving Parents forget their Children? or Husbands their Wives? or entire friends their friends
• 5. Frequent the congregation of Saints: it will be a means to settle thine heart thereon. Divine ordinances have an efficacious virtue in them.
• 6. Take heed of seducers, Matth. 7. 15.
• 7. Nourish not itching ears, 2 Tim. 4. 3.
• 8. Let not the rains loose to thy lusts. Faith and good conscience are like to suffer wrack together, 1 Tim. 1. 19.
• 9. Retaine a good opinion of Saints: do not hate them as Ahab hated Micaiah, 1 King. 22. 8.
• 10. Pray that God by his good spirit would ever abide in thee, to hold thee steady to the Church.

Many Separatists are justly to be taxed for transgressing this Apostolical Caveat, in forsaking our assembling together. As for Papists, though they blame us for schism in forsaking them; if the case betwixt them and us be duly scanned, it will appear that the schism lies on their part. For our assembling together must be to one head, which is Christ. We hold close to this head, and to his doctrine; they have forsaken both, who now are the Schismatics? When Iereboam with sundry others of the Children of Israel revolted from their lawful King, from the temple of the Lord, and his holy ordinances, and the Priests and Levites, and others that feared God, left their habitations in Israel, and went to Judah, that so they might serve the Lord and their King, and observe God's ordinances, who were the Schismatics? whether Jeroboam, and they who clave to him, or the Priests, Levites, and other people that departed from him to Judah.

§. 80. Of avoiding ill customs.

TO enforce the former caution about not for saking their assembling together, the Apostle addeth this reason, which is closed in a parenthesis, thus, ( As the manner of some is. ) The Greek word translated, manner, signifieth also custom see Chap. 3. v. 12. §. 131. where it is shown how prone many professors have be'n in all ages of the Church to fall off. This is here thus set down to make us the mor watchful against Apostasy. Multitudes of Apostates especially in several agee should make us the more jealous and watchful over ourselves.

It doth also give us great and just cause thoroughly to try and examine ourselves concerning the truth of grace in us, because it is such a custom for professors to fall away.

Though this were a custom of many, yet because all did not so, the Apostle thus restrains this motive; as the custom of some is, whereby he showeth that all are not to be blamed for the fault of some. Hereof see more, Chap. 3. v. 16. §. 160.

Yet withal it intendeth that the falls of some should make others more steadfast. When many of Christ's Disciples went back, and walked no more with him, he said unto the twelve, will ye also go away? Joh. 6. 67. Thereby he gives them a caveat for remaining more steadfast with him. Such an argument Joshua and the Princes of Israel used, when they thought that the children of Reuben, Gad, and half the tribe of Manasseh were fallen from the Lord, is the iniquity of Peor too little for us, &c. Josh. 22. 17. For this end the backslidings of some are set before others, as, Ier. 3. 8. Ro. 11. 14. 1 Cor. 10. 6.

The falls of others are demonstrations of human weakness, and proneness to revolt. Hereupon the Apostle makes other men's falls as a looking glass for men therein to see and consider themselves, Gal. 6. 1. 1 Cor. 10. 12. Rom. 11. 20.

Hereby we are instructed how to gather good out of evil, which is a divine property: whereas spider like, to gather evil out of good, is a diabolical property. By the former we may make advantage to ourselves in the corruptest times and places where we live.

The note of comparison, as, being negatively applied to this point of custom proveth, that custom is no good rule. The law styleth the customs of the Gentiles abominable, Lev. 18. 30. And a Prophet saith, the customs of the people are vain, Jer. 10. 3. The Priests had a custom in Eli's time about taking meat that was sacrificed, which was not warrantable, 1 Sam. 2. 13. Neither was the custom of the Jews to have a malefactor released at the Passover commendable, for thereby Barrabbas a robber, and a murderer wat preferred before Christ, John. 18. 39.

It is a very unwarrantable course to pretend long continued practice of people time after time for any evil, as the men of Judah did, Ier. 44. 17. The law expressly forbiddeth to follow a multitude to do evil; what shelter can we have from a multitude, when divine vengeance is sent against us? The greater number of sinners, whether they be many together, or many one after another, maketh the fire of God's wrath flame out the more fiercely. As many bundles of reeds tied together, or brought one after another to the fire, causeth the greater flame: so is it in the case of custom; when many tread in the steps of such as have gone before them, or conspire together to do the same evil. This consideration is very useful in these times, wherein so many forsake the assembling of themselves together: some by P •… pery, some by Arminianism, some by Anabaptism, some by Libertinism, some by one means, and others by other. To such a ripeness hath impiety and iniquity grown, as truth faileth, and he that departeth from evil maketh himself a prey: or as some turn the Hebrew word, maketh himself to be accounted a mad man, Isa. 59. 15.

§. 81. Of Exhorting one another.

ANo •… her kind of means to uphold Christians in their holy profession is thus set down, but exhorting one another.

This conjunction of opposition, but, is here used by reason of the difference betwixt the former means and this: and that in two things especially.

• 1. That is set down negatively, because it consisteth in avoiding an evil; which is, for saking their assembling together.

  This affirmatively, for it incites to duty.

• 2. That respecteth men themselves, that they forsake not their assembling together. This concerns others, as well as themselves, namely, that they exhort one another.

The main duty of exhorting is expressed in a Greek compound, whereof see Chap. 3. v. 13. §. 143. And it is set down in a participle, to show that it tend •… to the same end whereunto the former negative caution tended: for they are both participles of the same tense, number, and person: and show that Christians must be careful, both in avoiding occasions of revolt: and also in using means for persevering to the end.

The object of this duty, one another, further showeth that Christians must have an especial care both of themselves and of others also: for both ourselves and also others are comprised under this word, one another.

Indeed the word translated one another, is not in the Greek, but necessarily understood and fetched out of the former verse, where it is thus expressed, Let us consider one another.

Of Christians care both of themselves and others, See Chap, 3. v. 12. §. 123. 124.

§. 82. Of the Last Day.

AS a general motive to stir them up to watchfulness over themselves and others, the Apostle brings to their mind a certain day, which he doth indefinitely set down, in this word, the Day: because he knew they were so well acquainted with it, as the very hinting of it, would make them regard it.

Of the notation of the Greek word translated Day, See Chap. 3. v. 8. §. 91.

The day here meant is a set, certain, peculiar day.

• 1. Some apply it to the day of grace, whereof mention is made, 2 Cor. 6. 2. Rom. 13. 11. But that day was then come, at least in the beginning thereof. The article here joined with it, translated, the, implieth a more particular, and determinate day. And in other places a more emphatical epithet is added to it, as •… Thes. 1. 10. 2 Tim. 1. 12, 18.
• 2. Others, and that more properly, apply the word here to the most glorious day that ever was, or shall be, even the last day of all. For after it there shall be no Sun, nor Moon, nor Stars, nor anything else to distinguish the time, therefore it is fitly called, The last Day, John 12. 48. The great day, Jude v. 6. The day of Judgment, 2 Pet. 2. 9. The day of God, 2 Pet. 3. 12. The day of the Lord, 1 Thes. 5. 2. Because Christ shall then appear most conspicuously to be God and Lord. It is also called, The day of Christ, 2 Thes. 2. 2. The Day of Jesus Christ, Phil. 1. 6. The day of the Lord Jesus Christ, 1 Cor. 1. 8. for then shall Christ be magnified in all his Saints, and upon the wicked, 2 Thes. 1. 8, 10.

The Apostle doth take it for granted, that there is a special peculiar day of judgment; which should teach us to wait for it, and be ever ready to meet the Lord on that his day. Christ did much press this point in sundry parables, Luke 12. 35, &c. See more hereof Chap. 9. v. 28. §. 143.

§. 83. Of the last day approaching near.

THe aforesaid day is here said to be approaching. Of the derivation of this word, approaching, see Chap. 7. v. 19. § 88.

Quest. It is now sixteen hundred years since this Epistle was written; how then can the last day be said to approach.?

Answ. The whole continuance of the world is ordinarily distinguished into six days, according to the Creation of the world. The sixth and last day begins at Christ's ascending into heaven, when all the types were accomplished in their truth; and continueth till this last day. Of the division of these six days, see Chap. 1. v. 2. §. 13. From the ascension of Christ the very last day of all is said to be approaching. Thus much doth Christ intend under this phrase, Your redemption draweth nigh, Luke 21. 28. And his Apostle under this, the coming of the Lord draweth nigh, Jam. 5. 8. And another under this, the Lord is at hand, Phil. 4. 5. And the end of all things is at hand, 1 Pet. 4. 7. And the time is at hand, Rev. 1. 3. Behold I come quickly, saith Christ, Rev. 22. 12.

Quest. Why then would not the Apostle have Christians troubled at this, that the day of Christ is at hand, 2 Thes. 2. 2.?

Answ. The Apostle doth not there speak of the approaching of that day, but of a being present, as if so be, the Lord were instantly to come, even then when they lived. The Greek words are different in their letters, and in their sense. The former signifieth a ( a ) drawing near, the latter a being present.

There is no alteration of the Christian Church to be expected till at that day all shall be brought to their perfection. That day therefore may well be said to be drawing near.

Obj. The Jews that were anon after Christ's Ascension cast off, and so still remain have a promise of their calling.

Ans. Their recalling shall cause no alteration of Ministry, of Sacraments, of any divine ordinance, or of Church-government; only there shall be an augmentation of the glory of the Church; the substance shall continue the same. Hereby we have instruction in the happiness of our times: the immediate ground of our hope is the glorious day of Christ's last coming. The Church was long held in expectation of Christ's first coming in the flesh.

• 1. Before that time the whole world was purged with a general deluge, Gen. 6. 3, &c.
• 2. After that there was scarce the face of a church till Abraham's time.
• 3. After Abraham was called, he and his posterity were kept four hundred years in expectation of an earthly Canaan.
• 4. So many years almost past before they had a royal throne amongst them.
• 5. After that the whole nation was carried into captivity.
• 6. In Captivity they expected a return 70. years together.
• 7. Being returned, the Messiah was long expected. Thus were there many alterations before the first coming of Christ in the flesh.

But since that coming there hath been none such, nor shall be till the day here intended. So as it may well be said in this respect to draw near.

Well weigh the like things which we at this day expect, and you shall find the happiness of our times to be the greater. For,

• 1. Their washing with water was to destruction, but there shall be a purging with fire at this day to refine all things.
• 2. Churches have continued and will continue to that day.
• 3. It is an heavenly Canaan that Christians expect.
• 4. They looked for Christ the Kng of Kings to sit on his throne.
• 5. They account the grave to be a sweet bed to rest in.
• 6. They expect a general resurrection as a return from Captivity.
• 7. The first coming was in the flesh in great meanness and weakness, as a servant, to serve, to suffer, but now as a lord to reign, rule, and govern all things.

As great a difference as is betwixt infirmity and omnipotency, betwixt meanness and majesty, betwixt a servant and a sovereign; betwixt suffering and judging: betwixt fighting and triumphing: betwixt paying a price and taking possession: betwixt momentaninesse and everlastingness: So great a difference there is betwixt their hope and ours.

Obj. •… ey also expected this glorious day of Christ, Jude v. 14. I •… 19. 25.

Answ. Not so immediately as we: many changes and alterations were expected before this day, as was shown before.

This teacheth us to have answerable minds, 2 Pet. 3. 11. And answerably to carry ourselves. This is that worthy walking which is much pressed in the New Testament, Col. 1. 10. 1 Thes. 2. 12. Phil. 1. 27. Eph. 4. 1.

§. 84. Of the clear evidences of Christ's coming.

SO evident is the aforesaid point of the day of the Lord's approaching near, a •… the Apostle saith, ye see it.

Of the meaning of the Greek word, translated, see, see Chap. 2. v. 8. §. 68, And v. 9. §. 72.

Sight here may be taken properly, and applied to the eyes of the body; or meta •… ically applied to the eyes of the soul. In the former respect, they might see the accomplishment of the types, prophesies, and promises concerning Christ's-first coming in the flesh: Of his living on earth, of his sufferings, death, burial, resurrection and ascension; they might see also the evidences of his being in heaven, by the gifts which he gave to Children, to men, Eph. 4. 8, 9, &c.

In the latter respect they might understand and believe those things which were written of Christ; and upon conceiving and believing the truth of them, be said to see his day approaching.

This giveth instance that God hath so clearly made known the consummation of all things, as Christians may see them. They may be as sure of the truth of them, as if they saw them all with their bodily eyes. Oft therefore is this note of observation, Behold, prefixed before this coming of the Lord, Iud. 14. Rev. 1. 7. and 16. 15. And they have as just cause to believe this article of our Christian faith, as any other article.

What now may we think of those mockers which are mentioned, 2 Pet. 3. 3. saying, where is the promise of his coming? what can be thought of these, but that willfully they close their eyes against that truth, which is as clear as the Sun.

§. 85. Of that care which the approaching of the last day requireth.